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1 o his Highnefs

RICHARD

Lord Prote&or

OF THE

Common-wealth of England, Scotland and Ircland^tkc.

Sir,

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

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

did

"The Epiftle ^Dedicatory,

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

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The Epijllc Dedicatory.

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

The Epifl/e "Dedicatory,

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

ib.) oltm non depofuerunt Neronem Valentem Aria-

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

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

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

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

Secular

"The Ept/ile Dedicatory.

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

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

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

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

2. We humbly requeft that you will faithfully adhere to thofe that fear the Lord in your Dominions. \nyonveyes let a vile perfon be contemned ♦, hut honour them that fear the Lord, Pfal. 15.4. Know not the wicked 5 but let your eyes be upon the faithfull of the Land, rfal. 101.4,6. Companionate the weak and curable , Ptmifli the uncurable ^ reftrain the ftoward -,but Love and cherifli the Servants of the Lord. They are under Chrift the honour and the ftrength of the Commonwealth * It was a wife and happy King that profef-fed that his Goodfhould extend to the Saints on earth, and the excellent in whom was his delight, Pfal. 16.2, 3. This ftrengthening the vitals is one of the chief means to keep out Popery and all other dangerous difeafes. We fee few underftandingGodly people receive the Roman infe<5tion,but the prophane, licentious, ignorant or malignant that are prepared for it.

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

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The EpiftUe T>edicatory '.

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

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

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The Epijlle Dedicatory.

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

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

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The Epijlle Dedicatory.

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

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

down

The Epijlle Dedicatory.

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

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

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

cieve i

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

gion.

2

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

tk

T#tf Epijlle Dedicatory*

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

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

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fubfiantially evil, anh ihe fouls that fail of Bleffednefs^non fint fuffcientis ad partem eonfiderabilem totius muhitudi-nti covftituendamMe that believeth this,c.innot believe Chrift > nor well perfwade men to believe in (Thrift. Thfs happv news to the Pagans and Mahometans > mi^ht iomewhatuifright the Chiiftians being the few-eft, left they mould be that inconfiderable number , but that be that talks of the damnation oi fo few, its like by his Arguments believeth it of none.The fame heaflerts in his Treatifeof the middle flate of fouls, Rat. 5. p.41. And Rat* 10. hedifputethagainft Vindictive fufiice as a thing not becoming God: and p. 88. denyeth that fm-ner injure God, iov tooth becaufehe (uffereth it willingly. Pag. 9 5 {Tranflat.) he faith that fouls are exempt from allfuch pains as may be caufed by any outward agent-. And tag. in. That God Governeth not" the world as a Monarch, but' as an Engineer •, And pag. 134. he faith f the punifhment of fin whether external or internal, is nothing elfe but theincreafe and exaggeration of fins in thofe who are perverfe , and the decreafe and diminution of them in thofe who amend ] And pag. 90. that [ the de-fed! of Gods honour occafioned by Peter, was not fup-pljed and repaired by any other) and fonotby Chrift. ; And pag, 146. [ that Gods aim is alwajes the utmofl good of every creature ] And he oft enough telsus that God attaineth all his will. And is this man a Papift '. or are Papifts in good fadnefs } that tell the world that none but the fubje&s of the Pope can be faved i and yet now the number that perim will be incon-fiderable 5 and God aimeth at the utmoft Good of every creature. Sure he thinks that all the Toads muft be made men; and all men made Angels •, and every ftar muft be made a Sun! I (hall pafs by the Books that are written againft the Creatiott,md again ft.

Scripture*

The Epifile ^Dedicatory.

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

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

written

The Epijlle Dedicatory,

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

Your HighnefTes faithfull Subjedt

2%ich. ^Baxter.

Reader,

Reader,

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

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

( c ) ghn :

The Preface.

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

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

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

your Church before Luiheri Where hath it been fuc-

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

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

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

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

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

*bat fhouldfeem confiderabh to a difcerning man>fave only

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

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

fully

The Preface.

fully flamed this gueftipn in this Bofik^I willberealfogive you at the entrance, a (hort view tfthe safe.

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

(cz ) fentials

The Preface.

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

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

i. The Chriflian Religion hath been in all ages ftnee Chrtft in vifible Societies : The Religion of Proteftants is the Chriflian Religion: therefore the Religion ofProte* flants hath been in all age> ftme Chrift in vifible Societies. 2. That Religion which is contained in the Holy Scripture as its Rule orfuffieient Revelation>bath beenprofefjed in. all ages in vifible Churches. Rut the Religion of Protectants is contained in the Holy Scriptures as its Rule orfufftcient Revelation : therefore the Religion ofProteflants hath been profiled in all ages in vifible Churches.

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

The Preface.

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

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

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

The Preface.

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

We

The Praface.

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

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

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

Articles

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

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

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

impudent

The Preface.

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

(d) according

The Preface.

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

2. As the Out-fide of their Affertions is made for a bug-bear to frighten foots,fo that the In-fide ( as expounded by many of them ) is that Heathens and Infidels may be of their Church or faved^ and that nothing of the Chri-an faith at all is nectary to falvation , /'; plain : For they tell us that they mean , that all points are of necej-fity, where they areSufficiently propofed,and mens ignorance is not invincible 5 but where there is no fufficient propofal , but mens ignorance is invincible , or fuch as comes not from a wilfull neglecl of means , there no ignorance of the articles of faith is damnable, and fo no article ab" folutely nectffary : fo that the que/Hon indeed is not Whether men believe or not? but Whether they are Unbelievers or Heathens or ignorant perfons^ by a willfull neglect of Sufficiently propofed Truth jr not f So that all that part of the Heathen or lnfidell world (0 how great) that have no fuch propofals oftheGofpel^may not only be faved , but be better andfafer then mo ft Chriftians (if not all) who certainly are finfully ignorant of fome truth which they ought to know.

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

Anfw.

The Preface. u

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

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

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

{di) When

•■■1

The Preface.

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

belief and profeflion of them Thefe things that

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

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

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

. bath

The Preface.

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

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

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

{J 3) bdve

The Preface.

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

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

cruelly

The Preface.

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

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

That there were many Nations without the reach of the Ro "nan Empire, that had received the Chriflian Fatth, is pa ft doubt. Socrates lib. 1. c. 15. faith that Tboptas chofe Parthi a,Bartholomew chofe India ^Matthew Ethiopia , to plant the Gofpel in 5 but the middle India was not converted till Ccnflantines days,by Frumcniius and Ede-fius>, and Iberia by a Maid.] So Eufeb.l. 3. c. 3. tells us of Thomas his Preaching to the Parthi.ins^ and An* drtw to the Scythians, ,] Et in vit. Conft. I. 4. c. 8. that there were many Churches in Perfia, & cap. 91. how Con/iantine wrote for them to the King.] Godignus and others of them maintain that the Abaffines did receive the Gofpel ftorn the beginning. BefiAes Scotland.

and

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

Theje three Arguments againft the Papal Caufe, I [hail here premife to more that follow.

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

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

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

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

It is either General Councils, or Popes, or the Church E(fcntial(as they ufe to€aHit y tbat is,the Whole Body) that is the Rule of their Faith, If it be General Councils\ I. They had no being from the ^pe files till the Council of Nice5 therefore the Rule of the Papifts Faith was then unborn, 2. Tea they never had a being in the world: There was ne~ *ver any thing like a General Council fince the days of the Apoflles to this day* The fir ft at Nice had none , ( favc one John^/Perfia, who its like was fome ferfecuted

Bifhop

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

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

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

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

(e) '<Much

,g The Preface,

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

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

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

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

that W deprived of hinijiniucn. J J % 6 .

d7>s a, thefe when Piety isfo Perron, wdl [land to the perpitualfhame of - much cfteemed. Popery 0 which none of them will be ever able

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

'Richard'Baxter*

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

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

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

Chap. 15. Dete& 6. Their be Aft of Vnity, and reproaching a* with Diviftons,Detect" ed r p. 52. Chap. \6. Dete<5h 7. Their confounding the Effentials and Integrals of Chriftianity Detected, p. 6$. Chap. 17. Dete&. 8. Their extolling the judgement of the Catholick Church Detected : It is againft themjp.y 1 • Chap. i8.Dete&.p. Some of their deluding Ambiguities Detected. I. In the word [_Church ] 2. In the word C Pope. ] 3. [_ A General Council. ] Bring them to Define what they mean by thefe,andyou break them,. p< 73. Chap. 1 p. Detect. 10. Their Confounding 1, An humane Ordinance) and a Divine. 2. CMeere Primacy with So-. veraignty. 3. \^4n alterable Order with an unalterable Effential, Detected, p. 8 r. Chap. 20. Dete<5t. 11. The vanity of their pretending Tradition delected, p. 85. How far we are for Tradition^ p. 87. Tradition confeundeth Popery, p. 98. Chap. 11. Dete&. 12. Their pretence that the Greeks and all other Churches were once under the Pope, Detected,

p. 102.

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

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

ticks for feparating from it 6 Detected, p. 103.

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

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

in-..

The Contents.

incoherent, and changelings, Detected, p. 107.

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

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

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

No fuch difference between us and the mofl of the Chri-ftian world as can prove us not of the fame Catholick Church, proved again ft H. T. in the in fiances , i t of Invocation of Saints, p. 15 7. 2. Praying for the dead, p. 160. 1* Veneration or Adoration of Images, Crofs andReliques,Tp. 162.4. Tranfubflantiation, 5. Sattf-faction and Purgatory^ 6. ofFafls, Free-wilL &c. Cha,p. 2 6.Dete<5r. 17. Their falfe interpretation of the fayings of Ancients, from whence they would extdrt a proof of their Soveraignty,. Detected m eight in fiances,

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

(/3) Chap.

The Contents.

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

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

regarded, p. 182.

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

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

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

horrid Lyes again ft Luther and Calvin, infifledm by

the Marquefs of Worcefter, and their common Writers^

full) detected., p. 189.

Chap. 31. Dete<5t. 2 2. Their quarrels at oar Tranflations

of Scripture, p. 200.

Chap. 3 2. Detect. 23. Their defign to make the Minifters

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

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

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

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

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

They

The Contents.

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

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

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

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

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

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

Chap. 43. Detect. 34. Their new device of receiving nothing as Scripture Evidence; hut the exprefs words,

P 3°7.

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

p. 312.

Chap. 45. Deteft. 36. Their defigns to dividem> orfow Hcreftes among the Vulgar, and then draw them to fome, odious praeiices, p. 313. About our late changes and warres, and Herefus in England. The Proteftants,and ' particularly the Presbyterians vindicated from their charge of kitling the late King, p }2i. Tet the cafe different from theirs, p. 323. How Pap/[Is have crept inti mo ft parties, p. 3 27. What Herefies and Seels are their proper [pawn, p. 330.

Chap. 46. Detect, 37. They Hide themfelves {in their Agents and new Converts .« ) The means: Our danger by the Hiders: 7 he Detection, p. 3 3 7. to 345♦.

Chap..

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

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

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

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

The

snl 25

^ V

llieContents of the Second Part.

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

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

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

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

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

a • r 1& a r , r ■ • P ', 4 ? 4 '

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

Argum. 3. A General Council unneceffary , impcfstbU, and would be unjuft. p. 409. proved'to p. 4 21.

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

Argum. 5. None hath power to fummon a General Council, p. 42 1.

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

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

(/) Argum.

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

Power to aII Church officers, p. 42 5 •

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

can they finally decide, P* 42 5•

Argum. g. They cannot put down other inferior officers

through the world, p. 42 6.

Argum. 10. & 11. Our Relation to fuch a Head not Ef-

fential to ourChriflianity, nor Are we baptized into fuch

\Hr*d ,. 1,~

Atteaa, p. 127.

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

Argum. 13. & 14. It is no Treafon or damning fin to deny this Head, Nor Are all chriftians bound to ftudy the Laws of Popes And Councils, p-H* 8,429.

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

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

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

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

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

1. The GenerAl Grounds , P«44P.

The trueparticuUr Grounds of Peace t h twenty Propofit tons,

p. 442.

What unity to be here expected, p«443«

The Applications of the forefaid Grounds, or thereduthon of themirito practice, p. 45 3.

The Conclufion, p. 455.

SSSMitt

ERRATA.

pAge 14.1-9- t.TUtina. p.30.1.9. r.F ormofus. p. 31.I.19. r. Cardinals, p. f 8. 1. 13. r.tfttvw-time.p.yj. Lj. & i6.t.Filiuliui.8c I.9. & i^.v.Bauny. & I.13. x.aman may do.p.gi.L-j.x.Baldelliis. 1.13. r. Efcobar. p. 78.1.1 f blot out foo. p.8i.l.3 blot out >M»r p.io4.1.i$. for reafoned,x. ccafed. x>.n6. 1.penult, for 0/ r. ta\c. p.13 i.l.penult. x.yignerim. p. 134. I.3 6. for /zyc ,<#>, r. the fifth All. vi.i/tfA.9. r. to receive fo many. &. 1. ig.r.wfJetfhe /w//>. p.157 \.$$Sor Juf.r. Jof. p.i7o-l-9.for which,*.with. \>.ii) <$.[.$<;.fox this,x.bis. p I96.L36 r. e./W-wi». p.io6.1.i7.foro/,r.o)-. & l.iS.for D/.r.D. p.xj3.l.7 r.when we do.\>.izo. 1. 36 x.Dantes. P.2.14.I.Z.& i^s.the names in the Accuf. cafe.xy.n^A.^.x .your felf.\>-i$9.1.31 .r.Anathcm.i's.ip.z6i.l.$ $.v.not,foz nor. f.166X17.r.that it is.l. z8s.Camts.r).z67A.io.r.tocndtbe p.z88.1.i4.for left,x.left. Y-iyj. 1. 17.for thcm^.the.^.^iif.v.Vaulus ^. p.356.I.3 i.r.tafcbftt.p^tfz.l.aS.r.df /<t/2. p.3^.1. 8.for #My> x.many.&c l^^.x.Maldonalc.^.^^j.l.^o.x.thc otbe. 0fA.31.torparties, v.ftraw. p.409.1.3i.r.i« the. l$6. blot out ?i.on?. p.411.1.13 x.prcfidcd. p. 416. 1. 17. blot out o/ . p.432 1.3^.for had, r. had not. p. 434.I.4. for re, r. ^f, p. 43 5-1. 1. r. members, p^j.l.^.blotout a. p. 4ja.l.io. r. But when the.

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

K<$

ks}A

A

Key for Cattiolicks*

To open the juglings of the

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

C-H A p. I.

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

B of

Al^ey for Catholich>

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

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

hoped

A %ey for Catholicks.

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

A Kfy for tatbolicks.

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

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

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

Chap.

A^ey for Qatbolkks-

Chap. II.

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

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

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

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

B 3 Truth

A J^ey for Catbolkks.

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

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

be

A t\ey for Qatbolkks.

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

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

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

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

kt.ow

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

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

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

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

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

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

Chap.

A K^y for Catholicks.

CH a p. III.

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

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

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

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

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

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

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

we.

A l\ey jor Qatholicks. \\

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

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

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

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

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

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

C 2 [ytafwn*

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

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

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

will

A H(ey for fcatbolicks.

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

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

And then on the other hand , Look- on the words of Jefus^ Chrift, and fee what thanks he will give you for fuch a eenfure,, Mat. 7.1,2,3,4,5. Judge not, that ye be not judged ■ for -with what judgement yejudgt.ye /hall be judged:. and with what mea-fure you meet, it fhall be meafured. to you again. And. why be-hltiejl thou the mote in thy brothers eye,but confidtrtfl not the beam

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

C 3 tm

out ef thine own eye , and then fb«lt thou fee clcerly tocaftoxt the mote out of thy brothers cje~^ J am .4.1 2. There is one Lawgiver that u able to five and to deftroy : who art thou that Judgeft another ? ] Rom. 14. 1,2,3,4,1 o. [_ Him that is wcak_ in the faith receive je, but not to doubtful dtfpntations. For one bclieveth that he may eat all things, another who is weak, eateth herbs: Let not him that eateth defpife him that eateth not \ and let not him that caret h not judge him that eateth ' for God hath received" him. Why art thou that judge/l another mans fervant ? to his own ma~ per he ftandexh or falleth • jea he /hall be holden up , for God is able to make him fiand. One man efleemeth one day above another, Another eftcemeth every day alike : Let every man be fully perfwaded in his own mind- - • But why doft thou judge thy brother, er why dofl thou fet at nought thy brother ? \fe /hall allft and before the Judgement feat of thrift. For it is written , as I live faith tbe Lord, every knee [hall bow tome, andevery tongue /hall cenfefs to God; fo then every one of us Jballgive account of himfelf to God. Let us not therefore judge ene another tny more.] Matth. 18.6. \_Butwhofoever foall offend one ef thefe little ones which be~ Hive in mejt were better for him that a milftone were hangedabout his neck^ and that he were drowned in the depth of the Sea. | Mac. 25.40,45,34,41. [Come yeblejfed of my Father, inherit the Kingdom — For I was hungry and ye gave me meat — Verily I fay unto ym,in as much at yen have done it unto one of the leaft sf thefe my Brethren, ye have done it unto me. \ Andver.41. [Depart from me ye curfedinto ever lafting fire Verily I fay unto

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

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

3. But

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

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

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

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

abundant

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

Chap. IV.

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

If their Error were meerly fpeculative, it were the lefs •, but here we fee the fruits of it, and whither it tends. The major Proportion is plainly proved from fohn I 3 .$$.[_£J this Jhallall men know that ye are my Difciplesjfye have love om to another .] Col. 1.4. ltmuftbea[_L9vetoallthcSawts.~\ iTheff.4.o.2?«* as touching brotherly leve, ye need not that lrcrite unto you, for je you*- Jelves are taught of God to love one another. )

This fpecial Love is the Commandment of Chrift, the new Commandment; without this, no mm can be a Lover of God, nor be loved of him as a Member of Chrift, as you may fee f 1 John 3. 11,12,14,23. & 4-7,8,1 1,12,20,21. 2 John 5. fohn 13.34. & 15.12,17. 1 Pet.1.22. He that loveth not a Chriftian as a Chriftian,with a fpecial love you may fee in thefe Texcs is none of the Sons of God. And that the Paprfts teach men to deny this fpecial Chriftian Love to moft Chriftians in the world, I prove. They that teach men to take moft true Chriftians in the world for no true Chriftians, but for Heredcks or ungodly pcrfons that (hall be damned, do teach them to deny the fpecial love and works of love to moft true Chriftians: But thus do the Papifts % therefore, &c. How can a man love him as a Chriftian or a godly man,whom he tnuft take to be no Chriftian, or an ungodly man? Its true they may yet iovc them as Creatures, and fo they rauft the Devils •, and they may love them as men, and fo chey nauft the Turks and Heathens: But

no

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

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

Chap. V.

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

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

D Magiftratcs

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

what names foever they be called And being condemned, let

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

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

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

D Z anttbtr

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

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

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

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

Murders,

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

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

Chap. VI. ^

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

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

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

D 3 <*U

zz A I\ey for Catbolich.

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

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

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

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

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

then

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

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

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

at

*4

AK^eyfor Catholkks.

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

Pope John I 3. alias 12. was in Councill convicted of ravifk-ing Maids, Wives, Widows at the Apofiolick doors, and committing many murders: he drunk^a health to the Devil , and at Dice cat-cdto Jupiter andWenusfor help, andatlajl wai fluinin the aft cf tsfdulterj. Saiih Plutina [_ he was from his youth a man contaminated with all difhonefiy and filthincfs ; and if he had any time tofpare from his lufis, he [pent it in hunting, and not in pray-ing»] And after he call* him [d mofi wicked man, or rather a Men • fter] and faith that [ the life of this mofi wicked man being judged in a Council of Italian Bifhops, for fear of them he fled and lived like a wild beafi in the woods, \ till at laft he got the better again by the help of his friends at Rome; till an angry man that found him naught with his wife, got the better of him, and fentbim to anfwerit in another world. And their own writers note that this was the firft Pope that changed his name, whom his followers imitated. And do you think the Head of the Roman Church was then Holy ?

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

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

A f\ey for Catholkks. z j,

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

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

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

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

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

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

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

E

Chap.

Chap. VII.

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

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

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

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

Bimiuj

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

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

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

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

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

E 2 do

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

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

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

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

nerus

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

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

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

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

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

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

E z ry

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

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

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

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

Ch a p.

A K^ey for Cathclicks . ji

Ch a p. VIII.

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

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

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

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

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

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

Church

A fyyfor Catholicks.

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

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

Chap. IX.

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

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

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

moutb

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

F fee

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

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

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

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

LWe

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

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

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

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

F z earth .*

j 6 A i\ey for Catbolicks.

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

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

we

A f\ey for Cathdich. }7

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

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

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

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

F 3 CH A P;

Chap. X.

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

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

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

and

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

Ch a p. xr.

Detett.z. yV7 HEN you have brought the matter thus far,and ** fee that if they have one errour in faith, their whole caufe is loft, then confider , whether it b" Poffible for thit Doctrine which iifo contrary to Scripture, and to it feIf, to be free from (illError. I. How contrary it isro Scripture, 1.T0 forbid the reading of Scripmre in a known tongue : 2. And their Publick Praying in an unknown language: 3. And their admi-niftring the Lords Supper to the People by the halves, denying them the Wine,and giving themthe bread only: 4 And their affirming men to be perfect without fin in this life: 5 And their calling fome fins venial which deferve a pardon, and \ et arc truly no fins: 6. And their abfolute forbidding their Prielis ro marry, 7. And faying that there is no Bread and Wine left after t he Con-iccration,witb abundance the like: the very reading of the texts ©ay fctisfic you.As for tberirft,fee Vtnt6.7$&Dent. 11.18,

10,20,

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

2^. & 13. 27.& 15. 21. 1 TJbtf. 5.27.0/. 4 16. D;ut 3 I.I I. £p/>. 3. 4. A/at 24. 15. ivfi/. 1. 3. 2 77/w 3. 16. John 5 39. vtftf. 17- 2, it & 18 28. 7?(?w 15. 4. zTw. 3- 15. i/«. 8. 16, 20. &: 42. 4. Rom. 7. 1. fames I. 2$. Bof.S. 1 2.

For thefecond,read 1 £V. 14. For the third, fee yl^f. 26, 27, 28. 1 fir. ! * 2 5 26,27,28. 1 CV. 10. 16. For the fourth, fee Ecclcf 7. 20. p4w?s 3.2. I John 1.8. PA»7. 312. Luke 11. 4. For the fifth, fee Df#t. 12, 32. GW. 3. 10. 1 John 1.4. Forthefixth, fee 1 77w. 3- 2,4, 5, 11,12. Tit. 1.6. 1 Ts'm.4 3-1 Car 9. 5. For the feventh, fee 1 Cor. to. 16. iCV.u.23, 26, 27, 28. v4tf- 2. 42. y4#. 20. 7.11.

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

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

the

A K^y for Qatholicfo. a\

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

Ch a e. XII.

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

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

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

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

G needi

needs be deceived if it be deceived .* And Reafon hath not a principle chat it holds farter, then that fenfc is to be credited; that this is whice or black which my own eyes and the eyes of all other men do fee to be fo: and fo chat this is bread which we all fce,and feel,and carte tobefo. And therefore the Papifls tell us that Reafon muft {loop to faith, thar is, they will not fond to Reafon when it contradideth the doctrine of their fed. 11 feems they areinfoflie parts of their Religion unreafonable. But I would know, whether they have any ReafoA to be unreafonable. If they have, then why might not our Reafon be valid as well as their Reafon which they bring againft Reason ? by which they contradict themfelvcs. For if Reafon be vain, why Reafon they to prove its Vanity or invalidity .'But if they have no Reafon again ft Reafonjet them confefs it, and offer us none, and then their dilutes will do no harm. We eafily yield, that we have Reafon to believe Gods Revelations ,about thofe things which we had no Reafon to believe if they were not Revea'ed: And that many of thofe Revelations are above Reafon, fo far as that Reafon cannot difcern the truth of the thing without them ; yea it would rather judge the things improbable: But yet Revelations are received by Reafon, and inform Reafon,Sind not dtftroy it ; nor do they fo contraditt Senfe or Reafon , as to make that credible Which Senfe and Reafon have fufficient ground to judge falfe.

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

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

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

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

Ch a r.XIII.

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

G 2 odds

odds till we are agreed who fhall be the Judge.

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

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

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

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

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

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

G 3: CH A:P,

Ch a p. XIV.

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

To dired ycu in difcuffing this part of the Deceit alfo •' 1. We confefs that on earth there will be no End of all controverfies among the beft : nor of the great controverfies which falvation lyeth on, between the believers and the unbelievers •• that is, there will be Aill Infidelity and Herefie in the world , and errour in the godly themfelves. 1. Hath it not been f0 in every age till now ? And why (hould we expect that it ftiould row be other wife ? 2. Doth not Paul tell us that here we knew but in part s and prophejie in part ? and when is it that that which is imperfeel -will be done away, but when that -which is perfett is come ? While we know but in part,we (hall differ in parr.

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

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

2* Our Faith confifteth in thofepoincs which are granted by

your

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

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

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

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

rofi

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

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

7. If you fay that you have a Judge to determine of herefes in order to the Vumjhing of them b) the /word : So have we as well as you , and better then you. For your Pope is a Prieft that hath nothing to do with the fword, Cat lead out of his own Principalities) : but our Princes and other Rulers are lawful Magiftrate?, thn are appointed to be a terror to evill doers, Rom. 13.4,6.

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

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

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

and

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

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

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

H Canons

}0 ^K§y for Catholkh.

Canons called the Apoftles: and the like we may fay of abundance more.

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

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

words

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

bleffedperfon from the Originalfpot ve, having diligently lookt

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

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

H2 2.1c

A Kjty for Catholicks.

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

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

Chap. XV.

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

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

The

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

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

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

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

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

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

H 3 fon 3 ,

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

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

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

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

hath

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

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

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

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

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

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

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

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

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

vcrfie:

verfic the juft and lawful! Head of the Church.

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

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

worflvp

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

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

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

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

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

19 Moreover, indeed they have very little Religious unity at

I all

A K^yfor Catbdicks.

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

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

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

Divi-

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

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

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

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

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

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

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

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

12 not

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

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

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

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

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

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

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

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

ani

ar.dfor mj part 1 thinb^k probable, when it cann:t be Avoided ether' wife: For if it were not,the reputation o-' innocent perfons were /fill expefed to the infslcncy of the malicious, ,] fag. 142,143, ) 44. many other are of the i'line mind , in Co much tine Father Lffius faith f/r is lawfully bj thtconfent of all Cafuijh, to kjll him that irould qive a box on the ear, or aklAV with a flicl^, when a man cannot otlocrwife Avoid it p. 145..Father Boldellus faith It is lawful I 10 iyllhim that faith toyou\_thoa ljc(l}ifa man can>iot right himfelf otherwife. | And Lcfftus latch [_If you endeavour to mine my reputation bj opprobrious fpeeches before tcrfons of honour, and that J cannot avoid them otherwife then by hilling yon , may I doit ? According to moAern Authors I may •> nay though the crime yon lay to my-charge be inch M) I am really guilt) of,itb:ing fupptfedto have been fo fecretlj committed ,1 hat you cannvt difcover it by ways ofjttftice. Tis proved if when yon would take away my reputation by giving me a box on the ear, it is in my power to prevent it by force oftvms, the fame defence is certainly lawfully •when yon would dome the fame injury with y-ur tongue- B'fides, a man may avoid the affrtnt of thofe whofe ill language he cannot hinder. /« a word, htnour is more pr scions then life, bat a mm maj kill in defence of his life, ergo, he may kill in defence of his hsnsttr^ vag. 146. But the J.inienills are againlt all this.

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

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

I 3 oibecs,

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

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

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

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

But

A f\ey for Catholich* (Sj

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

Ch ap. XVI.

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

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

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

the

the world are of the fame Oarore or degree of knowledge and cxplicire belief ? If they be, then there'* no difference betu-crn Fathe-s nnd Babe*, Strong and Weak, Pricft and People^ and then the Jefuices have no more Knowledge or Faith then the f-mpldt woman of their Church : but if there be a difference, then 4. We would know whether the Effencc of Chriftianity be vjsryed according to thefe degrees. If fo , then there arc as many forts of Chnfthnity rn the world, as there be degrees or" Faith ; which they have more wit, I fuppofe, then to affirm. If not, then the Efftnce of Chriftianity isdiftinguifhable from the Integrity or fuperadded Degrees, which is the thing that we contender. 5. We defirealfo to know whether the Apodles did not go on to teach their people more, after they had made them Chriflam, in a ftate of falvation. And whether the Prieirs, Fryers, and Jcfuits will give men up, and teach them nothing more when they have made them Cbnftians. I know they will fay, There's more to be taught. And if fo, then the Effentials of Chriftianity are diftinguiiliable from the Integrals or Degrees. 6. Aad we would know elfehow they will underftand that in Hf£.5.10,11,12,14. ar.d6.i,2. [ For when for the time ye ought to be Teacher3^ ye have need that «ne teach you again nhich be the firft principles of the Oracles of God, and are become fuch as have need of mi/l^and not ef ftroxg meat' For every one that ufcth mil\ is unskilful in the Vcord of righteoufnefs, for he is a bah. But firoKg meat belongetk to them that are of full age, who by reafon of ufe have their fenfes exerciftd to difcern good and evil : therefore leaving the Principles of the dotlrine of Chrift, let ui go on to fer-fettion, not laying again the foundation , &c. ~\ Tell us now whether the Apoftle do not here diftinguilh between babes and flrong men; milk and itrong meat •, the principles or foundation and perfection ? 7. And we would know of them whether all that is Revealed by God be of abfolute Ncceflity to every mansfalvation that do or may hear it ? If fo, then no man can be faved that knoweth not all that God hath revealed; and then no one in the world can be faved • for here we know but in part. And their own Commentators differ about the word of God, wh:ch flieweth that they are imperfect in the Knowledge of its fenfe. And their Pope knows ic not, or elfe he is (hamefully to blame, that will not tell it the world, and reconcile his Com-,-

men-

At\eyfor Qathollcks. fy

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

K faith:

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

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

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

of

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

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

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

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

K z thought

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

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

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

know

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

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

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

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

K3 is

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

Chap.

Chap. XVII.

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

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

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

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

furer

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

2. Well/ but if you appeal to the greater number, to them (hall you go. You mull be tried by the prefent Church; Why then you are condemned. Is it the lefTer number ,or the greater, or the better that mud be judge ? You will not fay thclef-er,asfuch: If you do, you know where you are. If you fay, the Better part (hall be judge: who (hall be Judge which ii the Better part? we arc ready to prove the Reformed Churches the Better part: and if we do not ,wc will give you the day, and lofe our caufe. But I fuppofe you will appeal to, the Greater part. Content I Then the world knows you are loft. The Greeks, Mofcovites, Armenians, AbaiTincs.and all other Churches in Aft4 1 AfricA and Europe arc far more then the Papifts t and your own pens and mouths tell us that thefe are againft you. Many of them curfe you as Hereticks or Schifmaticks; the reft of them know you not,or refufe your government.They all agree againft your Popes univerfallHeadftiip or Soveraignty, and fo againft the very form of your new Catholick Church •* So that the world knows the Judgement of the far greateft part of Chrifti-ans on earth to be againft you in the mam,fo that you fee what you get by appealing to the Catholick Church.

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

A Key for Qatholkks.

n

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

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

Chap. XVIII.

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

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

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

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

2. So alfo when they ufe the name of [^ Pepsin difputation, make them explain themfelves, and tell you (in a Definition). what they mean by [_a Popef] For, though you would think this term were fufficicntly undcrftood, yet you (ball find them utterly at a lofs, and all to pieces about it. Let us confider diftindly of the Efficient, Matter, and Form. i. As to the efficient caufe of their Pope, there muft concur a Divine Jnftitu-tion {'which they can no where (hew^ and a call from man {& Nemo dat quod »o» habet, what man or men have power to make a Head to the Catholick Church.) But whether they will call ic an Efficient Caufe t ot only zCatifa fine qua n»n y Election and Ordinatitn muft go to make a Pope. Now either they mil put thefc into their Definition* or not. l(nor, know of them whether 4msiiwithoutElehionttdOrdinatienmay be Pope: If fo, what

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

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

L2 If

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

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

the

the Archbjhops or Bifcfs were at firft Epifcopi Epifcopo rum.

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

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

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

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

Is m

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

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

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

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

every

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

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

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

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

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

when

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

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

Good

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

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

Chap. XIX.

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

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

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

M dation

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

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

Nor,

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

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

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

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

M 2 ring

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

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

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

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

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

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

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

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

%6 A I$vy fur Catbohcks.

Chap. XX.

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

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

Of all thefe briefly in courfe.

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

flinguifli

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

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

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

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

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

as.

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

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

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

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

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

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

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

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

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

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

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

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

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

Scrip-

Scripture, we would receive ic; All this we grant them for Tradition.

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

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

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

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

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

N might

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

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

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

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

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

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

ed

A If\ey for Catholicks. pi

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

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

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

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

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

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

pi d i\eyfor Catbolkks.

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

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

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

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

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

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

tie

A f(ey for Catholicks. $> j

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

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

9. And if General Councils themfelves, and that of your own, fhould be for the Efficiency of Scripture; what then is become of all your Traditions ? Search your own Binnius, pa^e 299. whether it part not as fouud doctrine at the Council of Bafil ( m RagufiiOrat.) Sup. 6. £ that faith and all things. necejfary to falvation , both matters of belief and matters ofpractice , are founded in the literal fenfe ( of Scripture, ) and only from that may argumentation betahen for the proving of thrfe things that are matters of faith, or mctffarj to falvation ; and net from thofe parages that are fjiok.cn by allegory, or other (pirhualfcnce~\ Sup. 7. \_ The Holy Scripture in the literal fenfe foundly and well underflood, is the infallible and m r >ft fufficicnt Rule of faith ] Is not here enough againft all other Traditional Articles of faith ? A plain rnnn would think fo. Yea, but Binnius notcth thit he rneaneth tbu explicitely or implicirely it is fo. Well / I confefs. the beft of you are flippery enough: but let us grant this; ( for indeed l;e foexplaineth himfelf afterward : yet thats nothing for Tradition. He there maintained] that Scripture is the Rule of faith ( not partofthe Rule) [_ For ffaihhcj v.'hn the intellect hapneth to err, as in heretickj, its ntcrjfary that there be Jome Rule, by the deviation or conformity to which thcintr 111 may perceive that it doth or doth rot err. Fife it would be fill /». doubt and ftufiuatc - ■ - ■- it appeareth that no hnm.inefci-

N 3 cr.ee

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

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

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

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

Auilin

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

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

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

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

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

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

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

4,Wcil:.

y-

-/ I\cy for C'Uholicks.

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

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

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

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

that

A K^y for Catbolich . $7

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

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

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

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

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

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

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

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

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

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

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

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

A %ey jor Qatbolicks. y p

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

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

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

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

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

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

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

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

O 3 All

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

Cha p. xxr.

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

Councils, &C. ■

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

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

2. There

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

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

Chap. XXII. Detecl.

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

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

Nation^

National Churches • whereof mofl: were then ruled by AfTero-blies, where a B.(hop, Archb.fhcp, Metropolitan or Patriarck ( as they called them; did prehde. 3. It is taken oft in Scripture for the Body of Chnjf, the bolj Catholic^ or Vniverfal Church containing all true Believers as myfiical , or all Profef-for j of true fait has vifible. 4. 11 is taken by the P<j. pills oft for one particular Church which is the Miftris or Ruler of *U "hr Churches.

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

bus*

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

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

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

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

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

P fa

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

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

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

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

€ tf A P{

Chap. XXII J.

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

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

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

P z ters.

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

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

the

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

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

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

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

P 3 rane

MO

A Key for Catholicks.

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

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

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

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

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

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

change

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

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

Praj qr

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

Religion

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

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

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

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

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

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

In thePrimitive times Rome Was but a particular Churchy as

Q_ J*-

■ —— __ _ _ . ^,-

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

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

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

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

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

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

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

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

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

Qf.

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

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

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

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

Ch a p. XXIV.

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

Q^2 TO

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

Our Argument lieth thus. That which is mofl conform to the Doilrine and Practice of fhrifl and his Apoflles, is the truly An-tient Religion and Church. But our Religion and Church is mofl conform to the dotlrine and pratlice of the Apofiles : therefore it is the truly antient Religion and (fhurch. The Major they will yield: For no older Religion is dcfirable , further then as the Law of Nature and Moral Determinations of God are fliil in force. Ifuppofe they will not plead for Judaifm. For the Minor, we lay our caufeuponit, and are ready to produce our evidence for the Conformity of our Religion and Churches to the dodrine and practice of the Apoftles.

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

true:

true : They acknowledge Scripture co be the true word of God y So that the Truth of our Rule is Juiliried by therafilves. 2.Let them fhew us as g:>od Evidence that their Additional Articles of faith or Laws or life came from the Apoftles, as we do that the Scriptures came from them, and then we (hill confefs that we ome fhort of them: Let them take theControverfics between us point by point, and bring their proof, and we will bring ours, and let that Religion carry it that is Apoito!ic3ll: But we are fure that by this means they will be proved Novclifl-For i. Their Traditions in matter of faith fupendded to the Scripture, are meer Hsreticall or Erroneous forgeries, ,ird they can give us no proof that ever they were Apoftolicall. 2. The Scripture sffirmeth it? own fufficiency j and therefore excludeth their Traditions. 3.1 (hewed you how in their own General Council at Bafil, the Scripture Sufficiency was defended. 4.1 have {hewed you in my Book called the S.ife Religion y that the ancient Fathers were for the fufficiency of Scripture.

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

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

So that tbefe ieven wayeswe know their Traditions to be

Q^ 3 deceit.

I

n 8 A t\ey for Catkoluks*

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

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

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

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

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

Chri-

A f\ey for Qatholicks . up

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

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

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

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

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

withi

no A J^eyfor Catholicks.

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

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

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

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

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

(fo

A K^y for Qatbolicks. \ i \

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

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

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

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

K Greek',

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

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

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

in

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

R 2 So

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

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

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

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

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

all

A K^ey for Catholicks. \i)

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

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

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

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

of God hath had a continued Succeffion from Chrifi But the

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

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

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

Hijr

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

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

denied for ifthey differ from them in anyone material! point,

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

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

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

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

Are

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

ail

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

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

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

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

2. But why is it that they muft all needs explicitly held the thirty nine Articles f 1.1 pray you tell us, whether all your own Church do explicitly hold and believe all your Articles? that is, all that Popes and General Councils have defined oc declared. Dare you fay that one of five hundred, of five chou-fand,doth explicitcly believe all this? And why then is it ne-ceffiry in our cafe that all muft explicitely believe all thofe Articles } 2. Yea with us it is far more unneceflary. For we take not thofe Articles for the Rale of our faith, but only the holy Scripture •* And therefore you may as well tell us that no man is of our Religion , that did not write or fpeak all the fame words that fewell, Reignolds, Perkins, or fuch other have writ-

S ceo

]o A I$ey for Catholicks .

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

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

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

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

ned

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

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

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

S 2 cap. 6,

\yi ^Ksy for Catholicks.

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

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

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

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

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

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

nufcript what his judgement was, what ever your Council at

Conftance sccufehim of. It was a Divine Necessity oppofed to

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

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

on the Dominicans fometimes? and with as great caufe may

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

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

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

when tvickjife muft not be of our Church becaufehe is fuppofed

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

Pope and his Council determire tint Princes or Lords that will

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

and their Countrey given to others it feems you cake tvickjife

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

of the CaihoJick Church and Religion, and therefore of the

fame with us.

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

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

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

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

A K^ey for Qatholicks. \ri

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

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

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

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

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

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

you.

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

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

enough *

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

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

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

£pifhmHs lt

A j^ey for Catbolicks, \y?

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

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

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

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

T Monarchy:

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

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

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

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

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

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

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

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

ftrove.

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

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

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

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

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

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

T 2 ceived

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

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

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

pifls.

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

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

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

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

Ch a p. XXV.

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

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

T Jj Thut.

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

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

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

thelic\

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

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

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

4. And that the Pope of Rome is Infallible.

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

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

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

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

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

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

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

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

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

fP'l-

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

15. That the Pope fhsuldbea temporal Prince.

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

the-

! ^ ± ^ /^g for Q<xi bolicks .

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

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

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

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

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

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

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

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

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

25. That the /ins called venial by the Papifts,Areproperly nt fins, and defer ve no more but temporalpuni/hment.

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

pererogate, by doing more then is our Duty.

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

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

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

11.That

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

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

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

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

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

U talks

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

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

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

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

proof

proof ( after a few filcnc nann.es ) is from the Council tf Nice ; And what faith that?why i Jt defined that theSon of Godis cenfub-ftantiall te his Father, und trjie God And wha;s t hat to Popery ? 2 But it defined the Popcj Soveraigniji But how prove you that ? Why it is in the thirty nin.h Arab. Canon. O what Conferences havcthofe men that dire thus abufe and cheat the ignorant i As if the Canons of the firft General Council bad never been known to the world, till the other day that Alphonftis Pifanns a Jofilice publifheththem our of Pope Julius and I know not what Arabick book. Thcfe men that can m^ke both Councils and Canons at their pleafure above a thousand }ears after the fuppofed time of their exigence, do never need to want authority. And indeed this is ^cheaper way of Canon-making in a coiner, then to trouble all the Bifliops in the world with a great deal of co!j and travail to make thern. But if this be the foundation, tm& building is anfwerablc. Their Bi(hep Zofimm had not been acquainted wish thcfe new Articles of an old Council, when he put his trick upon the fixth Council of Carthage, where for the advancement ofhis power (though not toanuniverfall Monarchy, yet to a-preparative degree ) he layeth his claim from the Council of iWctyis faying \_Placuit ut ft Epifcopm ac c»fattisJfterit,Scc] which was that If an (jetted Bifisop appeal ro Rome, the Biftcp of Rome appoint feme of the next province ts judge ; »r if yet he'dejtre his captfe to be heard ,the Bifhop of Rome Jhail appoint a Presbyter hit Legate, &c. ] In this Council were 2i7.Bi(hops,yf«rf/wbeing prefident,and Attguflinc being one. They told the Pope that they would yield to him till the true copies of the Council of Nice were fearched ; for thofe that they had feen had none of them thofe words in, xbatZofimus alledged. Hereupon they fend abroad to theChurchesoftheEaft,toCc»*, flantinople, Alexandria, Antioch, &c. for the ancient Canons. From hence they received feveral copies, which all agreed j but none of them had either Zoftmns forgery in- nor the forged claufe which Bellarmm muft have in; much lefs the eighty ■Canons of Pifanus the Jefuite, or this one which H T. doth found his fucceffion on , but only the twenty Canons there men* tioned, which have no: a word for the Popes Soveraignty.

And here note 1. That Zofimus knew not then of Pifanus Ca-cons, or dfe he would have al'edged them ; nor yet of Bellar-

U a mines

mines new pare of a Canon for the Primacy of the Bifliop of Rome. 2. That Zofimus himfelfhad not the faith, the wit or the memory,to plead either Scripture, Apoftolical Inflitution, or Tradition, for his priviledge^but only a falfe Canon of the Council of Nice : as looking no higher it fecms for his authority. 3. How early the Roman Bifliops begun both to afpire , and make ufe of forgeries to accomplifh it. 4, That there wasnofuch Apoftolick or Church Tradition for this Roman power, as our Matters of Tradition now plead for; which all the Catbolick Church mud know.For the wholeCounci'.wiih all the Churches of Cenfiantinople, Alexandria, Antiocb, &c. th.t is, in a manner all five Rome were ignorant of that which Zofimm would have had them believe, and Bcllarmineand H. T. would have us to believe. 5. Notealfo how little the Church then believed the Popes infallibility. 6. Yea Note, how upon tta reception of the feveral Copies of the N ; cene Canons, they modeflly convi&ed Zoftmut of falfhood : And how the Council refolved againft his ufurpation. See in the African Council?, the Epiflle of Cjril and Alexandra, and Atticusof.Cenflant-nop'e: and theEpiftles of the Council to Boniface and CeUfline. In their Epiftle to Boniface before they, had received their nn-fwers from other Churches about the Nicene Canons, they tell him that the) believed thej Jhould not fhfftr that Arro-gancy [ nonfumus iflum typhum pajfuri ~] But to CeUfline they conclude more plainly,though modeftly Q Presbytirorum cjrtos}\ Crfec[uentium,&c.i.e. \ Let jour holintfs , as befeemeth you, refill the wicked refuges of Presbyters and the Clergy that follow them ; becaufe this is not derogate, or taken from the African Church by any Definition of the Fathers ; and the Nicene Decrees mofl plainly committed both the infer-our C^rjy, A*d Bifhops themfelves to the Metropolitans. For they did mofl prudently,and ■mtfl juftly provide , that all bujinejfes (N.B. all) fieuld be ended in the very places where they begun ; and the Grace of the holy GhoflVtill not ( or Jhould not ) be Wanting to each province * which equity Jhould by the Triefts ofChrift be prudently obferved, and mofl conjfantly maintained: Efpecialh, becaufe it isgrantid to every one to appeal to the Councils of their cttv> Province , or to a V'niverfall Council, if he be of ended with the judgement of the Cegnitcrt. Vnltfs thtre jhould be any one that can

think :

thinks that our God can infpire a jxftice of trjall into an] one man ( N. B. ) and deny it to innume; s.b'e Friefi s that are congregated in Council/. Or how can that judgement thus pafi beyond fea be valid, to which the neceffary ferfens of the witnefs could not be brought, cither becanfe of the infirmities of fex/r ofage\maiy other impediments intervening. For that any ( '. e. Legates ) Jh uld be fent as from the fide of yow hclinefs,rv, find not cenfiituted by any Synod of the Fathers. Btcaufe that which you fent us bj onr ftl> low Bijhopv-u([\nu^ as done by the Nicene Council in the truer Councils, received as the Niece, ( fent from holy C ynl our fellow Bi/hcp of the Church of A'ex in dm , and from venerable Atticus the Bifij-.p of Conftantinop'e, out of the Authenticity (Records,) which alfo heretofore were fent by us to Boniface yjur predeceff J r i Bifhop of venerable memory, by Innocent a'Presbyter^ a>.d Marcellus Subdeacen, by whom they were from them to us directed, ) imvhich we could find no fwh matter, \s4nd do not ye fend your Clergy executors to potent men ; do not ye field to it ; /eft we feem to bring the fmoaky ^rrogancy of the world ( or fecular ar ■ rogancy ) into the Church of Chrifi, which preferreth the light of fimplicity ard day of humility fir them that dcfire to fee God. For of our brother Fauftinus, we arefecure, that the fafe brotherly cr^-rityinynr ho lint (fits honefiy ani moderation y can fuffer him to fay m longer in Africa. 3

Well faid Aureliui I Well faid A U gufiine! Well faid all you African Fathers'. Hid others P.uckas clofeto it asyou 3 th.2pa. pacy had been kept from the Univerfail Monarchy.

Note here i. That this Counc 1 lookt no higher for the power of the Pope and other Metropolitans, then to the Council of Nice , and thought it a good argument, that th^ Pope hid no fuch power,becaufe no Council had lb fubje&ed the A r rican Church.- And therefore they never dreamt that Chrift or the ApofHes had given it him. 2. Note that they evince the Nullity of his pretended power out of the N.cere Council. 3.Note that they took him not to be above a Council, having power to dif-penfe with its Canons. 4. Note that by the Nicere Council,not fome, but all bufinefs muft be ended where thev begin, and this Council fo interprered 1 hem : and therefore rbcrt/s noappeals to the Pope. 5. And that he that faith otherwife unjuftly chugtth the Holy Ghoft to be wanting to tht( hu'eh. 6. Thacihsor-

U. 3 der

der is to be held faft. 7. That they took icfor a fufficienc rea-for. againft appeals to ^cwi?,becaufe all might appeal to a provincial or general Council. 8. Note that rhey thought it a thing not to be imagined by a man, that God fiiould give his Spirit to any one man> even to the Pope,to enable him to try and judge, and deny it to a Council, General or Provincial. This fecmed to them a thing that none fhould imagine, (o that they little dreamt of the Roman infallibility or power of Judging all the world. 9. Note alfo that they thought the Popeto beuncapa-ble of this univerfal judgement, were it but by diftance, and the natural impediments of age, fex, and many the like that muft needs hinder the neceffiry witnefTes from fuch a voyage or journey. So that they give an Argument from Natural necef-fity againft the Popes pretended Soveraignty and judgement.

10. Note alfo that they plainly make fuch judgements to be invalid for want of necefifiry witnefs and means of profecution.

11. And whereas the Pope might objed that he could prevent all this by his Legates, they flatly reje&that too, and fay they find no fuch thing Conftituted by any Synod: fo that they both re je&cd the Popes trying and judging by Legates in other Metropolitans jurisdiction; and they took it for a Efficient ground to do fo, that there was no Council had fo conftituted; little dreaming of a Scripture conftitution, or Apoftolical Tradition. And if the Pope may neither judge them by himfelf nor his Legates, he may fit ftill. 12. Next they convince the Roman Bilhop of fending them a falfe Canon of the Nicene Council 13. And they (hew us here what way the Pope then took to get and keep his Power .• even by fending to the fecular commanders of the Provinces, (in whom they had fpecial intereft: by their rcfidencc at Rome, ) to execute their wills by force. 14. And note how the Council plainly accufeth them for this, of introducing fecular Arrogancy into Chrifts Church, that better loveth fimplicity and humility and light. 15. And note how plainly they require the Bifhop of Rome to do fo no more. 16. And how plainly they tell him that Fattftinus his ftayany longer in Africa will not ftand with that honefty and moderation of the Bilhop of Rome which is neceffary to the fafety of brotherly charity.

1 J give you but the plain paflages of the Council as they lie be-,

fore

fore you, and fcrucno forced confequences from them. And now let Binnius and his brethren go make women and children believe tbac it was not Appeals to l\otv.c,but a trouble feme mam.tr »f tryalthtt dieCouncil was againfV. And let H. T. tell men that take him for infallible^ aNieene Cinon for the Popes Supremacy and Monarchy. And Ice him periwzde ideotsand. dotards that the Catholick Church in the lounh and fifth ages for the univerfal Government of the Pore. Ai d fo J p. J to his nexr proof.

Saith H. T. [The fir/l Conftanmcp.Council d creed:' of Conftantinople to be chief next the Bifhop of Home. ]

An fa. i. You fee then that Primacy was but the Initiation of Councils, for order fake. 2. You fee then that it was grounded on a fecular reafon; for fo faith the Canon [becaufcitis mrt Rome. ] 3. You fee then that the Popes Primacy was but honorary , and gave him no univerfal Government. For the p. i~ micy here granted to Conflantinsple , gave them no Government over Alexandria, Antioch^&cc. 4. Yea exprefly the fe-cond Canon limits all Bifhops without exception to their own Diocefs. And Jo doth the third Canon, exprefly affirming £ that according to the Nicene (Council in ever) province, the provincial Council ought to adminifler avd govern all things.'] See' now what a proof here is of Catholtck luccefficn of the Roman Monarchy / Nay how clearly (till it is difproved to that time. The next proof of H. T. is from the third Atl of the firfi Council of Ephefus, thatVstCTj/et lives and exercifes judgement im his Succejforj ] AnfaWz turns us to look a needle in a bottle of hay. That Council is a large volume, containing fix Tomesii Binrdus, and not divided into Afts. But I (uppofe at laft I have found the place, Tom. 2. c 15. where the words \_thit Peter \xai the Headof the Ap(,files~\ though nothing to their purpofe, are neither Ipoken nor approved by the Council ,. but only by Philip a Presbyter, Celejlines Legate. And the Council, though fpecially moved by his concurrence to cx:oll Cclejline to the highett,yct r.Never [pake a word of his Govern-ing power or Soveraignty , but only his concent: And when they mention the Roman Church, it is only their co-cen; which they predicate. 2. And theyextoll Cyril equally widi Ctle/finc [Novo Paulo Ccl'flw ( they forgot Btter ) Novo l>Auh Ct-

rillo: . Vntt Celeftinsds , Vntis Cyrillus,'] &c.

The next wicnefs brought is the Council of Calcedtn^as caU ing Leo ZJniverful A r chbifiop and Patriarch of old Rome, and fenttnee is pronounced againjl D.ofcorus in the names ofL-0 and Saint Peter. ] Anfw. i. Thisi* but one of your common frauds. It was not the Council that called him univerfall Archbfhop, but two Deacons in the fuperfcription of their Libel^viz.TWo-d'jras and Ifchirion. And were they the Cathoiick Church? 2.ByQ Vniverfal Archbifljop~\ its plain that they meant no more then the. chief in dignity and order of all Arcbbifiops ; and not the Governour of all. 3. I have fhewed you before that this very Council in its Canons not only give the Biftiop of Con-ftanthople equal priviledges with the Bifhop of Rome , but ex-prefly lay that Rome received this primacy of trder a patnbus, from a Council\becaufc it was Sedes Imperii, the feat of the Empe • rofir. I thought 1 had given you enough of this Council before. Sure I am when Bellarmine comes to this Canon,he hath nothing to fay for his caufe, but plainly to charge this famous fourth General Council with lying or fal(hood,and to fay, that the Pope approved not this Canon. But approved or not approved, if this was the Catholick Church representative, furelarnthat their teftimony is valid to prove that there was then no Catholick reception of the Roman Monarchy as of God,but contrarily a meer primacy of Dignity and Honour given it newly by men. In the fix:h age he had not one Council to pretend it feems for the Roman Sovcraignty, for he cites none, but about other matters (of which anon. )

In the feventh age (which he calls the fixtb) though then the Soveraignty was claimed by Boniface fit citeth no Council for it niether.

In the eighth age ( from the year feven hundred ) he cites the fecond Council of Nieces approving anEpiftleof Pope Adrian^ wherein he faith that the Roman Church is the Bead of all Churches. ~] Anfw. 1.But whether ^r/<*»himfelfby the Head meant the chief in Dignity, or the Governour of all, is a great doubt. 2. But whatever he meant, the Synods approving bis Epiftle for Images, is no proof that they approved every word in it. 3. Yea Tharafius feems to imply the contrary, calling him or\y J'eteris Rom-t primas & tefiatorum principum fucceffor ; as if his Sea

had

A E^ey for Catholich.

[ J?

had the Prmledge only of being the Primate of Rome and noc the Ruler of the world. 4. But if this Council did ^ as it did not) openly own the Papal Soveraignty, it had been no great honour to him : For as in their decrees for Images they con-tradi&ed two Councils at Conflantinople t and that at Frank-ford contradi&eth them j fo might they as wellcontradid the Church in this.- Even as they defined Angels to be corporeal which the Council of Later anc afterward contradicted. But the plain truth is, it was the fcope of Adrians Epiftle as for Images which they exprefTedtbemfelvcsto approve. And that their Image-worfliipitfelfhath no Catholick fuccefiion, me thinks they (hould eafily grant, confidering not only, 1. That there is nothing in the firft ages for them. 2. And that Epiphanitts and many before him fpeakexprefly againft it. 3.Butfpeci-ally that there have been more General Councils of thofe ages againft them then for them, and that before this of Nice decreed for them , the reprefentative Catholick Church ( except (till the Pope be the Catholick Church ) did condemn them.

I fuppofe by this time you will think it needlefs for me to follow H. T. any further in his Catalogue. I am content that any impartial fober perfon judge, whether here be a fatisfa&o-ry proof of a Catholick fucceflion of the Papal Sovtraignn when through fo many ages, they bring not a word for any fucceflion at all ; much lefs that it was owned by the Catholick Church : and leaft of all that all the reft of Popery was fo owned.

ObjecT But at leafl fome other points of Popery are proved by H.T.to have [uchafttccejfion. Anfw.Peruk his proofs and freely judge. Two of the thirty two Articles which I mentioned before he fpeaksto : The one is that Bijhops, Prieflsand Deacons fbould abftainfrom their Wives , or be degraded. ] But I. The Council which he cites for this, is but a Provincial Council in Spain in the fifth Age : and whats rhis to Catholick fuccef-(ion ? 2. The Evidences for the Antiquity of Priefts marriages ere fo clear and numerous, that I will not thank any of tbem to confefs their doftrine a Novelty. 1 Cor.9. 5. Have we not power to leadabtttta Sifter ^aWife as well as other -4poJlles % andas the br"hrcn of the Lord and Cephas ? I hope they will not deny

that Peter had a Wife ? I Tim. 3.2,4.^ Bifhop muft be blame-

lefs, the husband cf one Wife One that ruleth well his own

boptfe , having his children in fubjetlion With all gravity. ver. 12. Let the Deacons be the husbands of one wife', ruling their children^ and thtir own houfes well, Tit. I. 7. If any be blamelefs, the husband of one Wife, having faithful! children^

■ The Ancient Canons called the Apoftles, fay, Can. 6. Let

not a Bifhop or Presbyter put away his orvn Wife on pretence of Religion. And if he rejeft her, let him be excommunicated : but if he perfevere, let him be defofed. ] Let Bellarmine perfwade thofe that will believe him, that this Canon fpeaks but of denying them maintenance: Canons as well as Scripture are unintelligible to thefe men. The Canons at Trull, of the fifth and fixth Council, do exprefly expound this Apoftolick Canon as I do here : and they profefs it was the Apoftles con-cefsion then to the Bifhops to marry: and they themfelves forbid any to feparate Prielh from their Wives, and profefT.-dly oppofe the Roman Church in it, Can. 12, 13. For this Bellar-mine, Hb.2cap.27. de Pont if Rom. reproachetrr them, and thats his anfwer. Forfooth, the Pope approved not thefe (fanons s j. Let Adrians words be read, and then judge. 2. What if he did not ? Our enquiry is of Catholick Tradition and fucceflion, and not of the Popes opinion. But its eafie to bring much more for this.

Another point that H. T. proves ,is, The fame Canon of Scripture which they own : And for this he brings one Provincial Council, Cartk 3. as in the fixth Age. An excellent proof of Catholick fuccefsion through all Ages. But have we not better proof of the contrary ? Let him that would be fatisfiedper* life thefe records and judge. Eufeb. Ecclef. Hift.l. 3 . cap. 9. vel. 10. and there Jofeph. li. I. cent. Apion.Conftitut. Apoftol. Cwhofoever was the author ) lib. 2. cap. 57. Canon. /Jpsft.. tilt. Dionyf. Eccl. Hier.cap. 3. Melet. in Eufeb. Ec*l.Biflor. lib. 5. cap. 14.. Origen in Niceph. hift. Ecclef. lib. %. cap. 16. Ori^. Philocal. cap. 3. Eufeb. Hift. 1.6. cap. 2$. Tertul. cont. Mj.rcion. Carm. lib. 4. cap. 7. Athanaf. Tom. 2. Efifl. 39. Et inSympf. Sacr.fcrip. Hilar. Pitlav.Explanat. in Pfalmos. Cyril. ( vel. fohan.) Hierofol. Catech. 4. Ccncil. Laodic. C an S9» Epiphan. baref. 8. & 76". & de Menfur, & ponderib. Greg.

NAtJanz*

A l(ey for Qaibolicks. \ j j

Nazianz. Carmin. deveris &genuinis libris SS. Amphiloch. in Ba)fam.pag. 1082. Hieronym.in Prolog, in lib. Reg< & Prol. in lib. Sslom.Et Epift.ad Lttam. & faffim.Ruff.nHs in Symbolum. But what need I cice any more.when Dr. C *fi» hath done it in a volume purpofely ? where this allegation alio of the third Cone. Carthag. is anfwered.

AND now having (hewed you that Papifts cannot prow any Catholick Succefiion, or Continuations Tradition of their Religion, let us coniider of their filly (hifr,by inftancing infome by-points common to thera with others. Of which I (hall fay the lefs becaufe I have fpoke to it already in my Safe Religion.

And before I mention any particulars, remember that Ib&Ye proved before that ignorance or difference about many points notefTential toChriftianity, may confift with our being of one Religion and Catholick Church, and therefore fuch differences are nothing to the point of fucceflion of the Catholick Church or Religion. This is plain to any reafonable man. And that the Papifts may fee that for their parts they have nothing to fay againft it, I (hall add to what isfaid, that they tolerate or plead for the toleration of greater differences among themfelves , which yet they affirm to confift with the unity of faith. I will now give you but an inftance or two.

Thejefuits maintain, that if a man do but believe in their Pope and Church as infallible, he may f not only as fome fay, be ignorant of fome Article of the Creed it felf,and yet be a true Catholick,yea and befaved, butalfo) believe a falfe Article as from God and the Church : The former is commonly taught not only by fuch as JW«,that fay the Article of Chrifts Defcent into Hell is not to all of Neceflity to Salvation, bue by many others in the Do&rineof Implicite faith. The later claufeyoumay fee among others in Franc. lAlbmims the Jefuite, Corollar. pag. 250. where bis obje&ors put this cafe [ Suppofe twenty Bifbops preach to a comtrej man a falfe Article, as if it were fpokjn by God and the Church : that propofal of the twenty Biftopsisfo fujficientjbat the Countrey man prudently formth an evident practical judgement , and morally certain,

X 5 n

to believe with a fpecttlative affent the Article propofed by the twenty Bifhops, for the Authority of Cjod as the formal reafon. Three absurdities fetm hence to follow. I. That the Countrey man fiould be obliged under mortall fin, to believe the twenty Bifhops, and fo the precept of faith fhould bind to believe a falfhood. Z-The Countrey man fhould be in Gods Grace without faith. In Grace, becaufe he commits no mortal fin , yea he obeys the command of beluving : Ttt without faith, becaufe he believes a falfhood op-tofite to faith, and fo lofetb faith. 3. GoA fhould concur to deceive- 'To the firft Albertinus anfwereth that its noAbfurditj

that the command of faith do oblige to believe a falJhood,it being not per k,but per accidens.,To the fecond he faith,that the Countrey man doth not lofe his grace or faith, becaufe the falfhood believed is not formally eppofite to the true faith ( but materially )

Here you fee that a man may hold an Article oppofite

to the faith materially, and yet not only be a true Cbriftian in grace and faith, but alfo in fo doing obey by accident the command of believing, fo be it he believe in their Church. And if that be h, with what face can thefe men fay,that our Church or Religion is new,or not the fame with the Greeks, &c» when we have the fame formal Objetft of faith, and differ in no Effrntial Material point ? See here their lubricity and partiality.

One Inftance more : The fecond Council of Nice that decreed for Image-Worfhip, doth yet exprcfly decree thai Latria , Divine worfhip is to be given only to God ; Thomas Aquinas furn. 3. ^25. art. 3. & 4. purpofely maintained that Latria,Divine worfkipis to be given to the Image efChrift % and to the Crofs that he dyed en ; and to the fign of that Crofs. Here is an Article of their faith cxprefly contradicted: And yet Aquinasis a member of their Church; And if any fay, he it no member, its proved paft doubt, for the Pope hath Canonized him for a Saint: So that now it is a part of their Religion to take him for a true believer : And Albertinus hath ( as he thinks ) proved, that though in many other matters of fadr the Pope be fallible, yet in the Canonizing of Saints he is infal • Jible, becaufe of fome promife of Gods fpeciall afsiftance (if one knew where to find it. ) Abundance of fuch Inftances might be brought that prove, that the Papifis own men as true believers^,

that

that deny or contradict Articles'of their faith.But what need we rnore,then that France and thoufands elfwherc are yet members of their Church,that deny the Laterane and Florentine definition for the tropes Supremacy above a General Council ? and when cjoft Papilis hold that Angels are incorporeal, contrary to the definition of the faid fecond Council of Nice. And therefore by their own law, nay much more, we may well fay that thofe were of our Religion that differed from us in nothing that is in deed or our efteera Effencial to the faith. Now to a few particulars.

i. The Papifts tell us that £ Fulk confejfeth that Hierora, Auftin, Arobrofe, &c. held the invocation of Saints ] H.T.p.49. Anfa. 1. If any hold that they (hould defire the departed Saints to pray for them, as ttiey do the living, we have reafon enough to take it for their error, but its no proof that they are not of the fame Church and Religion with us: As long as they give no part of that adoration or honour to Saints which is proper to God the Father, Son, or HolyGhoft, it is not inconfiftent with true Faith andChriftianity.

2. But yet werauft tell you that the Primitive Church was nnacquainted with the Romilh prayer to Saints. Till the end of the fourth Century they are not able to prove that ever three men ( if any one) were for any prayer to the Dead at all, except fuch a conditional fpeechinan Oration as Greg. Nazi-anzen hath £ If holy fouli have any care or feeling of fuch things as thefe, receive this Oration~\ Orat. 11. I intreat the Reader that needeth information of the way of Antiquity in this poinr, to read Bifhop Vfhers Anfwer to the Jefuite on this point, page 418, &c. Where he faith that [_ for nine parts of the firfi four hundred years, he dare be bold to fay that the Jefuite is not able to produce fo much as one true teflimony out of any Father whereby it may appear that any account at all was made of it"] Where he citeth the full exprefs words of the Fathers of thofe firfl ages againft praying to Saints,as Origen in Jus. Horn. 16. And in Rom. lib. 2. cap. 2. And Contr. Celfum lib. S.page 432,43 3, 406, 411,412. & lib. 5. pag. 239. Tertullian Apol. cap. 3 o. Tertullian and Cyprian of Prayer ; Athanafus Orat. 4. Cont. Arrium pag\ 259, 260. Ecclef. Smyrn. apud Eufeb. Bifl. lib.4. &c. I am loth to recite what is there already given you.

X 3 3. And

3. And when Prayer to the deid did come in, how exceedingly it differed from the Romifh Prayers to the dead, I pray you read there in the fame Author. 4. And alfo of thofe Adorations and Devotions offered by the Papifts to the Virgin Mary % Idefireyou to read in the fame Author, and Place, enough to make a Chriftian tremble, and which for ray part I am noc able to excufe from horrid Blafphemy or Idolatry , though I am willing to put the beft interpretation on their words that reafon will allow.

5...The Reafon why in the old Teftament men were not wont to pray to Saints, Bellarmine faith w&sfrcaufe then they did not enter into heaven nor fee God. Bellar. ie fantt.Beat. li. 2. cap. 19. So Suartz in the third part, Tom. Z.difp.^2. Sett. 1. But abundance of the chief Do&orsof the Church for divers Ages were of opinion that the Saints are not admitted into Heaven to the clear fight of God before the day of Judgement ( as mod of the Eaftern Churches do to this day ) therefore they could not be for thePopifti Prayer to Saints.

And here again obferve, that men may be of the fame faith and Church with us.that differ and err in as great a matter as this. The Council of Florence hath now defined it, that depart' ed fouls art admitted into Heaven to the clear fight of Qod\ And yet Stapltton and Francif. Pegna. a Cafiro, Medina, Sotus,*?-firra that Jrenaus , fujlin Martyr , Tertullian , Clemens Ro-manus,Origen, Ambroft,ChrjfoJlom6, Auftin, Ltftantius, Vitlo-rinus,Prttdentius> Theodoret, Arttas y Oecttmenius % Theophilaft t Euthjmius, yea and Bernard,h& ye delivered the contrary fen-tence. See Staplet. Defenf. Ecclef. author, cont. pyhitak^lib.1. cap, 2. with Fran. Pegna in part. 2. Director. Inquifttor. com. 21.

Now as all thefe muft needs be againft the Popifh Invocation of Saints, fo they were againft that which is now determined to be de fide-, Whence I gather Con the by) 1. That the Romifh faith increafeth,and is not the fame as heretofore. 2. That they had not this Article by Tradition from any of thefe Fathers, or from theApoftles by them(unlefs from the Scriptures.) 3. That men that err in fuch points as are now defined by Councils to be defide, are yet accounted by Papifts to be of their Church and faith: And therefore they may be of ours,

not-

notwithftanding futherroursasthisinhand. 4- Ami notealfo by this ta{t,whether thePapifts be not a perjured generation, that fwear not to expound Scripture but according to the unammsus confent of the Fathers.

6. The Council of Laodicea condemned them as Idolaters that prayed to Angels, Can. 35. ( which Caranz,a, Crab, and other Papirts have turned into Angulos ; whofe ralfificadon you may fee fully dete&ed by the faid Bifhop VJber, ibid. pjg. 470,471,472. Read there alfo the full Teftimoniei of Greg. Nijfen , Athanaftus % Epiph*niut,&c. againft praying to Saints and Angels, and the dete&ion of Bellarmines fraud, that pre-tendeth the Fathers to fpeak of the Gentiles Idolatry when they mention the Virgin Mary and the Saints, and fay exprefly they were not to be adored.

But for all this, H. T. Manual.page 291 t &c. hath Fathers for this Adoration of Angels and Saints. And who are they ? Thefirft is Dionjftus: to which I anfwer, 1. There is never a fuch a word in the place cited in Dionjftus , in the Book that [ have at hand, printed Lugdun. 1572. 2. We are for praying the Saints to pray for us too, that is, thofe on earth: And the words cited by him, mention not the Saints in heaven. 3. That Dionjftus is not Dionjftus but a fpurious Apochryphal Book : Not once known and mentioned in the world till Gregory the greats dayes, ( fix hundred years afcer Chrift ) as Bellarmine him felf faith Lib.de Serif tor. Ecclef.de Dionjf. And lib. 2. de JHonach. cap. 5.

The fecond is flem. Apoftol. Conflit. 5. Anfv. 1. The words fpeak only of honouring the Martyrs, which is our unqueftioned duty ; but not of Praying to them. 2. Its an Apochryphal forgery, and neither the Apoftles nor Clf ments Work which fie citeth ( bat any thing will ferve thefc men : ) Let him believe Bellarmine de fcriptor. Ecclef. pag. 38, 39. where he proveth it, and faith that [_in the Latme Church , thefe Conftitutions are of almoft no account , and the Greeks themfeIves Canon. 2.Trul. rejtel them as depraved by He-reticles, and that the receiving of them is it that mifleadeth the Ethiopians. ] See more againft them in Cook^s C enfura,pag, J7> I 8, 19. and Rivets Crix.Suc, Q-DaUus in Pfeudepigrap. The third Teftimony of H. T. is from J;*fiwi fecond Apol.

Atf*.

tsinjvr. It i»u©t Praying to Angels that fufiin feemcth to intend, but giving them due honour, which we allow of. His intent is to ftop the mouths of Heathens that called the Chriftians impious for renouncing their Gods: To whom be replyeth,that we jet honour the true God y and his Angels>Scc-

His Tcftimony for the third age is only Origen (and yet none of Origen) Firft in his Lament. Anfw.l. Origen there mcnti-oneththe Saints, but not the dead Saints. It may be all the Saints in the Church on earth whofeprayeri hedefiretb. 2. If this fatisfie you not, at lead be fatisHcd with this, that you cite a forgery that is none of OWge*/ works. Not only Eraf* rnus faith that \_ This Lamentation was neither written by Orf-gen, nor tranflated by Hierom, but is the fiction of fome unlearn^ cdman, that by this tricl^devifed te defame Origen: ) Buti?4« ronius Annal. Tit. 2. ad an, 25 3- f- 477- witncfTeth that Pope Gelafius numbers it with the Apocryphals.

But B. T. hath a fecond teftiraony from Origin, in Cantic. Bom. 3. Anp», 1. That fpeaks of the Saints prayer for us, bui not of our prayers to them one word, which is the thing in queftion. 2. But Erafmus and others bave (hewed that neither is this any of Origins works. Sixtus Senenfis faith, that fome old Books put Hieroms name to it: And Lombard and Aquinas cite pafTages out of it as Ambrofes.

You fee now what Testimonies B. T. hath produced foe the firft three Ages, even till above four hundred years after Chrift. And yet no doubt but this is currant proof with the poor deluded Papifts that read his Book.

2. The next exception to be confidered is, fraying for the Dead : which they fay the ancient Church was for.

Anfw. 1. Wc are for the Commemoration of the holy lives tnd fufferings of the Saints: and the firft fort of the ancients prayers for them began here, as the occafion. 2. We are foe chankfull acknowledgement of Gods Mercies to the departed Saints, and to the Church by them. And the firft prayers for them were fuch aithefe. 3. Bifhop VJbtr hath copioufly proved that they were Saints, fuppofed to be in Heaven or Para-dife, and not in Purgatory, that were then prayed for: and therefore that it was not the Popifli praying for tormented fouls that was then pradifed ; And therefore their prayers

* h fr

then were befides Commemorations and Tharkfgivmgs, the pe-^ titioning of all thofefollowirg Mercies for them which are not to be received till the refarrc&ion.- Be l/armine himfelf proving that though we we certain that the bit fed fouls fhall have a raifed ghrified body, and be jufiified in the lajt Judgement , jet may it be frayed for , becaufeit is jet future. Now we are far from being of another Church or Religion then thofe that hold fuch an opinion at this. Saith V/bcrpag.224. when he had cited many tefti-monies £ In thefe and other prayers of the like kindle may defcry evident feetftcps of the primary intention of the Church in herfup-plications for the dead : Vt>hich was that the whole man ( not the foul feparated inly ) might receive public]^ rem<jfion of fins, and a folemn acquittal in the judgement of t hat great day ; and fo obtain both a full efcape from all the Confequenccs of fin (th; lafi enemy being now deflroyed, and death f^c allowed up in viclory ) and a perfefl confummation of blifs and happinefs: all which are comprised in that Jhort prajer of $. Paul/or OneHphorus {though made for him while he was alive) \_The Lord orant unto him that he may find mercy of the Lord in that day J Tea, divers prayers for the dead of that kind are ftill retained in the Roman offices\of'which thegreatSpanifh Docler John Medina thus writeth-Although I have read many prayers for the faith full deceafed , which are contained in the Romw Afijfal, jet have I read in none of them that the Church doth petition , that they may more quickly be freed from pains • but I have read that in feme of them petition is made, that they may be freed from ever lofting pains. ] Again there be other prayers f faith Medina) wherein petition is made, that God would raife the fouls of the dead in their bodies unto bli r s at the day of judgement. ]

Yon fee then, that our Queftion is not whether the dead maybe prayed for : but what prayers may be made for them. And therefore to find that about three hundred years after drift ( moreorlefs) men begun to pray for. the dead, is no proof that they were not of our Church or Religion- or th.t therefore we want fucceffion. It was not a praying to be fooneroutof Purgarory that then was ufed, as Papifts do, but a Praying for the mercies promifed at the Refurre&ion •* And thus wethinkitlawfull to pray for the dead -, were it not for

V tbc

\6i A f\ey for fatholich.

the accidental evil that m-ght follow with [hem that will mifun-derftandandabufeit.

And its further to be nored, that as Pcgni, Siafleton ar,d others confefr,theFathers,Greekand La?ire,before mentioned, did believe that men had not their perfect Joycs till the Refurre-ftion- and therefore they had the far hrongcr motive to pray for the dead. And if Proteftants had not been partly of this mind (faveonly that we put not the foul into hidden receptacles, nor anywhere but with C Drift ) Bellarmine bad not found fo much occafion of that unworthy calumny againft Calvin for the words cited by him in his Infth. as if he denyed the beatifical vifion, if not the immortality of the foul: Even becaufe he took not our blifs to be perfecl till the Refurreclion, butfomefthat fhort of what we frail then be. Now feeing the Fathers were fo commonly of that mind, and the Greeks and Ethiopians are ft ill of that mind, and B'eliarmine faith Luther and Calvin are of that mind, you may fee that neither in that nor the point of praying for the dead asufedby the ancients, is our diftance fo great as to weaken the proof of our fuc-ceflion , or make us to be of two Churches or Religions.

And here you may fee the differences between the Prayers for the dead which are ufed by the Papifts, and by the Eaftern Churches to this day. And yet if upon private unfound opinions any fliould go foraewhat further in this point, it followeth not that fucherror changetluhe faith.l defire theReader [hat would have a ful'er fight of the face of Antiquity in this point, to read BifhopZ/V&fr °^ ic m ^e forementioned Anfwer to the Jefuite.

3. Another point that they much challenge us about, is, The. Veneration or Adoration of Images, Reliques, and the Cro/s , to which I may join, peregrinations to p'acescfteemcdbjf them to be. of eminent helinefs. Concerning Peregrinations , you may fee by a plain Epiftle of Gregory Nyjfen ( in the end of his printed works,but in the midft: of a M.S. In Paris Library ) written purpofely againft going on Pilgrimage to Jem/alem, what is to be thought of thi*. He advifeth even the retited Monafticks even in tbofe Countreyes that were near fudaa^io forbear fuch pilgrimages as dangerous andur.ncctff?.ry s ar.d not at all commanded

Ai\ey for Qatholich. \61

manded in the Scripture. The Papifis did as long as they could pcrfwade the world that this Bpiitle was rone of Gregories, and when they were made afhamed of that, they would expound ic as prohibiting Pilgrimages to none but the Monafticks : And fureifit fliould be forbidden them, then much more fhould others be forbidden, that have not the leifure, and pretend not to the devotions which thefc pretend to. Read but the Epiftle it felf without either Mdin&ns his notes on our fide, ©r Gret-fers frivilous anfwers, and judge as thou feeft caufe.

As for Images , we allow the Hiftorical ufe of them, and the fencing them up in Churches the Lutherans a!low,and we dif-like it only as dangerous and a needlefs fnare, but take not our felves to be of another Church or Religion from thole that are otherwife minded : No nor from thofe that Reverence them aschey refped the perfons whom they fignifie. But its one thing to ufe Images, and another thing to ufe them Popifilj, which is to make them mediate objects of Divine worfloip, yea to worfllip the very Image it felf, andtheCrofs and the fign of the Croft with the fame worfhip as we do him that is fgnified by them : So that we confidently affirm , i.That the Primitive Church did make no ufe of Images stall in the worfhip of God; no nor endure them in the place of Wor flip. 2. Th?.t when they were firft brought in,the Popifti ufe of ihem was ltill renounced anddetefted. Clemens Alexandrians Prop eptic. ad Gent, faith that Q We are plainly forbidden u ufe that dcceitfull Art] ( of

painting or image-making ) And \_Wehavenofcnf\ble

Image made of any fin fib le matter , but J itch an Image as is to be conceived with the under (landing \ Origcn agamft Celfui kb. 7 '.page 373, 384, 386. 387. is large and plain againlt this ufe of Images, as the Proteitants are. And the Eliber. Ccncil. C. 36. iaith Q Placuit pitluras in Ecclefa cjfe non dibere, xe ejuodcolitur, ant adoratur in parieiibc.s dip ngatur* It fecmeth good to us, that pictures ought not to be in the Church, Itfl that which is wcrjhipped or adored fbsuld be painted on Walls j Some Papills would fain find a fenfe for this *, anon contrary to the words: But Melch Canus plainly f?i:h, [hat the Council d dnot only imprudently but tmpitufly make this law to take Images, Loc. Theol. lib. 5. cap. 4. cone. 4. I flull cite no more t but increac the Reader that is willing to be informed how iruch

Y 2 Antiquity

Antiquity was againft the P.ipifts in the points of Images,to per-ufe only DalUus de Imaginibus, and Uftier in his Anfwer to the Jefuite and Sermon to the Parliament : And I provoke the Pa-pilh to confute what is in them Pledged if they can.

B. T. hath no better fhifc to falve their credit ( Manual page 319,3 20.) then to fee their own Schoolmen and General Conncil together by the ears. The fecond Council of Nice ( that did moftfor Images ) did openly renounce the rdoring them with Divine honour, and Tharaftus foiemnly profefTed 9 Duntaxat in unum verhm Dium latriam & fidem fe referre & reponere ] They did refer and repofe faith and divine Vcorfljip in the true God alone'] But Aquinas furn. l.q. 25. <*. 3. & 4. maintained ( as I before obiervedj that the Imageef Chrift,andthe Crofs and the fign of the Crofs are to be Vcorjh pped with Divine nor/hip.'] And what faith H.Turbervile to this? Why \This is ameerfchoolopinion andnot of faith with us: ZJrge not there-fore whatfome particular Divines fay, but hearken to the Doctrine

of Gods Church. ] Very good I Is not this fo grofs a kind of

jugling, that would never down if devout ignorance and impli-cite faith had not prepared the ftomacks of the people ? 1. You fee here t hat to contraditl the Determination of a General Council, is not of faith with them. But ic is not againft your faith ? Do you give leave to raeer fchool opinions to contradict General Councils? See here what's become of the Popifh faith ? If the Determinations of Councils be not Articles of faith with you, then you have no faith, but give up your caufe : And if they be, then Aquinas and his followers are Hereticks. 2. And then fee wbats become of the Popes Infallibility in Canonizing Saints, that have fainted Thomas Aquinas that proves a Heretick by your Law -* fo that your caufe is gone whxh way ever you turn you. 3. And then fee what it is to pray to Saints ', when fome of them are mude Heretickj by your own Laws. 4. And then alfo fee, atwhatUaity the Church of Rome is among them-felves, when ic is the very common do&rine of their learned Schoolmen , whxh concradi&etb a General Council : Are vou not well agreed thit while? 5. And lallly note what a Holy Church you have, when the common fort of your moft learned Divines are thus made Hereticks: See Bifhop Vjhers allegations of Th. drundels Provincial Council at Oxford, 1408,

ez

ex Guil.Linewood lib 5. And Jac. Naclantttsin Rom.cap. i.fol. 42. faith [_ We mufi not only confefs, that thefaithju'l in the Church do Wor/hp before the Imagers fome came Ionfly Jpeal^, but that they adore the Image , wit ho/it arty fcruple •' yea and that they worfhip it with the fame worjhip as the Prototype: fothat if it be worfhipt with Divine worfmp, the Image mufi have Divine worfhip ~\ And Cabrera in 3. part. Thorn, eju. 25.

Art.$.difp. 2. num. 15. there cited by VJberJ&ith that it is of faith that Images are to be worflApped in Churches and without', and we muft give them figns of fervitude and fubmiffion , by em" bracing , lights, offering incenfe, uncovering the head } &c. z.That Images are truly and properly to be adored, with an intention to adore thtmfelves^andnot or.ljthe famplars reprefented in them* This Conclu/ion is againfl Durandus and his fol lowers,whofe opinion hy the Aioderns is judged dangerous ', rajb y and favouring of Here fie: andM. Medina reporteth that M. Victoria reputed tt heretical : but cur conclufien is the common one of Divines. If Images be improperly only adored, then they are not to be adored ftmply andabfolutely, which is manifefl Here fte. And if Images were to be worfh'pped only by way of Remembrance , becanfe they make us remember the famplars, which we thus adore as if they were prefint^ it would follow that all creatures are to be adored with the fame adoration as God which is abfurd* 5 The

Opinion of Sainc Thomas , that the Image mufi be worfhipped w ththejame atlef adora:ien, asthefamplar which it represent-eth,is mo{i true^mojl pious, and very confonant to the decrees of faith 3 Thus Cabrera, who adds that this is the do&rine of Thomas and all his Diiciples and almoftailtheold Schoolmen, and particularly o(Cajetan,Capreolus, Taludanus,Ferrarien-jis, Antoninus, Soto, Alexand. Alef. Albertus Adagnus, Bona-vcr.tura, Richardusde mediavilla, Dlcnyftus Carthufianus.Afa-jor, AdarfiUns, Thorn. Waldcnfis, Turrecremata, Clicktovxu:, Turrian^Vafquez, &C. And Az, r rius laith \_ It is theconflant opinion of Divixef,~} Inftitut. Afors.1. torn. I. lib. 9 cap. 6. Yea in the Roman Pontifical published by the Authority of Clement the eighth, it is exprciTed , that [The Legates Crofs (ball have the r ght hand, becaufc Divine worflAp is due to tt See here whether the Pope himfelf be not an Heretick,and the Pontifical contain not hercfie , and the whole rabble of the

Y 3 Schoolmen

Schoolmen hereticks, by contradicting the determination of the General Conncil at Nice 2. which H. T.citeth, artd the doctrine which he faith is the dodrine of Gods Church,fuc:i is the faith and unity of the Papifts.

Bat they will fay ftill that though all thefe worfhip the very Crofs and Images themfelves,and that with Divide worfhip, jet there be feme of a better mini , that do but worfhip God by the Image, fuch as H. T. &c Anfw. And do you think thac rational Pagans did not know as well as you that their Images were not Gods themfelves,and fo worfhipped them not as Gods, but as the reprefenters and inftruments of fome Diety ? Lac-tantiusJnflit.lib.2.cap.2.brings them in faying thu$[iVe» ipfi,&cc. We fear not them , but thofe whom they reprefent^and to whofe names they are cenfecrattd {_ And Armbius thus £ Deos per fi-mulachra veneramur : It is the Gods that we worfhip by Images ] And Auguftint thus reporteth the Pagans fayings [in Pfal. 96. Non ego lapidem, &c. / do not worfhip that ft one , nor that Image, which is without fenfe'] And in Pfal. Pfal. 113. cono.z. [ Nee fmulachrum,nec dxmoniumcolo, &c. I worfhip neither the Imager nor a Spirit in it ± but by the bodily likenefs I behold the fign of that which I ought to worfhip. ] Yea that many of them renounced the worfhippingof Devils, appcareth by Augufiints repottof their words, in Pfal. 96. [Non colimus mala d£mo-na, Sec. We worfhip not evil fpirits: It is thofe that you call Angels, that we worfhip, who are the powers of the great God t and the Minifters of the great God~\ To whom Auflin anfwers [ Would you would worfhip them ( that is, honour them aright J then you would eafily learn of them not to worfhip them ] And doubtlefs few could be fo filly as to think there were as many fupiters or Af olios as there were Images of them in the world. So that you fee here that fome of the Pagans as to I mage-worfhip difclaimed that which the Papifts afenbe to them, viz. Di^ vine worfh-p.

Oh but faith H. T. tell us not of particular Dottors, but of the Dotlrine of Gods (fhurch. , Anfw. What not of Saint Thomas ? What I not of the Army of School Divines before mentioned ? What! not of the \_ Communis fmentia Theologorum: I the common judgement of Divines ? for fo they call it j What ? not of chat which is defide, or confon*nt to it , and whofe contrary

trary is here fie, or favours of Berefies f (l\ chey fay of Dttrandus opinion ) wlnt! notcf Vo^t Clement the eighth and the Ro-mane Pontifical? (fag. 672.) wonderful! areall thefcnobody in your Church ? O admirable harmony that is in your united Church !

But you can agree to leave out thefecond commandment left the very words fhould deter the people from Image worfhip; and to make an irratioml divifion of the tenth to blind their eyes. And yet you cry up the Teftimony of the Fathers, when you are fain to hide one of the ten commandments, fo that thoufands of your poor feduced followers, know not that there is fuch a thing. No wonder if you caft away Gregory Nyjfen'sEp\{[\esigiiin{[ Pilgrimages ; and Epiphanius his words (in the end of his Epiftle to foban. Herofol.) againft Images; and id'afejuez, fin 3 Thorn. difp.'io$. c. 3.) contrary to the plain words do fain that it was the Image of a prophatte or common man that Epiphanius pa/d'aWtf •, <?«^A).Cope (Dial. 5. c. 21.) fay, that the epiflle is counterfeit and not Epiphanius* s : and if BelUrmine (de lmag. c. 9 .) and Baronius {ad an. 392. J fay that this part of the Epiflle is forged : and if Alphonl, a Caftro. (com. Haeref. de Imag. ) reproach Epiphanius for it as an IconocUfl : fo well are you agreed aifo in the confutation of the Fathers Testimonies, that any way will ferve your turn, though each man have his feveral way. Fair fall Vafquez, that plainly confcfTeth, that indeed the Scripture doth forbid not only the wor-ftip of an Image for God, but alfo the tver/hiping of the true God in anlmage '. but faith that this commandment is now re' pealed, and therefore under the Gofpel rve may do otherwife. {Vafcj. li.2. de Adorat. Di/p- 4. c. 3. S t ft. J^.j^.&c.^. Sell'. 84.

But of this point I (hall fay no more now but this. 1. Many Chnftian Churches do reject Images from their Churches and worftvp as well as Proteflants. 2. More rejc& Aatues that reject not pi&ures. j.Many that keep them,worfhip not them,ror God in them,or by them.as by a mediate object. 4. General Councils have been agiinft Images, that want nothing but the plcafure of the Pope to make them of as good authority as the C ouncil that was for them. 5. That Council that was for them (Nice 2.) condemned the Schoolmen and Pope Clement himfelf as Hereticks,

for

for worshiping them, or the Crofs with Divine worfhip. 6. I again urge any Papiti to anftverDalUus bcok rationally that can. 7. To fpare me the labour of faying more of the judgement of the ancient Catholick Church agunftthePopifh ule of Images, I defire the Reader to perufe what Cajfander an honeft Papift hath written to that«nd, Confttltat. de Ima-r. et fimnlac. who begins thus [Ad Imagines vero fanclorum qn.d sttinet, certum eft, initio pr<edicati Evangeiu aliquanto tempore inter Cbriftianot, prtfertim in ecclefiit,imaginttmufumnonftiijfe, tit ex Clemente & Arnobiopatef. Tandem piEluras in ecclefiam admijfas tit rerum

gefiarttm hiftoriar.i cxprimentes &c. -— J And he produceth

abundance from antiquity againft the prefent Popifh ufe of them.'

4. Another point in which the Papifls pretend to better Countenance from Antiquity then we,is the point of the Corporal presence with Tranfttbflantiation : But of this there is fo much laid by multitudes of our Divines, that I (hall now fay no more, but defire the ftudious to Read at leaft Biftiop VJhers Anfw. to the Jefuite of it, and Edmundus Abertinus de Eucharifiia: a Treatife fo full of evidence from Scripture, Reafon, and the judgement of the Fathers, that I boldly challenge all the Papifts in theLWorld to give a tolerable anfwer to it, that is a better then that is given.

When we have thus (hewed them the fiream of Antiquity to have been againft them, they pafs us by, and thruft into the ignorant peoples hands, a few mufty fcraps ofabufed words, which are anfwercdand cleared over and over: Thus doH.T. D. Bail], and others.

5. In the point of Satisfaction and Purgatory, befides what Sadeel t £hAmier?Lnd others have faid, VJher and the forefaid DalUus in a full Treatife have (hewed the Paptfts nakednefs from Antiquity, fo that raodefty fhould forbid them to pretend the Fathers for them any more, if any modefty be left.

6. About their Fafts (though that be no efTential of Religion,) both the time,manner &c. is fo fully fpoak to by the faid Dallatts in another juft volume de Jejuniis, that Popery in this alio is openly condemned by the Fathers in the view of the impartial confiderate world.

The point of Free will, and molt of the reft in which they imagine that we diflentfrom Antiquity or the jEaftern Churches,

I

A I\ey for Catbolich. nfc

I have fpoak to already in my firft Book againft Popery. I had thought to have gone throughthe reft particularly, at leaft the reft mentioned by H. T. and D. Baily ; but rinding them fo frequently and fully handled already, I will forbear fuch labour

in v<in

in vain.

CHAP. XXVI.

Betetl. 17. A Nother of the Papifts Deceits, and one of the ±\ Principal that they fupport their caufewith, i«, Afalfe interpretation and Application ef all the fayings of the Fathers 9 ^tohich the) can but force t$ a (hew of countenancing their fupremacy. That you may find out their jugling in this, I fhall (hew you fome of of their Footfteps more particular-

I. Any claim that their own ambitious Bifhops have made t& a further power then was due to them, they ufe as an Argument for their univ erfal {over aignty: when as we deny not but that there was too much pride and Ambition in their Prelates ("which is all that this will prove -, ) even in fome that otherwife might be good men. We deny not but that Zofimus would fain have extorted a confeffion of his ufurped power, and a fubmiffion to it from Aurelius^Augufiine^nd the reft of the isffricane Council. But yet he could not do it. We confefs that Leo the firft, and Gregory the firft,and others, were very bufie for the extending of their power: And that the Romane Bilhopi were long endeavouring to have put the halter on the *4fricanes heads, yea and long about the French before they got them under. And (hall thefe partial ambitious men be the witnefTes ? And becaufe they would have had more power, doth it follow that it was their due ?

2. Again, if they find that any Mfirejfed Churches or Bifhops have butfent to Rome/or help, they prefently gather thence that they tsel^ the Pope to be £hrifts Vicar General. As when Chrjfoftome fent to Innocent, and Ba/il and the reft in the Eaft did fend fo oft for help into the Weft, when as the reafons were but fuch as thefe; 1. Becaufe' Rome during the Emperors refidence there, was the place where life or death was laft pronounced on every mans

Z caufe

\yo A K^yjor Catbolicks.

caufcby the fecular power; and therefore the Bifhop of Rome had the greater opportunity to befriend other Churches. 2. And afterwards Rome had a great iecular influence on the Empire. 3.. And becaufe in the divifions of the Eaft about Arrianifme, they thought the countenance of the Orthodox in the Weft mi°ht have done foraewhat to turn the fcales. 4- Becaufe the Bifhop of Rome being taken for the Patriarch of the firft place, his voice might do much againftan adverfary.

I will delay you now which no more inftances, then thofc ofBafits time from the Eaft. Eufebins, Meletius , Bafil, and the reft of the Orthodox, being both peftered with the Arrians, and all to pieces alfo among tbemfelves, do fend for help to the Weft.( Baftl. Spifl. 69. )But to whom ? and for what? Not to the Bifliopof&wfonly, nor by name, but equally to the Biftiops of Italy and France, without any mention of the Roraane power. And it was not that the Pope might decide all by his fove-raign power, which certainly was fo neer a way to their relief, lhat no wife man can imagine them fo mad as to forget it, if it had been a thing then known and approved of. But only they defire that fome may be fent to help them to be the ftronger party in a Synod, or at leaft fome one to comfort them, and put fome countenance on their caufe. And Epifl. 70. Bafil writeth bimfelf fin the name of the reft;) but to whom [To the Bifhopt tfYrariQe and Italy."] And France before Itafa without taking notice of an unherfal Head of the Church at Rome . And what doth he fo importune them for ? not that the Pope would decide the controverfie: but that they would acquaint the Emperour with their ftate (becaufe the Weft had an Orthodox Emperor, and the Eaft an Arrian) or fend fome to them to fee how it ftood with them: fo that it was but either help from the Eroperor.or (Countenance from the number of Bifliops (becaufe they were over voted quite at home) that they defired. So Epift. 74. Baftt again writes, [totheBi(b3p.\oftheWeft; ; (and fo no more to the Romane B.fhop then the reft J and he giveth thefe as his Reafons^r. (fakh he) what we herefpeak^ is fa/petted, as if we

/poke through private contention. But for jfou.tbe further joti

are remote from them bj habitation, fo much credit yeu have with she peop/s, whereto is added that the grace of God helpethyottto treHsvttheopprejfed : A»difMwy tf pn. ummmsuflj decrse- the

famt

fame things ft is manifefl that the multitude; will produce a certain reception of your opinion.^Wonder full/ ifthere were thena Vicar General ofChrift at Rome, that it never came into their mind to crave his decifion or help, as fuch ?

O but fay the Papitts, that was becaufe they had to do only with the Arrians , that cared for no authority that was againft them. Anfo. i. But would thefe Arrians have fo much regarded the votes of the French and Italian Bifliops, yea or a (tw men fent from them, and yet not regard the Head of the Church ? The Arrians fure had heard of this Headfliip, if any had. And would not the Orthodox defirc fo much as a word from Rome for thii advantage / 2. But it is falfe that they were only the Arrians that they called for help againft. They exprefly fay, that it was alfo becaufe they were divided among themfelves, (by perfonal quarrels.,) How importunately doth fregory Njjfen afterward call for help from others, and telleth Flavianus in his Epifi. to him, of their mifery as if all were loft ? And the only fad initancewa», that Helladius (counted a«ood Bifliopj had proudly negle&ed him, and made him ftand at his doorfwhen he went to vifu himja great while before he was Jec in; and then did not bid him fit down ; and then did not fpeak to him firft but two or three ftrange angry words. This was the great bufinefs. But to proceed with Bafil. Epifi. jj. he falls to chiding the Weftern Biftiofs, for not fending to them, nor regarding them and their communion : and to touch their pride, headdeth, [We have one Lord, one faith, one hope; Whether yon think, your felves the Head of the univerfal Church : the head cannot fay to the feet, 1 have no need of you ; or if you place your felves in the order of other Church-members, you cannot fay to us rve need you not.~\ And would you here believe that the Papifts' have the faces to cite this paftage of Bafil , for their Head-fhip, becaufe here is the word Head ! When as its plain, 1. That Bafil by the Head means but the chiefefl part, and not the foveraign potter. 2. That he fpeaks to all the 2?»-pjops oft he #>v/?,and not only to the Roman e Bifcop. 3. That he doth it as a fmart reproof of their arrogancy, and not in any approbation at all. But any thing will ferve them. More from Bafil I (hall have occafion to mention a-non.

2.2 3. Note

3 Nore atfo 4 tha: when the Papifts find but any Herefie con-demntd by the Bijhop of Rome, they cite this as a teftimony of thetr Sovtraignty. As if other Patriarch and Bifhops condemned them ro: as well as they ^ Or as if we knew no that the Church defired the moft general vote againft Hereticks, and therefore would be loth to leave fo great a B.(hop out.

4. And when they find the Pope excommunicating forreign Bifhops, they cry up this as a Tefiimony of his Headjhip : As if we did not know, 1. That to refute Communion with another Church or Bifhop is no ad of Jurifdi&ion over them. 2. ThaB other Bifhops have made bold aifo to excommunicate the Pope: TJenow but recite thofe words of Nicephorus lib. 17. cap, 26. which you ufeto glory in (as many do in their own (hame^ [^yigilius ( faith he) proceeded to that infolency, that he ex-communicated Mennas for four moneths. ssind Mennas Si the fame by him : But Juftinian being moved to anger with fuck things, fent fome to lay hold on him. But Vigiiius being afraid cf himfelfyfled to the Altar of Sergius the Martyr , and laid hold on the Sacred "Pipes, would not be drawn away till he had pul y d them down — ] But by the Mediation of the Emprefs Theodora, the Pope was pardoned, and Menna and he abfol-ved one another. A fair proof of the Vicarfhip 1 3. And fo it was, that Pope Honorius was condemned for an Heretick by «wo or three General Councils.*

5. Alfo when they meet with any big words of their own Popes {as 1 command this or that) they take it for a proof of the Vi-carfbip : As if big words did prove Authority. Or as ifwc knew not how lowlily and poorly they fpoke to thofe that were above them. As Gregory the firftfor inftance,was high enough towards thofe that he thought he could matter ; but what low fubmifti ve language doth he ufe to fecular Governors that were capable of overtopping him ? And what flattering language did his fucceffors ufe to the moft bafe murderers and ufurpers of the Empire ?

6. Another Roman deceit is this; when they find any mention of the exercife of the ( now thriving ) Roman Power, over their own Diocefs or Patriarchal circuit , they would hence prove his nniverfal Power over all. And by that Rule the Patriarch of Alexandria or Conftantinoyle may prove as much.

7. Alfo

7. Alfo when they meet with the parages that fpeaf^ of the elevation of their Pope to be their firft Fatriarchjn the Roman Em -tire, or any Power that by the Emperors was given him, they cun-ningly confound the Empire with the world, andefpccally if they find it called by the name cf the world • and they Vccnld perfwade you that allotherXZhriftians and Churches en earth, didafcribe as much to the Bifhop o/Rome, as the Roman Empire did.Us true that he was in the Empire acknowledged to be firft in order of dignity , becaufe of Rome the feat of his Epifcopacy ; efpe-cially when General Councils began to trouble themfelves and the world about fuch matters of precedency. And its well known from the language of their writers, as well as from the words of Luke 2. I. that they ufually called the Empire all the world: And from fuch paflages would the Papiils prove the Primacy at leaft of the Pope over all the world. But put thefe Juglers to if, to prove if they can,that beyond the Rivers Ale-roes and Euphrates, and beyond the bounds of the Roman Empire, the Pope did either exercife Dominion, or was once fo much as regarded by them, any more then any other Bifliop, except there were any adjacent lflandor Countrev that had their dependence upon the Empire. I hope they will not deny that the Church extended much beyond the Empire. (Though our Hiftory of that part of it be much defective. ) And let them prove if they can, that ever any of thofe Churches had any regard to the Roman Bifhop, any more then to another man. Let them tell you where either the Empire of the Abaf-fines or any other out of the line of the Imperial power, was any whit liite-fub jed to the Pope.

8. But their chief fraud is about names and words. When they •meet with any high complemental title given to the Bifhop of Rome, they frefently conclude that it fignifieth his Sovcraignty. Let us inftance in fome particulars,and (hew the vanity of their conclusions from them.

1. Sometimes the Roman Bifhops are called [ Summi P«nti> fees, ~\ the chief Popes .* and hence fome gather their Supremacy. But I fuppofe you will believe Baronius ( their chief flatterer ) in fuch a cafe as this. And he tells you in Mtrtyrolog. Roman. April. 9. that [ Fuit olim vetus ille ufus in Ecclefia, tit Epif-copiomnes, non tantum Pontifces,fcd & fnmmi Pontifices dicercn-

Z 3 tur*' .", ;

tur- i. e. It yeas the ancient enftom of the Church to call all

Bijhopsnnt only Pantifices Popes , but chief Popes'] .And then citing fuch a pafT.ige oiHierom Epift. 99. he addcth [ Thofe that tt'iderfland not this ancient cufiom of fpeech, refer thefe words to the Popedom of the Church of Rome.)

2. As for the names Papa, Y>ope,Domtnus, Tater SauBijJimus, bedtijfimus, dei amantijfimus, &c. its nccdlefs to tell you that thefe were commonly given to other Bifhops.

3. And what if they could find that Rome were called themo> ther of all Churches f I have formerly (hewed yoia, where Ba-fil faith of the Church of Ctfarea , that it is as the mother of all Churches in a manner. And Hierufalem hath oft that Title.

4. Sometime they find where Rome is called Caput Ecclefi-arum , and then they think they have won the caufe. When if you will confult the words, you (hall find that it is no more then that Priority of Dignity which (not Chrift, but) the Em-peroursand Councils gave them , that is intended in the word. Its called the Head, that is, the chief Seat in Dignity, without any meaning that the Pope is the univerfal Monarch of the world.

5. But what if they find the Pope called the Archbi/hop of the Cathohck. Church,or the Vniverfal Bifiep ? then they think they have the day. I anfwer, indeed three flattering Monks at the Council of Calcedon, do fo fuperfcribe their libels; but they plainly mean no more then the Bifhop that in order of dignity is above the reft j And many particular Churches are ofc called Catholic^ Churches. There's difference between [ A Catholic}^ Church ] and [The Catholic^. Church.] And the Bifhop of Confiantinople had that Title, even by a Council at Conflant. an.$i%, before the Bifhop of Rome had it publikely, or durft own it: It was fetled on the Patriarch of Confiantinople to be called the Oecumenical or Vniverfal Patriarch. Who knoweth not that Emperours gave fuch Tides at their pleafure ? fufiinian would fometime give the Primacy to Rome, and at another time to Confiantinople, faying [^Conftantinofolitana Ec-clejia omnium aliarum efl caput : The Church of Confiantinople is the Head of all ether Churches. ] An.Dom. 5 30. C. de Epif-costs. I, 1. lege 24. And its known that this fufitnian that fometime

A l\ey for Catholicks. \jz

time calls Rome the Head , did yet when the fifth General Council had condemned Vigiliut Pope of Rome, permit Theodora his Emprefs tocaufehira tobefetchtto Canftantinople, and drag'd about the ftreet in a halter, and then bamfhed, till they had forced him to fubfenbe and fubmit to the Council .• even as they had depofed Pope Silverius his predeceffjr. And 'Baro-nius himfelf mentioneth a Vatic ane Monument which as it calls Agapetus Epifcopirum princept on one fide, !o dotfi it call Atema [" the Apoftolicl^ Vniverfal Bifkop : J Which Baroniut faith, doth mean no more then that he wis Vniverfal over his own Provinces : aad if that be fo,any Bilhopmaybcc Vniverfal. And do not thefe men know what Council of C ar-thage decreed that theBifhop prima fedis fliould be called neither Summits Sacerdos , nor Princeps Sacerdotum, vel alia aid hu-jufmodi, tantum Epifcopns prima fedis ; i.e <\ ! ot the chief Prieft , or the chief of Pri efts but the Bi/hopof the fir ft- feat] And how long will they fhut their eyes againft the 1 eltimony of two of their own Vopes ,'P elagius and Gregory the firft that condemned the name of Vniverfal 'Biftjop }

Sometime they find the Church of Rome called Apvfto-lick^ , and fo were others as well as that, as is commonly known.

And fometime the Pope is called the Pillar of the Church ; And what of that ? fo are many others as well as he-, as all the Apoftles were as well as Peter ? The Church is built on the Foundation of the Apoftles and 'Prophets. That the Payors of the Church were ordinarily called the Pillars and props of ir, as by Nicephorus GildasfTheodoret, Bafil, Tertullian, Dianjfius, Hie-torn, Augu(iine y &c. you may fee proved in Gataktrs Cinnus page 39S,396.

Andlaftly, when the Papifts read their Popes called the Sue cejfors of Peter, they take this as a proof of their Sovereignty. Whereas J.Peter himfelf had no fuch Soveraignty. 2. They fucceed him not in his Apoftlefhip. 3. They are called Pauls Succejfors as well as Peters. 4. Others are called Peters Sue* cejfors too as well as they, by the Fathers. 5. And other Bi-fhops ordinarily are called the Apoftles Succejfors , and other Churches called ApofltlickjChurches* Khali only fee before them, the words of one man atthi*

timet,

time, ( Hefychii Hierofol. apud Photium Cod. 269.) and de-fire chem to tell me whether evermore were raid of the Pope, yea or of Petersen he faith of Andrew, calling him [ Chori tApftolici primogenitus, frimitns defixa Ecclsfia columns , Petri Petrus, fundamenti fundamentum j principii principium vtl frimitU, qnivocAvit Antiquum vocAretur, Adduxit priufquam adduceretur ] i. e. £ The fir ft begotten of the ^poftolick^Chorc, the fir ft fixed Pillar of the Church ; the Peter o/Pecer, or the Rock. °f Peter, the Foundation of the Foundation y the Principal of the Principal, who called before he was called, and brought ( others ) to ( Chrift ) before he was brought to him ( by any ethers. )

And the fame Hefychius faith of James apud Photium Cod. 275. £ n£« lyn.ufAta.o-a y &c. i. e. with what Praifes may 1 fet forth the fervant and Brother of Chrift, the chief Emperour ( or Commander or Captain) of the New Hierufalem ', the Prince or chief of Priefts , the Preftdent or Principal of the tsipoftles , the Crown or Leader among the Heads , the principal Lamp among the Lights •, the principal planet among the Stars •, Piter fpeaketh to the people ; but James giveth the Law ( or fets down the Law ) ] Can they (hew us now where more then this is faid of Peter himfelf > Much lefs of the Pope?

Ch a p. XXVII.

Detect. 18. A Nother of the Principal Deceits of thePapifts, AKiSytbe forging and corrupting of Councils and Fa~ thers, and the citation of fuchforgeries. Be carefull therefore how you receive their Allegations, (ill you have fearched and know the Books to be genuine, and the particular words to be there, and uncorrupted.

They have by their greatnefs obtained the opportunity of pofleffing fo many Libraries, that they might the eafilyer play this abominable game. But God in mercy hath kept fo many monuments of Antiquity out of their hands,partly in the Eaftern, and partly in the Reformed Churches, as fnffice to difecver abundance of their wicked forgeries and falfifications.

Of

A K^y for Catholic fo. . j ?-

Of their forging Canons, yea feigning Councils thaTnever were, (as Concil. Sinucffan. Concil. Rom. fab Si/veftr. SeeBifhop VJhers Anfwer to the fef. pag. 12,13. As alfo of cheir forging Conftantints Donation^nd lfidore Mercators forging of a fardell of Decretals; and of their falsifying and corrupting in the Dodrinc of the Sacrament, the works of Ambrofe, ofChryfoft. for the Author opens Imperfetli,) of Fulbertus Bijbop of Chartres • of Rabanus ofAdentz, of Bertram, or" Ratr-annus , &c. Read I pray you the words detecting their horrible impious cheats.

But their Indices expurgaterii will acquaint you with much more. And yet their fecreter expurgitions are worft of all.

What words of Peters Primacy, and others for their advantage, they have added to Cyprian de unitate Ecclefu, fee in fer. Stephens his Edition of it, where much more additions to Cyprians works are dcteded out of many Oxford Manufcripts.

Andreas Schsttus the Jefuite publifhing Bajils works at Antwerp Lat. A. D. 1616. with Jefuitical fidelity, left out the Epiitle,in which is this pafTage following, which fhould not be Jolt .• fpeaking of the Weftern Bifhops he faith [verify the manners of Proud men do ufeto grow more infolent, if they be honoured. And if God be merciful to us,, what other addition have we need of} But if Cjods anger on us remain, what kelp can the pride of the Weft bring us ? when they neither know the Truth, nor can endure tofpeak. it • but being prepoffeffed with falfe fufpicions t they do the fame things now, which they did in the cafe o/Marcellus contentioufly difputing againft thofe that taught the truth, but fer Here fie , confirming it by their authority. Indeed J was willing (not as reprefenting the pablike perfen of the Baft) to write to their Leader ( Daraafus ) but nothing about Church matters, but that I might intimate that they neither knew the truth of the things that are done with us y nor did admit the way by which they might learn them. And in general, that the; fhould net infult over the calamitous and afjlicled, nor thinly that Pride did m.-ihe for their dignity, when that one fin afone is enough to make us hatefull to God'] fo urBjfil'm thatEpiftle left out by the Jefuite ; in which you may Jee the Roroane power in thofe daies, in the confeiences otBafiUnd fuch other Fathers in the Eaft.

And ( by the way ) how Tertuflian reverenced them, you

A a may

may fee lib. de ptidicit. pag. 742. where he calls Zepherinns, as we fay, sHto naught : And the Afian Bifhops condemning of Viclor, with IrcnxHt his reproof of him; Cyprians and Firmill' ans condemning Stephen'. Marcdlinns his condemnation by all: Libtrius his being fo oft Anathematized by Hilary Piilav. the refiftance of Zofimtts and Boniface by the Africans, &e. fhew plainly in what efteem the now-infallible univerfal Head was then among the Fathers,and tn all the Churches.But when the Papifts come to the mention of fuch pafTages, what juglings do they ufe ? fometime they filencethera : fometime they pafs rhemoverin a few words that are buried in aheap of other matters .- fometime they bring in fome forgeries to obfeure them. But commonly they make a nofe of wax of Councils and Fathers, as well as of Scripture, and put any ridiculous fence upon them that (hall ferve their turns, though perhaps fix men among them may have five or fix Expofitions.

AnEpHtleofCw/of ferufalem to Aufiinis forged by one, that their Molanus calleth A barbarous impofler ( Hifior. Imag. I. 3. c. 36.) about the miracles of Hierom; where Purgatory and other errors are befriended. When as Ciril himfelf dyed thirty years before Hierome. And yet Bins field, Suare*. and other of the mod learned Papifts (tick not to make ufe of tbii forgery for all tbar.

But it would be tedious to recite their particular forgeries. The ftudious Reader may find many of them difcovered up and down by B\(hopVfier and other of our Writers. And for his fuller help.I advife him to read Dr. Retinoids de Libru Apocryph. and Dr. Th. fames his corruptions of the Fathers,and Scultttut his medulla patrum t yea of the Papifts themfelvet, read Sixtus Senenfis his Bibliethec. and r BtlUrm. de Scriptorib. Ecclef. and Pojfevines Apparatus, and Erafmus cenfures on the Fathers which he dealt with ; But efpecially let him not be without Cooks cenfura Pat rum, and Blondell on the Decretals ; to which alfo add Rivets Critka Sacra , and Dallaus de Pfeudepigra-phts.

Of their abominable Legends I (hall fay nothing,but that the wifer fort of themfelves are afhamed of them. And if any Ancients have abufed the Church by fhamelefs forgeries, the Papifts snake ufe of fuch as confidently as if they were the word of Cod.

Fox

For inftance, Let any man but read over the Booki of Bafil Bi-(hopof Seleucia(i( it be bis indeed jof the life & Miracles ot Thecla, and try his faith upon it, whether be be able to believe that *lhec\a ft oodfo long at the window to hear Paul while allthofe daily applications and orations were made to her f that Denial and Her-mogenes were there toftir up the people again ft Paul as a deceiver, under the cloal^ofbeing his companions ; that any of t ho ft Orations recited are true, when the Author like a profejfed fabler ufeth to fay [I fuppofe thus or thus they (aid: j f ^ af her Mother Theoc3Ci,4»^ her lover Thamiris were on thefudden fo cruel as to burn her, while they are faid J r o much to burn in Love to her ; that when Thecla had formed her body like aCrofs,a»clcaft her felfinto the flaming pile , the flames in reverence of the Crofs, became at a Chamber to her , covering her like a vault from the peoples fight, and not approaching her ; and that the earth making a grievous mife,thefhowrs and hail deftroyed the people , and Thecla went her way without obfervance, finding Paul and Onefiphorus hid in a Sepulcher at prayer for her : that Paul permitted her to cut her hair, and change her habit, and become his fellow travailer; that Alexander the Qovtrnour was fo inflamed With her beauty at Antiocb,* ven before /became in full fight of the people in the City Gate, that he could not forbear , but prefently muft leap upon her like a mad dog; that jhe tore his Cloak., **d threw off his Crown t and fo faved her Virginity; that for this ftiewas caft andtyedto wild beafts,and the Lyons couched to her, and one Lyonefs fought for her, and killed the reft that affaulted her; that yet they turned more upon her : that Jhe leaped into the Fijh pond among the devouring Sea Calvs; and thatfi'e from Heaven came down into the Water, and there made her a chamber, andfavid her from thofe Sea-beafts ; that Falconilla J s foul appeared to her Mother Tryphaenaro beg ThztWi prayers that Jhe might be admitted into heaven^ telling her how much Thecla was admired in Heaven. ( She knew who was admired in Heaven before (he could be let in •' ) that at Thecla's prayers flse was admitted into heaven ; ( but cell* us r.ot where (he was before.) that when Thecla Vras again tied to wild bulls, and fire fet to their pofteriorsto enrage them , the fire killed them,and burnt the bonds\ andfie'toae unhurt. That Thecla again putt on mans cloaths , andfeekj Paul j ( whether (he wore breeches I find not- ) that

A a z Paul

Paul hereupon pronounceth her an Afojile ( a predeceflbrof Pope Joan) and ordaintth her to go and preach the Go/pel • and ap' pointethher to one Pagan City (as if either women were Apo-ftles.or ordained to be preachers of the GofpeUthat by Paul were forbidden to fpeak in the Church: or Apoftles were confined to a City : ) that /he fixed at Seleucia^W there converted and baptized many , and at lafi ( after many miracles ) did not die, but entred alive into the earth, which opened it feIf for her in the place where the holy Table flood 5 that after her death/be •wrought thofe one and thirty miracles that fill a fecond Boo\^ % and many more ; appearing to this Bafil, and encouraging him when he was weary, to go en in the writing of her praifes, and plucking him by the ear-, and fo curing his headach , which elfe would have prevented hisOratim in her prd'fe the next day $ with abundance more that are more ftrange then this. «

I haveinftanced but in this one cafe of Thetla , becaufe ic would be endlefs to tell you of all the reft of their fidions (were I acquainted with tbem all ) Nor do I mention this as one of their Legends, no nor as a piece of Metaphrases ', but as the works of St. Bafil ( not Bafil the great ) an ancient Father. Now either this is Bafils work, or it is not. If it be not, then you fee whattruft is to be given to the Papifts Antiquities, and fuppofed Fathers; For this is one of them, and this flory vindicated by Petrus Pantinus , yea by no lefs a roan then the Great Baronius, the Mafter of Antiquities , who Annal.Tom. 1. ad. An. D. 47. bringe'ha whole Army of Fathers to atteft the Ads of Thecla^nd approveth of this of Bifils,%r\& the like ai Metaphrases. Two Teftimonies trouble him fhrewdly. One is no later then Tertullian, who ( de Baptif. cap. iS. ) faith thus Q But if any women read the pretended writings of VixA, and defend the example o/Thecla, for womens Liberty to teach ani baptife, let them know that a Presbyter i» Afia, that framed that writing,putting Pauls name inftead of his own^was cafi etit of his place, being convicted of it, and confefsing that he Aid it in We to Paul.]

The other is Bieroms teftimony de Script. Ecclef. who citing the fore-cited words , faith 1 The travails therefore o/Paul jHtdThech,and the whole fable of the baptized Lyon y we reckon among Apocryphal writings: For hew can it be that the infeparable

com'

companion of the Apofile ( Luke ) was ignorant of this only among all his matters ?]

But yet Baronius thinks that thefearenot the fame Book; that Tertullian and Hierom fpeak againft : and why fo ? Becaufe I.Here is no mention of Theclaes breaching and, Baptizing, r.or of the Lyon baptized, 2. Becaufe fo many Fathers attefi the fiery. But the fir ft is a vifib!e falfhood, contrary to the exprcfs words of theftory, which feign Paul to have fcntherto preach as a true Apoftle,and mention her baptiz ; ngthe people of Selettcia. And for the baptized Lyon, perhaps Hierom fpoke de baptifmate fanguinis : and meant the Lyon that dyed in the defence of Thecla: And in that ptace Thecla is brought as calling Death a Baptifm: However that word which might eafily be miftaken,is no great difproof that this is the fame ftory. And for the Fathers Teftimony, as we believe that a famous Martyr called Thecla there was, from whence the occafion of the ftory rofe, fo it doth but (hew how unfit the Fathers are to be the Authors of our Faith , or to be efteemed infallible, that fo eafily believe and recite the forged ftorics of an Afiatick Presbyter , even when Tertullian had before revealed the deceit.

But if really this Book was written by Bajiiof Seleucia^nd was not fpurious,then we yet further fee,that they that reft upon the Holy Scriptures alone for the matters of their faith, do take a furer wifer way, then they that build all on the credit of fuch credulous imprudent fabulous Fathers as this author was.

By this little tafte you may fee how their Records and Tefti-monies from Antiquity are to be trufted'.Even as Zofimtts reporc of the N'cene Canon to the African Council was, who proved' it a forgery,and fo rejected it,when the writings are only in their keeping, and their intereft calleth them to deprave them, they are little to be trufted ; who dare venture to corrupt thofc that are in the hands of the Chriftian world.

Aa 3 Chap.

t8i A H\ey for fatholicks.

Chap. XXVIII.

Detect, I p. A Nother of the Popifti devices is, when they jLJL have laidtheir own cauft upon fo manyforgeries > And uphold it by fo many falfe reports , to make the people believe that it is we that are the lyars, and that we are not to be believed™ any thing that, we fay of them: and that we mifrtport the lathers, belye the Roman Catholickj , and therefore no man (hould read our Bookj,or difconrfe rrith us,fo as to afford us any credence. So that indeed they get as much by mcer pcrfwading the people that we are Lyars, as by any way that I know. We cannot tell them what is in their own Writers, but the ignorant people are commonly taught to fay, we Jlander them. Though we cite the book,and page,and line, and tell them thai they were printed at Rome, or Colin, or Antwerp, or Paris , by men of their own Profeffion, yet they believe us not, for they areinftru&edto hold us for lyars, that we may beunca-pable of doing them good. If we cite any of the Fathers, they cell us that we mifalledgc them, or have corrupted them, or they fay no l'uch thing. If we (hew them the books publiftied by their own Doctors, and licenfed by their Superiors, and printed by Papifts, yet they will not believe os. And fo they arc taught the eaficft way in the world to repell the truth, and confute thofe that would do them good. It is no more but fay,;** lye ,and all's done.

In fuch a cafe as this, what is there to be done ? Ignorance and Incredulity thus purpofely conjoyned , are the wall of brafs that is oppofed to oar endeavours.To what purpofe (hould we fpeak to them that will not hear ? In fuch a cafe I know but one of thefe two wayes. i. To endeavour to revive the ftupified humanity andRcafon of thefe men : and ask them, Is Religion the work of a man or of a beaft ? Of a wife man, or of a mad man? Is it a Reafonable or an Unreafonable courfe ? If it be Reafonable, why then will you go without Reafon upon other mens bare words ? But if you are fo little men as to venture your fouls without Reafon, me thinks you (hould not venture againft it? Would you reft on the bare word of one of thefe men, if it went againft Reafon? If (o t then you renounce

A Key for Qatbolicks. , 8 j

nounceyour manhood. Butfuppofeyou will be fo unreafon-*ble,yet I hope you have your five fenfei ftill ? What if a Prieft fhall tell you that the Crow is white, and the fnow is black, or that you fee not when you know you fee, will you believe him ? If you will believe them before your eyes, and tafte, and feeling, then I have done with you ^ who can difpure with flocks and ftones, or menfo far forfaken of God, as to renounce all their fenfes ? But if you will not believe a Prieft againft your eyes, and other fenfes, then why do you believe him that Bread is not Bread, and Wine is not Wine, when the eyes, andfmell, and tafte of all men fay it is? And if your fenfes tell you that your Priefts deceive you in one thing , me thinks you (hould not be fo confident of them in ocher things , as to believe and hearken to none bur. them.

2. If this will not ferve , try whether you can procure their Priefts to difcufs thofe points before the incredulous people, that fo they may hear both (ides fpeak together. Gee a conference between them, and fome experienced judicious Divine. But this will hardly be obtained. For if it be todifpuce with one that is able, they'l prefently pretend a danger of perfecution : and no promife of fecunty will fa-tisfie them. But if it be a weak unexperienced man that chailengeth them , then they will venture , and take the advantage.

If nothing elfe can be done , it is the beft way to offer them fome fmall Book againft Popery to read. If they are fo captivated that they will neither Hear nor Read, and their Leaders will not be drawn to a D.fpute, I know not what to do but leave them, and let them take what they gee by their unreasonable obftinacy : They are unworthy of truth that fee no more by it.

Ch a p.

Chap. XXIX.

Dad}. 20. \ Nother of their deceits is bj pretended Mi-£\ racks. If they do but hear of a Wench that hath the ftranguUtut uteri, or furor uterinus , or fuch hjfterical PriJJiQns in any violent degree, they prefently goto caftthe Devil oat of her, that fothey may make deluded people think that cbey have wrought a Miracle. And ufually the Countrey people , and perhaps the difeafed woman her telf, may be fo much unacquainted with the difeafe, as verily to believe the Priefts,that they have a Devil indeed : and fo turn Papifts when the cure is wrought, as thinking it was done by the ringer of God. The nature of this difeafe is to caufe fuch ftrange fymp-toms, that moft ignorant people that fee them, do think that the perfons are either bewitched, or have a Devil. Ac this very time while I am writing this, I am put to difTwade a man from accufingone of his neighbours of witchcraft, bscaufe his daughter hath this difeafe, and cryeth outofher. Left thePa-pifti get further advantage by this ignorance of the people, Khali acquaint them briefly withfomeof the fyroptomsofthis difeafe. It ufually feizcth upon young women between the Age of fevenceen and thirty two years t And moft commonly on thofe that arc of a found complexion,fomewhat fanguine,or at leaft, fle(hlyandftrong, and but feldom on the weaker fort ( in this manner. J When it is but a meer flrangulation, women commonly know it, by the rifing to their throat, and fwel-ing,and the like .* But when it comes to the difeafe we mention,it caufeth them to fall by fits into fudden trances, and fwoons .♦ in which at firft ufually they feem ftupid as dead, if it be in a colder body, but after they grow to violent motions, and ftrivings,and ragings, fo that its as much as two can do to hold them. And when the fit is over, they are well again. Sometime there will be motions like convulfive in the head,the hands, and the fingers diftin&ly : fo that you (hall fee one hand violently moved to fome part of the body, fo that it wjll be hard to remove it. Sometime one finger fet double, and then another, and after that another, fo that it will be hard till the fit is over to fee them (trait. Ufually the body toft up and down

with

with raging madnefs. And fome of them will continue a year or two.or leven in this cafe,daily falling in fuch fits as one would think (houlddeftroy or weaken them prefently, and yet after the fits, be alraoftas well as ever, and their iirength doth not much decay. If they hear any mention of a Witch, they will likely take a conceit that they are bewitched » and then in their fits they will cry out upon the Witch,and if they fee her, they will fall into a fit. If they get but a conceit that they are PofTef-fed with a Devil, (by hearing the mention of others that were pofTefTed ) they will by the power of corrupted fancy, piay the parts of the poftdkd, and rage, and rore, and I wear, and fpeak as in the peribn of the Devil, and take on them to -prophefie, or tell of fecrets. All this I have known : and I have eafed fome cf them by medicine in a few moments, and cured them (at that tiraejinafewdayes; So that I could eafily have made the common people believe that I had caft out a Devil, if I had but had the defign and confeience of a Papift. A while ago a neighbour Mintfter told me of a neighbour that was handled thus. I told him what difeafe it was, and advifed him to perfwade her to a judicious Phyfitian. But the next I hear of her was, thatnegle&ing the Phyfitian, (he was cured by fome Papift Prieft , and thereupon was turned Papift. And no doubt bfft among themfelves it is reported for a Miracle.

The famecourfe they take alfo in fomediftra&ions and other difeafrs. And fometime perfons are trained up by them todif-femblsand counterfeit a lunatickor pofTeflcd ftate.

And here becau/e H.T. in his Manual, ^85, 86. doth

plead their Miracle?, I (hall revive the memory of one of the

great Miracles that was done among their Profeiites in the Pa-

rifh of Wolverhampton 1 though I have mentioned it heretofore.

I have the Book by me ( Printed at Lcndonby F. K. for Will-

Barret,1622.)and have fpoke with many perfons that knew the

Ador himfelf, being yet alive ; fo that J fuppofe that no Papift

about Wolverhampton will deny it,what ever they do elfewhcre.

AzBilfon in the Parifli of Wolverhampton in St afford-fare

there was a Boy named William Perrj, Son of Tho. Perry , who

feemed to be bewitched or poflefied with a Devil: (aboutthir-

teen years old , but of fpecial wit above bis ags. ) In his fits he

feemed co be deaf, and blind, writhing his mouth slide, conti-

B b nuilly

nually groaning and panting, and when he was pricked,pinched^ whipped, be feemed not to feel. He Teemed to cake no food rhac would digeft k but with it caft up rags, thred, ftraw, pimi&c. his belly almoft as flat as his back, his throat Iwel'd and hard, his tongue ftiffand rolled up towards the roof of his mouth, fo that he feemed alwayesdumb, fave thatoncein a fortnigh: or three weeks he would Tpeak a few words. It was thought be was bewicchsd by one Joan Cock', becaufe r. He would difcern when that woman was brought into the room, chough it were fecretly done, as was tryed before the Grand Jury at Stafford. 2. He would not endure the repeating of the firft verfe of fohn t [In the beginning was the word, ehr.] but other texts he would endure. When the Parents had been a while wearyed with him, and the Countrey flockt in to fee him, a Prieftofthe Romiih Religion was invited to cure him. The Prieft exor-eifed, him praying in Latine over him,hanging a (tone about his neck, walhing him with Holy water, Witch water, and anoint-inghirawith Holy Oyl, c*v. which feemed to eafe him, and make him fpeak, and foraetime cure him for ihetime. They-Hallowed all his meat and drink.* He would not fo much as eac Raifins.or fmell to flowers,unle(sthey were bleft by the Prieft : He cold them that while the Puritans flood by him he faw the Devil aflault him in the (hape of a black bird. The Prieft re-quirechthe chief fiend to fliewhimfelf: then the boy puts out ■ his tongue fwel'd: The Prieft comraandeth him to (hew the Peo* pie by the fheec before him, how he would ufe thofe that dyed out of the Roman Catholick Church. Whereupon he puis, and bites,and toffeth the fheet,tili the people cry out and weep. Then he comraandeth the Devil to tell him, how he did ufe Z»-then^Cahin and fohn Fox : and he playeth thefame part more fiercely then before. Then the Prieft commands him to fhew what power he had of a good Catholick that dyed out of mortal fm: and then he thruft down his arms, and hang\i down his head, and trembled. The Eoy promifeth when his fit is over, that the will live and die a Catholick, perfwading his parents and friends,^. On this manner three Priefts one after another followed the cure, ftiil fucceeding, but yet not curing him, that they might draw the Countrey to a longer obfervance of them, ( and preachc to thera inthehoufe ) and that the Mi-

irtcte

ade might be the more famous. For furfooth there were many Devils in him, they faid, to be caft our. And it ftopt the cure, becauie the Mother would not promifc them to turn Papift if they cured him. But in the mean time the fuppofed Witch is brought to tryal at Stafford Afflict, 1620. before Judge Way-burton and Judge Davits : But in the end the Judges defired Bifhop A'forton \hen prefent to take care of the Boy: who took him home to his Caftle at EcclePiall, and a p cer certain weeks time ( theBilhopbeing abroad) the laid Biihop comes to the Boy,and tells him that he underftood that he could not endure the firft verfe of foh», and faith he, the Devil underftandeth Greek as well asEnglifh, being a Schollar ofalrsoft fix chou-fand years (landing , and therefore he knows when 11 eci:e that verfe in Greek: And fo calling for a Greek Teftamenr, he read the 12. verfe ^ and the Boy thinking it had been the firlt, fell into his fit; And when that fit was over, the Bifhop read the firft verfe , and then the Boy had no fie, thinking it had been forae othef verfe. And thus they proved him a deceiver, and the Boy was much confounded, but pretended more diftra&ion • and then that he might get away,he complained of extream fick-nefs, and made water in the Urinal, as black as ink, groaning when he made it: But the third day afcer,they efpyed him mixing ink with his Urine, and nimbly conveying away the Ink-horn. And when they came in upon him, and found him in the conveyance, he broke out into tears, and was fuddenly cured, and confeffed all, how he had been taught bis art, and how he did all, and confeffed that his intent was to be cured by aPriefr, and to turn Papift ( and whether riiey have catcht him again or no, I know not;,for I hear he is a Quaker in Brifiol, or at leaft.arevilerof the Mimftry ) The Bifhop took his examination at large, OBob. 8. & 1 3. 1620. If any doubt of the ftory, they may befatisfied yet by the Boy himfelf, or by the Reverend Bifhop yet alive , or by any of the neighbours in Bilfon that were at age there but thirty feven years? ago.

But before the Bifhop haddifcovered the knavery, one of the Conjuring Priefls writes the Narrative of the bufinefs ( which if printed with the reft) and is Entitolcd [_ zA Faithful Relation of the proceedings of the fat ho lick. Gentlemen with the Bsj of

Bb 2 Bilfoa,

mm

188 jifyyforCatholich.

Bilfon, /hewing, Sic."] And they begin with [ Not to us 0 Lord, but to thy Name give the Glory ! ] And fo they proceed to make their report of it, for deluding the people, as a Miracle. And the writing washy a Papift Gentleman examined, actefted upon Oath to be received from one Mr. Wheeler^ dec. But when they hesrd of the Difcovery, they were afliamed of their faithful Relation. At laft, the Bifhop brought the Boy at the next fummers Affixes, 7«/; 26.1621.10 ask pardon openly of God, and the woman accufed by him, and of the Countrey cheated by him, and there wasan end of that Poptfh Miracle. Abundance more fuch I could give you out of certain records- but I recited this for the fake of H. 7". and the Papifls of Wolverhampton.

And for your Miracles; I befeech you, if you regard not us, yet open your ears to a Jefuite that fpcaks the Truth. Jofeph Acojla ( de temporib-novi/f.lib .3 ,c . 3. ) \_To all the Miracles of Antichrifi, though he do great ones, the Church /hall boldly oppofe the Belief of the Scriptures : and by the inexpugnable Tefti-mony of this Truth , /hall by moft clear light difpdl all his agings as Clouds. Signs are given to Infidels, Scriptures to Believers; and therefore the Primitive Church abounded with Miracles, when Infidels were to be called : But the lafk y when the Faithful are already Called, /hall reft more on the Scripture, then on Miracles. Tea 1 wiH boldly fay, that all Miracles are vain and empty* unlefs they be approved by the Scripture j that is, have a doBrine conform to the Scripture. But the Scripture it felf u of it felf a moft firm Argument of Truth. ~]

And the fame Acojla confefleth in his Indian H^ory, that they do no Miracles in the Indies ('where the boaft is. ) And if they did, it would confirm Chriftianity, but not Popery.

Yea if Miracles be fo much to be lookt at, why will you not give us leave to obferve them ? The fame Miracles that you boaft of, do teftifleagainftyoUjif they be true. Toinftancenowbut in one. Profper makes mention of a Miracle ( which Thyram de Dtmoniac. pag. 76. and many more of yours recite, ) that was done by the Sacramental Wine •• A perfonpsjfe/fed by the Devil was cured, (after many other means ufed in vain) by the Urinkjng ef the Wine in the Eucharifi.' And doth not this Mira-dejuftirie us that give thepeople the Wioe, and condemn you,

that

A IQyfor £atbolicks.

thatrefufeto give it them ? Many other Miracles I could recite, that the Fathets fay were done by the Sacrament in both kinds received, which condemn you that forbid it.

&-.

Ch a p. XXX.

Detttl. 21. A Nother of the Papifts waies of deceiving i$, by <Jj

-/A. impudent Lyes an i Slanders againjltkiir Ad- ^J verfaries ; which they vent with fuch confidence, that the [educed people eaftly believe them. They that are taught to believe their Priefts againft their own feeing, hearing, feeling, tailing and fmellmg. muft needs believe the vileft Lyes that they are pieafed to utter, in cafes where the miferable people are unable to dif-provctbem. I will give you but a few of that multitude of In-fknees that might be given.

i. In a Manufcript of the Papifts which I lately received from a Neighbour of Sturbridge, as fent from Wolverhampton, there are thefe words.with which they conclude [Luther having richly fupped, and made his friends merry with his facete conceits, died the fame night. This u teftified by Cochlcus in vitahutherl. And John Calvin, a branded fodomite^ con fumed with lice and worms, died blafpheming and calling upon the Devil. This is regifired by SchluflelburgeWBolfeck; thefe were the Ends of the Parents of the Protefiant andPresbjkris.n pretended Reformed Religions,

And as if their own tongue muft fentence them to Hell, in the vety words before.they lay [All Lyars, their part /hall be in the pool burning with fire andbr.mflcnejvhich is thefeconddeath~\ And fo make Application of it to the Proteftants, as being Ly-ars; and when they have done,conclude with the two forecited impudent Lies of Luther and C-tlvin. The like words of (falvin hath the late Marquefs of Wortefier ( or Dr. Baity for him ) in his Papers to King Charles ; the whole writing being fluffed with fuch impudent Lies, that one would wonder that humane mture (hould be capable of fuch wickednefs, and that the filly people fhould fwallow down fuch heaps of falfhood. And it is not thefe two alone, but multitudes of Papifts that have written thefe Lies of Luther and Calvin. Thyraus the Jefuite in his Book de Dtmtmacis, part, i. cap. 8. fag. 21 . tells o* this ftory s

Bb 3 tU4*

\

190 A t\ey for Qatholicks .

that the fame day that Luther dyed, there rots at Gheola a Town in Brabant many perfons pojfejjed of Devils\ that waited on their SaintDymn^ for Deliverance, and were all that day delivered', but the next day they were all pojfejfed again •, whereupon the Ex' crcifl or fome body asked the Devils where they had been the day befere • and they anfweredy that they Were commanded by their Prince to be at the Funeral of their fellow Labour tr Luther. And for proof cf thm, Luthers own fervant that was with him at his death, looking out at the windo^c, did more thin once, to his great terror , fee a company of ugly fpirits leaping and dancing about without : andalfo that the Crows followed the Corps all the way with a great neife. ]

O wonderful patience and mercy of God, that fuffereth fuch abominable Lyars to live, and doth not caufe fome fudden vengeance to befall them.' Reader, I will tell thee now the cafe of thefetwofervants of Chrift that are thus reviled ( even as their Matter was before them, that was faid to do Miracles by the power of the Devil. )

As for Luther, he was oft taken with a great pain in his breaft, about the mouth of the ftomack, and thought his Death when st came would be fudden -, which made him fay, Feri Dwine, feri clementer, quia ipfeparatusfum '.ftrike Lord^flrike mercifully, for 1 am ready } Having preached hislaft Sermon at Witten-berge, Jan. 17. he took his journey the 23. to Count Alansfelds Countrey, whither he was called. When he came thither, he was grown fo weak, that they almoft defpaired of his life -, yet by the ufe of fomentations he had fo mucheafe, as that he preached fometime, and did other work from Jan. 29. to Febr. 17, The 1aft day of his life, though he was weak, yet he fate at the table with them, and at Supper hisdifcourfe was upon the Queftion, Whether we (hall know one another in Heaven? which he affirmed and proved, in that Adam knew Eve as foon as he faw her, that (he was flefh of his fkfti:and therefore much more Khali we know one another in Heaven, &c. After Supper, he withdrew himfelf as he ufed, for private prayer; but the pain of his breaft increafed on him. When he had taken a medicine, he lay down on a Couch and flept fwectly two hours, and then went to his Chamber, faying to thofe about him {_Pray God to freferve the Doftrine of the Gofpel to m ; for the Pope And Council

•i

M

of Trent have ftrange Contrivances. ~] When he was laid down and had flept a while he awakened, and found by the increafe of his pain, that he was near his End, and fpoketo God as follow-ech in their bearing £ 0 my heavenly Father, the God and Father of our Lord Jefus Chrift, the God of all Confolation, I thank, thee that thou haft revealed to we thy Son Jrftis Chrift, in whom I have believed, whom J have profeffed, whom I have loved, whom I have (felebratei (or Honoured) whom the Pope of Rome and the rtft of the rabble of the ungoJly do perfecute and reproach: I befeech thee 0 my Lird fefus Chrift receive my foul. O my heavenly Father, though I amtak^n from this life, and though my body muft now be laiddoven, yet I know certainly that Ifijall abide with thee ft r ever, and that none can take me out of thy hands. J Then he faid \_ So God loved the world, that he gave his onh begotten Son, that whoever believeth in him,(hould net perifb,but have ever-Ufting life ] Then he repeated part of the 68. Pfalm : and when he had drunk a medicine thac was given him, he laid [/ go hence : I now return myfpirit unto God J prefently adding [Father, into thy hands I commend my ffi'it , thou haft Redetmed me O God of Truth ) And fc?he dyed as if he were fetting himfelf to fleep, without any fign of further pain .-but when they faw him dying, Dr. fenat and Calius cryed to him {_ Reverend Father-, do you-die conftant through-Chrift in his doElrine which you have hitherto preached ? ~\ And he anfwered [Tea ] and never fpoke more. When he was dead fat Iflebe) Count Mansfield would have kept his body, but the Duke of Saxony would not fuffer him, but caufed it to be brought back to wittenberge, and ihe're with great folemnity interred. 1

This is the true reporc in brief of Lathers Death, delivered to the world by thofe that flood by him, and were eye witneffe*.' A:id yet thefe impudent Lying Papifts have perfwaded their followers that the Devils were feen dancing about him , that when hefhauldbe baryed there was a horrible thunder, and the body was taken away out of the Coffin by the Devil, and a (link of Brimftone left behind , with more fuch (luff as this, which they have printed, and which one would think the Father of Liesfhould oe ainamed of.

And for Calvin, not only thofe before mentioned, but alfo 'flelju.f, Surius, Frateolt4j J Demschares,L'ndan«s i SanUeftm,

Cahitrus >

Cahierus, and others publifh to the world, not only that he was an Epicure, but a Sodomite, and was burnt on the (boulder for Sodomie with a hot iron at Noviodunum where he was born. Yea Leffim the Jefuite impudently calls Chrift to wit-nefs,that (hall judge all men according to their works, that he doth not devife thefe things of his own brain,bat from good authors, and forty years currant fame. And his Authors are thefe Papifts, Bolfecus, Brigerds^Stapleton , Carnpian , Dura-us, Swim, and Reginaldus. Hath Hell any greater calumnies then thefe to fill the mouths or writings of men with-all ?

Reader,! (hall (hew thee what credit thefe men are of by this inftance. As for the time when they fay he was ftigmatized for Sodomie, it was when he was a Papift, and therefore if it had been true, it had been a greater dishonour to them then to us. But its a meer forgery of the Devil and a Fryar. Hierom BolfecJ^a. Fryar, feemed to turn Proteftant, and coming to Cr«y*t/*,he began to preach the Pelagian do&rine there, and openly contend sgiinft the Paftors in the Congregation • and being confounded by Calvin, the Magiftrates imprifonedhim, and banUhed him for fedition. Then he betakes himfelf to the neighbour Towns, to play the fame game there: but the Magiftrates of Bern alfo banifti them out of their C'ountrey. Whereupon he turned Papift again , and when Calvin was dead, he wrote all thefe abominable lies of him , and all the reft (with Schlttjfelburgihs the Lutheran,an enemy ofCahins) do take up the report from this one Lying heretical Papift : and fo it becomes a currant fame with them, as if it were as true ^sthe Gofpel .• Whereupon our writers call to them , provoke them, challenge them to fearch the Records at Noviodunum, where they fay the thing was done, and prove that ever there wasfuch athing, or elfe bear theopen fhame of Lyars. But they can bring no proof, but call on us todifproveit: When the City are Papifts , and haters of Calvin, But after all this, as God would have it, the Papift Dean of that City, called Jacobus le Vaffeur, publiiheth at Paris, 1633. the Annals of their Cathedral Church, and therein pouring out his hatred ?.gainft Cahin 9 and faying what he can againft him, doth yet. Got of their records clear him of all thefe accufations, and lets

the

the world know that there was never any fuch thing , and that they had no crime at all againft him , but that he turned from thePapifts- and that the Major or chief Governour oftheCity went away with Calvin , when he was forced to fly from his native Countrey. He recites all the paflfages of Calvins. life there, but profeiTeth that they had no more againft him. Thus God confounded the Lying Papifts by one of themfelves, and the Records of that City, where they faid the thing was done. And yet they believe one another, and carry on the Lye to this day.

Mr. Rob.AmftrowtheryChaphin to the King of England* Em-bafTadors with the Emperour,being at Vienna, heard the Jefuites and other repeating confidently this flander of Calvin, Whereupon he opened to them this Evidence againft it j and fatisficd them of the falftiood, fo that they told him, they never knew fo much before,and promifed him they would never mention it more.

If any would fee the very words of their own Records, and Doctor Vaffeur , he may read them in Rivets Sum. Contr. againft Bail) , and again in his fefuita Vafulatt: t Cap. 2.

And as for the life of Calvin after he forfook thePapifts, if you will but believe that the City of Geneva, and all the Minifters and others that were about him, in his life ard at his death, did know better then Bolfeck, a fugitive Apofta<e Pa-pift that was his enemy, and then far off, you may fee at large in Melchior Adamus ,and Beua,thc defcription of fuch a fliining burning light as Rome hath not toboaftof. He was a man of admirable wit,judgement, induftry, and piety. When he had forfaken his own Countrey for the Gofpel lake,and taken up in geneva , and planted the Gofpel there, with Fartllus and fire-tus y at laft the ungodly part getting the Head, the Minifters were banifhed. And fo he fetled in in another Ciry. The four Bayliffs of Geneva that bmiflied the Minifters, within two years were ruined by the judgements of God. Cne of them accufed of fedition, feeking to fcape through a window, fell, and was broken to death. Another was put to death for murder. The other two being accufed of Mal-adminiltrarioi, fl d and were condemned. Calvin \iCenz for and intrested to return

Cc to

—_ > ,—,—___ ,

to Gentva : which by importunity, and Ewers perfwafion, he yicldethto. There was he continually raolefted by the ungodly, and loved by the good. The Malignaots whom be would retrain by Difcipline from Whoredom, drunkennefs,and other wickedncfs, were Hill plotting or raging againft him,and called their Dogs by his name. But fhame was ftill the end of their attempts. His revenge was to tell them ^ I fee I fbottld have but forry wages if Iferved mxn : but its well for me that J ferve him that alway performeth his promifes to his fervants ] As for his work,he preached every day in the week each fecond week, andbe(idesthat,he read three dayesa week a Divinity Le&ure. And every Thurfday he guided the Presbytcrie ^ and every Friday at a meeting he held an Expofitory conference and Le&ure: fo that the whole came to alraoft twelve Sermons a week. Befides this, he wrote Epiftles to moft Countries of Chriftendom {'m Europe) to Princes,Dtvines and others; And he wrote all thofe great volumes of moft Learned judicious Controverfies,Commentaries,and other Treatifes, which one would have thought might have been work enough for a man that had lived an hundred years, if he had done no other* And many Hereticks he confuted, and fomc convinced and reduced. He fet up among the Minifters a courfe of teaching every Family from houfe to houfe,of which he found incredible fruit ^ For all this his labour he endured the affronts,contradic%ioM,and reproaches of the rabble, yea and fometime hath been beaten by them : becaufe he would not adrainifter the Sacrament to ungodly men , that were rulers in the place , he was at firft ba-nifiled , and after threatned, and continually molefted by them, and railing fellows fee to preach and write againft him. And whether he were an Epicure, you may foon judge : He alwayes ufed a very fpare dyet i and for ten years before his death did did never tafte one bit, but at fupper, as his conftant courfe. fo that every day was with him a better faft then the Papifts ufeto make on their faftingdayes. By this extreara labour, fpea king, and fafting, and watching ( for he dictated his writings as he lay in bed much, ) he overthrew his body , and falling firft into a Tertian, aud then into a Quartan, after that he fell into a Confumprion, with the gout and ftone, and fpit-sifigof bloody and thedifoafein the Hemorrhoid veins, which

at Iaft ulcerated by over much fafting,fpeaking,sincl ufe of Aloes; befides the head-ach which wai the companion of his life, in thefeficknefs he would never forbear his labour, but when he he was perfwaded to it , he told them , that he could not bear an idle life. And when he was near to death was (till at work, asking thofe that intreated him to forbear, Whether they resnldhave God find him idle} Under all thefe pains of Goui Stone, Collick, Head-ach, Hemorrhoids, Confumprion, &c. thofe that were about him tettified to the world that i hey never heard him fpeak a word unbeieeming a patient Chriflian. The worft was that oft repeated word \_ How long , Lord ! how long ! ] as being weary of a miferable world- WitneiTes he had enough; for he could fcarce have reft, for people crowding to him to vifit him. On Mar. 23. he went among the Minifies to their Meeting, and took his farewell of them there. The next day he was wearyed by it: but the twenty feventh day he was carryed to the Court to the Senate of the City, where he madeafpeech to them, and took his farewell of them, with many tears on both fides. April. 2. he was carryed to Church, and flaid the Sermon.and received the Sacrement. Afccrward the Senate of the City came to him , and he made an heavenly Exhortation to them. On /fyW/25. hedidared his Will, which I would his fhnderers would read. His Library itfelf, and all his goods being prized, came fcarce to three hundred Crowns. May 11. he wrote his farewell to Farellus. Maj 19. all the Minifters came to him, with whom he fa:e,and did eat, ?.nd cheerfully take his leave of them. On the twenty feventh of May his voice feemed tobeftronger, andfo continued till his laft breath that day, which was with fach quietnefsa? men com-pofe thernfeives to ileep. The next nigh- and day the City Ma-giftratcs, Minifters, SchoIIars, people and fir angers, were taken up in weeping and lamentation. Every one crowded to fee the Corps, among whom the Queen of Englands EmbafTicfor to France was one. He was buryed according to this defire in the common Church yard, without any Monument or Pomp • and Intb left behind him fuch a Name, as in defpighe of all the Devils in Hell,and all the Pap fts on earth, (hall be precious till the coming of Chrift ; and fuch writings hath he left as are

Cc 2 the

the comfort of the Difciples of Truth, and the ftiameof the reproaching Adversaries.

Reader, this is that Calvin that is fo hated by the bad, and loved and honoured by the good 1 whom thefe Papifts have called an Epicure and Sodomite, and faid that he diedblafpheming, And calling upon the Devil, and was eaten with lice and warms* Is not God exceeding patient,that will fuffer fuch wretches to live on the Earth ? What man could they have named fince Ah-guftine, yea fince the Apoftles dayes, that was more unfit for fucb a (Under then Calvin ? Yetbecaufe one man Bolfeck^thit was banifhed and turned Papift, and lived then I know not in what Countrey, hath written thefe things againft him, the reft of them, even as much as the late Marquefs of Worcefter, take them up as confidently,as if the infallible Chair had uttered them.

But yet if thou think this Enemy Bolfecl^is more to be believed then thofe that lived with -Calvin, and the City of Geneva, that had continual accefs to him, I will give thee fuch a Tefti-mony as (hall fharae the Papifts, that have a fpark of modefty. Hear then whit other Papifts themfelves fay that knew better what they faid, or made more Confcience of their words,,

Florimmdus Raimundas a Papift of Bordeaux ( or the Jefuite Richeome that wrote in his name) writing for the Pope and againft Calvin, hath thefe words of him. [Vnder a dry and lean body he had a (harp and lively wit, ready in anfwering; bold in attempting j a great fafter- even from his youth , Whether for'

his health to overcome the bead'ach, or for his ft tidies There

is fear ce a man found that ever matched Calvin in Labours: for the fpace of twenty three years , in which he remained in the Epifco-facy of Geneva, he preached every day once, and twice on the Lords day of times. And every wee\ he read publkk^ Letlures of Divinity - ( be fides) and every Friday he was at the conference of the Paftors : The reft of his time he fpent either in writing Books, or <anfwering letters, ]

Reader, is this Teftimony from a Papift like the reft ? But yet thou (halt have more. Papirius Maffonius a Learned Papift, and Schollar to Baldiom. one of Calvins Enemies, wrote Calvins 3ife •, and he faith of him, £ No day almofl pajfedin which he didjtot preach to th Citiz>$ns, Thrice every eight dates as long a s iztj.imdi he■ profejfed (or publikelj taught) Divinity {in the

£ cheats -, )

Schsols ; ) being Laborious, and alwayes writing or doing fame-

thing.. of a weak, body, but room by patchings , reading,

writing, meditations, difeafes, bufimffes,preachings. He tookyery little jleep; and therefore much of his work* he diilated in bed to his fervant that wrote them from h'u mouth. He did eat but once a day: and confejfed that he found not a more prefcnt or farer Remedy for his weahnefs of ftomacl^ and head-ach. His cloathing

was of fmallprice, to cover him rather than adorn him. At

Worms and Ratisbone he cxercifed the (Irengtb of an excellent wit withfo great applaufe of the Germane Divines, that by the judgement of Melanchthon and his Ajfociates ; by a peculiar ■priviledge he was called The Divine. He wrote as much and as well as any man of the contrary parties , whether you re-fpetl number, acutenefs, language, jharpnefs, emphafts, orfubtil-ty : notamanofmdl his Adverfanes, whether Catholickj, Ana-baptijis, Lmh!f%tH 9 Arri^ns, or the forfakers of his Party, that wrote againfl him, dtd^feem to match him in gravity of writing, and weight of words a-.d fiarpnefs. in anfvotring his principles. Healmoft terrified Pigtuus himfilf difcourfmg of freewill, and Sadaletus. ] Thefe are the words of a Learned Papift.

Bui this is not all. Abundance of* Pa pi ft s tell us of a ftory how C<*/^i» hired oneinGfwi^to take on him dead, that he might have the honour of raifing him from the dead. This the JeiuiteT.hyrausdeD<tmoniacis writes,and many others, and it goes among them for a currant truth ; and all from the report of Bolfeck. But, as God would have it, Pap. Alajfonius confuted this alfo, and faith, that his Mafter Baldwinus knew no-thingof it, who lived at Geneva, and after turned Papifr, and C alvins enemy : and other reafons he giveth to difprove this and the other flinders that were raifed of Calvin, faying, that they were but fcriptores plebii, maledicendi ftudio, &c. vulgar Writers, that ftudy or love to reproach or fpeak evil, that vend thefe things. And io much (hall ferve againft the Pipifts Lies againlt Z,tithtrand Calvin.

If you would fee more of that heap of Lies- confuted, wh'ch the Marquefs of Worccfter gave in to King Charles, read Mr, Chr. Cartttrights Reply to them, where part of them ( and but partj aredete&ed,

And aa they have done by thefe, fobyo:hers alfo. When

Gc*-, Bc^jt:

Beza was eighty years of age, a falfe report came to the Papifts that he was dead. Whereupon Claudius Puteanus with his fefu-itical Companions wrote a Book, that at his death he turned Papift and renounced his Religion : fo that the old.man (that lived feven years longer ) was fain himfelf to write againft them, to prove that he was not dead, nor turned P-pift: Thefe be the means by which men are reconciled to the Church of Rome .

They have printed alfo a ftory that Covins own Son being bitten by a mad dog, was fent by his Father to one of their Saints Images for Cure, when no other means would fervei and being cured, he turned Papift : when as the world knew that Calvin never had a Son. Alfothcy tell us of a faying of Lathers, that [ This Caufe was not begun in the Name of God, nor will it be ended in the Name of God] This Luther fpoke of Eckius and the other Papifts,as himfelf profefTeth in his Ani«er to Eurftrus, Tom. 1./0/.404. And thefe fhamelefs Lyarsconfidently pubhfh that he fpoke this of himfelf, as the Maiquefs of jvorcefter to King Charles did.

Another faying of his they as impudently abufe, viz. [ // the wife will notjet the Maidceme, ] perfwading the world, that Luther would have a man lye with his Maid, if his Wife refufe: whereas he only labours to prove, that Defertion is a forficient caufe of divorce; and that if the Wife refufe, (he fhould be warned again and again before others and the Judges,and in Cafe of utter refufal and defartion,K«j?k may be rejected, and HrJIer the Maid taken te Wife: which many a Papift is ready to juftifte.

Yea they annex that Luther would have men Contain but five dajes'y when as he vehemently deteftelhit, and urgeth the contrary, telling them that God no doubt will enable them to be Continent,if they will ufe his Means, Tom. 5. ferm. de Matri-mon. They forgot that the 5. fuppofititious Epift. of their Clement pleading for the Community of all things, adds {_ In.omni' bus autemfunt fine dubio & Conjuges ] [Among thefe All no doubt but Wives and Husbands are contained. ]

Of the horrid Lyes of Genebrard, Poffeviue, and other Papifts againft Peter MartyrfBeza, Calvin and others, fee Dr. Reynolds ad Anglica. Seminar, ante lib. de Idololatria Rom. Eccl. §. 5 .fag. 20,21,22,23.

When the fall of their houfe at Blackjfrjars had killed their

Priefis,

Priefts,and fuch abundance of the people that were hearing him inthemidftof the Sermon, they printed a Book to perfwade the people beyond fea, that it was a company of the Hereticks or Puritans that were killed at the hearing of one of their preachers : Dr. Gouge tells you when and where it was printed, and many read it.

When the Gunpowder Plot was in hand, they had contrived prefently to give it all abroad that the Purirans did it: Read Mr. Samuel Clarke of it in his Mirror of Gods Judgements, Fol.and you (hall find this fully deteded.

When Fifber the Jefuite had hefd his conference with Dr. «> Fe*tley,zn<i Dr. jyhite^ there being prefent two Earls, one of f them (the Earl of Warwick. ) having bufinefs fhortly after beyond fta, fell unknown into Dr. Weftons company at Saint 0«*r/,who prefently tells it him for news, how F/yfor had con- ' founded the Protcftant Dodors,and that two Earls and fo many ; people were turned by it to the Church of Rome • not knowing t that he that heard him was one of the two Earls, and that there J were not fo many people there, and how they were confirmed « againft Popery by that Difpute. And when the Earl of War- j wick, brought home this jeaft, Dr. Wejion hearing what fport . was made with it in England, writ a fimpleexcufe for his Lying, which I have at hand, but find it had been better for him to have y faid nothing.

Should I recite but half the forgeries of this nature, by which the Priefts and Jefujtes cheat the poor people, I mult be voluminous.

But alas, their very worfhipof God is much of it compofed of Lyes, and is not that like to be acceptable worihip ? How their Offices and Legends are ftufc with ficlions, Camus and many of their own confefs. And Caffander faith that fo few of the re liquet in all Germany would be found true onesif examined, that its better quite take off the yco;h from the veneration of them. Inftancing in one of old that was worfhipped as a Saint, and upon enquiry was found to be th e bones of a Thief.

<sfgobardus Bifriop of Lyons ( faith Vfher) complained about eight hundred ye^rs ago,.that the Sntiphonary ufed in hit Church had maiy ridicuhus and phantaftical things in it : and

that

A I\ey for fatbolich.

that therefore he correEled much cf it, cutting off'what feemedfu-perfluous, or light, or lying, or blafphemous. Agobard. ad Cant, Lugd. de Correct. Antifhon. pag. 396. And noc long fince Lindanes made the like complaint, that Q Not only Apochrypbal matters out of the Go/pel of Nicoderaus and ether toyes are tbrufi in, but even the fecrtt prayers, ( yea,alas for fhame and grief \ the very (^anon varying, and redundant) are defiled withmofi filthy faults. ]

Reader, I will trouble thee no more with flirring in this puddle ; but only warn thee, as thou loveft thy foul, cruft it noc on the'bare reports of fach Lyars , but try before thou truft , and give not up thy fenfe and Reafon to men that make fo little, or fo ill a ufe of their own. If thou refufe this Council; fay not but thou waft warned.

Chap. XXXI.

Detebl. 22. A Nother of their Deceits is by quarrelling voith XjL our Tranflations of the Bible A and making the people believe that we have fo corrupted it,that it is none of the word of God,and fo they openly fcorn it, and deride it.

As to this point, though Learned men can foon confute them by vindicating the Text as in the Original Languages, and then vindicating our Tranflation; yet the common difputant need not put them and himfelf to fo much trouble. If really they will but let the Law of God contained in the Holy Scripture be the Rule by which our difference (hall be tryed and decided, we will cut fhort the reft of the controverfie, and take it wholly together, and we will ftand to the Vulgar Latine, which is ic that themfelves applaud. We are content that this be the Rule between us. Yea rather then they (hall fhift ofTthc unlearned by thefe tricks, we will admit of their own Tranflation, which the Rhemifts have ( with little friendfhip to our caufe ) composed. Only we muft intreat them that their Commentaries and conceits be not taken into the Text as part of the Word of God. So that this quarrel! is quickly at an end. The Scripture is fo full againftthem, that ro Tranflation that makes it noc another thing, can make it to be on their fide.

C H A I'.

Ch a p. XXXir.

Dctctt. 23. A Nother of the Defigns of the Papifl* is, t» XX bring all the faithfnll Paflors of'the Churches into contempt,or fafpicion At lea(i with the People jhatfo they may Aran them to refufe our helps, and the Papifts may deal with them alone , whom thej know they are eafily able to over-reach. Though our people have not that abfolute Dependance upon their Teachers as theirs have, yet an ordinate Dependance is NecefTary to them, or elfe God would never have appointed Teachers and Pallors for bis Church. The Papifts dare not truft their followers fomuch as to read a Bible in their vulgar tongue. Much lefs to Read our writings againft their errors and impieties: No nor their Priefts and Fryars ordinarily to read them : No nor commonly to read the writings of their own Party: No not thofe, nor the ftrongeft of thole that are written againftus: for fear left the objection fhould prove too hard for the anfwer j or left they fhould underftand the truth of our doctrine in fome meafure. Sr. Edw: Sands in his Europt Specttl. profefTethhow hard he found it, to meet with the Works of Bellarmine himfelf in any Book-fellers fhop in Venice or other parts of Italy. But our people have all leave to keep and read the Papifts writings: We dare venture them upon the light upon equal termi: But yet we know them to be infuffi-cient,for the molt part, to defend even plain and neceflary truths againft the Cavils of adversaries that overmatch them in learning and other abilities.Now left we fhould but afford them our afli -ftance,the Papifts principal defign is to bring them into falfe conceits of the Minifters,and make us odious to them; that they may neglect our help, and the eafilyer hearken to other Teachers. And if they can but prevail in this defign,the day is their own, and the fouls of our unhappy people are like to be undone.

And the more is it to be feared, left atlalt they fhould this way prevail, both becaufe of the fin that lye;h on our fclvenn tooreferved and negligent a doing of our work ; and becaufe of the great obftinacy and unprofitableness of the people , that hate the light, and unthankf'ully defpifeic, or will not obey it > and work by it while they may.

Dd The

The defigrre of the Papifts againft che Miniftry are thefe i.They principally endeavour to delude the Rulers of the Land" andfetthera againft them, of which more anon. ■

2. They are very bufie to procure an overthrow of their eftablilhed maintenance: To which end they animate all feds to rail againft Tythes.

3. They labour by feoffs and nicknames to make them odious. As they were the Author* or chief fomenters of the old fconn under the name of Puritans, fo ire they of many more of late. If in Court, or Parliament, City or Councrey ; you hear men fetthemfelves of parpofeto fcorn or vilific the Miniftry , its very probible tha: they are either fecrec Papifts, or their deluded ferviter?. If they fpeak of men that regard the Miniftry, and be nor hardened as they to a defpifing of Chrift in his fer-vants, they call fuch \_ Pricft ridden ] and the Pallors they fcornfully call [_ fac^Preityten , Drivines , "] and many other feoffs are at hand , to ferve the ends of the Devil and the Pope , by alienating the Affe&ions of the people from their Teachers, that fo th«y may devour them &t pleafure.

4. Another of their wayes of reproach is,by telling the people what ocHous divifions are among us, and how many minds we are of, and how oft we change, and fuch like reproaches, by their mouthing it they can make fomethingof; while they never tell them how much more changeable they have been, and what divifions are among themfelves^ncomparably beyond all oun. Nor do they ever tell them how far we are united, and bow fmall the differences among us are , and fuch as muftbeexpe&ed while we all know but in part.

5. Another reproach that the Papiftscaft on the Miniftry,is Grecdinefs, Covetoufnefs,ind beng hirelings. And therefore they put thefe into the mouths of Quakers and o:her Sectaries. And whats their ground ? Forfooth becaufe we take Tyrhe?, or other fet maintenance. Becaufe we have food and raymenc, and our daily bread. I have faid enough of the Caufe it felf in my feveral writings againft the Quakers. Ifanydou>: whether the Papifts be their Teachers,orof the fame mind , befides many greater Evidences, the Manufcript from Wolverhampton before mentioned maybe full fatisfa&ion. This tells men that

[for

f for filth) lucre fitly rve /cratch itching cars with detritus of liberty J and thus it learnedly vcifirleth.

With PhafngveorJs thef fcratch -ill csrs that it That Mammon ( rehom thryferre ) may make than rich. For thej are Jltercenari:s> that mil be hir'd To yrcach rvha: htlri tts are by men dt fir*4>

Anfw. I mull profefs unfeignedly that the cxperienceof fuch horridi wickedneh of men, is a great help to n»y fai-h againft all temptations that ever would provoke me to doubt whether there be a Hell ; When 1 lee and hear that unreafon-able villany 1 that I (hould fearer have believed humane na-rurc could hive been capable of, if Cod or fuch experience hid not told it me. But when I fee Abominations before my eyes as incredible or horrid as Hell it fe!i~almofr,it filenceth temptations to fuch unbelief.

Reader, I will give thee a brief companion between the Papifts Priefts and the Minifters of Chrift, that thou nuiil fee whether thefe men be fit to rail at us as Mercenaries ,and fuch as are the fervants of Mammon.

Its a well kaown ca-ls that the Minifters of this Land, and of all the Reformed Churches commonly do many of them want neceflfaries, and fome want food and rayment, andthereftof them for the moft part have little more : Or if one of an hundred have two hundred pounds a year, irsten to one but taxes and other payments bringeth it fo low, that he hath no fuperfl ji-eie*. And fome that have not Wives or Children, do give all that they can gather to the poor ■ and fome upon my knowledge give more to charitable ufes, then they receive for the work oi:' their Miniftry, living on their own means. And they have them -felves been the means of taking down the Lordly Prehcy and Riches of the Clergy; and though they would not have had the Lands devored to the Church to have been alienated, yet they would have had it fo diftributcd as might but have reachc to have made the maintenance of Minifters to be an hundred pounds a year. Tim was the height of their Covetoufnefs and Ambition, as you call it.

And now will you take a view of the Popilh Clergy, for Greatnefs, Rkhes, andNumeroufnefs. 1. For Greatneis, the

D d 2 Pope

Pope who is their chief Prieft, pretendeth to the Government of all the Chriflian world. Emperors and Kings have kift his feet, and held him the Airrup. One Emperour was forced to wait bare foot at his Cues a long time in pitience, till he plcafed to open them. Another beirg r orced to proftrate himfelf to him, the Pope fee his foot upon his neck, profanely abufing the words of the Pfal.9 1.13. He /ball tread on the Lyon and Adder, &c. Divers Princes hath he depofed : He hath claimed a Supremacy in Temporals and Spirituals, and his more moderate flatterers fub;e& Princes to him in crdir.ead fpiritualia. General Councils approved by him, decree rhac he (hall Excommunicate and depofe Princes, that will not extirpate tho r e thit he calleth Hereticks, and (hall commit the Government to others, or give their Countreys to the firft that can feize on them ; and abfolve all their Vaflals from their Allegiance, fin defpight of Oaths and Gods Commands. J He is a Temporal Prince himfel/,having large Dominions. He hath fo numerous a Clergy in the Countreys of all Popifa Princes, as makes him great and formidable tothem. His Cardinal Priefls are equal to Princes, and greater then many Princes are. 2.. And for their Riches and Numbers, to fay no more of their Pope and Cardinals, they have fuch multitudes of Arch-bifhops, bifhops, Priefls, Abbots, triors, Fry-ars, Jefuites, and fuch others, as rake up a great part of the L'ind where they live. I will at this time give you but one Inflance, and defireyouto compare it with our Mincers and their maintenance : and that i» of the Popifh Clergy in Trance.

Their own writers tells us as followeth. 'Bodin (a Judge in Trance) faith, ( as BejlinGeograph. fag. 148. reciteih it ) That the Revenues of the Clergy there are twelve millions, and three hundred thoufand livres, which is one million and two hun--<red thoufanipounds of our Snglipj money per annum-, and that they pofefs feven parts of twelve of the whole revenue of the King-. dom s which is above half. Hut we will take up with the lower reckoning of the Book called Comment, deftat. and faith Beylin, this tells us that the Clergy have near a fourth part of the very Lands of all the Kingdom, beftdes the- Offerings , fchurchings, Burjais, Dirigej, and fuch like CafuaIties, which amount to as 9mh\M tktir Rents y ( So- that there is another fourth part,which

comes

comes to half the Kingdom ) upon which Sr. Edwin Sands computes their revenue at fix mil liens yearly ; And for the number, that one Kingdom hath thirteen Arch-bifheps y iv\ hundred and four Bifbops, a thou/and four hundred and fifty Abbies, five hundred and forty Archpriories-.twelve thoufani three hundred and twenty Priories, five hundred fixty feven Nunneries : feven hundred Convents ef Fryars : two hundred fifty nine Commanderies of Malta; be ftdes all the Colledges of the fefuites. And the Parifh Priefts are an hundred thirty thou fand of all forts. And whereas the Kingdom is fuppofed to have about fifteen millions of people; the Clergy and their Miniflers are judged to be three millions of them.

Judge now like men of reafon and impartiality, whether the tongues of thefe men be fit to call us Mercenaries,or Hireling., or luch as preach for filthy lucre. Or whether ever greater impudence was manife(ted by the vileft Son of Adam , then for inch men that Lord it over Emperors, Kings and Princes, and devour the wealth of the Chriftian world, to call poor Minifters of Chrift, Covetous, or Hirelings, that are content with food and rayment, and a mean education of their chilJren, and that have done fo much to take down the Lordlinefs and Riches of the Clergy. Judge of this dealing; and if you had rather have the Popifh Priefthood, with the numberlefs fwarm of Fryari and feveral orders, you may take them , and fay, you had your choice.

Cha p. XXXIII.

22tffff,24* A Nother of their defigns, Conjunct with the

Ji\ laft mentioned is, to ferfwade the worlithat

they only have a true Miniflry or Prieflhood, and an Apoflolical

Epifcopacy t and true Ordination:and that we and all other Churches

have ni true Miniflers , but meer Lay men undr the name ef

Miniflers, becAufe we have no juft Ordination. And how prove

they all this? Why, they fay, that they have a Pope that is a

True Succeflbr of Saint Peter , but we have no Succeflion from

he Apoftles, and therefore no juft Ordination, becaufe no man

an givetbat Power which.he hath not. And we are Schifmaticki

Dd 3 feparated

Separated from the Church, and therefore our Ordinations are i:\valid: And ferae of our Churches have no Bifhops, and therefore fay they, we have no true Mtniftry there, nor are tbey trueChurc!.e>. Thefe are their Reafon?.

In I which I fhall firll refer the Reader to my Second

fleet for th: Miniftrj in fnfificarkn of their Call ; Where thefe ileafons are confuted, and our calling vindicated : and I (hall forbear here to repeat the fame things agiin •• Alfo I refer you for a fuller A.ifwer to the Lmdon\ Jus Divinum Mini-

fterii, and to Mr. Tho. Balls Book for the Mifliftry; and Mr. Mafons ¥»Qok\t\ vindication of theMiniftry of thofc Reformed Churches that have not Prelates, and to 1'oitlus Defper. Cauf. 2. Though we need not fetch our Ordinatioa from Rome , yet, as to them , we may trui/ fay , that if they have any true Ordination and Miniftry, then (b have we : For our fird Reformers were Ordained by their Bifiiops, which is enough to flop their mouth?. If they fay that our Schifm hath cut off our power of Ordination, I anfwer ad hominem, that ( though it is tbey that are indeed the Notorious SchifmaticksjetJ if we were what they falfly fay we are, it would not null our Ordination, Confirmation,orfuch other ads. And this is the Judgement of their own writers. I (hall at this time only cite the words of one of them, and of many in that one ; and that is Thorn, a fe-fu de Converfione Gentium, lib. 6. cap. Q. Where he affirms it to be one of the Certainties agreed on [_ that Schifmaticl^s lofe not, Korean lofe any fpiritual power ccuftfiing in the fpiritual Caret-fter of Baptifm, or Confirmation of Orders'- For this is inde* likle y 4s Dr.Thomis teacheth here t An.*' and Turrecremata con-fir met h, Ub. 4. fum.part. i.e.7. andSilvefter verb Schifmatfci; audit appearethby Pope Urbans Can. Ordinationes,g. q. I. Who judgeththofe to be truly ordained, that wire ordained bj Sckifma-ticall Bi/bopf : tslnd from Auftin lib. 6. deBapt. Cont. Dona-nft.cap. 5. Where hefaith that [' A Separatift may deliver the Sacrament as well as have it. ] He next addeth that jet fnch are deprived of the faculty of Lawful I ufing the Pewer which thej have , fo that it 'will be their fin to ufeit, though it be nn a nullity if they do ufe it • and that thus thofe are to be underftood that (peak, againfi the Ordination, Confirmation, &c. $f Schif-matickf; yi£. that it is titiUwfull,be*aufe their power isfttfpended

by

by the Church , but not a Nullity, bccaufe they have the Tower • pag 316. Be puts the Queftion \_ whether Schifmatical Trcf byters and r Bifhjps do want the Power of Order , or only want furifditlion ? ) »y4ndhe anfwireth out of D. Thom. 2 2. q. 39. art. 3. that \_thcy want furifditlion, andcannot tAbfolve,Excommunicate , or grant indulgences , and f) they cannot cUS.

and give Benefices, and make Laws- But yet they have the

holy'Power of Orders 1 and therefore a fchifmaticall Bifhopdoth truly make and cossfecrate the Eucharifl, truly Confrm,truly Ordain ; and when he Eletleth and promoteth any to Ecclefia(lical Orders, they truly receive the Charatler of Order, but not the Vfe, becaufethey are fufpended , if knowingly they are ordained by a. Schifmatical Bifhop. ] He next asketh, [_ Whether this pu-mfhment depriving them *f J urifd(ttion i takj' place With allSchif matickj] And an fivers that {_ feme fay that before the Council of Conftance this punifbmtnt belonged to all notorious Schifmaticks, but not to the unknown ones : but fi>>ce that Ccuncill, it takes place only on tkofethat are exprefly and by name denounced, or manifefi flrikers of the Clergy ~\ Others fay otherwife: But he hlmfelfan-fvoers, that [ // a fchifmxtick^ be tolerated , and by the common error of the people be taken f»r lawfully there's no doubt but all bis atlsof J nr if diction are valid, which we /hall affirm alfo of Heretic^ : "Bfit if a Presbyter or Bifijop be a manifefi Schifmaticks, then feme fay that thofe alls that require furifditlion art invalid; but others fay that th:y are all valid in cafe the Schifmaticks be not by name excommunicated, or a manifefi firiker of the Chr&J 1 Thus far Thom.a fefu opening the judgement Of the Papiiis Doctors themlelves in tbe point.

And by the way, our new fupc.prelatical Brethren that degrade others that want their Ordination,yea or commands, and nuliifie their Ads, fhould learn not to go beyond the Papifts themfeives, if they will go with them.

Andobferve, thst it is hut their own Canons, that is, their own wills, that the PapifU here plead when the Council of Con-fiance hath fo altered the bufiads.

2. Though this that is faid is enough as to tbe Papifts,yet I add for fuller fatisfadion, that their farceJJIon is interrupted; and ihuu: fore they are mofi unfit to be our fudges in this* They have nfaib long fchifms in which no man knew who was the-

right

right Pope, nor knoweth to this day ; and (o long removes and vacancies, and fuch interpofitions of various wayes of choofing their P.^pe, and interruptions by Hercticall Popes , condemned by General Councils; befides Murderers, Adulterers, Symonitls,and fuch as their own Writcrsfas GVw^rJjexprefly h)\JVcre not ApofloUcal^bm Apcfiatical ; yea Popes that by General Councils have been judged or charged with infidelity ic felf ( as I have formerly proved , / that there's nothing more certain then that their fuccefilon hath been interrupted.

3. They cannot be certain but its every age interrupted,and that theres no true Pope or Bifhops among them,becaufe the intention of the Ordainer or Confecrator is with them of necef-fity to the thing ; and no man can be certain of the Intention of the Ordainers. And therefore Bcllarmine is fain to take up with this, that though we cannot be furethat he is a true Pope , Bifhop , or Presbyter that is ordained , yet we are bound to obey him. But where then is the Certainty of fucceffion ?

4. What fucceffion of Epifcopal Confecration was there in the Church of Alexandria^ when Hierom ( Epifl. ad Evagri-*tm) tells us that [_ At Alexandria /><wMark the Evangelifl even till Heraclus and Dionyfius their BiJhops,the Presbyters did alwayes name one man that Bifhop whom they chofe from among themfelves, and placed in a higher degree. Even a* tf an Army make an Emperour,or the Deacons choofe one ofthemfelves, whom they k?or» t@ be indujlriofis^and call him the chief Dea* coh. ] Thus Hierom fhews that Bifhops were then made by meer Presbyters. And in the fame Epiftle he proves from Scripture, that Presbyters and Bifhops were then all one. And if fo, there were no Prclatical Ordinations then at all. And your Medina accufing Hierom of error in this, faith, that Ambrofe y uttiftin^SedtiUus^ Prima/ius, ChryfoftomyThecdortt, Oecumeni-us t Theophilacl, were in the fame herefie, as Bellarmine himfelf reportethhiro, So that Presbyters now may either ordain, or make themfelves Bifhops as thofe of Alexandria did, to do it. Andjas Hierom there faith, [All are the fttccejforj of the Apoftles,] and our Bifhops or Presbyters are fuch, as much, at leaft, as yours- yet Apoftles as\Apo!tles have no SuccefTor$ at all/9t BeU

larmine

larmine well teacheth, lib.$. deTontif. cap.25. fa\ing, [Bifhops de nstproperly faceted the Apoflles, becaufe the Apoflles were not ordinary, but extraordina-y,andas it were, delegate Paflors^ who have no Succcffors. Bifliops have no p*rt of the true Apoflolick^ Authority. Apoflles could preach in the whole world, and found Churches\ but fo canntt Bifisps. The Apoflles could write Canonical Booths, but fo cannot Bifhops. Apoflles had the gifts of tongues and miracles , but fo have not Bifhops. The Apples had furif-diElicn'over the whole Church, but fo have not Bifhops. And there is m Sttcceffton, but to a Prcdeceffor : but Apflies and Bifiops were in the Church both at once, as appcareth by Timothy, Titus Evodius, and many more. If therefore Biflops facceed Apoflles, towhatApoflledidT\t\isfuccced} and whom did Timothy fuc-ceed ? To conclude, Bijhops fucced Apoflles , but in the fame manner as Presbyters fuccced the feventy two Difciples . But its

manifefl that Presbyters do not properly fuccecd the feventj two Difciples\ but only by ftmilitude. For thofe j eventy two Difciples were not Presbyters, nor did they receive any Order or furifdiilion from Chrifl. Philip, Stephen and others that were of the feventy two had never been after Ordained Deacons, if thtj had been Pref-byttrs before ] Thus Bellarmine.

See now what's become of the Popifh Apoftolical SuccefTors among their Bifhops ? And thefcopeof all this is to prove, that all Bifhops receive their Power from the Pope • and fo their fuc-cefsion is confined to him alone :'and therefore rs oft as there have been interruptions in the Papal Succefsion, fo oft the Suc-cefsion of all their Church was interrupted.

But if B (hops fucceed not Apoftfes, and hare not any of the Apoflolick Power, who then doth the Bifhop of Rome fucceed ? Why, Bellarmine hath a ftiift for this.- but how forry an one i: is, you fhall hear, caf. 25. he faith that [ThcPope o e Rome properly fucceedrth Peter, not as an Apofile, but as an Ordinary Paflor of the whole Church,~\ Let us then have no more talk of the Apoftolickfeat, or at lead no more Arguing from than name. You fee then that Peter was not the Ur.iverfal Vicar as an Apoftle, nor doth the Pope fo fucceed him. And do you think this doth not giveaway the Vicarfhip? Which way hereafter iy^Jl they prove it f

But an Objection falls in Bdlarmims way, 'hat [ If'this

Ee be

be fo, then none of the Bijhops of Africk, Afia, &c. were true Bifhops, that were not made by the Pope : To which he anfwers ( as well as he can ) that its enough th^t the Pope do Confecrate them jMtdiatet], by making Patriarchs and Arch-bifhsps to do it: and fo Peter did Conflitute the Patriarchs of Alexandria and Antioch, who thus receiving authority from the Pope, did Rule almofl all Afia and Africk] But i. That Qalmoft J marrech the whole Caufe. For where now is the univerfal Headftiip? 2. Did Bel-larmine think in good fainefs that Alexandria and Antioch were made at firft the feats of Patriarchs, having as large Jurifdidion as afterward they attained? 3. How will he prove that Peter made thefe two Patriarchies, and that not as an ApofUe, but as an Ordinary Vicar General? 4. Who made the Patriarchate of Confi amino pie, and gave them that vaft Jurifdidion ? Did Peter many hundred years after his death? Or did the Pope of Rome, that tooth and nail refifted, and ftill fought to diminifh his Power? Or rather d.d not the General Councils do it by the Emperors Commands, the Pope excepting and repining at it. 5. Who made the Patriarch of feru/alem ? and who made /rfwfj Bifhopof ferufalew? did Peter ? And who made Timothy and Titus Bifhops ? did Peter or Paul} And who gave Paul that Power f not Peter certainly. Reader, do not thefe men jeft with holy things ? Or is it like that they believe themfelves ?

6. Bellarmine confeffeth that the Poteflas Ordinis, & interiors junfditlionis are both as immediately from God to every Bifhop as to the Pope, cap.22. And why then fhould it be de-nyedof the power of exterior Jurifdidion ? 1. Is one part of the Effence of the Office given by the Pope, and the reft without him > 2. And what if it be proved that exterior and interior Jurifdidion of a Paftor is all one ? Though the matter of obedience be exterior, yet the Jurifdidion is exercifed only on the foul diredly, in one cafe as well as another j it being the mind on wrrch the obiglation lyetb, and the Paftoral Rule is powerful p.nd effedual: and further then you procure confent, you are defpifed : For its the Magijiratej work to ufe violence .- Bifhops as Bifhops can but perfwade and deal by words with the inner man. And thus you fee what is become of the Papifts Succeffion* 5. Moft of the Minifters in England, till within thefe few

years

years were ordained by Bilhopj If that were of Necelficy, they have it.

6. He that is ordained according to the Apoftles directions, or prefcript in Scripture, ha'.h the true Apoilolicai Ordination ;

but fo arc we Ordained; therefore,- The Apoftles never.

Confined Ordination to Prelates, much lefs to thofe Prelates that depend on the Pope cf Rome : The Biftieps to whom the Apoftles committed this Power, src the fame that are called Presbyters by them, and they were the Overfeers or Paftors but oFone (ingle Church, and not of many Churches. And fuch are thole that O dain among us now. Gregpr. Nuz\anz.en. Or at. 18 • faith thus [ 1 wnld there were no Prefi iencj , nor Prerogative of Place , and Tyrannical Privilcdges; that fo we might be k»orvnonly by vertae, (or metr defert : ) But now this Right fide, and Left fide, and Aiiddle, and Lower Degree, and Prefiden-cy, and Concomitaxcy, have begot us many Contritions to no pur-pa fe, and have driven many into the Ditch, and have led them Arvaj to the region of the Qoats.]

What Hierom faith, both in his Epiftle to Evagrlus, and on Tit. cap 2. is commonly known. The many plain Teltimonies of Anfelmn are commonly Cited , as plain as Hieroms Alphonf elCaftro adyerf. Htref lib. 6. innom. Efifccp. had more ingenuity then to joyn with them elm would wreft H'uroms words to a fence fo contrary to their raoft plain importance. Tertullian cip.ij. de Bapt. thought Lay- men in Necefliy might Baptize, ( and fo doth the Church of Rome now. J Why then may no: Presbyters in fuch ci cafe at lead: Ordain ? when, as he there faith) i Quod ex tcjxo accipitur, ex &quo dart potcfl | And ibid, he faith, that it is but propter Ecc left h onorem, that Bifhops Rule in fuch matters,and chat peace may be kept, and Schifm avoided. But thaiprobati quique /f*zVf.rdid exercife Difcipline in the Affem-bly, he teftitiethin Apolget.

Mr. Prin harh cired you abundarc; of Fathers that were for the parity of the Mmi{try,or againit Prelacy jure Divino.

J/idore r Pe'»ftat.lib. 7,. Epiji. 2Z}. ad Bitracem Epifcopatum

jugi entem faic h [_ And when I have /hewed what difference there is

between the ancient Afiniftrj, and the pre fern Tjrannj, why do you

r.ot Crown and Praife the Lsverj of equality ?j

. If you would fee more of the Antients leaking P.esbyters to

Ee 2 be

be Bifhops, and Confenting with Hierom , read Sedulius on Tit. i. An((lm.C AntUAr xn Enarrat.in Phil. I. i. 2W<* on Acl. 20. Al'wnus de Divinis ofticiu y c.3$,Z&. and on fohnlib.^. Col 547.' &c. ^- .£/>*7?. 108. And that Presbyters may Ordain Pref-byters, fee Aofelmn on 1 Tim.4.. 14. And Lnfinut. in Condi. Colon, defacr. Ordin.foL 196. fee alfo what's (aid by our Mart. Bucerfcript. Anglic. pag.2$ 4 ,.255 ,259, 29I. & fecju. & Pet. Marty.Lie. Comma. CUf.\. Loci. fell. 23 />*£. 849. And fVickjffi* Arguments inWaldenfis Pafftm. And your own Caf-fiixdtr CoKfiilt. Artie. I4. faith j /; « agreed am:ng all, that of old in the Apoflles dayes, there was no difference between Bifhops and Presbyters, but afterwards for Orders fake, and the avoiding of Schifm, the Bijbjp was fet before the Presbyters.] AndOckam determined, that by Chritls InfUcutionall Priefts of what degree foever are of equil Authority, Power and Jurifdi&ion. 1

Re)Mold Peacock^, Bifhop of Chichrfier wrote a Book de Mmi-(Irorum&qitalitate, which your party caufed to beburnr.

And Richardus Armachanas , lib. 9. cap. $. ad JQueft. Annex. faith [] There is not found in the Evangelical or Apoflolical Scriptures any difference between Bifhops and fimple Priefis y called Presbyters ; whence it follows, that there is one Power in all y and ecjuall from their Order. ] & cap. 7. anfwering the Qucftion, Whether any Priefi may Confecrate Churches, dec. he faith [ Priefts may do it as well as Bifhops, feeing a Bifhop hath no more in fuch matters then any fimple Priefi : though the Church for reverence to

them appoint that thofe only do it, whom we call Bijhops It

feems therefore that the re (trillion of the Priefi s Power was not in the Primitive Church , according to the Scripture. ]

I refer you to three Books of Mr. Print, viz. his Catalogue ; his Antipathy of Lordly "Prelates, &c. and his unbifboping of Timothy andTitus j where you have the Judgements of many writers of thefe matters. And alfo to what Ihavefaid in my Second Difputation of the Epifcopal Contr over fie s, of purpofe on this point.

7. The chief error of the PapilTs in this caufe is exprefTed in their reafon, \_No man can give the Power that he hath not : J wherein they intimate, that it is Man that giveth the Minifterial Power : whereas it is the gift of Chrilt alone : Man doth but defign the psrfon that (hill receive h , and then Chrift

giveth

giveth it by bis Law to the perfon fodefigned .• and then man doth invert him and iolemnize hii introduction. As a woman may choofe her an husband, but it is not fhe that g:verh him the Power over her, but God who determineth of that Power bv his Law, affixing it to the perfon chofen by her, and her adion is but a conditiony/wf qua non, or caufe of the capacity of the matter to receive the form. And fo is it here. When do but obey God in a right choice and defignition of the perfon, his Law doth prefently give him the Power, which for orders fake he rauft be in a folemn manner inverted with. But matters of Order may poffibly vary •, and though they are to be ob-fervedas far as may be, yet they alwayes give place to the Ends and fubftanceofthe work, for the ordering whereof they are appoineed.

8. Temporal power is as truly and necefTanly of God, as Ecclefiaftical, and it was at flrft given immediately by him, and hechofcthe perfon; And yet there is no Neceffity that Kings muft prove an uninterrupted Succeflion. God ufeth means now in defigning the perfons that (hall be Governors of the Nations of the earth : But not alway the fame means: nor hath he tyed himfelf to a fucceftlve Anointing or Eledion : elfe few Kings on earth would hold their Scepters. And no man (from any diverfity in the cafes ) is able to prove rhat a man may not as truly be a lawful Church.governor,as a lawful Governor of the Commonwealth, without an uninterrupted fucceffion of Mini, fterial Collation.

9. If BelUrmine be forced to maintain that with them it is enough that a Partor have the place,and feem lawfull to the people, and that they are bound to obey him, though it fhjuld prove otherwife. Then we may as weil rtand on the fame terms as they.

10. In a word, our Ordination being according to the Law of Chrift, and the Popes fo contrary to it, we are ready at any time,more fully to compare them, nnJ demonrtrate to any impar. tial man, that Chrift doth much more difown their Ordination then ours, and that we enter in Gods appointed way. Mr. Eliot in New Engltnd may better Ordain a Paftor over the Indians converted by him , then leave them without , or fend to R*me t or Engl^td for a B fhopj or for Orders. But

Ec 1 again

again I muft refer you of this fubjed to the Books before mentioned . and cbe Sheet which I have written.lett I be over-

mentioned , andche Sheet tedious.

Chap. XXXIV.

DeteU. 25. A Nother of their Deceits is, In pretending the jC\ Holinefs of their Churches , and Miniftry, and the nnhelinefs of ours. This being matter ot fad, a willing and impartial mind may the e;ifier be fatisried in it. They prove their Holinefs, i. By the Canonized Saints among them. 2. By the devotion of their Religious Orders, and their ftriclnefs of living. 3. By their unmarried Clergy. 4. By their farcifying Sacraments and Ceremonies: In all which they fay that we are wanting,and fo far wanting,that being out of the Church, there is no true Holinefs among us.

When in the Preface of my Bookagainft Popery, called The Safe Religion, I rn.d truly fpoken my experience, that I had never the happinefs to be acquainted with any Papift of a ferious fpiritual temper, and holy life, but only fome of a Ceremonious formall kind of Religion, and but with very few that lived not in fome grofs fin, I was paflionately cenfuredby iomeof the Papifts, as one that condemned all for fome. When as 1.1 only fpoke of my own acquaintance. 2. And I added with?!l,thu yetl was confident that God had his fervants among them, though I had not the happinefs to know them. 3. And is it not a ridiculous bufinefs, that tbefe fame men (hould be fo pafiionare with me, forfpeakingbut the truth , concerning the ungodlinefs of fome of them, when at the famecime they make it an Article of their faith.and an effcntial point of Popery, That no cue Prote' 'ftant hath charity fir can be faved ; yea s thatno Chriflian in the world is [anttified really t and can be faved, but a Papift. O the pirtiality of thefe men / 4. Yea when they necerlicace us to mention their ungodlinefs, by calling us to it, and laying the ftrefs of all our caufe upon the point: yea laying the very Chri-ftian faith it felf upon the Holinefs of their Church. For we mart not know that Scripture is Gods word,or that Chriftiani-cyisthe true Religion, till we flrft know that the Church of

Rome

flow* is the trueChurch.that we may receive it on their credit: And we mull know that they are the true Church by being the only Holy people in the world. I muftprofefs that if my faith lay on this foundation , I know fo much of the falfhood of ir, that I muft needs turn infidell : and I can no more believe this, then I can believe that the fnow is not white.

They confef* ( I thank them for nothing) that their common people are bad; but yet fay they, [ there is fome good ones among us , Inter hsereticos autem nullus eft bonus- but among the heretickj not one is good ] So faith [ Thorn, a Jcfttde con~ verf. omn Gent.pag.%1 1 - And faith H.Turbervile Manual p.84. [ But 1 never yet heard ofanj Protectant Saints in the world. J O wonderful! perverfenefsof the hearts of Sectaries! Owon-derfuil Patience of God I Did not this mans heart tremble or fmite him to write fo horrid, fo impudent a reproach againft fo many precious Saints of God ? Durft he thus attempt to rob the Lord of the fruit of his blood ? and to vilifie his Jewels ? and as R*bfiak<th, to reproach the Ifrael of God ? co attempt to pluck them out of Chrifts hand that are given him by his Father; and to (hut them out of heaven , that are redeemed and made heirs by fo dear a Price-, and to fpit in their faces whom Chrift hath walhcd with his blood ? Did he not fear that dreadfull threatningof Chrift, Mm 18.6. [ bat who[0 /hall offend one of thefe little ones that believe in me, it were better for him that a milfione were hanged about his neck y and that he were droVvr.edinthe depth of the Jea. 1, Though I fee fo much impiety among the Papifts, I dare not fay, I dare not think that God hath not fome Holy encs among them. Its dangerous con demning thofe that Chrift will Juftifie • and making his members to be the members of the Devil, andabufingfo grofly the apple of his eye. If I fee a man live wickedly, 1 dare fay that he is of a wicked life ^ but I dare not fay that All are fo, unlefsit be among men, whofe principles I am fare are ineonfirtent with godlinefs , and I know that they hold thofe principles practically or prevalently. And therefore I mult fay again,that I have been acquainted with fome Papifts,learned and unlearned, The unlearned few of them knew what Chriftianity was, nor whether Chrift were God or M5tn,MaleorFem«le,nor whether everhe was the King, Prophet or Pricft of the Church, norfor

whsc

what end he dyed, nor what faith, or repentance is ^ but were infidels under the name ofPapifts, or Catholicks. The learned and unlearned live in fome grofs fin or other, either all or neer all that I have been acquainted with. The better fort would ordinarily fwear, £ by their Lad],and bj the Mafs. ] and fome-time greater oaths.The reft were fome fornicators or adulterers, fome drunkards or revellers, and gamefters, or fuch like : And never had I the happinefsto be acquainted "with one that would fpeak experimentally and favounly of the work of Graceupon his foul , of ii e life of faith, of communion wich God, and of the life to come ^ but their Religion lay in being the Popes fub-jeds, and in fafting on Fridayes and in Lent from fome forts of meat, and in faying over foraany Ave Ma> i«, Pater Nojlers, or the like-, and in obferving dayes, and hours, and Cere* remonics. Yet I again fay, I fully believe that there be better among them , though I am not acquainted with them.

But if thefe men that [_ never heard of a Proteftant Saint ]and that conclude [there is no one faved but aPapift^} and build their falvationon this as an Article of their faith, had known but thofe that I have known, and yet know, they would either have been of another mind, or have been left uncxcufable in a malicious reproaching of the Saints of the moft high. I blefs the Lord that lean truly fay, that I know many and many, that ( as far as the heart of another can be known, by words and a holy life) do live in much communion with God •, whofe fouls are daily longing after him-, and fome of them that have vacancy from worldly neceffities, fpending much of their lives upon their knees, having had many a fpecial excraordinary return to their importunate requtfts: whofe delight is in the Law of the Lord, in which they meditate day and night ( which is lockt up among the Papifts.) Whofe hearts fmite them for vain words or thoughs, or the lofs of a few minutes of time: that live in exemplary humility, meeknefs and felf-denyal, bear^ ing wrongs patiently , and doing good to as many as they can, as the fervants of all ; contemning the Riches and Honours of the world, mortifying the flefh , and fome of them longing so be diflblvedand to be with Chrift.in whom the world never )mcw either once druakennefs,fornication, or one rafh oath, or

any

any other grofs fin, ihatlcould ever hear of. And is it certain that allthefe (hall be damned, becaufe they believe not in the Poper'Niy is it not cerrain byPromife chat all fuch Hull be faved? I mud again profef?,tbat when ihc Papi'is lay their faith and caufe on this, that rheir Church is Holy , andours and all other are every man mholj, its almoft all one 10 me as if they faid that no men but Papifs have feuls in their bodies , and la'd their faith on this; and as !oon I think flnould I believe them, if this were their belief. Its a good prefervative ngiinft Popery, when a man cannot turn Pa pill without putting ouc'Tiiscyes, and renouncing his wit,and reafon, and common experience, as well as his charity; yea without denying of what he knoweth by his own foul 1

But let us come to their Evidences. i.They fay, We have no Canonized Saints. I anfwer I. All the Apoftles and Saints of the firft ages were of our Religion ^ and many of them have been beholden to the Pope for Canonizing them.

2. Wehaveno ufurper among us that pretendeth Infallibly to know the hearts of others , nor to number Gods Saints. But with us, the Holy Ghoft maketh Saints ,and their lives declare it-and thofe that converfe with them difecrnit , fo far as to be highly confident, and men difcern it in themfelves,fo far as to be Infallibly ( though not perfectly ) certain.

3«Itfeemsthe Pope takes Saints to be rare with them, that they mull be named and written with red Letters in an Almanack : And H. T. Man. fag. 84. is fain to fend us for proof to their Chronicles and Martyrologies •, and he n3meth four Saints that they have had, viz.. Saint An fin the A4onk, Sainr. Bennet, Saint ZXw*Wr/;,and Saint Francis. Now we aM know that none but Saints are faved , and that withop/t holincfs none can fee God , Ihb. 12. 14. So that it fcerr.s ii- fan&ky befo rare among the Papifb, falvation mud be rare

But as for us, we make it our care to admit none but Saints to our Church Communion: though we preach toothers to prepare them for it: For we believe that the Church is a Holy Society, and find Paul calling the while Churches that he writes to, by the title of [ Saints, J and we believe it is [ the Communion of Saints'] that is thetc to be held. And if we had no more iaintsinone County at once, yea infomeoneParifhac orce

Ff then

then would fill up the Popes Calendar , Co as to have one for every day in the year, we fhould betake our felves to bitter lamentation.

Whereas the Church of Rome takes in all forts of the unclean, and is fo impure and pollucedafociety, that is a wonder how they (hould have the face to boa't of their holinefs to men that live among them and know them. Thoufands of their members are ftarfc^nfidels, as not knowing the Eflentials of th? Chriftian Faith. Its known here in Inland, that abundance of them know not who Chrift was, but that he wm abetter man than Saint Patrick^: Bifhop Vjhtr faw it and lamented it, that they perifhed as Heathens for want of knowing Chriftianity it felf, while they went under ihe name of Catholicks •• and therefore he would have perfwaded the Popifh Priefts to have Confcnred that they fhould be all taught a Cacechifm of the common principles that we are agreed in ; but he could not procure it : when Dr. Jo. White asked one of them in Lancajbire y who feffts Chrifi yea*} (he anfwered, that \_fnreit was fome good things or elfe it Jhsuldwt have been put into the Creed. ~]

And how much fwearing, whoredom, drunkennefs, and other wickednefs is in theirChurch,is known not only by the complaints of their own writers, but by the too common experience of Tnvailers. We have known Papifts that have turned from them by the experience of one journey to Rsme, and feeing what is there. And for Church cenfures by which any of thefe fhould be-purged out, they are hid by, and referved for other ufes, even as thunder-bolts for the Popes Adverfaries, and thefervants of Chrift whom they take for Hercticks; and for Princes whom the Pope would have depofed and murdered. Thefe things are not meer words, but the lives of many Kings and Princes have been the facrificeof the Roman Holinefs.

And what need^you any further proof that their Church is as the common wildernefs, and not as the Garden of Chrift, and is a Cage of all unclean birds, then that they adually keep them ail in their Communion. It made my heart rife at their hypo-crifie and fllthinefs/o read one fentence in one of the moft learned, and fober, and honeft of all their Bifhops that have written, and that is Albasjlmtm Obfervat. J-pag. I. faith he \Siquu unqttam hocfectilo, ( qmAnefcin An acciderit) Cwmtinionefuit

privatm y

privates, folafuit EuchariftU percepticne : in reliquis [ha vita partibus , qaam ante Excommunicationem habuit. : candem cum c<tterisf.delibtiscon[uetndinem,&u[um retinuit.] That is \_If ever any one man in this age was put from the Communion ( which I know not whether fuch a thing hath come to pafs, ) it was only from the receiving the Eucharifl ; in the other parts of his Life, he retained the fame familiarity andconverfe with other believers, which he had before his Excommunication. ]

Here you fee from a credible Bifhop chat lived in the thickeft of their Llergy in France, that he knew not that any one perfon in the age thac he lived in, was ever kept from the Lords Supper ; but if he were, yet thac was all : he was ftill a member of their Church, and familiar with the reft. Let the Chriltian world then obferve by their pra&ice, what an abominable hypocritical concert they mike, for to prove the Power of Church-govern-menc to be only in theirPop?,and the Prelates to whom he giveth it; and when they have done, do make no more ufeof the Power which they fo pretend to, as not to exercife the Cenfures of the Church upon one orTendor there in an age. How were that man worthy to be thought of, or to be ufed, that would fet all the world on fire by contending, that no Schoolmafter or Phyfitian fhould be fuffercd in the whole world, but hirufelf and fuch as he giveth power to : and when he hath done, will not by himfelf or his fubje&s and dependants teach or heal one perfon in an age ? were fuch an one meet to live on the earth ? Or fhould we judge that man in his wits that would believe him? O what a Itye is the Roman Society '. what dunghills are in their Aflera-blies ? and yet muft not che Shovel or the Beefom be ufed once in an Age r what! no weed pulled up ? no fuperfluous branch cutoff? Is this che ufeof all the Canons of their Church concerning Excommunication, and abltemion? Muft the Chriftian world be at fuch a vaft expence, to maintain (o rich and numerous a Clergy for this ? And muft we caft out our Paftors to receive fuch as thefe ? when we fhould be afhamed, if we had notixercifedmoreof the cleanfmg power of the Keyes in one Parifh Church, then Albafpin&us knew of among the Papifts i a whole age.

But perhaps there is little of this filth among them to be caft out; He that readech their own writers, or liveth among them,

F f 2 and

and Teeth their lives, will hardly think fo. He that had but ken the Murders of their Popes for the obtaining of the Popedom, orhowPope^p^»rsgedagiinfttheCarca!s of Pope Formo-fus, drawing it out of the grave, and charging its Pontifical habit to a fecular, and cutting off his ringers • or he that had feen Pope Chriftopher catting the Cor.p; of Pope Leo the fife into the River Tiber; or Pope Sergitts keeping the faid Chriftopher bound in prifon •, or VopzBsnifice the feventh putting out his Cardinals eyes-, would fcarce believe chat the Holy Seat of Peter wereindeed Holy .• (all which Platina and o;hcrs of their own writers give us nonce of. ) He that reideth B.t'onius him-felf telling us (To. 10. <s>?. 897.» 6.) how Pope Stephen the feventh defiled St. Vetcrs feat with unheard of facriledge, not to be named, and ( ftci.^.ib.) and how the Princes of Tufcia were brought into Peters Chiir and Chrifls Throne, being monftrotis men, of moft filth) lives, and dfperate manners, and every -way moft fi'th/.j He that (hill read the fame flittering Cardinal, faying, {(fan. goo. fecial ) [_that ugly monflers werethruftinto the Papacy, that it was dawbed with dung , infected with ftinhs, defied with filthinefs, and collowed by thefe with a perpeutal infamy ] And {an. 912. feci. 8. ) [that at -Rome, the meft ■powerful and the moft fordid whores did Rule ; at whofe will the feats were changed, Biftjops were made, ani, which is horrid to be heard, and not to be fpoken, their fweet-hearts falfe Topes were thrnft into Peers feat. 1 And [_that for an hundred and fifty years the Popes were wholly fain from the vertm of their Prede-cejfors ; being disorderly, and Apojlatical, rather then Apoftolical, not entringby the door, but by the back-door] faith a palllonate P.ipift, Genebrard t Chron.l4.an 901. I fay he that fhall read thefe impartially, will lcarce thnk the Head of their Church hath been Holy, which is an EiTential part of it, (northat their fuccefsion is uninterrupted. )

But if befiderthefe you would read but Nic. ClemwgU, Al-varus Pelagius de plantlu Ecclefi ( lib. 2. art. 2. fol. 104.) and many fuchlike; or their Poets Mantua*, Pantes, &c. or Petrarch, Mirandtila, &c. you would think the Holmefs of Rome fhould be the pooreft proof in the world of their being the oiily Church,

Their

Their .Ejpenfeut and others recce that Difticb,

J'ivere qni capitis fantle difcedite Rom.l : Omnia cum liceant t non licet effe brnf-m.

Tlatina faich ( in vita ALircellini) [_ Our vices are fo in-creafed t that thiy have fcarce left us any place for mercy With Cod. Horvgreat is the (fovetoufnefs of the Priefis \ especially ef thoft that rule all! how great In [I ! how great ambition and : bow great ignorance of themfelves, and of the Ch^iftian doctrine ! how little Religion , and that rather countirfcit , then I how corrupt manners ! even fuch as in the profhan r fi fecalar men were to be detefted ! its not worth the [peaking • when they fin fa openly and fo publicly , as if they foug'tt Pratfe byi:

Their Claudius Efpenfaus on Tit.pag.*]%. fai'.h |[ Where is there under the Sun a greater libertj t clamor , impunity of all evil; that 1 fay mt infamy and impudency ( then at Rome : ) verily it is fuch as no man can believe but he that hath fcen it , and no man can deny it that hath fcen it 2 This was written fince the Council of Trent.

And in the Council of Trent, their Cornelius Mufs, a Bifrnp there, and the wonder of his age among the Papitts, faun (hat [there was no monflers of filthinefs, or fink^. or plague of unclean nefs, with which both people and Prieff was n.-t deft led: In the very Sancluary of God, there was no fljame,no modify, no kope or regard of good In ing: bat unbridled and untamed lufl, finemlar audacioufntjs,incredible wickednefs.^ And afcer more of the Ike he adds, j Would they had not fain from Religion to fuperfli-tionfrom faith to infd:lity, from Lhrifi to Ant'.ckrifl,yta as men that had no fou's , fromGodto Epicurus or Pythagoras , faying in an impious heart, and an impudent rncuth, there is no God. And yet now of a long time, there hath been no Taflor th<trronld require, ( or feek, them again ) / fay there was none to feek them , becaufethey all fought their own things , but mt one the things of Jefus Chrift2 The fame Bifhop Cornelius Mufsvu-- the Council writes thus ( To. 2. Serm 2. Bom. V. £j*adr. ) Q The Roman Name is hateful/ with all Nations • and fee I pray yen how little efltem the (fhurch it felf is of, becanfe of the fcandals that

F f 3 are

are heard, , ft en and felt. I fpea\ not now of enemies that call it Babylon, Hell , the Whore , and fay it is the fm\^ of all Errours : But 1 fpeal^ of friends that groan and daily figh within themfelves, faying^ 0 holy City , how art thou thus profaned'. 0 glorious City \ that art thus be come vile ; thus con -temned^ and neglected. ~\ Theleand many more i'uch Teftimonies of their own writers. Rivet .and many of ours have oft let before them.

Gfiicciardine their Hiftorian faith, that [ Thofe are called Good Popes , whofe Gocdnefs is nst worfe then other mens wickednefs. ]

And if you think that now the matter is much mended, read but C'laud. Efpenfaus in Tit. i. pag.j$. complaining that the promifes made by the Pope of Reformation, at the Council of Trent were all broken, and nothing done but deceit and (hews. And of Pope Sixtus the hhhBellarmine gave out his judgement, that he thought when he dyed, he went to the Devil, faying, [ Mi** f tne p<£nitentia vivit, & fine panitentia moritur, precul-dubio adinfernum defcendit] [_He that lives Without Repentance, And dyeth without Repentance^ undoubtedly goes to HelL~\ And faith Wdtfon of him ( in Quodl.b. pag. 56, 57.J BellarmmeyW to an Englijh Dotlor [_ Concept is verbis t quantum capio, quantum fapio, quantum intelligo, Dominus nofler Papa defcendit ad infer-num ] \_ n/lsfar as I canre&ch , as far as I have any wifdom, as far as I underfiand, in plain terms, our Lord the Pope is gone to Hell. ] But which way he went thither, all the world knows not, but Harthol. Morifot.'m the Life of Henry the Great of France jap. 17. faith [ That when the Spaniards perceived his contrivances to forfake their party, left he jhould join with the enemy ^they caufedhim to be fir angled in the night by a Franeifcan, or one in a Jidonks habit j and the next day gave eut that a Domeflick^ Devil had fir angled him , and to make good the report , a Book^ was written of his life, and printed,where all the wickednefs ef Pope Alexander the fixth is charged on him. 3

And how the Popes are ftill chofen by impious Juglings and combinations Rivet tells you out of your own champion, Cardinal Perron, his Legationes & Negotiat. And of the faying of Cardinal Ojfatus ad D VUle roy Epifi. 87. concerning Pope Clement the eighth, efteeraed one of the very bett oi them, who

perfwaded

perfwaded the King of France to join with the Spaniard in the Invafion of Envlmd \ and when the Cardinal anfwcred that the King of Frame vras under an Oath of Peace with tbs jQuecn of England, the Pore ( their belt Pope ) replyed, that [the Oath 7»Js made to an Heret.ck^ ; but he was bound by another Oath to God and the Tope | and added that |_ that Kings and other Sove-rai^n Princes tolerate themfelves in all things that make for their commodity: and its now come to pafs that it is not imputed to them,nor tal^n to be their fault ; ] and he allcdged the faying of Francifc. Man<t Duke ofVrbine>thua Noble man, or Great man that is not the Soveraign,is blamed and counted infamous of all men, if he keep not hu faith • but fup re am Princes may make Covenants, and breal^ them again without any danger to their credit , and may lye , betray , and commit fuch like praBifes. ^

Thefe are your beft Popes I Poor men / that can forgive other mens fins, and pardon them the pains of Purgatory,and cannot fave their own fouls from Hell ! Are they not like to Govern the Univerfal Church well, that can no better Govern themfelves, or that one City where they dwell? And are not thefe men worthy to be cor.fultcd as infallible Oracle?, by thofe that dwell at the Antipodes, though it coft them their lives to fail or travail to them? Can he be aChriftianor be faved thatbelieveth not in one of thefe men ? Or can any man receive the Chriflian faith or Scriprures,till he firft know thefe good men to be Chrifts infallible Vicars?

And how many thoufand Whores are licenfedat Rome, how fumptuoufiy they livc,what revenues come to the Pope by them? many of your own mention. And though fome of you write for it, and your Pope (till maintained it, yet Mariana one of your Jefuites (though he was for King-killing) condemneth this, lib.de Speclacu/t4,cap. 16. And your Claud. E fen ft hs lib. 3. de Continentia. cap. 4. fees in out with a wicnefs, lamenting Rome, as if it were turned all into one Whore-houfe ; and bewailing it, that the Jews fhouldfo far fhamc you,th3t no one of their children may play the harlots , unlets they firft turn (Popiflij Chriftians and be baptized, arid then they have thier fiberty.

Of the gun that comes to che Pope and Prelates by the Si-

raoniacall

tnoniacall M-rker of benefices, lave me the'abour of reciting, and read bur N-ccl.Clemangis Archidiaconns Baiofenfis Trail, de Amatibus nun foiveadis , & ssilvarus PeLgius de Tlantln Ecclef lib. 2. Art 15. & I. I, art, 67. & Claud. Efpcnfctiu in Tit. 1./><*£• 68 & CardineL Cufanum de Concord. Cathol. lib. 2. cap. 40. & Adurc. <>s4nt de Dom. SpuUttnfem. de Rtpub. Ecclef. lib 9.C.9.& Bud<zumli. %.de Ajfe •, & Duarexum f.C. de facris Ecchf. Mmift. lib. 5. c. 8. & paffim^Rivet will dired you to many more.

Yea that the odious (in of Sodomie was common, or too frequent with many of the Clergy,and Popes thcmielves ( gluttony , drunkcnnefs and whoredom bein£ the common fmaller. fins ) fee the fame Rivet manifefting at large out of the cxprefs complaints of Maphaus y Alvatus Pelagius, and many more of their own writers. Hoffrneifter cited by Grotius Difcuffio Apol. Rivet, p. 72. Q At cum Epfcopi quidam ignorant, quid Sacra-menu vox ftgniftctt ; cum ipfos pndent fact amenta per ft ipfos conferre , cum omnia apud ipfos ftnt venalia , cum Ecclejiam defraudent fuis facramentalibus qu<e vocant , qn<e potcfl Sa~ cramentis apud fimplici ores reverentia t fam quod ad Parachos & Ecclefiaftas quod attinet , vix centeftmus quifq; de facramentis ullam facit mentionem in fuis ad plebem con*

ciombus • hie ex ignorantia , ille ex negligentia. Gra-

viffime peccatum eft ab Epifcopis ncftris , dum numeran-tur potius ordinandi, quam examinantur : & quantum quis nummorum tantum & favoris habet apud quofdam. j£ua hie premo prudens teller intelligit. Nolim enim hie referre quales Epifcopos , Decanos, fanonicos , Paftores , &c. Nobis fubinde intrudat potius quam ordinet Romana Curia , Regum item & Prin.ipum auU • qui omnes juxta jocum cujufdam , jamiliam fuam fatiant ( ft modo tales beftia fatiari pojfext ) muneribus

f aC ris Ab tquorum ftabulis , e cu/ina rapimtur ad

Sacerdotia. qui, quidSacerdos fit, neperfomnmm quidem cogita-runt, homines qui profeffionefunt indigni. ~\

Papirius Majfonius that wrote the Deeds of the Popes for their honour,and fought his Reward from Sixtus Quintm, faith (De Epifcop urb. lib. 6. in Gregor. 13. ) [_ No man doth now a dajes loo\fr Holinefs in Popes » thofe are judged the be ft %

that

that are a little good , or left naught then other Mortals ufe

t0 Pope Tius the fecond was one of the beft that your Papal feat a long time had ; and yet in his Epiftle to his Father (Epifl.i% ) that was angry with him for fornication ,he faun,

VAtsdolerete i.e. Ton fay youareforryform; crime, that

J begot a fon in fin ( or bafiardy.) I know not what opinion. you have of me. Certainly you that are fte/h jour felves did not beget a fon that is made of (tone or iron. Tou know what a Cick. yot* were your felf. And for my fart I am not gelded, mr one of them that are frigid ( or impotent) Nor am I an hypocrite,that Ifljoulddefire rather to feem good, then to be good. I ingenuoujlycenfefs my error, for am not holyer then David, nor wiferthen Solomon. Its anantientand ufual fin ; / know not who is without it. ( A holy Church you are that while J This plague is fpreadfarand nter,if it be a plague to make ufe of our naturals, though I fee it not, feeing Nature, which doth nothing amifs , hath bred this Appetite in all living creatures , that mankind fiould be continued. ] This was he that was the glory of your Papacy, that knew none without this beaftiy fin.

And Orichovius tells Pope Julius the third, that Pope Paul the fecond his predecejfor had a Daughter in the eyes of all men.

And of this Pope Julius the third, 0 nupbrius h\mk\f faith, that £ Being a Cardinall he followed voluptuoufnefs as by fiealth , but being wade Pope, and having what be would have,he cajl away all care , and gave up himfelf to hU mirth and difpofition ] Of whom Thuanus faith ( Htfi. lib. 6. ) that he was very infamous as a £ardinall , but after pafkhU life in greater in. famy- ]

And ^Ivarus Pelagius , ( lib. 2. art. 73- fol. 241, &c. ) lamenting Whoredome as a common fin, but fpeci..lly of the Clergy, tells us that the caufe is, becaufe [_ Commonly the Religious of that age were Gluttons or belly Cods , Arrogant, Proud, incomparably beyondfecular men y converfng with women, &c. And drink^ more wine in their Religtiw ft ate then before,and are commonly carnal. And that the Monkj had their female De-votarits,wnirfirlnm,hy the I relates lictnfe they converged. And be-

Gg i*&

ing fern to preach , they go to play the whoremwrers : And that there was (caret any one of the Holy Nuns without her car nail male Devotarj, by fthich they broke their firfl faith with Chrifi, &c. ] This was your Holy Church.

And /*. 2. art. 28. he fohhThat mofi of the Clergy mix them-ft Ives with gluttony, drunktnnefs and whoredom, which is their common vice , and mofi of them give themfelves to the unnaturall

vice ( Sodomie) Thus continually, yeaanipablikely do they

offend againfl that holy chafiity which they promt fed to the Lord j befidesthofe evils not to be named which in fecret they commit, which Papers will not receive , my pen can Vrrite. ] Abundance more he hath of the fame fubjetf, and their putting their choic-eft youth into houfes of Sodomie. This book of Alvarus ?(latins Bellarmine calleth Liber inftgnis ( de Scriptor. Eccle-ftafi.)

Math.Paris (-in Henr. 3./?. 819. ) tells as of Cardinal Hugos farewell fpecch to the people of Lons when he departed with the Popes Court [Friends, ( faith he) ftnee we came to this City we have broughtyest great commodity and alms. When we came hither Vre found three or four whore houfes , but now at our departure we leave but one • but that one reach-eihjrom the Eafl (jate to the Wefi Gate. ] O Holy Popi ! and Holy Church I

But (fofierus the Jefuite eafily anfwers all that I have faid, Enchirid. cap. 2. de Ecclef. that [ The Church lofeth not the -name [ Holy ] as long as there u but One thats truly Holy. J Anfw. Is thi9 your fan&ity ? I deny your conclufion, For 1. If the Head be unholy ,an eficntial part is unholy -, and therefore the Church cannot be Holy. 2. One perfon is not the Matter of the Church , as one drop of Wine caft into the fea doth nor make it a fea of Wine ; and one Italian in England makes not England Italian: nor one Learned man make England Learned.

And let the Papifh obferve, that it isfrom the very words of their own that I have fpo-ken of them what is here recited, and not from their adverfarie?. And therefore I (hail be fo far from believing the Gofpel upon the Account that their Church it Holy that recommendeth it, or from believing them to be uhe only Church of Chrift 9 becaufe of their Holinefs, that I

muft

A Key for Qatholicks.

227

mult blefs God that I live in afweeterair and cleaner Society and fhould be loath to come cat of the Garden into the Channel or fink to be made clean or fweet,butfay,that the travatler learned more wit, chat lefc us this Refolucion,

Roma vale ^ vidi • fat is efl vidiffe ; revertar Cttm UnoAHt meretrix, fcnrra cinadutero.

T

HE fecond Proof which they bring of the Holinefsof their Church, is, the firitl life of their Fryers , as Carthufians, Francifcans, and others. Anjw. Having been fo long already on this point, I will be butfhore on this branch. In a word, 1.1 have no mind to deny the Graces of the fpirit in any that have them. Though travellers tell me lamentable (tones of your Fryars, & Gnil. de Amore, and his companions laid much more , and many other Popilh Writers paint them out in an odious garb, yec I do not doubt but God hath his fervants among them.

2. But I rauft tell you that this alfo fhews the Pollution of your Church in comparifon of our Churches; that Holinefs and Religion are fuch rarities, and next to Miracles among you, that itmuftbecloiftrcd up, or confined to certain orders that are properly called Religious, as if the People had no Religi-oufnefs or Holinefs. When our care and Hope is to make ail our Parifli Churches far more Religious and Holy then your Monafteries or Convents: Yea were not this Church much more Religious and Holy whece I live,I think I ftiould have fraall comfort in it.

3- HpHeir third Proof of the Holinefsof their Churches, is,. JL their unmarried Clergy. Anfa.i.l will not ftir too long in this puddle , or elfe I could tell you out of your own writers of the odious fruits of your unmarried Clergy. Only ( becaufe the efTential parts of your Church arc they that neer-lieft concern your caufe ) I will ask you in brief, whether it was not Pope John the eleventh that had Theodorafox his whore? whether it was no Pope Sergiw the third that begot Pope John

G g z the

the twelfth of M^ro/ia ? whether John the twelfth, alias the. thirteenth (faith Luiiprandfts, and others of your own J did not ravifh maids and wives at the Apofiolick doors, and at laft was killed in the Aft of Adultery ? whether ic were not Popq Innocent of whom a Papift wrote this diftich t

Otto Nocensputrss gcnult, totidtmq; puelUs. Hunc merlto potuit dicere Roma pattern*

And whofe Son was Aloifus, made Prince of Parma by Pope Paul the third? And for your Archbifhops, Biftiops, Priefts, &c. I fhall now add but the words of your Dominions Soto de Jnftit. & fare e}U.6.art. I. cited by Rivet, [we do not deny (faith he ) that in the Clergy, fuch as keep Concubines, and are Adul' terert , are frequent. J

2. We have many that live unmanned, as well as you, but not on your terms.

3. We know that Pauld'treStedTimothy and Titus to ordain him a Bifhop that was the Husband of one Wife, and ruled well his houfe, having his children in fub je&ion ; and that the Church a longtime held to thisdoftrine.and that Greg.Nyjfen was a mar-ryed Bifhop. But if you are wifer then the Spirit of God, or can change his Laws, or can prove the Holy Ghoft fo mutable 9 as to give one Law by Paul and other Apoitles, and another by tbePope, we will believe you, and forfake the Scripture, when you can fo far bewitch us, and charm us to it.

We believe that a fingle life is of very great Convenience to a Paftor, when it can be held .• and that Chrifts Rule muft be Qbferved [ € very man cannot receive this faying, but he that can 9 let him receive it ] And whether Minifters be Marryed or not Marryed (as many now living in the next Parifbes to me arc not, no more then my felfj itisaftrangethingwith us to hear of one in many Counties that was ever once guilty of fornication m his life : and if any one be but once guilty in the Miniftry, he is caft out, though he fhould be never fo penitent, as any man that readeth the Aft for ejecting fcandalous Miniflers and Schoolmafters may fee. As alfo you may there fee, that if he were but once drunk^ if he fwear, curfe, or be guilty of other feandalous fins, he is caft out without any more ado. And none

are

arefoearneft for the through-execution of this Law as the Mi-nifters. If aMinifter do but go into an Alehoufe, except to vi-fit the fick,or on weighty bafinefs, it is a fc?.nda!ous dung among us: we do not teach as the Jefuites cited by the fanfemft Mm~ taltMfihzt a man may lawfully go imo a Whorel.oufe tc exhort them from Whoredom, though he hath found by c that when he comes among them he is overcome, and p:?.\es the Whoremonger with them.

Left the vices of your Clergy fhould be laid open and punifti-ed, you exempt them from the fecular power, and wiil noc have a Magiftrate fo much as queftion them for whoredom , drunkennefs, or the like crimes. It is one of Pope NiceUj Decrees f/ejCaranza;ug.3 95.rccue;them .) that [NoLay mm mujl judge A Prieft, nor examine any thing cf hu life. A-.d no fecular Prince ought to judge tee faUs of anj Bifljips or Prieds whatfoever] And indeed that is the way to be wicked quietly, and fin without noife and infamy. But for our parts, we do not only fubje&our felvesand alloura&ions to the tryal of Princes and the loweft Juftice of Peace, as far as the Law gives him power, but we call out to Rulers daily to look more ftridly to the Mmiiiry, and furTer not one that is ungodly or fcandalous in the Church. And if one fuch be known, our Godly people will all fee againft him, snd will not reft till they cad him oat (in times when there is opportunity for it) and get a better in his Head. The whole Countrey knows the Truth of this.

If you fay, as the Quakers do, that yet the mod among us are ungodly ; I anfwer, that Thofe among us that are known ungodly and fcandalous are not owned by us. nor a:? members of our Church, or admitted to the Lords Supper, in ihof. "on' gregationsthatexercife Churchdifcipline • but they are only as Catechumens, whom we preach to and uifrud, if not call out.

Your eighth General Council at Conftantixople, Can. 74. decreed, that [ Minifters mttfl not fall down ft Princes, nor eat at their Tables, nor debdfc them/elves td them ; bnt Emperors mttfl take them as EqnaU ] But we are fo far from ertablilhin* Pride and Arrogancie by a Law, that though we hate # fervi!e fkttery and mari-pleafing, ye;, wethink it our duty to be the fervants of all, and to condefcend to men of low eftate, ?nd much more to

G g 3 honour

honour our Superiors, and God in them.

The fame Council decreed, Canon. 21. that [None mufi com-pofe any Peculations againfi the Pope]No marvail then if all Popes go for Innocents. But we are lyable to the accufations of any.

And becaufe you charge our Churches with Unhclinefs, and that with fuch an height of Impudency, as I am certain the Divel himfelf doth not believe you, that provokes you to it; even that there is not One Good among us, nor one that hath Charicy,norcanbe faved ( unlefs by turning Papift,) 1 (hall therefore go a lirtle higher, and tell you that I doubt not but the Churches in England wherellive, are purer far than thofe were in thedayesof Attguftine, Hiercm, &c. yea and that the Paftorsof our Churches are lefs fcandalous then they were then • what if I (hould compare many of them even to St. Attgujiine, St. Herom, and fuch others, both inDo&rinc and Hohnefs of Life ? (hould 1 do fo,I know you would account it arrogancy : but yet I will prefumeto makefome comparifon, and leave you to Judge impartially if you can.

As for the Heavenlinefs of their writings, let but fome of ours be compared with them, and you will fee at leaft that they fpake by the fame fpirit: and for their Commentaries on Scripture, did we mifs it as oft as Ambrofe, Hierom and many more, we (hould bring our felves very low in the eiteera of the Church: Even your Cajetane doth more boldly cenfure the Fathers Commentaries then this comes to.

And as to our lives, the Lord knows that I have no pleafure in opening any of the faults of his Saints, nor (hall I mention any but what are confeffed by therafelves in Printed Books, and mentioned by others; and to boaft of our own Purity I take to be a deteftable thing, and contrary to that fenfeof fin that is in every Saint of God. But yet if the Lords Churches and fer-vints are flandered andjreproached as they were by the Heathens of old, the vindicating thera is a duty which we owe to Chrift.

Thofe Minifters that I Converfe with are partly Marryed, and partly unmarryed. The Marryed live foberiy, in Conjugal Cha-ftity, as burning and (hining lights before the people, in exemplary Holinefs of Life. The unmarryed alfo give up themfelvei

to

to the Lord, and to bis fervice: and I verily think that of many fuch that converfe with me, there is not one that ever defiled themfelves by incontincncy, and I am confident would be ready to take the moft folemn Oath of if, if any Papift call them to if. And for the people of our Communion, through the mercy of God fuch fins are fo rare, that if one in a Church be guilty once, we all lament it, and bring chem to penitence, or difown them.

And were the Churches better in the third, fourth, ftft, fix:, or following Ages? I doubt nx. And I judge by thefe d.fco-veries. i. By the fad Hitfones of the Crimes of thofe times.

2. By the lamentable complaints of the Godly Father*, of the Biftiops, and people of their times. What dolefull complaints do Baftl, Gregory Nazianz. and Qreg. Nyjfen, and Cbrj-fofiom, /2*/?i«,&c.raake? fit were coo long to recite their words.,) What complaints made Gildas of the Brittifh Church? What a doleful defcript ion have we of the Chriftian Paftors and People inhisdayes, from Salvian, through his whole Book de Guber-nat.}

3. I judge alfo by the Canons, and by the Fathers directions concerning Offendors. For example • Gregory Mag. faith of drunkards [ j^uodcum veniafuo ingenio funt relinquendi, ne dtte-riores fiant ft a tali confueindinc evellantur.] And was this the Roman Sandity even then t And was this St. Gregories Sanctity ? that Drunkards mult be lee alone with pardon, left if they be forced from their cuftome, they be made wotfe ! Then fair-fall theMiniftersof England : if (uch advice were but given by one of us, it would frem enough to call us out of our Miniftry. We dare not let one drunkard alone in our Church communion, where Church-difcipline is (ez up.

So Augufiine faith [that Drunksnnefs is a mortal fin, Si fit affidua, if it be daily or ufuat. And that they mud be dealt with gently and by fair words ,and not roughly and jharply. ] If one of us (hould make fo light o r Drunkennefs, what (hould we be thought? I cite thefe two from Aquinas 22. f. i$o.art.i.^.ad 4" &art.2. 1.

Many Canons determine that [_Priefis that will not fart tvirh their Concubines> /hall be fufpended from officiating^ till they let them go. J Whereas with m, a man deferveth to be ejected, that

(hould

ihou\dbavea Concubine but one night in his life.

GratianDiflincl.s^.ckQihc.iy. of a Tolttane Council, fay. ing, that he that bath not a Wife, but a Concubine in her Jlead, Jhallnot be put from the Communion. His Corrector reciteth the whole Canon thus Q If any Believer b*ve a wife and a Concubine, let him not Communicate. But he that hath tts Wife, and hath a Concubine infiead of a W>fe, may nst be put from the Communion : only let him be content rvith one woman, either Wife or Concubine, which be will. He that liveth etherwife, let him be cafi off, till he give over, and return to penitence. ]

InanEnglifli Council at Berghamjled an. 697. the feventh Canon is this [ Jf a Prieji leave his Adultery , and do not naughtily defer Baptifm, nor is given to drunkennefs, let him keep his Mi-niftrj, and the priviledge of his habit] Spelman,/M£. 195. King Alured in the Preface to his Laws tells us, that except Treafon and Deftrtion of their Lords, the Councils of the Clergy did lay but fome pecuniary multl on other fins, Sptlm. pag. 3 62.

All this (hews that the Church then was much more corrupt then ours now in ^England.

Yea the beft of the Fathers had fuch blots, that I may well make their Confeffions another difcovery, that our Churches are as pure and holy as their?. I will name but few of the chief, becaufe I would not rake into their faults needlefly, who are pardoned, glorified Saints in Heaven. St. Augufiine whilst he leaned to the Maniches had a baftard, and confeffoh himfelf . guilty of fornication. Sr. Hierom that was fo vehement for Virginity, and lived a Monaftick life, doth yet confefs that he was not a Virgin. St. Bernard^hit lived fo Contemplative a life, in his Serm. de beat a virgine pofl ferm.%. de Affumpt. confef-ftth,fe carere virginitate, that he lacked his virginity. And though Bellarmine ( defcriptor. JEccclef. pag. 224. ) do from that only reafon queftion whether it be Bernards, yet it is in the fecond Tome among his undoubted writings, and this reafon is a poor difproof.

Now if one of our ordinary Minifters fhould be but guilty of fuch a fin, though but once, and that before Converfion, no doubt but it would lye heavye on their Confciences; and I ana fure it would leave fuch a blot on their names, that were never likely to be worn off while they live.

When

When wc tell the ?& pi {Is of their Licenfing Whore«houf« at i?<?j»f, Bofjonia,&c. they commonly fly to the words of Auftin\ ltb.de Or dine, faying £ Aafer Mcrctncei de rebus humerus, Qr turbaveris tmnia libidinibru^ i. e. Take axvaj whores frc m among men , aridjou rrill dftnrb all things with lufts. \ Tftbugh this was written when Anftrn was but a young convert and it feems that he after changed his mind, yet this (hews that ourtirms are far from the abominations of thole j and our Pai'tors are far more llrift thdri An ft in then was.

4. As for the Hoiinefs of their Church by Ceremonies,ss Holy Water, Holy Oi!,Re!ick<, Altars, and an hundred inch ihings,! think it not worth the fpeaking of: all things are fan&irted to us by the word and prayer. We devote our felvcs and all that wc have to God,and then to the^ure all things are Pure.WevegWd: no Ordinance of God thac we can know of and enjoy. He u 4 jfiKt) and fcekttb fuch at mil worftsif him in fpirit and truth. This is the Holinefs that we look after. But for numbrir.gof Beads,and V^ Maries^ and going pi!grimage?,and fuch in* ventiOhs of arrogant men, we place m Holinefs in them , as knowing that Ood defirethnota Mimical or HiHrionical worship; and that none knows what will pleafe him lb well as bimfclf.

Chap. XXXV.

Detett. 26. A Nother of their Deceits xijby calling us to tell A them Vrhen every one of their Errors did firft begin y and what Pope did bring them in , or clfe they willmt Jk. but they are from the Apfftlcs.

To this B'fhop Vfier and abundance of our writers hivean-fwered them at lar^e. J (hall therefore fpeak but thefe fcw,but fatisfa&ory words.

1. It belongs to you to prove the continuance of your Opinions or Priftirts, more then to us to prove the Beginning. 2. It fofficech ttm we prove that there was a time when your errors were not in the Church, and that we can do from the Scriptures and the Fathers, and oft have done. 3. You know j our felvcs of abundance of changes which you know not who

Hh did

did firft introduce. Who firft adminiftred the Lords Supper in one kind only ? dare you fay that this was from the beginning? Who firft laid by the Handing on the Lords day, and uled kneeling ? ( forbidden ^W«. 20. ConciL Nicen. 1. and in other General Councils. ) Alvarm Ttlagim de plancl. Ecclef. li.2. art. z.fol. 104.faith [ The Church bewaileth the fins of the people , but fpecially of the Clergy as greater then the fin of Sodom : For roe fee that faith and Juftice have forfaken the earth. The Holy

Scripture andfacred Canons are accounted as fables He's

now a man of no knowledge that inventeth not 2Tovelties.'] You fee that then Novelties were brought in. The lame Vincentitu Lirinenfit comp'aineth of- And not only complaineth of, but givech Direction what to do in cafe that [ Novella aliejua cextagiq, non jam portinnculam tantum , feJ totam Pariter Ec-clefiam commaculare conetur? If any mvellcontagion fhall endeavour to ftain not only a part of the Church ,but the rvhole Church alike? ] And then hisadvifeis to appeal from Novelty to Antiquity , and not to the Pope or the prefent Church. And withail he addeth that This Direttion is but for Q new herefies at their firft rifing , before they faljifie the rules of ancient faith ( that is, before they corrupt antient Writers, or can pretend to Antiquity) and before by the large spreading of the venome, they endeavour to corrupt the volumes of our anceflors. But dilated and inveterate Herefies are not to be fet upon this way, becaufe by the long trad of time, they have had a long occali-on of dealing Truth : and therefore we muft convince fuchan-tient herefies and fchifms by no means but by the only Authority

of the Scripture, if there be need, or avoid them ] Lirinenf

cap. 4 tire.

Were rhere not abundance of Novelties introduced , when Auguftine ad fanuarium faid that £ They load our Religion with jervile burdens, which Goi in mercy would have to-be free , with a very few and mofr manifeft Sacraments of Celebration , fo that the condition of the few j w 04 more tolerable, that were fub']ell to L'gall Sacraments, and not to the preemptions of men ] Thefe words of Auftin your own fob. Gerfo* reciting ( de vita ffirit. animt.letl. 2. par. 3. ) addeth of hisown [ Situo tempore>&c. If in thy dayes thoudidfl thus mourn, Oh wife Auguftine, what wouldft thou have faid in our time : where according te the variety,

and

and motion of'heads , there is incredib'e variety and diffonant multiplicity offuch fervile burdens , and as thou talleft them, of humane preemptions. Among which,as fo many fnares of fouls y an>ientangling nets, there's fcarce any man that walkjfecurt, and is njttaken {or catcht. ) ]

How think you now in the Judgement of Augnfline and Ger. [ony whether there have any Novelties been brought into the Church; and whether all your Preemptions and burdens, and ( as Gerfon calls them) halters for fouls, have come from the Apoftles,or are your own? When all is thus overcome with Novelty, do you make any queftion whecher any thing be new ?

It feems that Bernard thought that humane Traditions were too much befriended, when he thus defcribech the AfTcmblies that heapprovetb, Epifl. 91. [_Sucha Council ( do I delight in) in which the Traditions of men are not obflmately defended, or fuperjiitioufly obferved ; but the} do diligently and humbly enquire,what is the good, and wellpleafing , and perfetl will ef God. j

And it feems to me that General Councils by error introduced Novelties, when Later Councils were fain to undo what the former had done : For fo doth bleiTed Au<>nftir.eyrofeh they did, faying , De Baptif cent. Donat. lib. 2. cap. 6. £ And Councils themfelves that are gathered through feveral Regions or Provinces\do without any fcruple yield to the authority of more plenary Councils that are gathered out of the whole (fhriflian world\ and thoft fame plenary Councils do often yield ( or give pUce ) the former to the later ; when by fome experiment of matter s^that which was/but u opcned,and that which lay hid is known Sure here are alterations made even by General Councils that correct one another.

And what (houid hinder the Introduction of Novelty when General Counci's do fo often err ? Nay if fuch Councils be Morally and Interpretatively the whole Church, as the Papifts fay, then the whole Church doihcrr in the reception of fome Novelty, before they declare it by their decrees. If you fay, that General Councils cannot err,nor introduce fuch Novelties, your Champion BellarminezrA many of your own .will give you the Lie: faith he De Concil. lib. 2. cap. 11. Q Ne % poteft, &c It cannot be anfwered that thofe Councils erred facaufe they vt re

Hh 2 y Mg

nst law full ( that is the Arrian and other Heretical General Councils ,at that at Sirm'ium^Millanie, Ariminum, Ephcfuj, fe-veralat Conflantinople difTallowed by the Papifts ) For to meft of them there was mthingwanting but the Pcpes ajfent. Tea the feconJ At Ephefus was altogether like that at Bafil : For both were called by the P»pe ; in both of them the Popes Legate was preftnt- at the beginning: from both of them the Popes Legate (hortlj after went a^ay: in both of them the Pope was excom-muni uted ; and yet that the Council of Ephefus erred,tbeadvcr~ faries will not deny ] Hence he concludeth that [_ the chief Power Eccleftafical is not in the Churchy nor in the Council, the Pope being removed forrnalUer vel fuppletive."]

AnHwhat fhould hinder, when there is but one mans vote sgainft ir,even the Popes, but thatNovelty and error may enter at any time ; and when that one man is ofc fo wicked and Heretical as he is. For General Councils are but a mecr name and mockery.The packing of them (hews it : the Paucity and non-Univerfality of them fhewsit.The Management of their affairs fhewsir. They do nothing fincethe Papal reign,but what the Pope will ( excepting the condemned Councils j They have no Bving till he Will t nor make any Decrees but what he Will : Nor are their Decrees of any further power, then heispleafed to give them. So that his Will is the fenfe of the General Council or univerfal Churcb. I need not turn you for this to Sleidan, or V ergerms.Biihip of Trent , that tell us the Holy Ghoft came to that Council in a Ctoaic-bag from Rome : nor to Efpenftcits inTit. i-pag. 42. feting Be liar mine fpeaks it out, Be Ccncil. lib. 2. cap. 11. faying, [ We muft know that the Pofe is wont to fend Legates infrttcled concerning the judgement of the Ap&jlolick^ feat , Vrith this Condition , that if the Council do con fen- to the Judgement of the Apoflolicl^feat % it /ha'I be formed into a Decree ; If not, the forming of the decree fijtll be de* ferred till the Pope o/Rotne, being advifedwith, /hallreturn his an[wer~\ And faith BelUrmine de Concil. lib. 2.cap. II. \_ In the Council fl/Bafii, Sef. 2- it was decreedby common consent, together with the Popes Legate, that a Council is above the Pope ; which certainly is nor? judged erroneous j And the Council of La* urafrind Florence decreed the contrary. And Pighius faith, Til. trarch. Ecclef. I 6. that [the Councils of Conttance and BafiJ

went

went about by a new tricky andpemicioni example to dtftroy the Ecclefiafl'xcal Hierarchy, and infiead of it to briny' in ike Demi-nation of a prcmifcueus confufed popular multitude , that it to raife again Babylon it felf,fabjetting to themfelves, or h the community of the Church , ( which tbey falfly pretended' that they Reprefrm ) the very Head and Prince of the whole' Church ; and him that is the Vicar of Cbrifl himfelf in this his Kingdom, and thu againfi Order a*d Nature , ngainfi the clearefl light of Gofpil :i , Again/} a. I Authority of Antiquity, and agjinft the un~ di'.ibted Faith attd Judgement of the Orthodox Church it ftif. ]]

Mark Pa^ifcs 1 General Councils with the Popes A 7 undo may bring in Novelties in faith, againft the cleareft light of the Gofpel, and ihz full Confent of Antiquity • ard Councils affirmed their opinions to be de fide, and the contrary to be Heretical and Damnable, and contrary to all Antiquity, You fee then that Novelties are amor!£ you in matters o; faith. And the French to th'sdsy are guilty of thofe Novelties, and alfo charge their Adverfaries with Innovation.

Nay what will you fay, if General Councilsihemleive? are but Novel i-cs, though they a f e the foundation of the faith of one half of the Papifts ( as the Pope is of the other ) I fay re: fo, but judge whether vour Champion Pighius fay fo,H'erarch, Ecchf. lib. 6 cap. I. fol. 230. where he faith that {_Concilia univerfalia non habent Divinam , dec. General Councils have net a D'vir.e or Supernatural Original, but meerly an humane Originals and are the Invention of Conftantine a Prince, profitable indeeJfometimes to find out in Cor.trtverfie ,rvhich is the Orthodox and Catholic/^ trjtth, though to this they are notnecejfary; feeing its a readyer way to advife with the Apofteli defeat ] How now Sir> ? is your Keprefentative Church the foundation of your faith, a Novelty of foxfiantines invention-, and yet are you n the old way, and mull we be put to prove you to be Neve-lifts ?

Do you think thofe Popes did go the Old way, of whom Alvarns Pe/agius fpeafcs ( de planttu Ecclef.art. i.f.-lib.i.) that [they fucctededin authority, but not in Sanclity, intruding themfelves,procuring, bargaining, Rebuilding Toners and Fatten in Baby lor..that is.in Rome according to Hierr m] Scm innovation fure th«y were guilty of that ft re-edified #.-£7/0??.

Hh i ' So

So that this is my firft proof that you areNovelifh; from the General Accufations of others, and ConfeiTions of your own.

2. Another proof that changes may be> and yet the time and Authors be unknown , is from the inftance of other Churches that have been corrupted or fubverted by Innovations, and yet the time and authors are unknown. You accufe the Churches in Babaffta of many errors your fclves; and you are not able to tell us when they came in, or who introduced them. The fame may be faid of the Georgians, Armenians, Egyptians, yea and of the Greeks and Ruffians. Can you tell us when, and by whom each error was introduced that corrupted the Churches mentioned in the Scripture ? asCorinth y Pbi-lippi,Cot°fi>TheJfalomcd,Epheruj,Laodic<ea, and the reft: you know you can give us no better an account of this, then we can of the Authors of your Corruptions, nor fo good.

You know that among the Primitive Fathers, whofe writtngs are come to our hands, many errors had the Ma/or vote, as that of the Corporeity of Angels , ( which your fecond General Council at Nice owned ) and their population with women before the flood, the Millenary conceit ■, and many more which you con-fefs to be errors. Tell us when any of thefe came in, if you can ( unlefs you will believe that Papias received the Jaft from fohny and then itsnaerror.) Who did firft bring the Afian Churches to celebrate Eafter at a feafon differing from yours? Who fitft brought the Brittains to it ? Nay we know not certainly who firft Converted many Nations on earth, nor when they firft received their Chriftianity .-and how then fhould we know when they firft received each error?

And we find that good men did bring in Novelties • and what was by them introduced as indifferent, would eafily by cuftom grow to feem NeccfTary .♦ and what they received as a doubtfull opinion, would eafily grow to be efteemed a point of Faith. The Presbyters and whole Clergy of Neoc&farea were offended with Baftl for his Innovations, viz.. for bringing in a new Pfalmodie, or way of finging to God; and for his new order of Monafticks: and they told him that none of this was fo in Qregories dayes; and what anfwereth -Bafil ? He denyeth not the Novelty of his Pfalmodie, but retorts again on them, that

their

their Letany alfo was new, and not known in the time of Gregory (Thaumaturgus) yea, faith he, How £««w you that thefe things were net in the dayes of Gregory * For you have kept nothing unchanged to thisdaj of all that he was ufed to ] you fee what chopping and changing was then in the Church among all forts, when fuch an alteration was made in left then forty years. Yet Bafil would not have unity to be laid on any of thefe thing*, but addetb, [_But we pardon all thefe things, though God will examine all things : only let the principal things be fafe~\ Bafil Epifl.6^. Ifidore Pelufiota lib. i.Epifi. 90. faith, that £ the Apoftles of the Lord ftudying to reflrain and fupprefs unmeet loquacity, and Jiewing tbemfelves Aiafiers of mode fly and gravity to us, did by wife Council permit women to fi»ginthe Churches. But as all Gods documents are turned into the contrary, fo this is turned to dijfolutcnefs, ani the occsfion of fin. For they are not offered with deep compunilion in finging Divine Hymns j but abu-fingthe fweetnefsof the finging, to the irritating and provoking of iufl, they take it for no better then fiage-play fongs :] therefore he advifeth that they be fuffered to ftng no more.

Here you fee 1. That changes had happened about many Divine things. 2. That headvileth himfelf the introducing of this novelty, that women be forbidden ringing in the Church, becaufe of the abufe, though he confefs it a wife Apoftolick Order. So that for Novelty by good men to creep into Gods wor-fhip, isnotftrange.

3. Moreover the Nature of the thing may tell all the world, that neither you nor we can be accountable of the beginning of every error that creepeth into the Church : For 1. The diftancc of time is great. 2. Hiftorians are not fo exad : and what they tell us not, neither you, nor we can know. 3. Much Hiftory is perifhed. 4. Much is corrupted by your wicked forgeries, as bath been of: proved to you. 5. Mixtures of Fab!e9 have hindred the credit of much of it. 6. Nations are not individual perfons, but confift of millions of individuals : And at it is not a whole Nation that is converted to the faith at once, fo neither is it whole Nations that are perverted to Hercfie at once, but one receivcth it firft, and then more and more, till it over-fpread the whole. Paul faith that fuch dodrine eateth like t Gangrene j and that is by degrees, beginning on one part, and

proceeding

proceeding to the reft. 7. As I faid before; that which isat firft received bur as an Opinion and an Indifferent thing, muft have time to grow into 3 Cuftom ; and thru Cuilom mskethita Law, 2nd makes Opinionsgrow up to be Articles of Faith, and Ceremonies grow to be NecefTary things You know thac this is the common way of propagating opinions in the world.

4. I have in another Book (hewed you out of many of your own writers, ihc rife of divers of your viinities. And Vfber hath told the Jefuice more : and fo he hath told you of your thriving to your prefent height, in his Book de fuccefs. & ftatu Ecclef. And fo hath Mornay in his Myflrriesf Iniquity , and Rivet in theDefenfeof himagainft Ccff'eretlus • and Pet. Molt-vaushzzh purpofely written a Book de Novitate Papifmi, & Antiquitate veri Chrijlianifmi, (hewing the Newneis of Popery in the feveral pirts of it. To thefe therefore I remit you for An-fwer to th ; s Objection.

5. Can you tell us your fclves, when many of your doctrines or practices fprung up ? When took you up your Sabbaths faft, for which you have been condemned by a Council ? You know that when the twentieth Canon of the Nicenc Council was made, and when the Canons at Trull, were made, it was the Pra&ice of the Church through the known world, to pray and perform other worfhip Handing, and to avoid kneeling on tbe Lords Day. Tell us when this Canon and Tradition was firft violated by you, and by whom r" It was once the cuftom of your Church to give Infants the Eucharift j who firft broke it off? It was once your practice to Communicate in both kinds .-who firft denyed the Cup to the Laity? At firft it was only a doubtful Opinion, that Saints are to be Prayed to, and the dead prayed for, which came into mens minds about the third or fourth Century ? But who firft made them Articles of faith ? Ad-gttfline began to doubt, whether there were notfotnekindof Purgatory; But who fir It made this alfo a point of faith ? Who was it that firft added the Books of the Maccabees and many others to the Canon of Scripture, contrary to the Council of Laodicaa, and all the reft of the concent of Antiquity, which Dr. Reignolds, Dr. Cofin and others have produced ? Who was it that firft taught and pradifed the putting an Oath to all the Clergy of the Chriftian Church within your power to be true

to

to the Pope, and to obey hiro as the Vicar of C.hrilt ? Who firft txught men to fwear, that they would not interpret Scripture, but according to the unanimous Confent of the Fathers? Who was the rirft that brought in the do&rine or name of Tranlubftantiation ? and who firft made it an Article of faith? Who rirft made it a point of faith to btlieve that there are juft ievenSacraments, neither fewer nor more? Did sny before the Council of Trent fwear men, to receive and profefs without doubting, all things delivered by the Canons and Oecumenical CouBcils, when at the fame time they caft off themfelves the Canons of many General Councils, and fo are generally and knowingly perjured? ( as e. £• the twentieth Canon of A r tce forementioned ) Thefeand abundance more you know to be Novelties with you, if wilfulnefs or grofs ignorance bear not rule with you ; and without great impudence you cannot deny h. Tell us now when thete rirft came up, and (atisfie your felves.

One that was afterward your Pope ( ^neas Sylvius,Epift. 288. faith, that before the Council of Nice, there was little refpeel had to the Chttrch of Rome ; You lee here the time mentioned when your foundation was not laid.

Your Learned Cardinal Nicol. Cufanus, lib. de Cwcord. Ca-thol.c. 13. &c, tells you how much your Pope hath gotten of late : and plainly tells you, that the Papacy is but of Pofitive rights, and that Triers are eqnall, and that it is fubjeclional confent that gives the Pope and Btflips thdr Majority , and that the distinction efDioceffes, and that a Bijhop be over Presbjters, are of Pofitive right , and that Chriftgave no more to 1'eter than the refi f and that if the C on 2> r( & ate Church Jbould chnfc the Bijhop of Trent for their Prcjident and Head, he fiould be more properly Peters Succeffor then the Bijhop e/Romej'Tcil us now when the contrary do&nne rirft arok ?

Gregory devalcn'ia ( de leg.uft Euchar. cap. 10. Cells you th.lt the Recti'vittg the Sacrament in one kind, began mt by the decree of any Bifcop, but by, the very nfe of the Chu> ches; and the confent of believers .-and telsyou, rhat it is unknown whin that Cttflom firft begun, or g»t head, but that it was General in the Larine Church, not long before the late (fouvcil of Conusance, And may you not fee in this, how other points came in ?

Li If

liVoytZoftmus had but had his will, and the Fathers of the Carthage Council had not diligently difcovered,fhamed, and refitted his forgery , the world had received a new Nicene Canon, and we fhould never have known the Original of it.

Its a confiderable Inftance that Vfber brings, of ufing the Church fervice in a known tongue. The Larine tongue was the Vulgir tongue, when the Liturgy and Scripture was firft written in it ( at Ronu and far and neer it was underftood by all. ) The fervice was not changed, as to the language: but the language it felf changed -, and fo Scripture and Liturgy came to be in an unknown tongue ; And when did the Latine tongue ceafetobe underftood by all ? Tell us what year, or by whom the change was madeffaith Erafmus ( Decl.ad cenfur. Parif.tit. 12. §. 41 v) [ The Vulgar tongue wot not taken from the people, but the people departed from it.

5. We are certain that your errors were not in the times of the Apoftles 3 nor loog after , and therefore we are fure that they are Innovations. And if I find a man in a Dropfie,or aConfump* tion.I would not tell him that he is well, and ought not to feek remedy, unlefs he can tell when he began to be ill , and what caufed it.

Yon take us to be Heretical: and yet you cannot tell us when onr errors did firftarife.Will you tell us of Z^er ? You know the Albigenfes whom you murdered by hundreds and thoufands, were long before him ? Do you know when they begun ? Your Reinerim faith that fome faid , they were from Sil-vefiers dayes, and fome faid fince the Apoftles ^ but no other beginning do you know.

6.. But to conclude, what need we any more, then to find you owning the very do&rine and pra&ife of Innovation ? When you msintain that you can make us new Articles of faith, and new worfliip, and new difcipline, and that the Pope can difpenfe with the Scriptures, and fuch like, what reafon have we. to believe that your Church abhorreth Novelty ?, If you deny any of this, I prove it.

Pope Leo the tenth among other of Lathers opinions, reckoned and oppafeth this as Hereticall {_ It it certain that it id nor in ■ike hand of the Church or Pope, to ?nake jirjicles of faith ] ( i» Bull* com, Lmhi-)

i The

The Council of Conftance that took the fopreraacy faftly from the Pope , did unjuftiy take the Cup from thelaity in tbe Eucharift, [ Licet in primitive Ecclefia hujufmodi Sacra, mentum reciperetur a ftdelibtts fub utraj^ ffecie, i. e. Though in the primitive Church this Sacramtnt was received by Believers under both kinds.']

The Council otTrent (ay Jeff.21 .cap. 1,2. that [tlm power was alway in the Church : that in difpenftng the Sacramtnts,favina the fitb{lance of them it might ordain or change things ^as it jbonldiudn mo ft expedient t» the profit of the receiver. ~|

VafcjHe^To. 2. Dijp.216. N. 60. faith £ Though we Jhould grant that this was a precept of the Apoftles , nevertheless the Church and Pope might on jftjl caufes abrogate it : Far the Power of the Apoftles was no greater then the power of the Church and Pope in bringing in Precepts.]

Thefelcited in another Treatife againft Popery, page 565. Where alfo I added that of Pope Innocent [_ Secundum plenitudi-nem poteftatis, &c. By 'the fulnefs of our power, we candiftenfe with the Law above Law~\ And the GJofs that ofcfaith f The Pope di/penfethagainft the Ape file; againft the Old Teftament. The Pope difpenfeth with the Gofpell interpreting it] And Gretror. deyalent. faying ( Tom. 4. di/p, 6. q. 8. ) [ Certainly fome' things in later times are more rightlj conftituted in the Church then they were in the beginning ] And of Cardinal Per on s faying, lib. 2. Obf. 1. cap. i.pag. 674. againft King James, of the Authority of the Church to alter matten conteined in the Srripture.-and his inftance [ of the form of Sacraments being alterable ; and the Lords command [Drinl^ ye all of it] mutable and difpenfable. And Tolets [ Its certain that all things inflituted by the Apoftles Were not of Divine right. ] Andradins (Defenf.Gcr.cil.Tnd.lib. 2. pag. 236. [_ Hence it is plain that they do not err that fay the Topes of Rome may fometime dfpenfe with Laws made by

VmXandthe four fir ft Councils ] And Bzaviut Q The Ro-

manChurch uftng Apoftolical power , doth according to the Condition of times , change all things for the better J And yet will you not give us leave to take you for changers and Novelifts i

But let us add ro thefe witneffes, force more of your worthies, Auguft. Triumph, de A'neon. cj. 5. art. 1. faith [To make a

11 2 nevo

new Ct eel, belongs only to the Pope, becaufe he is the Head of the Chriftian faith, by whofe authority all things belonging to faith awe confirmed and firengthened —— ~\ Et Art.Z. \_ As he may make anew Creed, fo he may multiply new Articles upon Arti" cits J And ( in Prtfat.fum. ad Johan.lz.) he faith that [_ the Popes power is Infinite, becaufe the Lord is great, and his firength great , and of hts greatnefs there is no end J And q. 36. ad. 6, he faith chat [the Popegiveth the Motion of Direclion , and the fenfe of Knowledge into all the members of the Church; For in

him we live and move and have our being And the Will of

GoA. , and confecjuently the Popes Will,who is his Vicar, is the fir ft andchiffcaufeof all motions corporall and Spiritual.] And then no doubt may change without blame.

Abbas Panormitan, in cap. C. Chrism de h<eret»n.2. faith, [_The Pope can bring in a nerv Article of faith ~} And Petr. He Anchor an.in idic. ^The Pope can make nerv Articles of faith , that is, fuch as now ought to be believed, when before they ought not to be believed. ]

Turrecremat. [urn, de Eccl. lib. 1. cap. 203 . faith that Q the Pope is the Meafure ,and Rule,andSeience of things to be believed. \ And Auguft.de Ancona (hews usthat the Judgement of God is not higher then the Popes, bm the fame, and th*t therefore no man may appeal from the Pope to God \ (qu. 6. art. 1. ) And therefore be not offended, if we fuppofe you to have changes.

A Confutation of a Topifr Manufcr'tpt on this point*

Juft as I was writing this, I received another Popiih

M. S. fent from Wolverhampton to Sturbridge, to which! fhali return an anfwer before I go to the next point.

Pap. M. S. An Argument f»r the Church.

IT will not be denyed but that the Church ef Rome was onct 4 mo ft pure, excellent\ftourifhing and Mother Church; and her faith renowned mthe whole world, Rom. 1. 8. 8^6. & 15.

Whiles

Whites Dif. p. 555. King James fpeech to the Parliaments Whitaker in his- An/wer to Dr. Sanders, Fuik. cap. 21. Thef. 7.ReynoIds in his fifth Conctufio*.

This Church could not ceafe to befuch, but fhe mufl fall cither by Apoftacy, Here fie , or Schifm*

Apoftacy is not only a renouncing of the faith of Chrift ; but of the name and Title ofChriftianity. No man will fay that the Church of Rome h*d fuch a fall, or fell fo.

Herefe is An adhejiou or fafl cleaving to fome private or ftngU-tar Opinion, or error in faith, contrary to the generally approved doSlrine of the Church.

Jfthe Church of Rome did ever adhere to any fingular or new ipinion, dijagreeable to the common received doctrine of the Chri-ftianftorld, J pray you fatisfie me in thefe particulars.

1. By re hat General Council was fhe ever condemned t

2. Which of the Fathers ever writ againfl her ?

3. By what Authority was fhe otherwtfe reproved ?

For it feem-t to be a thing very incongruous, that fo great a Church fhould be condemned by every private perfon , who hath a mind to condemn her.

Schifm is a departure or diui/ion from the unity of the Church, whereby the boni and Common on I.eldwith feme former Church is broken anddiffolved.

If ever the Church 0/Rome divided her felf from any body ef faithfull Chriftians, or broke Communion, or went forth fr$mthe Society of any Elder Church , I pray you fatufie me in thefe •particulars.

2. Whofe company did fie leave ?

2. From what body went /be forth ?

3. where wai the true Church fhe forfook^ ?

For it appears not a little flrange, that a Church fhould fo accounted Schifmatical, when there cannet be affignedany other Church different from her (which from age to age fine e Cbri/ls time hath continued vifib le) from whence fhe departed. J Thus far [he Papifts Manufcripr.

An

*An A nfwer tithe foregoing Argument.

IF the Author of this Argument thinks as he fpeaks, its a cafe to be lamented with tears of blood, that the Church of Chrift(houldbeabufcd,andthefoulsofmcn deluded by men of fo great ignorance. But if he know that he doth but juggle and deceive, its as lamentable that any matter of Salvation (hould fall into fuch hands.

1 .This Argument I have before anfwered,D*^#. 13 .The word Church here is ambiguous,and either fignifieth, 1. A particular Church,whichisanAfFociation ofChriftiansfor perfonal Communion in Gods worfhip.. 2. Or divers fnch Affociations or Churches AfTociated for Communion by their officers or delegates, for unity fake. 3. Or elfe it mayfignifie fomeoneMi-ftris Church that is the Ruler of all the reft in the world. 4. Or elfe it may fignifie the Univerfal ( Catholick ) Church it felf, which containeth all the particular Churches in the world.

The Papift {hould not have plaid either the blind man or the. Jugler by confounding thefe, and never telling us which he means. 1. For the firft,we grant him that Rome was once an excellent flour idling Church : And fo was Ephefus t Hierufalem , Philippi, Colojfe and many more.

2. As to the fecond fence it is humane,or from Church cuftoro, fo to take trie word Church i for Scripture, that I find doth not fo ufeic: Butforthethlng,we are indifferent .-Though it cannot be proved that in Scripture times Rome had any more then a particular Church •, yet its all one as to our caufe.

3. As to the third and fourth fenfes, we deny, as confidently as we do that the Sun is darknefs, that ever in Scipture times Rome was either a Mother to all Churches, or the Ruler and Mi-itris of all, or yet the Univerfal Church it felf. Prove this, and J will turn Papift.

But there's not a word for it in the Texts cited, but an intimation of much againft it. 7^/caIleth Rome a Church , and com-mendeth its faith.True,but doth he not fo bv the Thejfalowans, ColojJians^EphefiM^ Philippics, &c and John by the fykita-delphiam y Per gamut, Thjatlra and others, as well ? And will

not

not this prove thttRome was but fuch a particuIarChurch as one of them f

The citation of Proteftants are done it feems by one that never read them, nor would have others read them •, which makes him turn us to whole books to fearch for them, if we have nothing elfe to do, and to mifcited place*. But we know that all our Divines confefs that Rome was once a true and famous particular Church, but never the U.niverfall Church, nor the Ruler oftheworld,or of all other Churches, in Pauls d&yes. Would you durft lay your caufe on this, and put it to the trya) ? Why elfe did never Paul make one word of mention of this Power and honour, nor fend other Churches to her to be Governed ?

And now I pray confider to what purpofe is the reft of your reafoning? Whatis it to me, whether Romebe turned either Apoftatc, Heretical, or Schilmatical, any more then whether Jerufalem,£phefus, Pbilippt, or any other Church be fo fain ? If you are not fain I am glad of it; if you are lam forry for it; and fo I have done with you(unlefs I knew how to recover you.) Would you not laugh even at the Church of ferufalem that was trujy the Mother Church of the world, if they fhould thusrea-fori £ We Are not fain away : therefore vee muft Rule over all the world, and no man is a £hriflian that doth not obey w- ? ] This is the fport you make in the cheating of fouls.

Well j but let us follow you, though our caufe be not concerned in it. i.I anfwer,that we accule you not of renouncing thenameofChriit. 2. We muft needs fear, that according to to your own definition of Hereiie, you are guilty of many Hercfies.

AndtoyourQucftions,Ianfwer. 1.1 pray you tell us what General Councils did ever condemn one half of theHerefiei mentioned by Epiphanius^Atiguftine or PhilaJfrifttfWls there ever a grearer rabble, of Herefies then before ever a General Council was known : and were they dead andburyed before the firfl General Council was born? 2. Did you roc fmile when you wrote tbefe delufory o^eftions ? How can a General Council condemn you,or any great part of the Church : forinftance the Greeks, &c If you be not there its not a General Council/ And will you be there to condemn your felves ? you have more wit andJefr grace then fc And I pray , what General Coun-

<

cil did ever condemn the Greeks, for thofe many errors charged on them? !f the Greeks.chemfelves were not there, it was not a General Council • fo confiderable a part sre theyoftbe Church. And what General Council hath condemned the Abaf-fines, Egyptians, <#r.

3. Do you think General Councils are fo ftark mad or horridly impious,as to condemn fo many Kingdoms with-one condemnation , lor Herefie i Why, they know that men muft be heard, before they be condemned,and a Kingdom confiftethof many millions of fouls. And ic is not enough to knew every mans faith, if we know the faith of the King,or Pope,or Arch* bifhop, or Biftiops: And how long (hall they be examining each perfon in many Kingdoms?

4 But yet I can fay more of your Church then of others. He that kills the Head, kils the Man: Your UfurpingHead is an EfTential part of your New-formed Church : But your Head hath been condemned by Councils; therefore your Church in its eflential part hath been condemned by Councils. Do you not know that all the world (as well as-the feigned Council Sinmfan.-) condemned your Pope Afarcellinus for Offering to Idols ? Know you not that two or three General Councils ^pn-demned Pope Bomrlm as a Monothelitc ? Yes: no doubt yoa know it.Know you not that the fecond GeneralCouncil ofEphe-ffu condemned and excommunicated your Pope? And that the Council of Bafil called by him did the like ? If you do not, fee Bellarmines parallel of them de Conciliis lib. 2. cap. 11. Do I need to tell you what the Council of Confiance did 3 Or for what John 22. alms 23. and John 13. and other Popes were depofed by Councils ?

2, And for Fathers, do I need to tell you how many con-demned Mdrceltinns^Liberius, Honorius and others? How oft Hilary Piclav. (infragmtntisin recit. Epijt. Liberii ) doth cry out Anathema tibiLberi, prevaricator : prefuming to curfe and excommunicate vour Pope. Need I tell you what Tertullian faith againft Zephernim : Yea what ustlphonfm a Caftro and divers of your own fay againft Liberius, Honorius, 4naflafius y Celeftme ^ and tell us that many Popes have been Her(ticks? A" leaft give us leave to believe ( Po$e Adrian the fixth him-Hlf. Head Dam. Bannes in 2 m 2* q. 1. Art. 10. Where he

proves

prov< - , chat a Pope may be an Heretic^,

and laugh hundred \eais would

prove u«e<*> • life . which write that Pope Honorius was

COndemi in H*rei ck by three Popes, viz,. Agatho, Leo

the fecond, and Adrian the fecond.

3. But p.'baps yop'l fay, elm though jour Popes have hen condemned bj Councils,yit fo have not your maintained dotlrines. Anfm. Ye*, that they hsve too. D.dnotthc Councils at Co* fintinoyle condemn the Do&rine of the fecond Niccne Council for Image-word ip, and thcCouncil at Frankford do the like ? Andthofetwo ztConftantinopfe were as much General as your Council of Trent was, and much more.

And yet that fame Council at Nice did condemn the dodrine of St. Thorn. Aquinas, and your Doctors commonly of wor-fhippingthelmageof Chrift, andCrofs, and fign of the Crofs with Latria, divine worfhip.

And did not \ our General Councils at Laterane and Florence declare that the Pope is above a Council,and that they cannot dc-pofe him ? eye. And yet your General Councils at Conjlance and Baftl determine the contrary as an Article of Faith,and exprcfly affirm the former to be Heretic See then your own do&nne, even in a fundamental point condemned by General Councils of your own ( which fide foever you take, the Popes, or the Councils. )

And did not the fixt Council of Carthage, of which Sit. An-£*/?>»* was a principal member, not only deteft Pope Zofimns forged Canon of Nice, but alfo openly and prevalently refill and rejed your Ufurpation, and refufe your Legates and Appeals to you? If you would cloak this, believe your own Pope Boniface, Epiji. ad Eufalium, faying [ Aurelins femetime Biflicp of Carthage, wr& his Colleagues, did begin, by the Devils inftt-gation to wax proud again]} the Church of Rome in the times of our Predeciffors y T>on\hcc and Celeftine. ]

And if you have learnt to except againft this Epiftle, fee yourBifhop Lindanus juftifyingir, Panopl.I. cap.&9 Or a: Jeaft believe your Champion Harding ag&inil jewels Challenge, art4.fel~l.i9> T After the whole African Church had perfevered in fchifm the [pace of twenty years, and had removed thtmfelves from the obedence of the Apofolick_ feat, being [educed by Au-

Kk reiius

z 5 o A Key for Catholkks.

relius Bifhopof Carthage. \ Again note, that /**)?»» was one of

them.

Butyou'lfay, that this was not a General Council : Anfw. True ; for when part rifeth againft part, it cannot be the whole that is on either fide.

Moreover do you not know that the Greeks have condemned you oft? And truly their Councils have been much more General then yours at Trent was, whereabout forty Bifhopsaltered the Canon of Scripture, and made Tradition equal with it. I think verily this one County would have afforded a far better Council of a greater number.

But Vic once more name one General Council that hath condemned your very foundation- and that is the fourth General Council at Calceden before mentioned , Atl. 15. Can. 28. & Atl. 16. where you may find, 1. That the ancient Priviledges of the Roman Throne were given them by the Fathers ( in Council) 2. That the Reafon was, becaufeito»fwas the Imperial City. 3. They give Equal Priviledges to the feat of Con-ftantinople, becaufeit was now become New Rome. 4. That the Roman Legates would not be prefent at this ad. 5. But the nexc day: when they did appear, and pretended that this ad was forced, the Biftiops all cryed [ No man was compelled: Itsajuji decree ; we all fay thus y we all approve it : Let that ftand that is decreed j its all right.]

6. Here fpecially note that this General Council thought they needed not the Popes Approbation for the validity of their Decrees, when they pafs them, and take them for valid, even corc-traryto the will of the Pope. Speak you that bear the leaft reverence to a General Council. Did this Council think that their Decrees were invalid, if the Pope approve them not ? You fee, if you be not wilfully blind, they did not. And who is now to be believed ? Bellarmine and his party, and the prefent prevalent party of the Papifts, that fay, Councils not approved by the Pope are invalid or without authority; or theCouncilof Calce-don that thought othcrwife ?

7. Note that the Popes Legates called this [An humbling, a#d deprejjing^ and wronging of the PapacJ , and therefore entred their dijfent: % Bellarmincs Confejfion lib. 2. de Pontif. cap. 17. Bin-mm notes on this Council. Baronius an<4$J •

3. Note

8. Note alfo that the fhifts of Bellarm. Binnint, Barotitis, Becanus, Gretfer, &c. are apparently falfe, that fay this Canon was furreptitioufly brought into the Council; for <s£tius y All. 16. openly profefTed the contrary, and all the Bfhops pro'fclTed tbeir content to the laft.

9. Note alfo that this is one of the four Great Councils which thePapifts themfelves compare to the four Gofpels^ and in it were fix hundred and thirty Fathers.

10. Note alfo that this great Council is againft them, and on the Proteftant fide in the very foundation of all our differences Whether the Roman Priviledges be jure divine or bumano ? A nd though it be but the Priviledges, and not the now.ciaimed Vicar-fhip that was in Queftion, yet the Conclufion is the ftronger againft them, becaufe the leffer was denyed.

But their laft fhifc is, that this Claufe or Canon was not approved, and fo is Null. 1. Mark then you that wrote this Ma-nufcripr, chit we have General Councils againft you • but we want the Popes Approbation. And in good fadnefs was that the meaning of your Queftion [ what Council, that is, what Pope condemned our Church ? J Can it be expe&ed that this one man fhonld condemn himfelf ? or can you be no Heretick till then?

2. But let it be fo this once. Did not your Pope approve of this Council, when Gregory the firft did liken it with the other three to the four Gofpels ? and faid of this [Tota devotione Com* fletlorx integerrima approbation CHftodie"] I embrace it with my whole devotion y J'keepit with moft entire approbation'] Greg. I. Regifl.l. 1. Epift.z^. cited in the Decrees, Difi. 15.C.2. I think this is exprefly-a full Approbation, not without excepting any part only, but excluding all fuch exceptions. And the like Approbation of GeUfms in the Roman Council is cited there alfo in the Decrees, ibid. pag. 3 3.

I did alfo before inftance the fixt General Council againft you, approved by Pope Adrian in his Epiftle to Tharafms in the fecond Nicene Council.

And indeed it is no hard matter to prove you condemned by your own Popes alfo. If you could but underftand the plaineft words in a matter that is againft your opinions and wills, there needed no talk to perfwadc you that Pope C-regory the firft con-

Kk 2 demned

declined the Title of Vniverfal Bijhop or Patriarch, profefting earneftly that he was the forerunner of Antichrift that would ufurpit. But the plain truch is, as fad experience teachech us, no words of Fathers, Popes or Councils, much left of Scripture, areinte'Iigible to you, when your wills are againft the matter. But we may truly fay of you, that lay all on the will of the Pope, as Anftins Obfervator,your Lodovicus Viyes freely fpeak-eth : infchol. in Augu^. lib .20. de fait.Dei t cap.l6 . ) [Thofe are taken by them for Editls and Councils , which make for them ( or are on tbeir fide ; ) the reft they ho moreregard then a meeting of women in aworkjooufe or a wafking place. ]] Do you un-derftand this language of one of your own (buttoohoneft to have much company.)

Well; but you have a third Queftion \_ By what Authority Veas fhe othermife reproved ? ~) Anfw. By the Authority of that Precept, Ltvit. 19.17. and many the like. By the fame Authority that Paul reproved Peter, Gal.z. and withftood him to the face : by fuch Authority as any man may feek to quench a fire in his neighbours houfe, or pull a man out of the water that is drowning: or as any one Pallor may reprove another when he finneth. By the fame Authority as Iremns rebuked Victor, and the Afian Bifhops withftood him, and as Cyprian and the Council of Carthage reproved Stephen -, and the reft aforecited did what they did. By as good Authority as the Church of Rome condemneth the Greek Church, doth the Greek Church and many another condemn the Church of Rome.

3. The next cafe is about the Roman fchifm. To your Queftion?, Ianfw«, 1. To Queftion whether Papifts be Schifraa-ticks, is to queftion whether Ethiopians be black. Do.you noe at this day divide from all the Chriftian world, fave your felves ? Do you not unchurch moft of the Chriftians on earth ( O dreadful preemption 1 when Ghrift is fo tender of his ince-reft and his fervants, and is bound as it were, by (o many promifes to fave them and not forfake them.) You ask, what Church you left ? and when was it ? and whofe company } Senflefs Queftions. By a Church if you mean the Univcrfal Church,, there is but One in all rand therefore One Univerfal Church cannot forfake another .• but when part of it forfaketh the other

part,.

part, and arrogateth the title of the whole to themfelves, da you doubt whether this be Schifm ? If you mean a particular Church : How can Spain, Italy, France , and many more Kingdoms go out of a particular Church, that contain fo many hundred particalar Churches in them ? No more then London can go out of Pattls Church. The Cathofick is but One containing all true Chrifttans on earth : and you have been guilty of a moft horrid Schifm, as ever the Church knew. For i. You have fet up a Church in the Church : An Univerfal Church in the Univerfal Church : A new form deftructive to the old. Your Pope as Chrift-reprefentative is now an Effcntial part of it, and no man is a member of it, that is not a member of the Popes body, and fub je<9: to him. So that even the Antipdes and the poor Abaffwns that know not whether the Pope be fifh or flefh, or never heard of fucha name or thing, muft all be unchriOened, unchurched and damned, if you be Judges. Yea and BelUrmine tells us ( which indeed your Church Conftitution doth infer) that all that are duly baptized, are interpretatively or implicitely baptized into the Pope.

2. And as you have devifed a New Catholick Church: fo you hereby caft off and difown all the Chriftians of the world that be not of your party '.determining it as defide> that none of them can be fa ved ; who yet had rather venture on your Curfe and Cenfure, then into your Herefie and Scbifm.

3. And hereby you fix your felves in this Schifm, and put us (that unfeignedly long for peace ) out of all Hope of ever having Peace with yourbecaufe you will hearken to it on no terms, but that all men become fubje&s to your ufurping Re-prefentative-C.hrift, which we dare as foon leap into the fire as do. Do you know now where the Church or Body wss that you forfook ? It was all over the world where ever there were any Chriftians.

Were it not a great Schifm, thnk you, if a few Anabaptifta fhould fay, We are the whole Church, and all others are Here-t'tckj or Schifmatickj ? Or was it not a great Schifm of the Donatifts to arrogate that title to themfelves, and unchurch fo many others? And what Church did they forfake e AHghftinc tells them over and over what the Catholick Church was that they withdrew from ? even all true Chriftiani. difperfed over

K k 3 she-

the earth : Or that Church which begun at Hierufalem, and thence diffufed it feif through the world. But he never blames them for feparating from the Univerfal Roman Head or Vicar: but from the Church of R<me,zs a confpicuous combination of particular Churches. Optatus and he do blame them for withdrawing, asalfo from other Churchci.

What if John of Conftantinople in profecution of his title of Univerfal Patriarch, had concluded as you, that none in the world are Chrifls members but his members, nor of the Church, but his fub je&s, had not this been a notorious fchifm ? Tell us then what Church he had forfaken, and anfwer your felf.

But your laft Caution in a parenthefis, doth condemn your felves. What I Muft that Church that'* true be vifible from Chrifts time ? then as Constantinople, nor moft other were never true Churches ( which is falfe) fo Rome it felf was never a true Church (which is falfe alfo ) Did you think that there was a Church at Rome in Chrifts time ? Sure you are not fo ignorant. By this Rule there (hould be no true Church, but that at ferufalem, and thofe in Jndta.

Butfuppofe you had faid [ftnce the Apoflles time ] This alfo bad excluded moft Churches on earth. But if you mean the • Univerfal Church, we grant you eafily, that it hath been vifible ever fince Chrifts time : but not alway in one place or Country. Is not the greater pare of Chriftians in the world, whom you fcbifmatically unchurch , a vifible company ? Doubtleff you know they are. Yea the Abajfmes and many Churches that being out of the Roman Empire, did never fo much as fubmit to your Primacy of Order, nor bad you ever any thing to do with rhem ( more then to own them as Chriftians ) yet now are condemned by your Arrogancy, becaufe they will not begin in the end of the world, to enter into a new Church, which they nor their fore-fathers had ever any depend ance on. Ic was a fhrewd anfwer of an old woman, that the Emperor of HabaJJia*s\Ao-ther gave to Gonzaluj Rodericks the Jefuite, preffing her to be fubjed to the Pope as the Vicar of Chrifr, or elfe (he could not be fubje& to Chrift [ Neq*e ego, inqttit ilia, neqne met fantt* Petro obedientiam negamus: in eadem nnnc [ttmus fide, in qua ftti-mus ab initio : ea fi reft* non erat, cur per tot at ate s ac [tenia nemo rtpertus eft, qui no: errr antes commonertnt] i.e. We are in the

fame

fame Belief as we were from the beginning: If ic were not right , why did roman in fomany ages warn us of our error till now ? ] Mark here a double Argument couchc againft the Pope, One from Tradition, even Apoftolical Tradition, C for Godignus himfelf faith, that no man doubts but Ethiopia received the faith from the beginning f even from the the Eunuch and St. Aiathew.) The other is, that fure that Pope that cannot in fo many ages look after his flock, no notfo much as to fend one man to tell them that they erred till about one thoufand five hundred years after Chrift, was never intended by Chrift to be the Univerfal Governour of the world. What! will Chrift fetany on an Impofiiblc work ? Or make it fo ncceftary to people to obey one that they never fo much as hear from? But what faid the Jefuite to the old woman ! Why he told her [" Non potuiffe Romanum Pintificemrfui totius fhrifti Eccleftapaflor cftjrateritis retro annis,Dottores in Abaffiam mit~ tere t eh qmd Aiahumetani omnia circumdarent y nee ullum ad ipfos additum rtlinquerant. Nunc vero aperta jam Maritima ad sSEthiopiamvia, id praftare quod nequivit prius~] thatis 7 {_ The Pope of Rome who is the Paftor of the whole Church of Chrift, was not able in the years paft to fend Dodors into Ha-b*jfia t becaufethe Mahomitanscompiffedall, and left not any paffageto them. But now the feas are open, he can do that which he could not before] Liter. Gonial. Rodtr. in (Jodign. de Rib. Abafs. lib. 2. cap. 18. pag. 324. A fair anfwer, As if Chrift had fet either thePope,or the AbaJJines an impof-fible task : and appointed a Governour that for fo many hundred yean could not govern : or the people muft be fo many hundred years no Chriftians, though they believed in Chrift,till the Pope could fend to them ? And how fhould thefe and all fuch Countries fend Biftiops to a General Council?

As your own Canus Loc. Theol. faith of the Jcfuites , fofay I of your New Church [ Vocati eftit ad ftcietatem fe-fu Chrifti , qua fine dubio fociet*j cum Chnfti Ecclcfia fit, qui titulum ftbi ilium Arrogant^ hi videant , an Hareticqrttm more penes fe Ecclejiam exijicre medianti>r. i. e. Ton are called to the focittj of fefus Chri/ifn^icb focietj being »«• dottbtedly the Church of Chrift, let xkem fee to it, that arrogate this title to th;mfelves y whether tbrj do not imitate hcrctickj

x j6 A I\eyfor Qatholkks-

by a Lying affirmation that the Church is only with them.lib. 4.C.2. fol. ( mihi) 116.

But we do not hence conclude that all tbat have lived and dyed in^'our profeflion,have been no members of the Church, becaufe that yonr Church is guilty of Herefie , and notorioufly of Schifm. For we know that millions that live among you confenc not to your ufurpations; Nay do not fo much as underftand your errors thereabout. And fome hold them but Noci#nallyas uneffr&ual Opinions*. And every one is not a Heretickthat holdeth a point that is judged Heretical, and which is Herefie in another that holdeth it in another fort. And there are errors called Herefies by moft,which are not deftru&ive to the EfTenti-alsof Chriftianity, but only to fome Integral part. And there is a fchifm that doth not unchurch men, as well as a fchifm that doth ( of which, this is no place to treat.,) But ad hominem, me thinks your own writers put you hard to it, who conclude ( as Bellarmine and many more do, though Alphonfus a, Cajlro and others be againft it ) that Hereticks and Schifmatieks are no members of the Church. And Melch. Cams ( Loc. Thiol, lib. 4. cap. 2. fol. 1 lj. ) faith that [ that Heretic kj are no farts of the Church,is the common cone I ft/ten of all Divines , not only ofthofe that have written of late , but of them alfo that by their Antiquity are eftecmedthemoft Noble j This is attijled by Cyprian, Au-guftine, Gregory, the two Councils of Lateran and Florence : Rightly therefore did Pope Nicolas define that the Church is a collection of Catholickj.~] If this be true, it is an Article of faith •• And then Alphonfus a Cajf. and all of his mind are Hereticks and loft men. And I pray you note what a cafe you are in. Two Approved General Councils have determined that a Heretick is no itiemberofthe Church.- But multitudes of your own writers, and Pope «s4drian,&nd many more of your Popes have judged that a Pope may be a Heretick .• and cbnfequently no member of the Church. And confequently judge whats become of your Church , when an Eflential part Of it is no part of the Church.

Your common fliifc ( which Canm ibid, and others fly to) isjthat He muft be a judged Heretic^ before he is difmembred. But 1. Sure tbat is but for manifeftation to men/or before God he is the fame, if men never judge him. 2. Where the cafe is notorious.

©us,the orTendor is ipfojure cut off. 3. Then it is in the Popes Power co let whole millions of Hereticks to be dill parts of the Church.And fothe world (hall be Chriftians or no Chriftians as he pleafe;aad why may he nor let Turks and Infidels on the fame grounds be parts of the Church i 1 For he may forbareco judge them,if that will ferve.4.Thenali the Chriftians in the world chat the Pope hath not yet judged and caft out, are members of the Church: And then millions and millions are of the Church that never were fubje&s of the Pope. If you fay , It is enough that there is a General condemnation of all thac are guilty as chey are: I anfwer,then itis enough co cut offa Pope,thac there was a General condemnation againft fuch as he.

5. But if all this fatisfie you not, yet I told you before, tbac two or three Councils and three Popes did all judge Pope Honortm guilty of Herefie ("and confequendy both Popes and General Councils have judged that a Pope may be an Heret ck ) therefore you have been judged Heretical in your Head,which is an eflfencial part of yonr Church.

And thus I have fhewed you what is the fchifm of the Church of Rome , which being buc a part, hath attemprcd to cut off all the reft, and fo hath made a new pretended Catholick Church : Asa pari of the Old Church which confiftcrh of all Chriftians united in Chrift, we confefs all thofe of you, fitll co beapart,chac deftroynotthisChriftianity.-Bucasyou are new gathered to a Chrift.Reprefentative.or Vicar General,we deny you to be any Church of Chrift. If you be Church members or laved.it muft be as Chriftians •, but never as Papift?. For a Papift may be a Chriftian,but not as a Papift.

And if yet you cannot fee the Church that you feparate from, open your eyes and look into much of Europe , and all over Afia aimoft where are any Chriftians: look into vstrwrnia, Palefline , €gjpt , Ethiopia, and many other Countries, and you (hall find that you are but a fmaller part of the Church. If you will not believe what I have before proved of this , hear what your own fay. Anton.MarinArins in the Council of Tre%t com-plainech [that the Church is /but up in the Corner s of Europe, And jet Domiftick^tncmits trifef hat wafte this portion/but up in a comrr.~^

Sonnius Bifbop of Antwerp ( in Democrat. Relig. Chrift Un.

L1 lib.

lib. 2. TraU. 5 • c. 3. J faith [ / pray you what room hath the Ca-tholick Church now in the hab.table world } fcarce three elnes long incompariftnof that vafinefs which the Satanical Church do:h

poffefs. ]

it yec) ou boaft that you have the fame feat that formerly you had; I anfwer fohave the Bifliops of Conflantir.ople,Alexandria, and others whom you condemn : And we fay as Gregory Na-zianz..Orat.de laud. Athanajit £ It is afucceffton ofG»dlinefs that it properly to be efieemed A fucceffton : For he that profejfeth the fame ddlrine of faith , it alfo partaker of the fame throne ; But he that embraceth the contrary belief* ought to be judged an adver-faryjhough he be in the throne. This indeed hath the name of fuccejfton ; but the other hath the Thing itfelf,and the Truth J And henexcaddethfuch words as utterly break your fucceflion in pieces : faying [For he that breaketh in by force ( as abundance ofPopes did) isnot tebeefteemed afucceffor} but rather he that fufftreih force : nor he that breaketh the Laws: but he that is cho-fen in manner agreeable to the Laws : nor he that holdeth contrary tenets ; but he that is endued with the fame faith : Vnlefs any man will call him a " ucceffor , as we fay a. ficknefs fucceedeth health; or darknefs fucecedeth light , and a florm fucceeds a calm, {or madnefs or difiratlion) fucceedeth prudence] Thus Na-zianz. pag. 377.

We conclude therefore with one of your own (Lyra Glof. in Math. 16.) Q Becaufe many Trinces and chief Priefis ( or Popes ) and other inferiors , have been found to Apoftatize.the Church conftfieth in thsfe perfons in whom is the true knowledge and confrffion of Faith and Verity 3 And fo much to this empty Manuicnpt.

Chap. XXXVI.

Deiett.z*]. A Nothcr of their Deceits is this; To chargeW a /I with introducing New Articles of faith or points of Religion , becaufe we contradict the New Articles Khich they introduce ; and then they require us to prove our dottrines which, are but the Negatives of theirs.

We receive no Dodrines of faith or worfhip but what was

delivered

delivered by th.: Apcftles to the Church; Thefe men bring io. abundance of New ones,and fay without proof, chat they received them from the A potties. And becaufe we refufe to receive their Novelties, they call our Rejections of them [_ the D.Et tno of wr Religion ■, ] and feign us to be the Innovators. And by this device, it is in the Power of any Herenck to fo:cQ the Church to take up fuch as thefe men call New points of faith, IfaPapift (hall fay, that betides the Lords prayer Chnft give his Difciple* another Form, or two,or three,or many j or that he gave L hem ten New Commandments nor mentioned in the B:ble , or that he of: defcerded after his Afcenhon and con-verfed with them,or that there are many more worlds of men bjfides this earth •, or that Chrift initituted twenty Sacraments , how fhould wc deal with thefe men,but hy denying their fi&ions as finfull Novelty,and rejecting them as corrupt additions to the Faith? And were this any Novelty in us ? And (hould they bid us prove in the exprefs words of Scripture or antiquity , our Negative Proportions, [that Chrift gave but one form of pray. er,that he did not ofc defcend,that he gave no mo r e Dccilogues, Sacraments, &c. ] Is it not a fufficient proof of any of thefe, that they are not written; and that no Tradition of them from the Apciftlesis proved; and that they that hold t'e Affirmative, and introduce the Novelty , mud prove, and not we ? Our Articles of faith are the fame., and not increafed, nr>r any new ones added : But the Papilts come in with a new faith as large as all the Novelties in the Decretals and the Councils,and thefe innovations of theirs we reject Now our Rejections do not increafe the Articles of our faith, no more then my beating a dog out of my houfe, or keeping out an enemy, orfweeping outthefilth,doth enlarge my boufe,or increafe my family They do not take all the Anathema and Rejections in, their own Councils, to be Canons or Articles of faith.

For example, The Pope hath made it an Article of fai-th, that no Scripture u to be interpreted I'm according to the unani-memconfent of the Fathers. Th:s werejeft, and make it no Article of our faith , but an erroneous Novelty. Do we hereby make a new Article ? becaufe we reject a new one of theirs, (yea a part of the Oith of their Church made by Pope P*-&i after the Council of Trent) 1 If this be an Article, prove it

LI z If

if you can. 2. If ic be a Truth, and no Novelty, I pray yoa tell us which be Fathers, and which not ? and help us to know certainly when we have all, or the unanimous Confent. And then tell us whether every man is noi forfworn with you that interprets any text ofScripturc before he have read all the Fathers, or any text which fix of them never expounded ; or any text which they do not unanimoufly agree on? And \ et(t hough it be not our neceffary r?.sk ) we can eafily prove to you,that this is a New Article of your devifing. i. Becaufe elfe no manmuft expound any Scriprure at ail before thefe Fathers were born. For how could the Church before them have their unanimous confent ? And 2. Becaufe that otherwife thefe Fathers themfelvei wanted an Arricle of faith , unlefs it was an Article to thero, that they mull expound no Scripture but by their own Con-lent. 3. Becaufe thefe Fathers do few of them expound a!l,or balf,or the twentieth part of the Scripture. 4. Becaufe they took liberty to difagree among themfelves,and therefore do not unanimoufly confent in abundance of particular texts. 5. Becaufe they tell us that they are fallible, and bid us not take it on their truft. 6. Becaufe the Apoftles have left us no fuch rule or precept, but much to the contrary. 7. Your own Doctors (for all their OatbJ do commonly charge the Fathers with error and mifexpounding Scripture, as I (hewed before, Canm and many others charge Cajetan (aCardinal and pillar in your Church ) with making it his pra&ife to differ from the Fathers, and choofing expofitions purpofely for the Novelty; fro more fuo, as his cuflom : And when be hath highly extolled Cajetan * ( I oc. Theol lib.j.pag. 223. J he adds,that [jet his doBrine rtas Affiled with a Leprofte of errors\bj an affetlion and luft of Curi-ojitj , or confidence on his mt, expounding Scripture as he lift, happily indeed for the moft partjbut infome few places more acutely then happily , becaufe he regarded not antient Tradition , and yeas not verft in the reading, of the Fathers , and would not learn from them the Myfteries of thefealed book ] And in another place he blames him,that he alway followed the Hebrew and Greek text. And many other Papifts by him and others are blamed for the fame faults: Andradiut, and more of the later plead for it. And yet thefe men are counted members of your Church,tbat go againft an Article of your new faith and Oath. ^ 5 So

So Tranfubftantiation is one of your New Articles in that Oath. Do we make a New one now if we rejed it.' Or need we be put to prove the Negative ? And yet we can eafily do it: And Edm. Albertinus ( among many others ) hath done it unanswerably.

Another of your Articles is, that [ it belongeth to pur Holy Mother the Church to judge of the true fence of Scripture ] And you mean the Roman Church; and that they mult judge of ic for all the Chriftian world. Prove this to be the Antienc doctrine if youcan. Ifwercjed this Novelty, are wc Innovators? or need we prove the Negative? And yet we can do ic, and have oft done it at large. Did Athanafius^Bafil, Nazian^.n,Njffen % Augufiine y Hicrom,Chryfoftome t Epiphanius^ and the reft of the Fathers, lend to Rome for the fence of the Scriptures which they expound, or did they procure the Popes Approbation before any of them publiflied their Commentaries ? You know fure that they did not.

The like may befaid of all the reft of your New Articles, and Pra&ifes: We ftand our ground. Some of your Novelties we rejed as trifles, fome as fma Her errors, and fome as greater: but ftill we keep to our antient faith, ofwhichthe Scripture iia full and fufficient Rule ( as Vincentius Lirinenf. uin fufra ) though we arc glad of all helps to underftand it, we fay withTVr-tulliandecame Chrifli, cap. 6. Nihildeeoconftat,quia Scriptura

ncn txhibet. Non probant, qui* non Script urn efi His qui

infuyr argument ant Hr ms reftftemus.

Ch a p. XXXVII.

D:tt&. 28. A Nother of their Deceits is this: They make JLJL advantage of our charitable Judgement of'them , andofthiir uncharitable judgement of us and all other Chnjliant % to affright and entice people to their feci. They f-vy that rre can' nor befaved , nor an) that are not of the Romm Church : But we fay that a Papifl may befaved'- They fay that rue want abundanee of the Articles of faith that are of neceflity to falvacion : Wc fay that the Papifts hold all that is neceffary to ;V;vation .* Lu-ther faith th:t the Kernel of true faith is yet in the Church of

LI 3; Rom?;

Rome • therefore fay they, Let Protejiants take the (hell. And hence'they make the fimple people believe, that even according to our own Confefiions, their Church and way isfafrrthen

our*.

Ihiveanfwered this formerly in ray [Safe Religion, ] but yet (hall here once more (hew you the nakednefsof this Deceit.

i. ThePapiftsdenying the faith and falvation of all other . Chriltians, doth no whit invalidate our faith, nor (hake our falvation. Our Religion doth not ceafe to be true, when ever a peevifh adverfary will deny it, or accufe it. Men are in never the more danger of damnation, hecau'e a Papift or any ether partial Se&ary will tell them that they fhali be damned. We believe not that the Pope hath fo far the Power of the Keyes of Heaven, as ihat he can keep out whom he pleafe. We have a promife of falvation from Chrift, and then we can bear the threatning of a Pope. When Bellarmine judgeth Pope Sixtttt damned himfelf, its ftrange that he (hould have a power before todifpofeof Heaven for others, and (hut out whom he pieaied, that mult be (hut out himfelf. TheNovatians, Donatifts, Ana-baptifts,or any fuch Seft,that held the fubftance of theChrifti-an faith, might have pleaded this Argument as well as the P&~ .pifts : for they alfo have the courage to pafs the femence of damnation upon others, if that will ferve turn; and we have the Charity to fay, that fome of them may be faved.

2. If by the Papifts own confefiion, Charity be the life of all the graces or holy qualities of the foul, and that which above ail others proveth a man to be Juftified, and in a Rate of falvation, then judge by this Argument of their own, whether our churitablenefs, or their uncharitablenefs be the better fign : and whether it be fafer to joyn with the charitable or the uncharitable ? yea with them that are fo notorioufly uncharitable, as to condemn the far greateft part of the Church of Cbri/t, raeerly becaufe they are not Papilts.

j. When we fay that a Papift may be faved, it is with all thefe Hpitation*. i. We fay that a Papift as a Chriftian may be faved, but not as a Papift. As a man that hath the Plague may Live; but not by the Plague. %. We fay that Popery is a great enemy end binderance to mens falvation; and therefore that thofe

among

among them that are faved, muft be faved [rem Popery, and not by it. 3. We fay, that therefore filvation is a rarer thing among the Papifts, then among the Reformed Catholicks: where it is moft difficult, it is like to be moft rare: many more of the Orthodox are like to be faved then of the Papiils. 4. And we fay, that where Popery prevaikth againft Chriltianity, and fo much mafterethche heart and life, that the Chriftian dodtrine is not Practically received, there is no falvation to be had for fuch without Converfion.Thus is it that we fay a Papift may be faved, And for mv part, I will not be the more uncharitable to them, lor fear of giving them advantage. I know H attains hath written a Book to prove them no Christians, and Ptrktns huh written another to prove,that a Pap ft cannot go beyond a Reprobate : and I mult needs fay fo too, of all thofe in whom Popery is predominant pradically, and overcometh Chriltianicy. But yet I doubt not, but God hath thoufands among them that (h.ill be favca : partly or the common people chat are forced to forbear conrradicling rhe Priefts; and that underftand nor, or receive nut all the mylleries of their deceit: and partly among the Fryars and Jefuites, where fome of them take in the vemm but fpecuiatively; or not predominantly and practically give theraielves to Mortification and an holy Life: though I have known none fuch, yet when I read the writings of Gerfon^Kem" pis, TloAultrus , Ferut, Burbanfon, Bcncdiflus Anglus % the Life of Mounfieur de Rent], and fuch others ( though I fee in fome much of error, and meer aflfe&ation, yet ) I am eafily perfwa-ded to believe, that rhey had the fpirit of God, and that there are many more fuch among them. But I fhould be forry if Ho-hnefs were not much more common among us, and freer from the m:xtu:c ; of err< r md afFe&atiofr.

4- And fc■■!■ our faying that thej have the Ketml, and fo much as is aeajfarj to falvaticn^ it is true-, but it is the fame Kcrntl thac we hold : and we hive it undefiled and unpoyfoned, and the Papifts mix it with the venom of their Errors. He thac hath all things in his meat and dri^k that I have in mine, may yec make it worfethen mine,if he =vill putdungor poyfon in it. When yoa have all things nealTiey in a precious Anrido'e or other Meiicine, you may foon marra!!, by puttingin more then all, as tbePapiUsdo.

The

The plain truth is, chc Papifts and Reformed Catholicks are both Chriftians, andChrithanity is enough to fave them that roar it no:, but keep it pradically and predominantly :even as a man that takes poyfon, and he that taketh none, are both of them men : and he that takes the poyfon may be faid to have all the fame parts and members as the o:her, and yet not be fo likely to live, as he that lets it alone ; And I cannot fay but many that take it may recover.- and if you ask me which be they ? I fay, All thofe that timely caft it up again, or elfe whofe ftrmgth of Nature prevaileth againfl it, andkeepeth it from maflering the Heart or vital Powers, /hall be recovered and live : but thole in whom the poyfon prevaileth and is predominant, (hall die. So all thofe Papifts that fo receive the Errors of Popery, as either to caft them up again; or that they are not predominant to the fub-duingof the power of Chriftian Faith and Holinefs, (by keeping them from being fincere, and pra&ical, and predominant ) thefe (hall be faved, but not the reft.

Now if upon thefe grounds, any man (hall think that Popery is the fafer way, becaufe we fay, that they have all that is necef-fary to falvation ( obje&ively in their Creed ) and that a Pa-pift may be faved ^ upon the fame terms that man may be per-fwaded that it is fafeft taking poyfon, becaufe that he hath all the parts of a man that takes it, and pofflbly nature may prevail, and he may live. But yet I (hall choofe to let it alone.

5. The fame Papifts that fay,that a Protcftant cannot be faved, do yet maintain that an Infidel may be faved, or one that be-lieveth not the very Articles of the Chriftian faith. You will think this ftrange. But I will a little infift on the proof of ir, to thefe ufes. 1. That you may fee, that their cenfures proceed from meer defign or partiality. 2. That you may fee, that they make believing in the Pope to be more neceflary then believing in Chrift, or in the Holy Ghoft. 3. That you may fee, how holy their Church is that admitteth of Infidels. 4. That you may fee, on how fair grounds they deny, that we may be one Catholick Church with the Fathers,(7ra^, Egyptians^ Abaf-ftnes y Armenians, Waldenfis, &c. becaufe of fome differences; when yet they themfelves can be one Church with Infidels, or foch as deny the Articles of the Creed, or at ieaft believe them not. 5. And that you may fee, how well their Religion hangs

together,

together, and aifo how well they are agreed among themfelves, even about the efTentials of Chriftianity it felf, whether chey be of Necefiky to falvation or nor.

I before cited the words of Albertims the Jefuite. I (hill now give you many more, and more fully,which Franf. a Sun^la Clara hath gathered to my hands in his Dens, Natura, gratia, Prsblem.i$.& l6.pag.109 &c.

And 1. pag. 110. he tells us himfelf that [the Doflors common!} teach, that a juft and probable ignorance ought to excufe : and that it is probable, when one hath a probable foundation (or ground) as a Country-man,when he believes that a thing is Uw-Jull, drawn by the Teflimonj of his Parifh Prieft or Parents'. 9r when a man feeing reafons that are probable on both fides, doth choofe thofe which feem to him the more probable, which yet indeed are againjl the truth, to which he is etherwife well affetled : in this\ cafe he erreth without fault, though he err againjl the truth, and fo labour of the contrary ignorance ] [ Hither tj it to be reduced, when the Articles of Faith are rot propounded in a due manner, as by frivolous reafons, or by impious men: for then to believe , were an act of imprudence, faith Aquin.2.2.q. i. ar.4. ]

So that if the truth of Scrip:ure be fo propounded as to feemmoft improbable, it is no fin to disbelieve it .-and if fuch areexcufed,asby a Parent or Parifti-Prieft are feduccd, and that have not a due propofal of the Truth, then it mult follow, that the Heathens and Infidel* are innocent, that never had Chrift propofed any way to them, and by their Parents have been taught Mahometanifm, or Paganifm. But what if I can prove, that even the want of a due propofalisa punifhmenc for their fin? and that they ought themfelves to feek after the truth ? and that it is long of their own fins that necefifiry truths do feem imp r obablcto them ? will fin excufe fin ?

And pag. 111. l:e telleth us, ( That as to the Ignorance of things neceffary as means ( to falvation ) the D.tlors differ % for Soto 4.2.5. q. J • & I, denatur. & grat.c. 12. And V<?ga Id. c. 20. fup. Trid. will have no more cxplicite faith required now in the Law of Grace, then in the Law of Nature. Tea Vega Leo citato, and Gab. 2. d 21. (]u. 2. art. 3 . & 3. d.Jll ;. tjtt, 2. thinly that in the Law of Nature, and in cafes in the Law of Grace, a mammy be favsdwith cnlj 7{atural Knowledge , and that the

M m habit

—— i—, — , . .—

habit of faith u not required. And Horantiu* (being of the contrary opinion ) faith , that thej are men of great name that are agaxnft him, whofe gravity and great and painfull (Indies moved him, not to condemn them of hcre/ie, in a doubtful I m.itter y not jet judged"^ (O happy Rome that hath a judge chat can put an end co all their concrovcrfies! And yet cannot determine whether it be NecefTtry to falvation to be a Chriftian !)

[_ Yea ( faith S. Clara) Alvarez de Auxil. dijp. $6. with •thers^ feems to hold that to fuftificationu nst required the £#oW-ledge of afupernatnral object at all. Others fay that both to Grace and to Glory an explicite faith in Chrifi is necejfary, as Bonavenc. 3. d. 2 5. and others. Others fay that to falvation at lea ft an ex* plicite faith in the Gefpel , or Chrifi is required, though not to Grace or J unification. And this U the commoner in the Schools, as 0 Herera declareth^ andfolloweth it. ]

And for Scotns S. Clara faith [ I take him to be of that opinion that is not necejfary as a Altans to Grace or Glory to have an expli' cite Belief of Chrift or the Gofpel.(ui 4.d.3 .<J-4.) he feems at large to prove. ]

Pag. 113. he addi £ what is clearer, then that at this day, the Gsfpellbixdeth not,where it is not authentically preached j that is, that at this day men may be faved without an explicite belief of Chrifi : for tn that fence fpeaks the Dotlor concerning the Jews* tsini vrrt/j what ever my illnftrions Afafter hold,w>thhis Learn' ed Mafter Herera , I think, that this was the Opinion of the Do-tlor fScotUS,J andthc ctmmonone , Vchichalfo v ega, a faith* ful Scotifi followeth ; and Faber 4. d. 3- Pecigianis 3. d. 25, q. 1. and of the Thomifts Bannes, 22. q. 2. a. 8. Cano, and others. ]

And he gathers it to be the mind of the Council of Trent$tf. 6. cap. 4. and adds pag. 113. [ Its effectually proved by the Doctor, frem John 15. If I had not come andfpokf to them, they had not had fin : 1 know the Dotlors of the contrary opinion anfwer,that fuch are not cendemned for the fin of Infidelty precifely^ but for other ftns that hinder the illumination and fpecial help of God. But verily the Djtlor there argueth,that the Jews might by circumcifton be clean fed from Original fin t and faved without the Gofpeli and accordingly he may argue as to all others, to whom the Gofpel is xot authentically promulgate: ElfekU reafonwould nothold. And

om-

our mo ft'grave Corduba !.2.qu. Theo!. q. 5. fub^ribet to this

opinion, faying • ■ [we the promulgation of the Gsfpel, an

Exp'icite Belief of (fhrifl is mcejfary • except with the twine bly ignorant, to whom an implicite fuffceth to the lift of grace,but whether it fuffice to the life of gl»ry, is a probleme \ but it is more probable that here alfo an implicite faff: eth ]

Pa?e 114. he add^h theconienc of Medina re reUa in Be-urn fide, lib. or. cap. nit. and, of Bradwardine fol. 62. that an Implicite belief of Chrifl is fuff^ient tofalvaticn.

And pag. 1 15. he laich that this is the way to the end dtbates of them that th!nl^ the Articleofthe Trinity, of Chrifl, of the in-carnation, &CC. are neceffary to falvation,though not to Juftifca-tion 1 and anfwering them, he faith that [_fuch are not formal') -without the Church. | You fee then formal'j Infidels are in their Church and may befaved, in his opinion.

And p.<g. 116. af.cr a blow at Vellofillus heciteth alfo Vicloria ' Relet!■ 4 de Indif. & Richard.de Med. Villa, 1.1%. art. 3. 90.1. and others for this opinion: And cells you what his implicite faith is [ to beleve as the Church btlieveth. ]

And page 118. heanfwerech from Scotus the Queftion,#^-therfuch perfons may hold the contrary error to the truth that they are ignorant of ': and faith, No, (out of Scotus : ) while it is preached but in fome one place, till he krtow it to be believed as a truth by the Church , and then he muft firmly adhere to it. Which the charitable Fryar applieth to England as excufable for not believing fome of their Articles. And he cireth Pctigianis faying, [] If a fimple old woman flail hear a falfe ofinion from a falfe Prophet , ( as that thefubfl^nce of the breadremains with Chnflj body in the Eucharifi ) and believe it : doth/he fin becaufe of this } No : This were too hard and cr /tell to affirm. 3

Pag. 1 io.heciteth /f^/^andagreeth with him,f thatfnehas have no knowledge of thefe things to ftir them up, are not bound fo much as tofeeh^information. ~]

Andp,*£. 120. he cites Vega lib. 6.cap. 18. fsyingthat as £ Ignorance purse negationis about many Articles of faith, may be without fault : fo there is the fame reafon of Ignorance pra-"vae difpofitionis.]] Which he maintains agamft Cjerfon and Hupo. And S. Clara adds of his own [ To ffeak^ my fenfe freely", I think^that the common people committing the mfe Ives to the injiru-

Mm 2 £lion

Bion of the 7aflor/ % trufiing their knowledge andgoodnefs, if they be deceived,' it Jhall be accounted Invincible Ignorance, or probable at leafi : So Herera : which excufeth from fault. Tea fome DoBorsgive fe much to the Inftrutlisn of Dotlors, on whom the care of the flocle^ Ijeth , that if they teach hie & nunc that God would be hated, that a rude Parifhoner is bound to believe them* 3

And io f age 121. concludeth that he hopeth many of us are faved.

Page 122. he citeth the concent ofAzorius,To. i« /. 8. Jaft.c. 6. and Corduba again.

And fag. 12 3 .faith [_It feemeth to be the common Opinion of the Schools and Dotlors at this day, that the Laity erring with their Teachers or Paftors, a>e altogether excufed from alt fault : yea by erring thus many wayes materially, thej merit, for the all of Cbriftian Obedience, which they oWe their teachers, as Valentia faith, Tom. 3. difp. i. q. 2. pag. 5. and others, with Angles, Vafquez, &c.

Pag. 124,125. PikerCajetan,hcchtsZanchez,teacbingthat thofe that are brought up among Heretickj are not bound presently to believe,And yet are not to be accounted Heretickj , till they refufe

Belief fuffcie fitly propounded to them ~\ And he cites Alph.

a C a ft ro <, ar, d Simancbas, Aragon, and Tannerus, and Faber for the lame.

And pag. 126. he cites Eman: Sa, affirming that even among Catholickj many are excufed from the explicite knowledge of the Trinity and Incarnation , fpeciallj if there want a Teacher *• For what (faith he ) Jhall we fay that an infinite number ofChrifli-ans ,otherwife good people,per'tfh, that fcarce know any thing aright cfthe Mjflerie of the Trinity and Incarnation ; Tea judge perverf. Ip( or falfly ) of them, ifyouaskjhem . ? ] And cites Rozella and Medina of the lame mind. Laftly gives alfo the judgement of Gr. Valentia fully, for hit opinion, Analyf. fid. lib. 2. cap. 3. lit. D.

In the fixteenth Prob!eme/>4g* 127.he puts another Queftion, "Whether the Law of Nature and Decalogue may be unknown without fault ? And faith that though Alex. Ala/ay, No, yet Q It is the more common and received Opinion, ( citing Adrian, Cor-dub a J Herera , & alios communiter •), tbatjherc maybe fitch-

invincible

nvincibl t ignorance in re(ptc~t of the Lav* of Nature and the Decalogue, jf

Andnote for the underftanding of all this,that th /s which they call an Implicite faith in Chrift, is m atlttal faith in Chrift at all, He that only believes as the Church believes ,and knows not that the Church believes in Chrift, in the Refurre&ion of Chrift, &c hath noa&ual belief in Chrift or the Refurredion at all. Ignoti nulla fides: If I believe that one ofyouistrue of bis word, it doth not follow that 1 a&ually believe the particular proportions which I never heard.This which they call an implicate Belief, is nothing but the explicitc a&ual belief of the Formal Ob jedt of Faith, Divine or Humane, as that God is True , or the Church True and infallible; but it is no belief at all of the particular material ob/ed.

And note that every one in the world that believeth that there is a God , muftneeds believe that he is no Lyar; and fo hath in God an Implicite belief. Now if this will fave men, without a particular belief in Chrift,then Chriftianity is not necelTary: Every Turk, and Jew, and Infidel that beltevethinGod, may then be faid to have an Implicite faith in Chrift , in the Popifh language; becaufe he believeth all that God revealeth to be true •, But if an Implicite faith in God will notferve, how fhould an implicite faith in th; Church fervej unlefs the Church, that is the Pope,be better then God.

Sec here, whether they make any more of the Chriflian faith thenameerfhooinghorn, to draw and keep men to their fide. By a General Council and the Pope it is determined that no man canbefaved out of their Church; as headed by the Pope: To believe in the Pope is of Nccefiuv to Salvation j but to believe in Chrift.in his Jnc*rnation,Death,Refurre&ion, is not fo. An Implicite faith in the Pope or Church, yea or erring Doctors may fave, and men may merit by following them in error • buft an Implicite faith in God himfelf will not fave, if we believe not in the Pope. So that if we were Infidels we might be faved , fo we wereofthe Church of i?*>»*, and believed in the Pope: but the Holieft Chriftian that believeth cxplicitely inGod,and all the Articles of the faith>cannot be faved,if he believe not in thePepr, Do you think they believe thefe Doctrines themfelvcs ? or rather frame them to the building of their Kingdom f'

Mm 3 And

And what a wonder is it chat Learned Do&ors fee not their own contradi&ion ? they fuppofe a man to believe in the Pope, or as the Church believeth, and yet not to believe in Chut ! And is not the Church effentially a company of Chriftians ^ the fpoufe , and body , and fchool, and Kingdom of Chnft? And is not the Pope eflcntially the pretended Vicar of Chrift ? How then can they believe in Thrifts Vicar, or Chrifts Schooler Kingdom,or follower*., before they believe in Chrift hirofelf ?

And by all this you may perceive the Holinefs of the Roman Church, and the nature of that Difcipline or Church Government that all the world muft needs fubmic to,or be damned* Even fuch as takes in Infidels and all,and layeth the Church as common to the world,for as many as will but believe in the Pope and Clergy.

You fee here alfo another myfterie opened r that a man may have enough to JuftifieJiim , that yet will not fave him.* For cnoftofthem are here faidtohold that a man may be juftified without an expiicite faith io Chrift, or that the knowledge of Chrift is not neceflary to his Juftification , but to his falvation it is C Though the other half fay, that its neceflary to neither) And if a man die in a Juftified State, muft he be condemned ? when Paul faith, Rem. 8. 30. jvhomhejuflified, them ht alfo glorified.

You fee alfo here what their Baptifm doth, that can ex cpere operate infallibly put away the (ins of all thefe Infidels, and fo the Eucharift, &c. And yet they muft not be faved for all that their fins are all done away. O what a Maze is the Romifli Divinity / And you fee how well they are agreed about thefe fundamentals, when half of them think that an ABual belief in Chrift is necetfarj to falvation, and not to fttftification ; and others that its necejfarj to both : and|a great part that its necejfarj to neither. And you fee here the benefit of having an Infallible Living judge of controverts, and expounder of Scriptures: and how admirably he hath ended all their differences.

And again I fay, If formally thefe Vnbtlievert arc in their Catholick Church,they (hall give us leave to fay that the Greeks and other Eaftern and Southern Chriftians are in the fame Catholick

tholick Church as we are, when we differ not (o much.

And when they have made the Non-belief of Artcksof the faith confident with falvation, they will never while they breath be able to confute him that on the fame grounds affirroeth the contrary belief confident with falvation,in cafe of the fame wane of teaching and fufficient means.

And by this time I hope you fee of how fmall moment the Popifli Cenfures are , when they judge that a Protcfiant cannot be fared.

Its true that S.flara here judgeth otherwife : but 1. Its faid his Book was burnt or condemned at Rome for it. 2. He allow-cth Infidels as much. 3. Andheprovethhirafelfa Heretickby it at Rome jfeeing a General Council and Pope have determined the j contrary, even that it is neceflfary to falvation to be a fubjed of ihePopeof/?ow<\

Chap. XXXVIH.

Detett. 29. A Nother of their Deceits, and I think the moft JljL fuccefjfull of all the reft i% Their futing their J) Mrines.and Government and JVor(b':p to theflefhly humours of the ungodly ; bj which means the Grcateftand the Mofl are alwayes Itke to be on their fide : When on the contrary our DoflrinCjDi-fciplincand worfhip is all fo contrary to C3rnalintereft and conceits, that we are ftill like to lofe the moft,if not the greateft, and confequently to be a perfecuted people in the world.This is their unanlwerable Argument; By this means they captivate the Nations to their Tyranny. TheMoft are every where almoft li* centious,fenfual,worldly and unfan&ified" Wife men and ; od-ly men are few in comparison of the reft of the world. And it is the multitude commonly that hath the ftrength, and the Great ones that have the wealth. So that I confefs I take it for a wonder of mercy , that they are not Lords in every Coancrey, and that the Reformed Catholicks benotufed every whereas they be in Spain And Italy. For where they have but opportunity to (hew themfelves, the Principles and PraSifes of the Papifo

art-

arefuch.as will be molt likely to win the Rabble rout to them, and make them Mafters of the multitude, and of all except a few believing Heavenly perfons: ( For the flock if little tbac muft have the Kingdom. ) And then, when they have got the multitude thus to follow them, and clubM the reft into prifons, or burned them in the flames, they reckon of this as one of the fureft Evidences that they are the Catholick Church, becaufc forfooth thej are the greater number (in the Countries where they have advamagejand it is but a few whom they were able to perfecute or burn as Hereticks that were againfl them. The very Argument of the Jews againft Chrift and his Difciplcs.

The Reafons why they have not by this Policie won the Chri-ftian world to their fide, are ( under God, the great Defender of the innocent) thefe four ; i.Becaufe in the Eaftern and Southern Churches they have not had opportunity to lay theic fnarcs,as they have had here in the Weft .* And alfo thofe Churches have too many corruptions and negleds at home for the gratifying of the worfer fort. 2. Becaufe God hath been pleaf-edin fome places fo toblefs the endeavours ofthefmaller part, ss to enable them againft the multitude to preferve fome liberty. 5. Becaufe God hath fometime given Wife and Godly Princes to the people, that will not be cheated with the Popular deceits. .4. And principally becaufe that the Papal Tyranny is diredfy contrary to Princes Rights, fo that its only thofe that areblind-ed by ignorance, or ftrengthened by an extraordinary league with Rome, or forced by the multitude of Popifh fubjeds and neighbour^ that put their necks into the Romifh yoke. For what by the Popes pretended Power in temporaI$,at leaft in ordi-ne adfpiritualia y and what by his excommunicating Princes, and his pretended power to depofe them and give their kingdoms to another, and to abfolve their fubjeds from their oaths and fidelity , (which is an Article of their faith, agreed on by the Pope and General Council, Later. Jub. lnnoc. 3. cap. 3. ) and what by his exempting the Clergy from their Princes Power, and B/hat by the pilling their Countries for money, and what by their dodrine and pradifes of murdering Princes that are not of their mind, by thefe and many other Evidences, they have awakened many of the Princes of the earth to look about them, and confidently to befriend the Truth againft thefe Tyrannous

Ufurpers.

Ufurpers. Had it not been for thefe helps under God, we had not been like to have a name where they can reach, nor to have had liberty to breath in the common air.

It would be a voluminous work to (hew you how all the Do&rines, Government, and worfhip of thePapifts is futed to the humor of the fenfual multitude, and fitted to take with ungodly men. I (hall but inftance in twenty particulars ( which are far from all. )

1. The Reformed Catholicks hold, that none (hould be taken into the Church by Baptifm, unlefs themfelves,or their Parents, if they be Infants, do make Prafeffion of the Chriftian faith,and of an holy life, for the time to come, and feem to underftand what they fay and.do, and be feiious in it j which exafperateth the grofly ignorant and ungodly, when we deny them this Pri-viledge of Believers. But the Papifts admit of the ignorant, ungodly, and fuch as believe not explicitly in Chrift, as you heard even now j and fo pleafe the people, and fill their Church.

2. The Orthodox hold, that Baptifm giveth Remiffion of fin to none but true believers and their feed. The Papifts per-fwade many millions more, that all their fins are not only pardoned, but actually aboli(hede x opere operato, in their Baptifm, which is comfortable News to fuch ungodly fouls.

3. The Protectants fay, that Original fin liveth after Baptifm in fome degree; though it reign not, or condemn not thofe that are true believers-, and that Concupifcence, that is, all inordinacy of the fenfual appetite, or inordinate inclination to fenfual obje&s is a fin. The Papifts tell them that when once they are baptized,there is no fuch thing in them as Original fin, and that Concupifcence is no fin at all.

4. The Orthodox hold, that none are to be admitted to the Eucharift and Communion of the Church therein,but thofe chat believe actually (orprofefsfotodoj the Articles of the faith, and underftand the nature of the Sacrament, and live according to the Laws of Chrift. But thePapifts give it to all, and drive men totheSacrament.^ (0 that Albaf^'miut before cited, faith, he know9 not whether ever any one was kept away in his 3ge.

.5. The Proteftants hold, that men are not to be let alone in fcandalous fin, but admonifhedprivarely, and then openly before

N n the

the Church, and if yet they Repent not, and Reform not, to becaftout-, and not to be abfolved or re-admitted, without a Publick Confeflion and Penitence anfwerable to the (in : And this wicked people hate at the very heart, and will not endure. But the Papifts have got a device to pleafe them by Auricular . fecret Confeflion to a Prieft, where if he will but confefs and fin and fin and confefs again, he may have a pardon of courfe without any open fhame or true Reformation, lfwedurft but imitate the Papifts in this one particular, we fhould do much to pleafe the people that are now exafpersted .-for 1 find, that al« moftanyof them will confefs in fecret that they have finned, that will not endure the open fhame.

6. The Proteftants hold, that every fin deferveth death, and that every breach of theLawisfuch a fin ; ( though God will not infliA the Puniftiment on them that have a pardon ) But the Papifts tell us of a multitude of fins that are but venial, that is, fins thatdeferve pardon, and yet deferve not Hell, and are indeed no fins, but analogically fo called. And they make thofe to be fuch venial fins, which Proteftants account abominably grofs; as fome lying, fome fwearing in common talk, fome drunkennefc, fome fornication, and the like, are with them but venial fins, which are properly no fins ( And yet here alfo they are by the ears among themfelves, fome faying that venial (ins are properly fins, and moft denying it ) Yea all fins that are not deliberated on, are with them but venial fins. So that if they will but fufficiently brutifle themfelves byfufpendingtheexer-cife of reafon, and will fwear, curfe, murder, without deliberation, they are then free from (in and danger. And how eafie and pleafingisthisto the ungodly ? Thofe are but Evangelical Coon-fails with the Papifts, that are thePrecepts or Laws of Chrift to the Proteftants.

7. The Proteftants teach men ,that it is their duty to feek the underftanding of the holy Scripture, and to meditate in it day and night 1 but the Papifts do forbid the Common people to read it in a language which they undcrftand, and fave them all that labour that Proteftants put them on; Nothing can win the people more then cherifhing them thusinfloth and ignorance.

8, The Proteftants fay, that a man cannot be juftifled or fstyed without aa adual faith in Chrift for being the Infant of a

believer;

believer Dedicated roChrift) and that this faith rauft extend toallthingsthatareEfTentialtoChriftianity. But what the Pa-piftsfayof thejuftification and Salvation of Infidels, if they believe in the Pope, you heard in their own words in the laft Be-teftioH. A comfortable doctrine to the unbelieving world, to whom God hath fpoken no fuch Comfort.

We confefs that thofe that never had the Gofpel, are under the Law of nature or works, and that the penalty of this is fuch as God can in fome cafes difpenfe with ( or elfe we could not be faved by Cbrift ) and fo that all Pagans are not under the Peremptory undifpenfable threatningof the Gofpel againft final Privative unbelievers: But yet, though God may pardon fome of thefe, he bath made them no promife that he will ; and therefore they can have no pofitive hope grounded on a promife; nor can any man fay, that Gedwill fave any of them, or that he mil not ; it being certain that they are under the condemnation of the Law, which God can difpenfe with, inwayes of fecurity to his Juftice and Ends, but uncertain whether he will or not; and therefore is to be left among his unrevealed things. The true believer is under a certain promife offalvation. The unbeliever that hath had the Gofpel, or might have had it and would not, is under the Gofpel fentence of damnation, which is certain and irreverfeble, if he die in that Condition. The negative unbeliever that never had or could have the Gofpelf\s under the Condemning fentence of the Law (of works or nature,) that is, his fin Be-ferveth eternal death-, but this fentence is not peremptory and in~ dlfpenfable; but yet it is fuch as God wiH not difpenfe with rafh-S ly, but on terms that may fecure his Ends and Juftice. This is the true mean between extreams in this weighty point.

9. TheProteftantsfay, that all our beft works are imperfect, and the fin that adhereth to them deferves Gods wrath, according to the Law of works, though he pardon it by the Law of Grace : and that when we have done all, we are unprofitable fervants, and properly Merit nothing of God for the worth of our works,or in Commutative Juftice. But the Papifts take thofe very works to Merit heaven, ex Condigno, and (for here they are by the ears again ) fay fome of them, by the Proportion of the work^andin Commutative Jujfice y vthkh the Proteftants fay, deferve damnation for their finful imperfections, and therefore

N'n 2 need

need a pardon through the blood of Chriih Yea they cake thefe works to be perfed, and the man to be perfect, and fay, that by fuch works as thefe, they may Merit for others as well as for thcmfclvjs. And bow eafie and plcalmg is ibis to proud corrupted Nature ^

10. The Proteftants think, that no Faith Juftifieth, but that which is accompanyed with unfeigned Love and Refolution for (Obedience. But the Papifts make a Faith that's feparated from Charity, and joyned with Attrition, to be fufficient for admifli-on to the Sacrament, which fhall be inftead of Love or Contri-tion, and fo fhall put away all fin.

11. The- Proteftants knowing that God is a Spirit, and will be worfhipped in Spirit and truth, do teach people a fpiritual way of worfhip, which Carnal men are undifpofed to, and unacquainted with. But the Papifts do accommodate them by a multitude of Ceremonies, Images, and a Pompous hiftrionical kind of worflhip, which is eafie and pleafant to flefhand blood. To have an Image before them , and Copes, and Ornaments, and abundance of formalities, and to drop fo many Beads, and be faved for faying over fo many Ave Maries ,or fuch like words ; what an eafie kind of Religion is this, and how agreeable to .lefti and blood ? How much eafier is it to fay over their offices, then to Love God above a!!, and defire after Communion with himinthefpirit, and to delight in him, and to pray in Faith, and jieavenly fervour?

12. Proteftants tell men of Hell-fire,as the remedilefs punifti-mencof thole fins, which Papifts fay deferve but a Purgatory : and they have hopes of coming out of Purgatory j but there's none of coming out of Hell.

13. Proteftants tell them of no hope of eafe or pardon of (in after this life, if it be not pardoned here. But Papifts tell them, that when they are in Purgatory, the Pope hath power to pardon'them, and the faying of fo many MafTes for their fouls, may eafe them, or rid them outj and the Merits of other folks may deliver them.

14. Proteftants tell them, that they muft be holy for them-felves: buc Papifts tell them, that they may hire another man to fay their prayers for them, which may ferve turn.

35. The Proteftants do ingenugufly tonfefs, that they have

00.-.

A I\ey for Catbolicks.

*77

noway to e«d all Controversies in this life, but that we have a fufficien: way fo far to decide them as is nrceffrry to the'peace of thefohl, of the Church, and of the Commonwealth ; but no way for a final abfolute Decjfion, till the day of Judgement, The Paftorsof the Church are to be Judges, lb far as they are to execute: And the Magiftrates are to be Judges fo far as thev muft execute: And every Chriftian hath a judgement of Diictrning fo far as he is to execute. But the abfolute final judgement is referved to the laft day. when God will fully end our contro-vcrfies. But this fatisfyeth not men that would have all in hand, and the fentence part before theAfiizes: And therefore the Papifts better fit their humour, and tell them and they do but tell then,) of an End of all their controverfies at hand • of an eafie cheap remedy by believing the Infallible Pope and Council ; and fo putting an end to all divifions and doubts,

16. The Proteftants would have none but feeming Profefling Saints in their Churches. But the Papifts Canonize a Saint as a wonder; and (hut them up in Monafteries, and c^U a few [Reltgioiij'] that are feparated from other Chriftians, as Chriftians formerly were from the world : which brings the peoplj to think that Holinefs and Religion is not necelTary to all buc to a few Devotaries that will be better then they are commanded to be.

17. The Protectants bind men to keep their vows, and fidelity to their Governors; But the Papifts tell them that the Pope hath Power to free them from their fidelity, and difpenfe with their oaths.

18. The Papifts teach men to faft : by eating the pleafantefl; meats: but the Proteftants ufe a total abltinence while they faft, unlefs in meer neceflity.

19. The main bufmefsand adminiftration ofProteflant Pa-itors,is againft thatflefli that is predominant in the unregenerate, and therefore muft needs be diftaftefull to the multitude of the ungodly. Our preaching is to open mens fin and mifery, and caufe them to perceive their loft condition, and fo to reveal to them a crucified Chrift, and then to fet them on the boiy felf-denying heavenly life that Chrift hath prefcribed them. And to fpeak terrour to the rebellious, and to caft the cbftinace out of

A Kjy for Catbolicks.

our communion, and co comfort none as the heirs of heaven, cither in life or at death, b'Jtonly the truly fan&ified and renew**'* fou\. ButfortbePapifts,their Preaching in moft places is bat fcidome-, but they have a Mafs in Latine: And as the old faying is, £ Tke Mafs doth not bits. ] It galleth not a guilty con-fcience to lee a Mafs, and here a many of Prayers which be under-ftandeth not: And when they do preach, when they fhould fhew wicked men their mifery, they flatter and deceive them too often by their falfe doftrine : They cannot humble them in the fenfc of their Original (in and Mifery,for that they tell them was quite extinct and done away in Biptifm: And for their following fins, Abfolution upon their cuftomary confefiions, hath done away all the guilt at leaft: fo that here is no Mifery for the Miferable fouls to fee: but like a Ctnftables presentment at a Seflions, an Omnia bene: Unlefs perhaps fome grofs actual fin be apparent among them: and then they (ball have an Oration againft it, to drive them to auricular confeffion, and to receive the Body of Chrift, and be Abfolved. And fo do they by Ceremonies and Sacraments ex of ere operato quiet the Confciencesofunfan&ifiedmen, and humour them in all their rites and cultoms, and atlaft turn tbera to Heaven or Purgatory with an Abfolution, andExtreamllnc%ion. And howpleaf-ing a Religion this is to the ungodly people, thofe Miniflers can tell, that fee the rage of fuch , againft thofe that deny them even better Forms and Ceremonies when they defire them; to pacific their Confciences inftcad of real Holinefs and Obedience.

20. Laftly, how the Jefuites have fitted their wbole frame of Moral doSrine and Cafe Divinity to humour the unconfeiona-ble , Mnultusthe fanfenift will fully fhew you through the whole ( fore-cited ) Mjfterie of fefuitifm. Thofe that would cfcape any worldly trouble or danger, the Jefuites have a help at hand for, even their do&rine of Equivocation, and Mentall reservation ( which makes the Popes Difpenfation with oaths andproraifesneedlefs. ) What accommodations they have for him that hatha mind to Murder his adverfary, to calumniate another, to take life without Ufury, to forbear reltoring ill-gotten goods,to commit fornication, to rob another, and many the like, you may fee in their own words cited in the faid Book. ~ " Yea

Yea what comfort they have for a man that loveth not God, Co he will not hate him. Truft not my report,but read the Book; for its worth the reading.

So that we fee the advantage that the Papifts have to fweep away the vicious ignorant multitude, and then to boalt that they are the Catholicks,and we but Schifraaticks, becaufe they are the greater part; and then they are armed alfo by the Multitude,to opprefs us by their violence.

Now what remedy to ufc againft this Fraud, I cannot tell, but only to deal plainly and faithfully,though it dodifpleafe, and to adminifter Gods Ordinances as he prcfcribeth,though never fo diftaftefull to flclliand blood 5 and foto commit our felves to God, and truft him with his Church and caufe, who is able to preferve it, and is mod engaged to appear for us, when we lay all upon him, and have none to truft but himfelf alone. Let us not hearken in this cafe to fiefh and blood that would advife us to remit the reins of Difcipline, and to bend our Adminiftrati-ons to fome plealing complyance with carnal minds. We di fen -gage God when thus we begin to fhift for our felves out of bis way. But withall we muft acquaint thofe Princes that are faitbfull to Chrift, how much it is their duty in this cafe to af-fiftus-, not by any cruelty to the Papifts (that I defire rot) but only by quieting the ungodly part of our People in a {rate of Catechumens, or expectants, or a Learning condition fitted to their ftate-, and to reftrain fuch in the mean time as would take advantage of their difcontents, to feduce them by plealing licentious do&rines to their undoing,

Cha p. XXXIX.

Detett. 50? A Nother of their frauds is, by culling out all jLJL the harjb, unhanfome p^Jfagcs, or ptiftakes that they meet -with in my Proteftant Writers, and charging. IIthefe upon the Froteflant Religion, at if they were fa many ^Articles of our Faith', or at leajl were the common dotlrities ofeur (fharchcu They will not give us leave to do fa b; them, when yet we have much more reafon for it. For i.They teach the People thai they are bound to believe as their Teachers bid them : and they

reproach,

reproach us forconfefiing that we are not inali points of Doctrine infallible : And yet we ftill confefs this fallibility, and fay in plain terms, that we know but in part. 2. Divers of their particular Doctors that weufe to cite, are fuch as the Pope hath Canoni^dfor Saints : and they tell us that in Canonizing he is infallible: And therefore an Infallibly Canonized Saint mud not be fuppofed to err in a point of faith. 3. They boaft fo much of Unity and Concent among themfelves, that we may the better cite particular Do&ors. And yet we think ourfelves bound to ftand to their own Law in this, and to charge nothing on them as the faith of their Church but what their Church doth own : and therefore while they refufe to ftand to particular Do-Bors,we will not urge them to it.-for its good reafon that all men fhouldbethe Profeflbrs of their own belief.

But what reafon is there then that we may not have the fame meafure from them which they exped ? We profefs to take no man, nor Council of men, for the Lords of our faith , but for the Helpers of our faith. They tell us, that they know not where to find our Religion. We tell them it is entirely in the written word of God, and that we know no other Infallible Rule ^ becaufe we know no other Divine Revelation ( fup-pofingwhat in Nature is revealed.) They tell u$ that, All He* retickjdo pretend to Scripture , and therefore this cannot be the Tefl of our Religion ? I anl wer,that fo all cavillers, and defrauders and extortioners, may pretend to the Law of the Land,to undo poor men by quirks of wit, or tire them with vexatious fuits •* And yet it follows not that we mnft feek another Rule of Rigbr, and take the Law for inefficient: And what if Hereticks pretend to Tradition, to General Councils and the Decretals of the Popes ( as you know how frequently they do ) Will you yield therefore that thefc are an infufficient Rule, orTeftof your own Religion? Open your eyes, and judge as you would be judged.

But I will come to fome of the particular Opinions which they charge us with. And becaufe I know not a more weighty renowned Champion of their caufe then Cardinal Ricbleiu(then bjfhop ofLucion : ) I (hall take notice of his twelve great errors which he fo vehemently chargeth on the Reformed Chur-, 34 contrary to the Scripture. And fure I fhall do muc!

to make ciesnour Churches, if I fully wipe off all the pretended blots o( errour, thar ip wife a m3n could charge upon them. In his Defenf. contra fcript. 4. Miniflr. Charenton. cup. 2. p.ig. 1 2. &c. he begins his enumeration thus.

1. {" The Scripture faith, Jim.2. that a man is not fttftifLA by Faith only ; but you fay, that he is Juftified by Faith alone, and by Faith only, which is found in no place of Serif ture \ and do you not then refifl the Scriptures ? J

An'w. 1. We believe both the words of Paul and James, tb»t a man is fuftificA by Faith without the Deeds of the L-iw, and

faved through Faith not of workj, left any man Piould boafi,

Rom.3.28.Ephef.2.8,9.and alfo ihua manis fujli fed by works, and not by Faith only> Jam. 2 Did not this Learned man know that we believe all the Bible? why then fhould he charge us with denying that which we retain, and publickly read'in our Churches as the word of God ? Did he think thar. we let fo much by Luther s, or any mans writings, as by ihe Bible ? 2. But if he can prove that we underOand not thefe words aright, he fhould have evinced it better then by the ufe or the words \_ Faith alone ~] For our Churches by [ Faith alone ] do prof, fs openly to mean no more then Paul doth by [Faith without workj ] And can they find fault with Paul? 3. indeed we are not all agreed upon the fitted: Notion of thein-tereft of Faith and works in our Judication : but our difference is more in words and notions then nutter , of which fee my Diput. of fuftificatu.n. 4. And why do you not quarrel with your own Cardinal Contarenut de fujlif. and others of your own, that joyn with us in the dodrine of Jufti-fication.

Hisfecond Accufarion is, [The Scripture faith, that wc can Love God with all the heart : you fay, that no man can Love God with all the heart, which is no where read in Scripture : and yet do you not re ft ft the Scriptures ?~]

Anfw. 1. UnprofitableConfufion ! we diftinguifh between Loving Godwith all the Heart, as it fignifieth the fincerity and predominant degree of Love, and fo every true Chfiltian hath it; and as it fignifieth fom< extraordinary degree abrue this meer fmcerity ; and fo fome eminent fironger Christians have it , and as it fignifieth the higheft Degree , which is our duty, and which

O 0 txclndeth

z 8 2 A fyyfor Catholicks.

exclude'hall'finfmlimperfetlton: And thus we lay. '.bit no man a&ually doth Love God perfectly in this life : nor do we think he fpeaks like a Chriftian, t^at dare fay, Lord ILove thee fo much, that IwW. r,'ot be beholden to thee ts forgive the imperfetlio* of t»y Love, or to help we agatnjl any fmfnl imperfeElion of it. Your own Followers whom you admire as the higheft Lovers of God, do oft lament the imperfe&ions of their Love ( as At. de Renty, for infhnce, in ruVLife. ) But now if the question bcon'yof thep^,anaVnotthe4c7, we fay, that the Potentia natural's isin all: and the Potentia Atoralis, which is the HaWr, is in the fanftified : bat this Moral Power is not perfeft it fclf, that is, of the higheft degree, and without any finful imperfection ; though ye: it hath the perfection of fincerity, and in fome, the perfection of an eminent degree. And will not this content you ?

His third Accufation is, [ The Scripture faith, that the Eucha-rifi is the Body and 'Blood of Chtift^withthe adjmtlionofthofe words that fignifie a true Body and Blood: joh fa] that it is not Chrifis Body and Blood, but only a figure, Jign^andtefiimony, which the Scripture no where faith. ,]

Anfw. i. The Scripture laith not that it is his Body and Blood fnhfiantiall } y, or by Tranfubjfantiation: And we fay not, as ^ou fe gn, that it is not his Body and Blood, but a figure , &c. For we fay, that it is his Body and Blood Sacramentaly and Re' pre r entative!j : as he that perfonateth a King on fome juft account, is called a King j and as in a&ions of Inveftiturcand Delivery ; the delivering of a Key is the delivering of the Houl'c, and the delivery of a twig and turf, is the delivery of the Land; and the deliverer may fay, Take, this is my Houfc, tloii ps my Land, which I deliver thee. If you be among mmy Images in a room, you will not blame him that faith, This** ?eter,andthuisP&\i\,aHdthisistheVirgin Mary. 2. The Scripture often calls it Bread after the Confecration; which you condemn us for.- therefore we are taught to call it fo. 3. The Scripture faith, 1 Cor. iq. 4. [That Reck^was Chrifi J and he faith, [ I am the door, John 10.7. 1 am the true Vine, John 15.!. ] David faith, [ / am a worm and no man, Pfal.22.6.] we believe all this. Butmuftwebe therefore reproached, if we fay, (hajc David was a ma»\ that the Rock was Chrifi typically s

that

that he was a Vine and Door Metaphorically only ? And yet thefe are as plain as, Tloij is my Body, and This is my Blood.

His fourth Accufation is, [The Scripture faith, that Baptifm faveth us, and that we are cfeanfed and regenerate by the xvafhino-of water : On the contrary joh fay, that Baptifm doth neither fave us, nor regenerate hj, but is only to us a fymbcl of falvation y ablution, and regeneration , which is no where faidin Scripture. ]

Anfw. A childifh conreft about words I we fay, that two things go to our full poflfeflion of our ftate of Regeneration, Ju(tification,and Cleaning: One is our fundamental Right ,which the Tromife of the Gofpel gives us upon our Heart confent or Covenant with God : the other is our Solemn Invefliture: in regard of the former, we are Chriftians, and Regenerate, and J ulhfied before Baptifm : In regard of the later, we are made Chriftians, regenerate, juftified, faved by Baptifm. This we commonly hold, and fo never denyed what you falily fay we deny. As a man is made a King by his Coronation, that yet in a fort was one before; or as Marriage makes them Husbmd and Wife by publickfolemnization, that were fundamentally fo before by Private Covenant; oraspofTefiion is given by a Key, a twig and a turf ( as I faid ) of that which a man had right to* before • fo are we folemnly inverted with thofe benefits by baptifm, which we had a fundamental Title to before. Do not your own writers confefs this of a man that is Baptized many years after he had Faith and Charity? Do you think Cornelius and the reft that had the Holy Ghoft before Baptifm, All. 10. had not Juftification before? Do you think that Conflantine the great was unpardoned, unregenerate and noChriitian till he was Baptized? Or rather would you make quarrels againft your own Confeffions ?

His fifth Accufation is [ Scripture faith, that Prieflsdo forgive fin: on the contrary you fay that they do not remit them ) but only teftifie that they are remitted, which the Scriptures no where fay, ,]

Anfw. As if TejH^cation could not be a Remiffion. We fay, that whofe fins the Paftors of the Church remit, they are remitted. Do you not know that thefe very words we r e ufed to every Presbyter in our Ordination here in England ? We fay 1. That Paftors do as Gods EmbsfTadors, proclaim his General Conditional Pardon unto all. 2. That they are Gods Minifters to make a

O 0 2 particular

particular App!ica:ion, and delivery of pardon in Baptifra , onfupp)fitionthatthe Baptized be qualified for pardon. 3. That they are as his Minifters, to make the fame Application by Declaration and Delivery in the Abfoltition of the Penitent ; on fup-pofition that their penitence be fincere. 4. And as Church Gover-nour«,they may on good confiderations fometimes remit fome hambl.ngdilgraceful ads that wereimpofed on the penitent for the teftification of his repentance, and the fatisfadion of the Church. And are notthefe four conceffions enough ? Or are you minded to pick quarrels , that your felves and others may have fewel for the rancour and uncharitablenefs of your minds ?

But indeed we do not think that any man can primarily as the chief Agent forgive fins ; but God mutt be the firft pardoner ; Nor that any man can pardon the fins of the dead,and abate or fhorten the pains of the foul in a fire called Purgatory. Here we leave you.

And verily if the Pope have power to remit but the very temporal punifliment, he is a cruel wretch that will not forgive men , even good men,the torments of the Gout, and the Stone, and an hundred difeafes • nay that will not remit them to him-fclf, no nor the pain* of death, when he is fo loath to die : ( But I forgot that the Pope hath no body to forgive him, becaufc none above him) He that connot remit the punifhments which we fee , and feel, how (hall we believe him ( without any Divine Testimony )that he can remit a penalty that he never faw nor feit, nor nomanelfe, that can be proved.

H s fixch Accufation is [_ Scripture faith Jf a Virgin marry jhe ftnneth not : but yon fay that the'jufl fin in all works : which Scripture mentions not- ]

A»fn>. 1. Doyou believe in your Confcience that the Scripture meaneth that aVirgin finneth not at all in any circumftance or defed in the manner or Concomitants of her Marriage ? Then I pray tell your Nuns fo , that if they marry they fin not. Tell Priells fo, that iff^7 marry they fin not. Your own rea-fon can exped no other fenfe in the words, but that Marriage, asfptch, it no fin to the Virgin. And this we grant: But yet if you think that in this or in any other work, you fee God as apprehenfively, and believe as ftrongly, and reftrain every

wand ring:

wandring thought as exadly , and Love God as much as vcu are bound to do by the very Law of Nature it felf ; fo tbac you are perfedly blamelefs, and need not be beholden to the blood of Chnft, to the Mercy of God , to the Spirit of Grace, either for the forgivenefs of thefe failings •, or the cure of them, you fhew then a proud Pharifaical fpint, unacquainted with it felf and with theGofpel. Do you goon and fo\,LordI thanl^ thee that I am not at other men'- and I will rather fay, Lord be mercifullto me a [nner: and which (hall be rather juitified, Chnrthatb told us. The ltreams cannot be perfectly fin!ef$, till the fountain be fo : and [" who canfay , I have made mj heart clean , 1 am pure [rem my fin ? Prov. 20. 9. J Q For there is not a juft man upen earth , that doth good , and finneth not, Eccl.j. 20 J Chjrift teUeth us that the fruit will be like the Tree, the adions like the heart: and therefore an impcrfed Heart will have im per fed duties. If you dare fay there is no remnant of fin in your hearts you have fo much of it that hindereth you from Jeeingit. Humility and felf-knowledge would foon end this controverfie. We fay not that all our works are fins,that is, either materiallyforbidden, or dene in triekfdne[s, and from vicious predominant habits; But that the fame works which Materially are good , are tainteJ with our finfull imperfedions, hiving not in them that meafure of knowledge, faith, love, tire as we ought to have ; and therefore that we muft beg pardon for our imperfedions , and fly to the blood and merits of Chrifr. , through whom God will accept both our works and us, for all the imperfedions, which he pardoneth to us of hi* grace.

His feventh Accufation is [Scripture faith that there are wickc edmenand reprobates , that believe in Chriji : But you contend that they believe not , but have only a Jhadotvof faith : which no Scripture [ait h. ~]

An f -0. Again , a quarrel about the name of faith , unworthy fcrious men! We fay that Reprobates do believe, and we fay that they believe nor, taking belief in different fenfes. We believe whit ever the Scripture fiith , even that the Devils believe and tremble: and yec as Believers and Chriftians are all one, we arc loath to call the Devils Believers and ( hriftians ,but vou may do it, if\ouplea f e. As £«?/«/figmfiech a barcuneffedu-

Oo 3 all-

,g6 J^eyfor Catkolich.

all convi&ionor [uperficial Affent which you c&Wfides informs,

foweilill contcfs that the wicked may believe. Bat us Belief

fignifieth our Receiving of Chr/fi^nd Coming to hint, and be-

in? planted into him as his members , and taking him heartily as

Chnfi, our Lord and Saviour, and fo becoming Christians and

Difciples 4 . as it fignifieth fuch a faith that hath the promife of

pardon of fin, of Adoption, and of Glory, fowefay that the

wicked have but a (hew or fhadow of it. And this is the fenfe of

the words of Calvin, P. Atariyr 7 Beza,and Dantus , whom

you cite.And do you not thifik fo your felves ? Indeed you know

not what to believe in this, as I have (hewed in Poftfcript to my

Difput. of Sacraments.

His eighth Accufation is this [Scripture faith, that there are Come that believe for a time, And after at another time believe •not. Ton deny that there are any that believe for a time, and then fall from faith, and that he that once believeth doth ever lofe that faith, which is not in any Scripture to be found. ]

Anfro.lt is too light in ferious matters, to playthusupon words, i • We (till maintain that there are fome that believe but for a time,and afterward fall away : but we fay it is but with an uneffe&ual or common affent that they believe,fuch as you call fides informis. Your accufation therefore is falfe. The femen vita and faith that Calvin fpcaks of, in the place which you cite, is meant only of a faving faith , fuch as you ct\\\ fides charitatefsr* mat a. If any of you think that faith is called charitate formata, or juftifying or faving faith , only by an extrinfecal denomination , from a concomitant, and that there is no difference in the faith it felf between that of the unjuftified and of the juftified > you areraiftaken againftall reafon. Your own Phi-lofophers frequently maintain that the will (which is the feat of charity ) followeth the practical dictates of the Intellect ( which is the feat of Affent.) And therefore according to thofe Philofophers, a Practical Belief muft needs be accompanyed with charity. And thofe that deny this, do yet maintain that a powerfull clear Affent of the Intellect will infallibly procure the determination of the Will^though every affent will not, and though it do it not NecefTarily. So that on that account ( and in common reafon ) there muft needs be an intrinfick difference between that Affent which prevaileth with the will to

determine

determine it felf, and that which cannot fo prevail : And therefore your unformed and your formed faith, have fome intrinfick. difference.

2. the Lutherarts that are half the Proteftants, do think that juftifying faith may be loft. So that (be it right or wrongj you cannot charge this on them all.

3.The reft which be not of their mind, do hold a brotherly communion with them ; and therefore take not that poiuc to be of fo much moment as to break communion.

4. Are you not at odds among your fcl ves about perfeverancCN* fome laying ic firft on mans freewill, and fome with Auftin, afcertainin^ perfeverance to the Ele&,becaufe E!e&, and laying it on Gods free Gift ^ and fome Jefuites and School men affirming that the confirmed irv Grace are not only certain to per-fevere, but that they necefTarily believe and are faved, and cannot mortally fin ( ftrange dodrine for a Jefuite I ) Of all thiscontroverfieof perfeverance, I defire the Reader to fee a few fheets called An Account of my judgement hereabout. When I wrote thofe I knew not whom Alvarez, meant ( lib. 1 o. Dijp, 204. pag.419. §. 1. de Auxil. ) When he difputed againft this fore of men: But fince I find it in his Refponf. adObjetl.Lib* 2. cap. 9 pag. 522, &c. Where he tells us that it is the Jefuite Greg, de Valentia,Tom. 2.difp.S. ej. 3. punil. 4. §.2. &Tom.t. d 1. q. 23. puntt. 4. \\ 7. Vbi docet non folum ejfe pruletloj Ht falventur , fed ut necejfario falventur, ac per confeqntns non pojfe ptccare Mortalittr , & Necejfario perfeverare in gratia, ac eatenm nonlibere, fed necejfario falvari.

And alfo that he meant Alexand. Alef. 3-p.q. 9. Et Almain 0 in 3. d. 11.^. 2. Qui ajferunt confirmatos in Gratia r.on habere Jibertatem,&c. J$U4m fententiam AieSna impugnat.l.p.ej.T/J. art. 4.

This is more then Proteftants fay , And yet will you qaarrell ?

His ninth Accufation is this Q Scripture faith, If thou wilt enter into life , keep the commandments : Tan fay that there is no need of keeping the Ctmmandments, and that he that faith,it-doth deny Chriflanu Abolijh faith, of which the Scripture fpeaketh' not a word.~\

A*fw t Still confufion playes your gaaQe , and you ftrive

attract

about wc rdf. We diflinguifh between the kiepingof that Law of Works, or Nature , which made perfetl cbccL trice the only condition of Life : and the keeping of the L-.iw e/Mofcs as fuch , and the keeping of the LawefChrifl. For the two ririt, we fay that no man can be juihtied by the works of the Law. Is this a doubt among PdpiOs, that believe Pauls Epiftles ? But as for the Law of Chrijl 3 as fuch % wemuft endeavour to keep it per-feclly ( chats neceflary neceffitate pracepti; ) and rauft needs keep it fincerely [ neceffitate medd) if we will be faved. This a!i Proteflants that ever I fpoke with are agreed in : And dare any Papill deny it ? If we be not all ( nor you neither) agreed on the fenfe of that text of Scripture, yet arc we agreed on the dodrine, and yet you quarrel.

His tenth Accufation is [Scripture faith, that feme that were ilium'nated and made partakers of the Holj Ghofl, did fall , and crucifie again to themfelves the Son of God- Butjou defend t th At whoever is once partaker of the HoljGhofl , cannot fall from hit Grace : which Scripture fpeaketh net. ~\

slnfw. The fame again : and a meer untruth 1 We fill maintain that thofe words of Scripture are of certain truth. But wedifUnguifh between the common and the fpeciall gifts of the Spirit. The common gifts may be loll: we neverdenyed it: The fpecial gifts that accompany falvation , fome of us judge are never loft: others ofui think are left only by tho ethat are not predeftinate, as Auflin thoughr,and your Dominicans think. And what caufe is here of your quarrel! ?

His eleventh Accufation is this [ Scripture faith that God takttharvaj, undblotteth out our iniquity as a cloud'- and puts our iniquities far from us , as the Eaft is from the Wefl, and maketh tu as white as f how ; Teu fay,that he takes not away , nor blotteth out our fin, but only doth not impute it , and doth not make m white as f*ow t but leaveth in us the fault and nncleanefs of fin ; which Scripture no where fpeakj. J

tstfnfw. This is half faljbood t and half confufion, raked up to make a matter of quarrel with. i. Itsfalfe that we fay, He doth not take away , nor blot out our fin, nor make us white as [now : Do notaliProteftants in the wottd affirm all this? 2. There are thefe things hereconfiderable. 1. The Ad offin. 2. The Habit, 3. The guile, or obligation to punifhment. 4. Thecul-

pabilicy,

pability, or reatus culpa. 1. As for the Acl, how csn you for (hamc fay, th.it God takes it away, when it is a tranfient all that is gone of it felf as foon as acted, and hath no exigence, as Sco-tus and all your#own take not ce. 2. As to the Culpability^ you will not fure for fhsme fay, that God lb put away e'.f. Davids Adultery, astomske it reputable as a virtue, or not a vice. 3. As to the Reatus ad p&nam, the full Guilt, we man. cam that it is done quite aw-iy : and it your eyes be in your head, you may fee that it is in regard of this guilt and punifhweot that the Scriptures mentioned by yotr fpeak ( or principally fpeak at lealt ) For I pray you tell u«, what eife can they 1 when they fpeak of adual fins that are part long ago, and have noexiftence. Learned wranglers 1 would you make us believe, that Grace is given to David to put away the Ad of h s Murder and Adulrery-> fo that it may be quid pr&terit urn, g* nen jam exijiens ? a thing paft and gone, which it is without grace? fo that when you feign us to fay, that godtak.esnot away fin, but only not imputeth it , you feign us to make fynonymal terrm to he of different iences. He takes them away by not imputing them.

4. But if you fpeak not of the fence of a particular Text, but of the Aiatter in difference, it can be nothing but the habit of iinthat you mean, chat we fay, that God takes not array. And here you play partly the Calumniators,and partly the erroneous Pharifees. 1. You Calumniate, in feigning us io deny, that habitual [mis done away. Becaufeour Divines fav, that it it not the work of meer pardon ( which we call Juittiication ) to put it away, therefore you falfly fay, that we hold it is not put away at all: whereas we hold ( without one contradicting vote tha; ever 1 read or heard ) that all that are fuftified, are SanFnfied, Converted, Regenerate, Renewed, and wuft live an kly life-. And 1 hat all thtir finsare (o far deftroyed, that tbev (hall no: have dominion over them .-that Grofs and Wilfull fin theyforfake, and the lealt infirmities, they groan, snd pray, and ftrive rg^init tothelal>,and then obtain a perfect conquelt. 2. But if you m:zn,thatr\o degree of habitualsr di/pcftiive f.n, or abfence of h:ly qual ties remaineth'xn th£juitified foul, it is a Pharafaical error, yea worfe then a Pharifecdurft have owned. And it fectus this h your meaning ,by the words of Calvim which \ ou u':e.

Pp And

And dare you fay that you ha»e no fin to rehir, or purge, or pardon ? Are you in Heaven already ? The whole have no need of the Phyfitian, but the Tick: and have you no need of Chriftto heal your foul ? would you be no better then you are ? O proud fouls! and ftrange to themselves and the purity of the Law! Kith not the Holy Ghoft pronounced him a Lyar and Self deceiver, that faith he hath no fin, I Jeh.l.S.lO. In mwy things we offend 4//,J.im.3.2. 1 fhailbut recite to you two Canons of a C ril, which if youufe the Lords prayer, are fit for you to confider. Concil. Mtlevit. cont. Pelagianos Can.']'. [Item placu-tt, ut quicunj { dixerit in Oration; Dominica ideo dicere fanclos y Di-mitte nobis Debita nefira, nt nonprefeipfis hoc dicant, quianon eft u \am necejfaria ifla^fed pro aliis, qui funt in fuo populo pecca-n !,& ideo non dicere unumquemque fanZtorum , Dimitte mihi debit a me a. ; fed Dimitte nobis debita r>o{fra y tit hoc pro aliis pot'uts quam profe Jufius petere intelligatur, Anathema, fit.

Can. 8. ItempUcuit, ut quicunque verba ipfa Dominica Orati-on'u, ubi dicimus, Dimitte nobis debita nofira, i(ta volunt h SanUis aid, Ut humiliter, non vtraciter hecdicatur, Anathema, fit. ffluys enim ferat Or a* tern, & non hominibus, fed ipji Domino mentien-tem, cjm Ubi is fibi dicit dimitti velle, & Corde dicit, qua ftbi di-mittantur debita non habere ? ]

V . u fee here the Council curfeth all thofe as intolerable Ly-srs, that fay the Lords prayer, defiring him daily to forgive or remit rhcrllns, and yet think that they have no fins to forgive, yea or that every Saint bath not fuch fins. What can a Papift fay CO th<f, but by making Councils as void of fence, as they feign the holy Scriptures to be ?

His twelfth and laft Accufation is this [ The Scripture faith, that Bltfftdnefs is the Reward, the Prize, the Penny, the wages of Laborers, and the Crown of Righteoufnefs: you contend that its meerly the fret lift of God, and not a ReWard, which no Scripture doth affirm J

Anfw. A n>eer Calumny, and perverting of Calvir.s words, who ohen faith, as we conftantly do, that Eternal lift is given as a Rewar) a»d Crown of Righteoufnefs. But we diftingujfti between the Aftof God'm his Gofpel Promife, which is a Conditio-nil Dtcd of Gift of Chrift and Life to all that will Accep: them, and the execution of this by Judgement and Glorification. And

we

we fay char it was Anteccdentcr meerly of Gods free Grace that be nude fttch a Ded of Gift ( the blood of ChfUt be:ng the piu chafing caufe, } and nothing of our works had a haftdin thvf procurement ( Dare you deny this ? ) Bik that our Jnfii-fication .n Judgement, and our Glorifi:ation, which are the Execution of the Law or' Grace, do make our works the Renfon ; not as having merited it ex proportion operis, or in Commutative fujlice, but as having performed the condition of the free Gift, and fu being she perfons to whom it doth belong. And this is the fenfeof Scotm and of onehalf of the Paptfts, ( for (till you are together by the ears ) who fay that M^ri: of Ccndignitj is but ex pafto by venue of Gods Prom if*.

And now I ieaveitto the Confciencc of any fobcr Pi pill, whether we be guilty in any one point that this g eat Cardinal chargeth us with t And whether Papiits and ProteAants were not in a fair way for reconciliation , if we differed not more in other things rhen inchefe?

And here again I rauft let them know , thit Scripture only is the Rule and Telt of our laith and Religion. Their Po/idor Virgil in this fpeaks truly of us,faying [The} are called Evangelical, becaufe they maintain that no Law is to be received in matters of Salvation , but what is delivered by C\orifi or his Apefiles^ ( fo laplefs and pucidis their fcornofthe Evange-lium qttititum. ) If therefore Luther , Calvin , or any man (peak many word amifs, blame the roan that (poke it for that word; but blame not all, or any others for it, if^ouaremen. Anflm Retracted his own errors, and which of us dare Juili-fie every word that hath fain from our mouths or pen, before God? How many hundred points do Schoolmen and Commentators charge on one another as Erroneous, among your-felves? (hall all the error* of the Fathers be charged ontheCa-tholick Church, or all your writers errors upon yours ?

And that we do well to ftick to the Holy Scriptures as the fufficient Rule, we are the more encouraged to think, by the conceffions of our adverfariesofgreatcftNote ( as well as by theTeftimony of the Scripture it (elf, and the concent of the ancient Do&ors of the Church , and the unprovednefs of of their pretended addttionals. ) Among others even this great Cardinal Richliea faith thus, pag. 38. [Nos ant cm nulUm

Pp 2 aliam,

aliam,&C.\.e. As for uswtpttt (orajf,rt ) no ether Rule but Scripture,neither of another fort, nor total: Tea we fay that it k the Whole Rule of our Salvation : and that on a double account, both becaufe it containeth immediately and formally the fumm of car falvation ; that it, all the Articles that are neceffary to mans falvation, by necefftty of means ( N. B. ) and becaufe it medi' ately containeth whatfoever we are bound to believe, as it fends us to the Church to bcinfirutledby her, of whefe infallibility it certainly con(irmeth us- ]

Note here thic 1. He grants us that all Articles neceffary to our Salvation, as Means, are immediatly and formally in the Scripture.- And then furely they may be faved that believe no more then is in the Scripture: 2. That we are to believe no Church but that which rhe Scripture fends us to, and to believe its infallibility no further then the Scripture doth confirm if. And that the Scripture is our whole and only Rule. O that all Papifts would ftand to this! But let them not blame us now for ftandingtoit. Had this Cardinal! done no more by Policie and Power then by Difputing againft the Reforraation,he might ea-fily have b:en dealt with.

Chap. XL.

Detecl. 31. A Nother of their frauds is, By ranking the Prote-1~\ ftants among the rabble of Setls and Here fies that are in the war Id, and then asking ignorant fouls, If you will needs be of any feci , how many are here before you ? and what reason have you rather to be of the Protefiants y then of any othtr ?

Anfto .Indeed this queftion is worth the confidering by aPapift, or any ft&ary ; but the true Catholick is quite out of the reach of it. The Church of Chrift is One.and but One. This one Catholick Church containeth all the true Chriftians in the world. This is theChurch that I am a member of,which is far wider then the Roman Church. The Church thatlprofefs my felfa member of, containeth three parts ; 1. The mo$ fonnd and healthfull

parti

part-, and that is the Reformed Churches- 2. The meji unfound in doclrine , though pofTeft of many Learned men; and ;hat is the Papifis them/elves y ( not ds P'apijls (imply, bur as Qhrijiians, though infeded with Popery. ) 3. The middle part > which is founder then the Papifts in dodrine, but lefs learned ; and below the Proteftants in both : and that is all the Greek* and other Eaftern&nd Southern Cheches that are no fubjedsof the Pope. All thele, even all true Chriftians, are members cf the Church that 1 belong to, though fome of them be more found, and fomc be leprous or lamentably polluted. Tothefel may add many particular lefTer k&s t that fubvert not the foundation, as fome Anabap:ifts, and divers others. And will you ask me now why I will not be of another fed,as well as of the ProteftanB ? Why, my anfwer is ready : ASed divided from the body, I abhor-^ I am of noSeS, It is the Unity, Univerfality and Antiquity of the Church that are its honourable attributes in my eyes. Pro-ttftants that unchurch all the reft of the world,and count them* felves the whole Church of Chrift,do in fome fort make them-felve* aScd : But where is there any fuch ? I know none fuch, nor I hope ever (hall do : And therefore I may fay that Prote-fhnts are no more a fed,then the Patients in an Hofpital that are alraoft healed, or then the higher form of Scholars in a fchool, or then the Merchants or richer fort of Tradefmen in a City-And fuch a Sed God grant thst I may be of, even one in the * hurch that fhall be of founded: underftanding, and of pureft: worfhip, and of the moft careful), holy,honeft life; But ftill I {hall acknowledge them of the loweft form, even them that-learn the A. B.C. to be in the fame School with me : And if they ( Papiftsorany others ) will declaim me, that (hill not unchurch me, as long as Chrift difchims me not: Nor fhail it pro« vokeme to difclaim them any further then I fee Chrift leading me the way.So that the Papifts mjy fee that if they will deny the Church that I am of,they muft deny their own,and a 1 the Chri-ftian world.

But how will they anfwer this themfelvesr'Serioufly I profefr, that befides their other errors, it is one of the g r eateft reafons whyldare not be a Papift, becaufethen I know I muft be a Sedary. What is a Papift but as meer a fedary as any that rctaineth a name in the Church ? They are a company of men

P? 3

that have fe:up a Humane Ufurping Head or Vice-chrift over the Cathoiick Church, owning him therafelve^ and unchurching and condemning ail the Church that will notownfrm. The Church tint I am of is neer thrice as big as the PapUts Church is. Theirs is but a piece,and a polluted piece, that would divide it feif from all che reft by condemning them.

And now I would feriouily delire any Papift living to refolve thequeftson, if he will needs be of a kh , and rorfake the Uni-verfal Church, why of the Popifh fed rather then another? If becaufe it is thegreateft;,I anfwer, itslefs then the whole. If becaufe it is the pureft, it is one of the molt impure : If for Annuity, it is founded ( as Papal ) upon Novelty. If becaufe it is the Richeft, their money perifh with them that roeafure the Church and truth of Chrift by the Riches and fplendor of this world. For my part I cannot help you out of this fnare.

Chap. XLI.

Detett. 32. \ Nother of their juglingsis, By-working upon XJL the peoples natural affettiws, andaskjngthem^ Where they thinks all their fore-fathers are that dyed in the com' munion of the Roman Church} Dare they thinkjhey are all damned* Intimating that its cruelty to fay their anceHors are in Hell °, and if they fay they be in Heaven, then there is but one way thither, and therefore you mud go the way that they went.

But a weak underftanding may eafily deal with this kind of Sophiftry,if it be not mattered by affedion. For 1. What if we grant that many of cur fore-fathers that dyed Papifts are in Heaven? Doth it follow that we rauft therefore be Papifts ? No •* becaufe it was not by Popery that they came to Heaven , but by Chriftianity. What if many recover and live that eat not only Earth and Dirt, but Hemlock or Spear-wort, or other poy-fons; rauft I therefore eat them ? Or doth it foiiow chat there is no other way to health ?

2. Our fore-fathers were all faved that were holy, juftified perfons, and no others. But among fo many and great impediments as Popery caft in their way, we hare great reafon to fear that far fewer of them were faved, then are now among the

Reformed

Reformed Churches. And mufti needs go that difficult way to Heaven , beciufe that fome of them get thither ? Muft I needs travail a way that is commonly befet with thieves, becaufe fome that go that way dofcapethcm ? This is our cafe.

3 .If this were a good way of Reafonjng,then may all the Hea< thens, Infidels, Mabo.7ietan§,ufe it, that have been educated in darknefs. And indeed it is the Argument which the barbarous Heathens ufe, when theGofpelis preached to them; [ what thinks jou, fay they, is become of our fathers f If they were faved without the Gcfpel , fo may we. ] The ftory of that Infidel Prince is common, that being ready to go co the water to be baptized, ftept back,and asked, where art ail my Anceftors norv ? And when he was told that they were in Hell, and that the Chri-ftians go to heaven, he told them then he would be no Chriftian, for he would go where his Anceftors are.

4. If this be good reafoning, then we may nfe it much more then you. For we would ask you, where be all our fore- fathers that are dead iinee the Reformation f and where be all thofe that dyed between theRefwre&ion ofChrift and the appearing ofPopery, or the prevailing 01 r it in the world } And wherebe all that die in the Eaftern and Southern Churches, that are no fubjedsof the Pope of Rome} Havewc not as little realon to think that ail thefe millions of men are damned, as to think fo of our Popiih Anceftors.

5. Why (hould we be more foolifh for our fouls then for our bodies ? I would not be poor becaufe my Anceftors were fo r Nor would I have the Stone or Gout becaufe ray Anceftors had them ; Nor will I fay thac they are no difeafes, for fear of dif-honouring my Anceftors that had them. And why then (hould I willfully lick up any Popifti errors, becaufe my Anceftors by the difadvantage of the times and of their education were caft upon them.

tf.Itis not our fore fathers but God that we muft follow. It is he, and not they, that is the Lord of our faith and of our fouls. It willnotexcufeus in judgement for difobeying God, to fay that our fore-fathers led us the way ; Nor will it eafe us in. Hell to fufTer withour fore-fathers. Chrift rel!sus,Z»^e 16.. of a Rich man that in Hell wouid have had hi* brethren warned, left they (hould follow him : But thefe men would have us r<>

follow

q6 A Kjy for Catbolicks.

fellow our fore-fathers, even in their fin againft God. Whereas the Scriptures conftantly make it an aggravation of a peoples fin, when thev follow their fathers in it,& take not warning by their fulls.The femjb Chriftisns were redeemed from the vain conver-Jation received by Tradition from their fathers, I Pet. 1.1 S.Stephen tells the 'fiws y Ac~t.7.$ 1,52. \_Asyour Fathers diJ,fo do ye: which of the Prophtts have not your Fathers perfecuted>]Cbr[{i condemnech the fews for allow.ng the deeds of their fathers. LhI^. i 1.47,48. Mat.zi. 3 2.Nay God askcth wicked men where their fathers are, with a dean contrary meaning to this qucftion of the Papifts, ^Zich.I.4,5 5 6.7"«r/j unto me faith the LordofHofls.be not as pur

fathers unto whom the former Prophets have cryed t Tum jour

fathers, where are thej y and the Prophets , do the) live for ever}~^

Ez;k.20.18,27, 30. [Ifaidunto their children, wal\ je

not in the Statutes of your Fathers , neither ohftrve their judgements, wr defile your felveswhh their Idols: I am the Lordymr

God, walk^ inmy Statutes 3°* Sayuntothehoufeof[(r&e\ %

Thus faith the Lord God ; Are ye polluted after the manner of your fathers ? and commit ye whoredom after their abominations ? jer.44.9. \_Have ye forgotten the wickednefs of your fathers They are not humbled even to this day ]Thc iS.of Bzek.

is almoft all of this, thac the fon that followeth hts father in his fins, fhatldie, and he that takes warning andavoideth his fathers fins, (hall live. A hundred morefuch texts there are.

7. Our fore-fathers might befaved that finned in the dark, and yet we be damned if we will follow them in the Light, or at leaft we fhall be beaten with more (tripes then they, if both muft perifh. They had not our means, or liberty : If they had feen and'heard what we have done, many of them would have repented long ago in fackdoth andafhes. Shall we fin wilfully after the knowledge of the Truth, becaufe our fathers finned ig-norantly for want of information?

Ch a p. XLII.

Detect. 3 3. A Nother of their frauds is, By pretending to a Di-

J7\.vine Inflitution and Natural excellency of a vi-

fihk Monarchical government of the Church, And fo they

would

would derive it from ?cter,from Chrifi yes from Nature, *nd God the Author of Nature.

All their writings take this as their ftrength. I fhalJat this time tie my felf to Boverius his Cheating ConfultatUn , de Rati* one ver*fidei,&c. aA faro turn Principcm, intended for thj perverting of our late King then in Spain.

In bis Tart. I. Reg.6. he aflferteth that \befides Chrifi the in. vifible Head of the Church, there is a necejfitj that we acknowledge another certain vifible Head fpibrogate to Chrift, and in (I i* tuted of him , without which none can he a member of fhrifi, or any way fubftfi alive."] (Yet Cardinal Richlieu will not have the Pope called Another Head.)

He begins his proof with a cheat, as grofs as common, even an abufeof Cyprians words, /. i.Ep. 3. where C;/>W4* fpeaks for the neceflity of obeying 0«f in the Church, meaning a par-ticular Church, (as the whole fcope of his Epiftle teftifiethj .♦ And this man would make them fimple believe that he fpeaks of the Vniverfal Church.

His Reafons proceed thus: Firfi (p. 128. Sec.) he tells «/, thit^the invifibleGod thinks meet to Govern the world by vifible menT\ Anfw. And who denies that Chrift alfo governeth his Church by men ?

But he concludeth hence \_Num alia rations , &c. Shall we believe that Chrifi doth govern his Church in another way then God governcth the whole World ?~\ Anfw. Reader, doth not this man give up thecaufe of the Pope, and fay as much againft it fundamentally as a Proteftant ? Saith Boverins [We mufi not believe that Chrifi doth govern the Church in another way then God doth govern the world,] But (faith common fenfe and experience ) God dsth not govern the whole world by any one ( or t#o , or ten ) Vniverfal Vice-monarch : Therefore Chrifi doth not Govern the Church by any one Vniverfal Vice-monarch.

His next ReaCon is, \_Becaufe Chrift was a vifible Monarch once on earth himfelf. And if the Qhurch had need of a vifible Monarch thin.it hath need of it fiill.] Anfw. 1. Here the Rea. der may fee, that it is to no lefs then to be Chrifts fuccefTor , or a Vice-chriir, that the Pope pretendeth. And then the Rea-for, if it were of any worth, would as well prove, that there

Q^q rauft

mutt be one on earth ftill that may give theHolyGhoft immediately, and make Articles of Faith de novo, and Laws for the Church (with promife of Salvation) and may appoint new Offices and orders in the whole Church, &c. And why not one alfo to live without (in, and to die for our fins, and rife again, and be our Saviour ? And why not one to give us his own body and blood in the Sacrament ?

2. Chrift himfelf doth oppofe himfelf to all terreftrial inha-bitans, faying, Omtsyonr Mafter, even Chrift.] And what then ? why Be not je called Mtfters ? But he that is greateft among yon, Jb.dl be jottr fervant. And Be not je called Rabbi, for one is your Mafter, even Chrift , and all je are Brethren,'} Mac. 23. 8.9, 10, 11, 12. where moft evidently he fhews thac net her Peter , or any of his own Difciples were to be called Matters, as Chrift was, nor was any fucb to be on earth, and fono Vice chrift ; yea that all his Apoftle*being Brethren, were not to be Matters one to another, but fervants: fo thac here is a plain bar put in agamft any of Peters Mafterfhip or Hea.fh pof theUiiverfal Church.

3. We do on thefc and many other Reafons, deny your confluence. It follows not that we muft {till have a Chrift on earth, becaufeweonce had.

4. Cbrift hath chofen another Vicar ( though invifiblej as Tcrtullian calls him : and that is, the Holy Qhoft, whom he fent to makeiuch fupplyas was neceflary, by various gifts proportioned tothefeveral ftates and members of the Church.

5. If Chnlt would have left a Vice-cbrift upon earth, which (hould have been an Efpntial part, even the Head of his Church-, he would doubtlefs have plainly exprefied it in Scripture, anddefcribed his Office and Power, and given him directions to exercife it, and us directions how to know which is he, and to obey him : But there is not a word of any fuch matter in the Scripture, (nor Antiquity,) when yet it is a point ('if true) of fuch unfpeakable importance.

6. You might at well feiga, that if it were then nectfTary to have twelve or thirteen Apoftles, itisfoftill: and if then it wa* neceflary to have the gift of tongues and miracles, it is fa (till: which yet the Pope himfelf is void of.

7. It is not enough for your filly wit, to lay its fit that Cbrift

have

have a Sttccejfor , therefore he bath one : but lee him that claim-eth fo high an honour as to be the Vice-chrift, produce his Commiffion,and prove his claim if he will be believed.

8. Chrift is ftill the vifible Head of his Church, ken in Heaven, and as much feen over all the world , except Judea and Egypt , aseverhewas. When he was on earth, he was not vifible at Rome, Spain, Afia,&c. He that is Emperor of the Turkifh Monarchy, perhaps was never perfonally an hundred miles from Conftantinople. The King of Spain is no vifible Monarch in the W(ft- Indies. And if all the world except fudea might be without a Prefent C hrift, then why that may not as well as the reft, youmuft give him an account, if you will tie him to be here refidenr.

9. And yet if the Pope would ufurp no more Power then Chrift exercifed vifibly on earth, it would not be all fo bad as it is or huh been. He would not then divide inheritances, nor be a temporal Prince, nor wear a Triple Crown, nor keep fo glorious a Court and Recinue,nor depofePrinces,nor deny them tribute, nor exempt his Prelates from it, nor from their judgement Seats, nor abfolve their Subje&s from their fidelity, &c. nor trouble the world as now he doth .♦ He would not exercife the power of putring any to death : much lefs would he fet up Inquifitions, to burn poor people for reading the Scriptures,or no being of his mind.

Pag. 13 3. He makes Chrift the vifible Pope while he was on earth, and tells us that Promulgating the Co/pel, finding Apa~ files , infiittiting Sacraments , &c. were Pontificalia munera, Papal Offices. Anfw. And indeed was Chrift a Pope ? and is the Pope a Chrift ? Jefus I know, and Peter and Paul I know : but this Vice-chrift I know not. I f indeed the Vice-chrift have power to do thefe Papal works, to promulgate a new Gofpel,to fend out Apoftles, to inftitute Sacraments, &c. as C hritt did, let us but know which be the Popes Sacraments, and which be Chrifts; which be the Popes Apoftles,and which be Chriftj- and which is the Popes Gofpel, and which is Chrifts, and we (hall ufe them accordingly. The LawandTeftimonj will help us to difiinguifh them.

Pag. 134. He comes to prove that Chrift hath a Succrjfor ■ and his firft proof is from Mic. 2. Let the Reader pcrufe ir.and

Q.q judge

judge without any help of mine, what proof there is that the Pope is a Vice-chrift.

The next is in Hofea x. which fpeaketh of the return of the Jfraelites from Captivity. Let the Reader make his bed on it for the Pope, for I think it not worth my labour to confute the Papifts impudent perverting fuch Texts as thefe.

By the way he tells us fas Card. Richlieu and the reft commonly do) that [jts no dijhonour to Cbrifi to have a Deputy, no wore then for the King of England to have a Deputy , or Vice-kjngin Ireland.] Anfa. i. But our firft queftionis, Whether de tz&ofuch a thing be t Prove that Chrift bath Coratniffioned a Vice-chrift, and we will not prefumeto fay that he hath dif-honoured himfelf.

2. Though it ftiould not difhonour Chrift, it is fuch a tran-fcendent honour to man, as we will not believe that any man hath, that proveth not his claim. It was no difhonour to the Godhead to be united to the manhood of Chrift in Perfonal union; but if the Pope fay, that the Godhead is thus united to his m?nhood, verily I will not believe him.

%. Though we fhould not haveprefumed to queftion Chrift if he had done it, yet we muft prefume to tell the Pope that he is guilty of difhonouring Chrift by his ufurpation. i. Becaufe he fets up himfelf as Vice chrift , without his Commiflxon; and takes that to himfelf, that is, Chrifts Prerogative. God faith, This is my beloved Son in whom J am weft-pleafed, Hear him] And the Papifts fay of the Pope, Thu ii the Vice'chrifi y Hear him] 2. Becaufe the Power of a King is more communicable, then the Power of Chrift, it being fuch as is fit for one meer man as well as for another. But the Power of Chrift is fuch as no meer man is fit for. The capacity of the Subje& is Confiderable as NccciTary to the reception of the form of Power. He that is God as well as Man is fit for an Univerfal Monarchy, when he that is meer man is not. From whence we argue thus.

If there was never fuch a thing by Gods inftitution as a meer man to be the Chrift or Univerfal Head o/the Church, then there is no fuch thing to be imagined now: But there never was fuch a thing ; Therefore there is no fuch- ■ — ~

Chrift

A l\ey for Catholicks. joi

Chrift that was the vifible Head was God and Man: when the Pope is fo, we will believe in him as his Succeflbr.

4. It would mine the Church to have built on fo fandy a foundation , and to have laid fo much work on one that is fo unable to perform it. Doubtlefs common reafon tells us, that if God made any one man the Monarch of the whole world (efpecially leaving his Comraifiion as obfeure, as the Popes is, were it any) and (hould not give him a divine or fupra-humane ftrength to execute it, it would be the confufion of the world. I am rot well acquainted with the Power of Angels; but I hope without dilhonouring them , I may fufped, that the due managing of fuch anil niverfal Monarchy is above their abilities .• At lea It I am confident, it is an honour that their Modefty and Reverence of Chrift will not permit them to own, as the Pope doth. If this Vice-chrift be not a falfe Chrift, he may apply that of Heb. 1. [Being made fo much better then Angels, as he hath by inheritance obtained a more excellent name then they : For unto ■which of the Angels [aid heat anytime'] thou art the Succeflbr of Chrift, thou art the Univerfal Head of the Church ? Whether the Pope will be called the Vice-fon of God, the Vice-faviour, and fay, [Let all the Angels rror/hip him; fit then on mj right hand., &c] I leave to his modelty to confider ? But I muft profefs here to the Reader, that though my modefty and con-fcioufnefs of ray weaknefs, hath made me fo fufpicious, left I underftand not the Apocalips , as to fufpend my judgement, whether the Pope be the Antichrift, the Beaft, &c. yet the reading of their ferious imraodeft arguings, to prove the Pope to be the Vice-chrijlon Earthy doth exceedingly more increafe myfofpicion that he is 7^ Amichriji. For to be Peters Succeflbr, as aflrftApoftle, is a'contemptible thing in thefe men eyes. This is not it that they plead for. Bellarmine (ubi fupr.) exprefly tells us, that the Pope fuccceds not Peter as an Apoftle. No, it is as a Vice-chriji to the whole Church, as "Boverins here profetfedly maintaineth. And this they make the Foundation of their Catholick Church, and the acknowledgement of it Ef-fential to every member of it. Which I even tremble to read and think of.

Next Boveritts comes to bis proofs from the New-Teftarrenr. And thofe are the fame that I have anfwered (as Bellarmines)

in my [Safe Religion^ and are an hundred times anfwered by our writers, and therefore the Reader may excufe me, if I put him to no long trouble about them.

The firftistheold \_Tues Petrus, &inhancVevc&m. &c] Anfw. i. He doth not fay [ Thou art Chrift, or the Vice-chrift,or my Succejfor , or the Vniverfal Monarch of the Church : No fuch words at thefe. 2. Ic is Chrift himfelf here that is called the Reck_, and not Peter, cj. d. [Thy name is Peter who confejfeft me, in allufion to which I tell thee, that I whom thou haft confef-ftdamVetva, the Rock^ upon which I will build me a Church t rvhich the gates of Hell Jhall not prevail againft.] As the Apoftle faith of the fpiritual Roc^ i Cor. 10. That Rockjvas Chrift.'] So may I of this.

3. But if it had been fpoken of Peter, ic had been no more then is fpoken of the otherApoftles,on whom as on a Foundation the Church is faid to be built Jefus Chrift himfelf being the head corner {tone, Eph. 2. 20.

But what need we more.if we put nor out our eyes,then to find in all the New Teftament, that Peter was never called or taken for a Vice-chrift by the Apoftles, ( unlefs Secundum quid, as every EmbafTader of Chrift is that ("peaks his meflage in his ftead. 2 Cor 5.19,20J and that he never isfaidtoexercife any UniverfalGovernment over the reft of the Apoftles ,norfo much as give them a Law, or Convent them before biro, or fend them out, or do any more in Ruling them, then they in Ruling him, nor fo much as Pauld'xd in rebuking him to his face for difor. derly walking,^. Gal. 2. Yea when Paul catls them o*>-»*//that tided with Peter, though but in the fame over-valuing way as others did of Apolhs and Paul , faying [_I am o/Paul, and I am of Apollo, andl urn e/Cephas,] l Cor. I. 12. He faith to them that faid [_ 1 dm of Chrift ] [ Is Chrift divided Q as {hewing that he was the common Univerfal Head and Mafter of chemall. But when he mentioneth meer men, he hath no fuch word : He faith not £ Is Peter divided ] But implying all in one,he faith [ Was Paul crucified for you , or were yee baptized into the name c/Pau!? J And [ Who then us Paul,<*»d who is Apollo? ( implying alfo, Who is Peter) but Minifters by whom ye believed as the Lord gave to every man, 1 Cor. 3. s0^ ee 1 Cor. 4 6.

Pag. 144, Boveriu* playes his game with Metaphors and Similitudes*

Alf\eyforCdiholicks. $oj

litudes, and faith [ The Church is Chrifts Kingdom, an Army, a-Sheeyfold, a Houfe y a Ship^or Noahs Ark^i ani rvhats a Kin^m without a vifible King : »r an Army without a Vifible G neral : or a Flocl^ without a vifible Shef heard: or a Hottfe without a Houjholder : or a Ship without a Pilot ? ]] Anfw. I. The whole earth is Gods Kingdom! Andean he not Govern it without a Vifible Monarch t Why then did the world never hear of luch a man? Yea the whale world is the Kingdom ofChrift himfelf, though not in that fpecial fort as his Church is: For all Power in heaven and earth is given him Mat. 28. 18, 19. and for that end he Djed,Rofe and Ri vivedjhat he might be Lord of the Dead *nd Living, Rom. 14. 9. Anil he is made Head over ail thing* to the Church, Eph.i. 22,23. And hath this Kingdom an Umver-fal Vifible Monarch? Yes; the Pope is the man: Long hath he laid claim to it- Princes, you fee whofc hands your Crowns and Kingdoms are in : Deceive not your felvcs,they are the Popes: For certainly they are all Cbrifts v and if he be to be believed, heisthe Vicechrift,and fo fucceedeth him in the Monarchy of the world. But then why doth not this fimple Pope lay claim to the Empire of Indoflan, and Tartarie , and China , and ConftaminopU , as well as of thefe fmaller Kingdoms of Surepe ?

2. And for the Metaphorical title of an Army, I anfwer, It fufficeth that it hath an Univerfal General in Heaven , that can command it twice as well there as the Pope can on earth, yea and is as Vifible to the Antipodes, yea to me, as ever the Pope was. All the world is Gods Army ; But I will not fay that the Pope or any man is Generall of it (faveChnft) nor will I call him, The Lord of Hop.

3. And for the Sheepfold ofChrift, he hath appointed particular Shepheards to watch for the feveral parts of the flock. But if one man were telook to all the ftieep in the world, he would make fuch work as the Pope would do with the flieepof Chrift. It youttll us dill that Chnft is out of fighr, I anfwer, He is even at hand : he is coming : he will not be long ; In the mean time it is the duty of every Paftor \_ to feed the fak. of

God that is amsng them — not as Lords over Gods Heritage

( as the Vice-chnlt would be : ) and when the chief Shipheard doth appear, wefhall receive the Crown, ] 1 Pet. 5, 1,2, 3, 4. Peter

ter never dreamed, poor man. that he was the chief Shepheard himfelf.

4. For the Metaphor of a Family, Ianfwer,That God can Govern all the Families in the world: and when the Pope can do fo, then all the world (hall acknowledge him the Matter of the Family. Till then we have learned that the whole Family of Heaven and Earth is named of God, and of the Redeemer-God-and-Man : but not of the Pope of Rome.

5. And for thefimilitude of a Ship, Ianfwer, One man can Govern a fhip of the common fize-, but a (hip as big as all the world, I think no man but Chrift can govern: And fo confident ami in this opinion, thatlprofefs I will not be in that fhip as big as the world which the Pope (hall undertake to Govern , if I do but know how to get out of it.

Pag. 146. He goes on to tell us,tbat even the bruits have their Governour s, and inftanceth in the Bees. Anfw. I am not well acquainted with Irrational Govermurs or Governments: but ferioufly it is no Article of my faith, that one Bee can Govern all the Bees in the World: Nor one Ape all the Apes in the world. Lee it fuffice the Pope that every particular Church be a Bee-hive , and every Hive have its proper Governour.

Next be again tells Prince £harlt [ that r»e [hould not deny that to the Church which we fee is necejfary to all humane Societies ] Anjw. Was this man in his wits I Have all Societies , or any Society an Univerfal Humane Governour ? Who is it that is the Univerfal Chancellor of all the Academies on Earth ? Who is it that is the Ruler of all the Colledgesof Phyfitiansin the world? I know what Schoolmafter we have in our own School here ; but I never heard of an Univerfal Schoolmafter for all the world ; nor for all England : who is the Univerfal Governour of all the Companies of Merchants in the world ? Or who is the Univerfal King ?

In the Conclufion he gathers up all into feven reafons, Why the Church/hould have a Vice-chrifi [ I .That the militant Church might be like the triumphant, mho have one Invifible Head. ] lAnfn. 1. Chrift is vifibJe to the Church in Heaven. 2. When you have proved that any meer man is Chrift,or Head in Heaven, then we will grant that a meer man (hall be Chrift and Head on earth. 3. Earth is not yec fit to be conformed to Heaven

vcn in its Government. 4. Is it not the trueft conformity, thai Heaven and Earth have one and the fame Lord, though vifible to them and not to us, yet ruling us by vifible officers ? 5. But tf-this will not ferve, lets have on earth a vifible Government: therefore let us have no Pope that is invifible to almoft all the world ; but Pallors that are vifible in their particular Churches.

The fecond Reafon \%[That the militant Church differ not from it [elf\ but as each particular Church hath one Vifible Head or Pafior, jo the whole fljould have. ~} Anfrv. i. Content,if the Pope can (hew as good a Comraifiion for the whole, and be as able to Govern the whole, and will really be prefent with the whole, and vifible to thera. 2. Is the world unlike it felf,ifall the world have not one King, as every particular Kingdom hath ? Or one Schoolmafter,as every particular School hath ?

The third Reafon is [ For prefervinr Vnitj. ] Anpw. i. And well it is done by you ? And what unity will you keep at the Antipodes? Orinthevaft dominions of Heathen and Mahometan Princes,where Chriftians are difperfed, but you come not neerthem? 2. We have a better unity already in One God 3 One Chrift, One Spirit, One Gofpel, One Baptifm, One Hope , &c. 3. The Mahometans have more unity then you.

The fourth Reafon is [_ To fulfill the dotlrine of the Prophets andChrifi. 'Arfrv. You (hould have better (hewed fuch a doftrine before you had made ufe of it as a reafon.

The fifth Reafon is [ That the Chrifiian Church may be like thefewifo] Anfv. When the Chriftian univerfal Church is no bigger then the Jewifh, that one may Govern it as well, we will hearken to you : Let the Pope undertake no larger a Circuit.

The fixth Reafon is [ That there may be Come one Snp>-eam judge to punijh Bi(hop y and define matters of faith , call Councils , extinguijh hcrefics and/chifms,] Anfrv. i. One (Thrift is enough for the Catholick Church for all thefe ufes. I find the Articles of faith as well defined by Chrift, as by the Vtce-chrift. I havefearcht the writings both of Chrift and theVice-chrift, and in my poor judgement there is no comparifon between tbem; nor hath the Pope one jot mended the Scripture. 2. Ard ^

for Hcrefies andSchifms,Chrift hath extinguiflit many , bat

Rr

*-

for ought I fee the Pope rather increafech them. In good fad* nefs,did God fend John the twency fecond alias the twenty third^o extinguish Herefie% wuh all thofe Abominations and ail that Infidelity that was chirged on him by a General Council ? And was John the thirteenth a Vice chrift to extinguish Herefiesby all that diabolical villany that he was depofedfor by a Council ? 3. And for calling Councils , they have learnt more wit, fince Conftance and Ba/ilhzve let them know what Councils mean to do by them. Unlefs they can pack up forty or fifty ( or what if it were an hundred,or two hundred ) as they did at Trent, to fay their leflon, as it was brought to them from Rome, and to call themfelves a General Council for fo'ks to laugh at them. Is this all that we mud have a Vice-Chrift for? How many General Councils did the Pope call for fix. hundred years after Chrift ? Tell us without Lying , and let us fee why he was created.

The feventh Reafon is £ That the Divine Jnfiitution of Chrift, ani the plain Scripture about Peters Primacy may take place. ] Anfa. 1. Where (hall a man that hath eyes find your pretended inftitution ? The blind may fooner find it by the half. 2. Primacy and Monarchy are not all one. And Bellarmine can tell you, that its one thing to be the firft Apoftle.and another thing to be the Vice-chriftto the Church Universal. Peter was none fuch. 3. No nor was he properly any more the Biftiop of-flow* then of many another place. Antioch c'aims the inheritance by birth-right , as Peters firft fuppofed feat,and ferufalent before them both.

Well, Reader thou feeft now how Babel is builr,and what is the ftrongeft fluff that the learned Spaniards had to aflaultPrince Charls with : For verily I have not bawkt their ftrength : And were it not for the lofs of precious time to you and me,I would quickly thus (hew vou the vanity of abundance more of their moil applauded writings.

Chap.

A K^y for Catbolicks. J07

Cha p. XLIII.

DeteB. 34. A Nothcr of their Devices is, to take nothing JTjk as Evidence frem Scripture, bnt the Letters or txprefsftords.

They will not endure to hear of confequences,no nor Synoni* inal eKpreflions. Be //arming himfelf faith ( de verb. Dei,/tb. 3. ca P' I' ) [ C onven * t * nter ms & advtrfarios,txfob literati fen* fu, petidebere argumenta efflcacia : nam eum fenfum qui ex ver' bu immediate colligitur, certnm eft fenfum ejfe fpiritus fantli.) But this may admit a fair interpretation. It was Cardinal Fero* mus in his Reply againft King James that is judged the devifer of this Dectit' but Gcnterim and Vtronitt* the Jefuites hare perfected it. I (hall fay but little of it, becaufe it is already dere&ed and refelled by PapiI Terrius 1618. and Ifaaccw Chwinm 1623. andiV/V. Vede/ius 1628. at large. Yea Vedelius (hews,f^. 6. p. 50. &c. that it was hatcht in Germany by the Lutherans for the defending of Confubftantiation,and from them borrowed by the Revolter Perron.

For our pirts, the cunning Sophifters (hall find us very Rea-fonable with them in this point.- but if they be fain out with Reafon it felf, there's no way to pleafc them bul by turning bruits. And we will not buy their favour at thofe rates.

Our judgement in this point, I (hall lay down diftin&Iy, though briefly,as followeth. 1. The Holy Scripture is the Doctrine, Teftament and Law of (Thrift. And we (hall add nothing to it, nor take ought from it. The ufeof it as a do&rine, is to inform us of the will of God in the points there written. The ufe of it as a Teftament, is to fignifie to us the laft will of our Lord concerning our duty and Salvation. The ufe of it as a Law, is to appoint us our Duty and Reward,or Pur iflimenf^nd to be the Rule of our obedience, and in a fort, the Rule by which we (hall be judged.

2. All Laws are made to Reafonable creatures, andfuppofe the ufe of Reafon for the underftanding them. To ufe Reafon about the Liw,is not to add to the Law.

3. The lubjed mult have this ufe of Reafon to dfcern the llr 2 fence

ferccof the Law that, he may obey it. And the judge mull Rationally pafs the fentence by it.

4. This is the Application of the Law to the fad and perfon : And though the fad and perfon be not in the Law, yet the Application of the Law to the fad and perfon is no addition to it. Otherwise toufe any fuch thing would be to add to it.

5. As thefadisdiftind from the Law fo muft the fentence of the Judge be, which refults from both.

6.Tofpeakthefame fence or thing in equipollent terms, is not to add to the Law in matter or fence.

7. Yet we maintain the Scripture fufficiency in fm gtnere^ in terms and fence \ So that we (hall confels that equipollent words are only Holy Scripture as to fence, but not as to the termf.

8. Bat there is no Law but may many wayesbe broken, and noDodrine but may be divers wayes oppofed. And therefore though we yield that nothing but the exprefs words of God are the Scripture , for terms and fence , yet many thoufand words may be againft Scripture, that be not there exprtfly forbidden m terms.

9. The Law of Nature is Gods Law, and the Light of Nature is his Revelation. And therefore that which the Light of Nature feeth immediately in Nature, or that which it feech from Scripture and Nature compared together, and foundly con« dudeth from thefe prcmifes, is truly a revelation from God.

10. The Conclufion folioweth the more debtle of the Pre-mifes,in point of evidence or certainty to us. Where Scripture is the more debile , the:e the conclufion is of Scrip:ure faith: but where the fad or Propofition from the Light of Nature is more debile, there the conclufion is of Natural Evidence : But in both , of Divine difcovery. For there is no Truth and Light but from God the Father of Lights. This is our judgement herein.

Now forthePapifb , you may fee their folly thus; 1. If nothing but the bare words of a Law may be heard in Tryals, then all Laws in the world are void and vain. For the fubjeds be not all namei in them; nor the fad named: And what then have witneffs, and jurors, and judges to do ? The Promife faith : He that belicveth fhillbe favni: But it doth not fay that BelUr-

mfat

mine or Veronius believeth : Doth it follo-w that therefore they may make no ufe of it for the comforting of their fouls in the hopes of Salvation: The Threatning fauh, th* t he that believeth not is condemned: But it faith not that fuch er f*ch a man believeth not : fhould they not therefore fear the threat^ ning?

2. By this trick they would condemn Chrifl himfclf alfo \ as adding to the Law in judgement. He will fay to them , / rvas hungry and je fed me not, Sec. But where faid the s cripture fo, that fuch or fuch a man fed not Chrifl: ? It needs not : Chrifl knows the h€t without the Scripture. The Scripture is fufficienc to its own ufe, to be Rule of Obedience and Judgement: but it is not fufficientto every other ufe which it was never made for. The Liw faid to Cain, Thoh /halt not murder. But it faid not to him , Thou hafi hilled thy brother, therefore thott /halt die. It was the Judges part to deliver this.

3. By this trick they would give a man leave to vent any Blafphemy, or do any villany, changing but the name. But they (hall find that the Law intended not bare words, but by words to fignifie things : And if they do th: things prohibited , or hold the opinions condemned , what ever names or words they cloaththem with, they (hill feel the pumfhtnent.

4. By this they would leave almoft nothing provable by the Scripture , feeing a Papiir or Heretick may put the fame into other terms, and then call for the Proof of that. For ex-arap'e, they may ask where God commanderh or inftitureth any one of the Sacramenrs in Scripture? And when we telf them where Baptifm and the Lords Supper were inflitured, they may reply, that there is no mention of Sacran ents; and foturn real Controverlies into verbal.

5. Yea it feems by this they would makca'l Tranflitions to be of little ufe. And a man might lawfully fin in Engli/b, be-caufe God forbid it only in Hebrew and Greek.

6. If this be the way of it, let us remember that they muft in Reafon ftand to their own Rules. Let them tell us then what Scripture faith, that Ptter yeas the Vicar of Chrift, or the Head of the Catholic!^ Church : or the Bifbop of Rome, or that the Pope u his Sucre for , or that the Pope is the Vice-chrifl , or Vniverfal £i/bop. Where is there exprefs Scripture for

Rr3 an"

any of this ? Yea f<> much ai BtlUrmints Literal fcnfe.

7. And whv vto not thefe blind and partial men fee, that the fame cour& alfo rauft be taken with their own Laws ? And that all th^" Decretals and Canons are infufficient, according to tKri'e Rules, lis eafic for any Heretick to form up his Error into other words then thofe condemned by Pope or Council: And if you go again to the Pope , and get him to condemn thofe new cxpreffions, the men in Mexico may ufe them long to the detriment of the fouls of men, before the damnatory fentence be brought to them. And when k comes, they can again word their Herefie anew. The fanfenifls in France (hew how well the Popes decifion of wordy Controvcrfies is underftood, and doth avail. But really if they will hold that no part of the Popes Laws oblige but in the literal fenfe, or that none offend that violate not the Letter, they willm3kea great alteration in their affairs. And perphaps any of their fub je&s may Blafpheme the Pope himfelf in French, Butch, Irifb, Bnglifb , Slavonian, &c. becaufc he forbids it only in Latine j For if Tranflationsbz not Gods Word, then they are not the Popes word neither. A pretty crochet for a Jefuite. It is mendacium, and not a Lye, that the Pope forbids. It is faidthata Traytor or Murderer may be hang'd : but it is not faid that fuch or fuch a man (hall be hang'd j or that he was a tray tor or murderer.

Their common inftance is, [The Scripture no -where calls it felf the whole word of God j nor no where tells us which be £anc nical Btoks , &c. and jet thefe are Articles of Faith.~\ Anfw. 1. The Scripture doth call it felf the Word of God , and fignifie itsownfufficiency,an. feveral Books have particular teftimonies to be Canonical. 2. Though fecondarily fo far as Scripture affirmeth its own Divinity,it be to be beleivedcyet Primarily,thic this is Gods Word, and that thefe are the Books, and that they are not corrupted,and that they are all, &c. are poinrs of knowledge antecedent in order of nature to Divine Belief of them. There are two great Foundations antecedent to the Matter of Divine Faith. The one is Gods veracity j that God cannot lie : The other is, His Revelations ; that This is Gods Word : The firft is the FormalObjecl of Faith : The fecond is a Necejfary Medium between the formal objeel and the fubjecl ; fine qua fton, without which there is no poifibility of Believing. The Material

terial objecl called the Articles of Faith, prefuppofe both tbefe.as points of Knowledgc,proved to us by their proper evidence.And that this is All the Word of God, is ameer Confequence, from the actual Tradition of this much and no more.

To giveyouanundertyable illuftration by inftance. Let us enquire which be the Adminiftring Laws of this Common-wealth. And we fhall find that I. The Authority of the Law-givers is ncneof them .-, for that is in the Ccnfiitution, before the Admi-niftration ; and it is the formale ebjetlum of every Law, which is more noble then the Material objeft : 2. And the Promulgation of thefe Laws, is not it felf a Law ■ but a necejfary Medium^ fine quo non, to the a&ual obligation of the Law. 3 And that there is no other Laws but thefe,i$ not a Law; but a point known by the non-promulgation of more. 4. And that all thefe Laws arc the fame that they pretend to be, and that they are not changed or depraved (ince, this is not a Law neither ,but a Truth to be proved by Common Reafon, from the Evidences that may be brought from Records, Practifc, and abundance more.

So i$ it in our Cafe. 1. That God is True, and the Soveraign Reflor, is firft a point to be known by evidence-, the one being the formal obje& of Faith, and the other the formal objecl of obedience: and eafily proved by Natural Light, before we come to Scripture. 2. And that this is Gods Revelation , or Promulgation of his L*w, is a point alfo firft to be proved by Reafon, not before we fee the Book or hear the Word, but out ef the Boole or Doctrine it felf, (propria luce) together with the full Hifto-rical Evidence,and many other reafons, which in order of Nature lie before our Obligation fide divina to believe. So that this is not Primarily an Article of Faith , but fomewhat higher, as being the Necefftry Medium of our believing. 3. And that there is no other Law, or Faith, is not Primarily a Law or Article of Faith , but a Truth proved by the Non-Revelation or Promulgation of any other to the world. He that will prove us obliged to believe more, muft prove the valid Promulgation or Revelation of more. 4. And that thefe Books are the fame, and not corrupted, is not directly and primarily an Article of Faith , but an Hiftorical verity to be proved as abovefaid. And yet fecondarily, Scripture is a witnefs to all or mod of thefe, and fo they are de fide. But of this I refer the Reader for fuller

fatisfaftion

fatisfa&ion to my Preface before my fecond Part of the Saints Rtfi.

And thus it 'a manife(t,that it is an unreafonable demand of the Papifts to call for exprefs Scripture, for thefc that are not Articles of Faith in proper fence.

Ch a p. XLIV.

Detttt. 35. /^\NE of their Practical Deceits confifteth in V-/the chwfing of fuch perfons to difpttte with, againfi whom they find that the] havefome notable advantage.

1. Commonly they deal with women and ignorant people in fecret, who they know are not able to gainfay their falfeft,fillieft reafonings.

2. If they deal with a Minifter, it is ufually with one that hath forae atleaftof thefe difadvantages. 1. Either with feme young or weak unftudyed man, that is not verft in their way of Controverfie. 2. Or one that is not of fo voluble and plaufible a tongue as others. For they know how much the tonguing and toning of the matter doth take with the common people. 3 • Or with one that hath a difcontented people, that bear him Come ill will, and are ready to hearken to any one that contradi&eth him. 4. Or elfe with one that hath fixe upon fome unwarrantable notions, and is like to deal with them upon terms that will not hold. And if they fee one hole in a mans way of arguings, they will turn all the brunt of the Contention upon that, as if thedifcovery of his peculiar Error or weaknefs were the Confutation of his Caufe. And none give them greater advantage here,tben thofe that run into fome contrary extreasn. They think to be Orthodox by going as far from Popery as the fartheft; About many notions in the matter of fuflification, Certainty of Salvation , the nature of Faith, the nfe of Works, &c. they will be fure to go with the furtbeft. And a Jcfuite will defire no better fport, then to have the baiting of one that holds any fuch opinion, as he knows himfelf eafily able to dif-grace. One unfound Opinion or Argument is a great difad-vantage to the moft learned Difputant. Molt of all the inful tings and fuccefs of the Papifts, is from fome fuch unfound paflages

that

J L^eyfor Qatholkh.

1*3

that they pick up from fome Writers of our own (as I faid before. J And they fee all thofe together, and tell the world that This is the Prottflant Religion. Juft as if I (hould give the Description of a Nobleman trom all the blcmifhes that ever I (aw in any Nobleman. As if I hive feen one crookjbackt another blind , another lame , another dumb , another deaf another a whoremonger, another a drunkard, &c. I ffcould fay, that A Nobleman is a whoremonger , and drunkard, &c. that loath neither eyes, nor ears, nor limbs to bear him, &c. So deal they by Proteflants; And what a Character could we give of Papifts on thefe terms r

But I would intreat all the Miniflers of Chrift to take heed of giving them any fuch advantage. By over-doing, and running too far into contrary extreams, you will fooner advantage them, and give them the day, then the weakeft Difputants that ftand on fafer grounds. Inconfiderate hear, and felf-conceited nefs, and making a fadion of Religion , is it thatcarryeth many into extreams: when Judgement, and Charity, and Experience, are all for M deration, and ftanding on fafc ground. A Davenant, a Lud Crocius, a Camera, a DalUus , &c. will more fuccefsfully confute an Arminian , then a Maccovius

a fo it is here. The world fees in the Anfwer of JCmt, what

an advantage Chillingworth had by his- Principles; when the Jefuite having little but the reproachful flander of a Socinian name andcaufe to anfwer with, bath loft the day , and (hewed the world how little can be faid for Popery.

Chap. XLV.

Detctt. 36. A Nother of their Practical frauds is in feeding jL\ to Divide the Proteflants among themfelves % or to breaks them into Setfs, orfojfon the dutlile fort with Here-ftes, and then to draw them to fome odious pratlifes , to caft a dif-grace *» the Proteftant Caufe.

In this and (uch He'hfh pradifesasthis, they have been more fuccefsful then inall their Deputations. But whether the Caufe be of Heaven or Hell that mud be thus upheld , I leave to the confiderate to judge.

S f Whac

j14 A I\ey for Catbolicks .

What i hey have done abroad in this way, I leave others to enquire thac are more fie j But we all fraarc by what they have done at home.

Yet this I may well fay, that if their own fecular Priefts are to be believed , (as Watfon&nd many more ) It is their Jefuites thac ruve fet many Nations in thofe fUmes, whofe caufe the world hath not obferved. And I may well fet down the words of a Pneft of their own, JohnHrown, aged feventy two,in his Voluntary Confeffion to a Committee of Parliament , as it is in M . Print Introduft fag. Z02.

Saith he [ The whole Chriftian world doth acknowledge the pre-diSlion which the ZJniverfttyof Paris doth forefee in two feveral Decrees they made Anno 1565. When the Society of Jefuites did labour to be members of that Vnivtrfity : Hoc genus hominum nitus eft ad internum Chriftianae Reipublicae & fubvertionem literarum. They were the only caufe of the troubles which fell out in Mufcovic, when under pretence to reduce the Latine (fhurch ,, awl plant themfe Ives,and deflroy the Greeks Church, the poor King Demetrius and his J3ueen,andthofe that followed him from Polo-nia were all in one night murdered by the monfirous ZJfurper of the Crown , and the true progeny rooted out. They were the only caufe that moved the Swedes tota\e %Arms againft their law-full King Sigifraund, and chafed him to Poland : and neither he nor his fuccejfors Were ever able to take pojfeffion of Sweden. For the Jefuites intention was to bring in the Romijb Religion, and root out Proteftants. They were the only caufe that moved the Poloni-ans to take Arms againft the faid Sigifmund , becaufe they had per/waded him to marry two fibers, one after the other ; both of' thehoufeof Auftria. They have been the fok caufe of the war entered in Germany ftneethe year one thoufand fix hundred and nineteen, as Pope Paulus 15. told the General of their Order t called Vicelefcus, for their avarice pretending to take all the (fhursh lands from the Huffttes in Bohemia to themfelves ; which hath caufed the death of mmy thoufand by fword, famine and peftilenct in Germany. They have been the caufe of civil w a* s in France, during all which time moving the French King to take Arms againft his own fubjefls the Proteftants, where innumerable people hav.t loft their lives, as thefiege of Rochell and other places ' will give fufficient proof. For the Jefuites intentions wtre to fet

A f^ey for Catholich. J15

their fociety in all Cities and Towns conquered by the Kin?, and quite to abolifh the Protefiants. They were the caufe of the war. der of the lafl King of France. They were the only projectors of the Gunpowder Treajon^ and their Penitents the aclors thereof. Thty were the only caufe {namely Father Parfons ) that incenfed the Pope to fend fo many fulminate Breves to thcfeKingdoms, to hinder the Oath of Allegiance and lawfull Obedience to their temporal Prince , that they might flill ffh in troubled waters. Their damnable dottrine to dejlroy and depofe Kings , hath been the caufe of the Civil wars, likely to befall the/e Kingdoms jf God in mercy do not (lop it ] So far the Popifti Prieft.

You lee here, if their own pens are to be credited, thofc very Actions of the Swedes, Germans, French, which they caft as a reproach in the face oftheProteftant^fasyou may fee in a Book called The Image of the two Churches) were indeed their own, and co be laid ac their own doors. I omit abundance of better proof, becaufe I will give them the words of none but them-fdves in this.

How far they were thecaufes of the old broils in Scotland, Knox, and Spotfwood^ad all their later Hiflories will tell you.

How buiie they were in Englandin Queen Elizabeths dayes, the Popes Bulls, and the many Treacheries committed figni fie. Even in Kiagfameshii dayes, who wrote againft them, they fo far -prevailed , as to caufe him to fwear to thofe Articles for Toleration of Popery,in order to the Spanifh Match, which you may read in Prins Introducl. pag. 44,45. Yea fo far as to prevail with King fames before the Lords of his Council to fay, that £ BU Mother fujfered Martyrdom in thU Realm for the profeffion of the C alholickReligisn •, a Religion which had been pub-likely prof1fed for many ages in this Realm , confirmed by many great and excellent Emperours , and famous in all Ecclefafiical Hiflories , by an infinite number of Martyrs, who had fealedit with their blood ■■ that the Catholickj well knew that there was in him a grand sffellion to the Cath^licf^ Religion in fo much that they believed at Rome that he did but d<fjemble his Religion to obtain theCronn of England : That now he hal maturity confi-deredthe penury and calamities of the Roman Catholickj , who were in the number of his faithfull fubjetls, and was refolved to relieve them -, and therefore did from thenceforth take all his Ro-

S f 2 man

man Catholick fubjetts into his pretetlion , permitting them the liberty andentire exerrife of their Religion, and liberty to celebrate the M*[s with other Dvine offi r es of their Keligion without any inqHif\tion,procefs or msltftationf om that daj forwards. ]] And fo he goes on reftoringchenn to thesreftates, commanding ail Officers co hold their hinds, and for wha;caufefoever it be,not to attempt co grieve or moleft the faid Catholicks neither in pub-lick or pnvae»n the liberty of the excercifc of their Religion, up -o pain of heins reputed guilty of highTreafon, &c.]Prin tibifup. p 3 o & Mcrcw. Gal. To. Q. p. 485.

So tar prevailed they with Prince Charts our late King,as to caule him ro wrrc that Letter to the Pope which you may read Merctir. Franc. To. 9. An. 1623. p. 509, 510. and in Print Jntrodutl.p. 38 which I have no mind to recite : and alfo they prevailed with him to fwear to the Spanifh conditions, and alfo thar he would £ permit at all times, that any Jhould freely profofe to him the Arguments of the Catholick, Religion, ■without giving any impediment : and that he would never di» retlly or indintlly permit any to ffeak. to the Infanta agahft the fame. }

What a hand the Papifts had in the late Innovations,and wars in England, and Scot/and, and Ireland^ too evident. How they defigned the reducirg of England to the Pope in the Spanifh, and after in the French match, and how in profecution of it, they had their Nuntio's here at London , and ere&cd their hou-fes ofjeluites, Capuchins, and Nuns ^ how far they inftigated the Court and Prelates to filence,and fufpend, and banifh Godly Miniiters, and to enfnare them by the bowing to Altars, by the Book for dancing on the Lords dayes, and many fuch things-how far they urged chem onagainftthe Scots • I had rather vou would read in Mr. Prins Workj ofDarknefs brought to Lights and C anter b Hr * e *Trjall, and his Romes Aiafler piece, and his Roy all Favorite, then hear it from me : And if any reader be diftffefted to the retrofit, let them at leaftperufe impartially the Evidences produced by him.

It was^ one of their own Religion,who inremorfe of Conscience opened the Plot in which they were engaged, to Andreas ab Habernfuld,Phyf\tian to the Queen of Bohemia^ who told it Sv.WiLBsfwell^hs Kings Agent ac Uagm^ which was to fubvert

the

AI\ey for Catbolicks, $17

the Proteftant Religion, and fee up Popery, and reconcile us to Rome ; and to that end ro attempt the perverting of the King, andtoengageus in a war wirb Scotland, and ifthe King would not be perverted, then to poyfon him.

Thejefuites ( of whom four forts were planted in Lor,don t ^^-^[J and had built them aColledge, hiving Cardinal Barbarino for their Protector ) crept into all Societies, and a&ed all parts, (fave the peace makers, )and being a forefeetng Generation,they lookc further before rhem then the fhore witted men whom they ovcr-reacht. When they had by the Countenance of the Queen got lb confiderable a ftrcngth at the Court, and fo much incereft in the Prelates.and influence on all Ecclefiaitical affairs, they fct afoot the forefaid innovations in worfhip, agai rt the Lords Day, &c and the forefaid persecutions of faithfull, yea and conformable Minillers -, and ftiil they went Dilemnrnically to work , thinking to make fure which way ever things went,to effects their ends They fee that either their firft attempt would prevail Without opfofition or not: //it do, then the Calvinijls, and Puritan, and Protefiant Treachers w II be removed , andtheplaces filled with Armenians, and masked ¥&p\fc,and ignorant menjtnablcto rtfifithem, and dntlile worldlings, that willalWay be on the granger fide , and their en fa will be eafily attained. Bat if there be any Oppofition, Afar muring , Difcontents, either it will provoke the Difcontented to open De~ fence and Refifiance, or not: If not, their Difcontents will hart none but themfelves. If it dejhen either thty will be crufht in the beginning, or able to bring ie to a war. If the fir (I; then we Jballhave the Day. and this to boot, that thej will lie under the Odium of Rebellion,and be trod the lower,and be the lefs able ever to rife : and we /hall be able with eafe to drive on the chanae to a higher degree t in Oppofition to fo odtout a party. But if they be able t»mikea war ofit, either they will be conquered, or conquer, or drake Peace. The lafi is mo(l unlikely, becaufe fealoufies and Engagements will prefently be mulriplyed, fo that An apparent necejfity Will feem to lie on each pa*ty not to trufl t he other : And the flames are eafier to be kept in, then kindled: And if fo unlit^* ly a thing fhould come to pafs,yet it mufl needs be to our adv.in'^ge.. lor we will openly all appear for the King, andfs in England and Ireland we/ball be confiderable '• He will remember th.it he w/u

j 18 A Key for Qatbolicks .

htiftby us, and look on the Proteftants and Turitans as Rebels, and take hit next advantage again ft them,or at leafl be at a great' er diftance frcm them then before : For fuck a war will never out of humind,nor will he thinl^himfelffafe till he hath difabled them from dung the like again. But if one fart conquer it will be the King, or the Puritans (for fo the Proteflants mufl now be cal-ed ) If the King prevail, then will the Puritans be totally trod down, and we by who ft help the vi Story was got, flail certainly be incomparably better then we are, if not hate prefentlj all our will. For our fidelity will be predicated: the Rebells will be odious : So that their very names will be a fcorn 4 and there will be no great reftftance of us ( For faith Mr. Middteionin his Letter to the A. B. of Cantcrb. in Prim Introduce, p. 142,143. The Jel'uitc fat Florence, lately returned from England, who pretends to have made aftrid difcovery of theftatc of England as it ftands for Religion ) faith, that the Puritans are (hrewd fellows* but thofe which are counted good Proteftants are fair conditioned honeftmen, and think they may be laved in any Religion. ) But if the Puritans gee the day (which u a moft unlikely thing ) yet fhall we make great advantage of-it ; For l.T key will be un-fettled ani allin pieces , andnotkriow how to fettle the Government '. And faith the fefuites Letter, foundin the A. B, o/Cant. Study <»Prins Jntrodud. pag. 89, 90. [ Our foundation muft be Mutation: this will caufe a Relaxation -, which fervesas fo many violent difeafes, as the Stone, Gout, &c. tothefpeedy deftruftion, &c. ~\ 2. We fhall necefsitatt the Puritan Proteftants to keep the King as a Prifoner , or tlfe to put him to death ; If they keep him as a Prifoner, his diligence , and friends, and their own divi/ions, will either work, his d'liverauce , and give him the day again by eur helper at leafl will keep the State in a continual un fettle dnefs , and will be an Odium on them. If they cue hitn off ( which we will rather promote , left they fhould make ttfe of his extremities to any advantage) then I. We fhall procure the Odium of King-killing to fall upen them , which they are •wont to caft upon us and fo fha.ll be *ble to disburden our felves. 2. And we fhall have them all -o piece sin diftraElions. For 3. Either they will then fet up a new King, or the Parliament will keep the power, changing theGovernm nt nto a Democracy. The firji cannot be done without great cencujftons , and ntw wars j and we

fall

/ball have opportunity to have a hand in all. And if it be done y it may be much to our advantage. The fecund hi// arparct/y by fattions and diflraclicns give us footing for co-tiuual attempts* But to make all fure, we will fecret/j have our party among the Puritans alfo^ that we may be fure to maintain our Intertft which way ever the world go~\ The event with common realbn and many full difcovenes (hew, that this was the frame of the Papifts pio:. And what power and intereft they had in the Kings Armies and Counfels in the wars, is a thing that needs no further difco-very. But had they any Intereft in the Councils and Forces of the Parliament? Anfvo. It will be expe&ed that he that aflcrtcth anything in mattersof this moment, fhouid prove it by more then moral evidence of greateft probabilities; and therefore I fha!l be fparing in my AfTertions: but yet I fhall fay in general, that though the bufinefs would be troublefome, chargeable and tedious, to call together the WitnefTes that are necefiiry, yet Witneffes and Evidences may be had, to prove that the Papifts have had more to do in our affairs, then raoft men areaware of, without any pofitive Aflertions •, therefore I defire them that canfeeacaufe initseffc&s but to follow thefe ftreams till they find the Fountain, i. Whence came thofe motions againft the Miniftry and Churches into oar Councils ? Whence was it that (o many men of note did call the friends of the Miniftry ^Prief ridden fellows] and the Minifters [Jack Presbyters] to teach the Nation to bring them intofcorn? 1 well know that all this came from Hell. But whether by the way of Rome, I leave to your inquiry. Yea, whence was it that motions have been made to pull down all the Miniftry at once ? Was this by Proteftants ?

2. Whence came the do&rine contended for by Sir H. K and others, againft the Power of the Magiftrate in matters of Religion , and for Univerfal Liberty in Religion ? I know the Papifts are not for fuch liberty inSpai*, or any where,, where they can hinder it: but with all I know, that it is one of their fundamentals, that fuch matters belcmg onlv to the Pope and Prelates, and Magiftrates muft but be their Executioners; and I know that its truly the Magiftrates Power for which the ufurping Pope contendeth : and I know tha! the Papifts are raoft Zealous for Liberty of Confcience in England, though deadly enemies to it elfewhere. 3, And

no • A %jy far Catbolich

3. And whence came the Hiders Body of Divinity, that hath infe&ed fo many high and low? How come fo many called Seekers to feera to be at a lofs; whether there be any Scripture, Church, or Miniftry? or which be they ?

4. How came we contrived into a war with Scotland and Holland, when we could keep Peace with Spain f with them, or us, or both, there was fomeforrycaufe.

5. How came our Armies fo corrupted with principles of impiety, Licentioufnel'sand Anarchy, that fo many turned Levellers ( to fay nothing of all the reft) , and rofe up againft their Commanders , and were fain to be fubdued by force, and fome of them (hot to death, and many cafhiered ? &c.

6. How came it to pafs that Papifts have been discovered in our Armies, and in the feveral parties in the Land ?

7. And where are thefwarms of the Englijh Jefuites and Fryars, that are known to have emptyed therafelves upon u* from their Colledges beyond Sea >

8. How came it to pafs, that the Petitions of the Proteftant Presbyters of London, and of other Proteftants for the Life of the King, could not be heard ? but that the Levelling party car-ryed on their work, till they had fet the forreign and domeftick Papiftson reproaching the Proteftants as King-killers ? and had (though very faifely) turned the odium of that horrid kind of crime upon the innocent Protcftants,which the Papifts are known to be molt deeply guilty of; And now in all Nations they make the ignorant people believe, that the death of that King was the work of the Proteftants or Presbyterians, and the blot of their Religion.

9. Whence came it to pafs, that Levelling went on with continued fuccefs till che Houfe of Lords,with the Regal Office was taken down, and an engagement put (on all tbofe du&ile fouls that would take it) to be [[True to the Common-wealth, as eftabliflied without a King or Houfe of Lords ?]

l o Whence came ic that the Weekly News Books contained the Lerters of the Agents of the Agitators from France, telling ns how good men the Jefuites were, and how agreeable to them in their principles for a Democracy , (which they vainly call a _Repub ick, as if there were no Common-wealth, but a Democracy) and telling us what exceeding meet materials for fuch a

Common-

A Key for Qatholkks.

3"

Common-wealth the Jefuites would be. The Agencies of particular men. with Jefuites I fliall purpofelyomit.

ii. Whence came it that all themaddeft dividing parties had their liberty ^ and the reproach and envy was moft againft the united Mmiftry? and if the Lord Prote&or bad nocftepe in, they had been likely to be taken down.

12. And whence came it that Stxhj % and others, that have been Souldiers in our Armie?, have confederated with Spain to mnrder the Lord Prote&or ? And whence came their Jefuitical Treafonable Pamphlets ffuch as Killing no Murder) provoking men to take away his life ?

Much more may be propofed tending to a difcovery, how far the Papifls have crept in among us, and had to do in our affairs. But I think God hath yet much more in feafon to difcover.Truth is the daughter of time.

As concerning the death of the King, I fhall not meddle at this time with the Caufe, nor meddle with the Reafons brought for it or againft it. But, fuppofe as bad of it as you can, the Providence of God hath fo contrived it, that nothing but ignorance or blind malice can lay it upon the Proteftants, Epi-fcopal, or Presbyterian,, that ftrovefo much againft it, andfuf-fered fo much for it as they have done. When many on the other fide, charged the Scots, and the imprifoned Minifters of Londtn^ with thofe that were put to death , for going too far on the other fide, in raanifefting their diftaftes: Of which I take not on me to be judge, but mention it only as Evidence that clears them from the deed.

And to vindicate the Proteftants openly before all the world, and to all pofterity, from that Fad, it is moft publikely known, i. That both Houfes of Parliament in their Proteftations engaged themfelves and the Nations, to be true to the King. 2. That they openly profefled to mannage their war for King and Parliament : Not againft his Perfon or Authority, but againft Delinquents that were fled from Juftice, and againft evill Counfellors. 3. That the two Nations of England and Scotland did i n the midft of the wars fwear in the Solemn League and Covenant to he true to the King. 4. That the Committees , Commanders, Minifters and people through the Land, profefled openly to go only on thefe terms, as managing but a de-

T t fenfive

fenlive war againft the Kirgs mifcarriages, but an Offenfivc againft Delinquent fubjects. $. In that it was known that the Army was quite alcered ( not only by a new modelling, bat J by an inteltinc Jefuitical corrupting of multitudes of the Souldiers, before this Odious fad could be done. 6. And it was known, that the corrupted part of the Army , though the fewer, did foexcell the rett in induttry and activity, that thereby they hindered their oppofition. 7. And it is known that the Jefuited part (that afterward fo many of them turn'J Levellers) did draw into them the Anab*pifts , Libertines , and other Sects, upon a conjunction of Interefts, and by many fly pre-tenfes, efpecially tying all together by the predicated Liberty for all Religions. 8. And yet after all this, the world knows they were fain before they could accomplifh it, to Matter the City of London, to Matter the Parliament, toimprifonandcaft out the Members, and to retain but a few that were partly of their mind, and partly feduced or over-awed by them, to joyn with them in the work. 9. It is known that before they were put out, and imprifoned by the Army, the Commons voted the Kings Conceflions in the Treaty to be fo far fatisfactory,as that they would have proceeded on them towards a full Agreement. See Mr. Prins large Speech in the Houfe to that end. And if they had not fuddenly been fecluded and imprifoned, they had agreed with the King. 10. And it is well known to all that dwell in England, that before and fince the doing of it, the thing is difowned, diflatted and detctted by the main Body of the EngHJb Nation, Nobility, Gentlemen > Minifters and people: Yea, to my knowledge multitudes that are now firm and loyal to the prefent Power, fuppofing it to be fet over os by God, (and therefore would abhor the like practifes againft them^ do yet deteft that fact that intervened and made way to it. So that experience may fatisfie all men , th.3t Proteftants, even thofe called Puritans, were the Enemies, and not the Afters of \t. ii And it is well known how the Proteftant Mini-tters that bad engaged in the war for King and Parliament, were fo great Adverfaries to r he putting of the King to death , that theyoppofed if, and d,fl\vaded from it, and thereby drew the Odinm of the Corrupted part of the Army upon them ; and that the ZWc^Minilkrs unanimoufly concurred in an Addrcfs to

the.

s.* *-\fJ jvr mi^WHIXJ, J*}

the Lord Fairfax to prevent ir, and printed their abhorrence of it, andpublifhed it to the world: And that many of them were imp'ifoned, and Mr. Love beheaded, and many others put to death, or other fuffehngs, for being againft thefe defigns, and endeavouring to oppofc the progrefs of them. 12. And laftiy, it is known, that the Kingdom of Scotland difowned it from firft to laft, and fo far proceeded in oppofition to it, and in adhefion to the ancient line, at coft them the miferies of a grievous war, and a conqueft of their Kingdom. I fpeak but of the matter of fad that is known to the world. So that it is againft all humane Reafon and Equity, that when we have all fworntothe contrary, and endeavoured it, and the Parliament men of one Kingdom are fecluded, andlmprifoned for it, and the other Kingdom conquered for it, and the Pro-teftants ftill generally difown it, that yet it ftiould be charged on the Proteftants, or their Religion , that they put to death their King. This is moft unreasonable in juftice j efpecially from tbofe men that were thecaufers of ir.

I do therefore leave it here to pofterity ('having been my felf a member of the Army four years, or thereabouts) that it was utterly againft the mind and thoughts of Proteftants, and thofethat they called Puritans % to put the King to death ; the twelve Evidences fore-mentioned are undenyable Arguments that it was the work of Papifts y Libertines, Vanifts y and Ana-baptifls, and that the Proteftants deeply fuffered by oppofing it; at the face of Scotland and England fadly teftifie to this day. And yet (though we have fuch open Evidence that this cannot be charged on our Religion or us), I muft needs adde, that every wife man fees that the Cafe it felf much differs from the Papifts. If the Body of a Common-wealth, orthofe that have part in the Legiflative Power, and fo in the Supremacy, fhould unwillingly be engaged in a war with the Prince, and after many years blood and deflations, judicially take away his life as guilty of all this blood, and not to be truftcd any more with Government, and all this they do, not as private men, but as the remaining Sovcraign Power, and fay they do it according to the Laws •, undoubtedly this cafe doth very much differ from the Powder-plot, or Papifts murdering of Kings, and teaching that its lawful for a private h8nd to do

T t 2 it,

J —r

ir, if he be but an Heretick , or be but depofed,yea or excommunicated by the Pope. A roar and a treacherous murder are not all one : Nor is a part of the Sovereign Power all one with a private hand, or forreign Prelate, pretending to a Dominion over the lives and iUtes of Princes, and over the Kingdoms of the world, and that the Vice-chrifi, and Vice-God on earth.

It is a grievous cafe that the Senate or Body of a Nation fhould think themfelves necefiitated to defend themfelves, and the Church and State againft their Prince,or any that ad by his commands. It will ftrongly tempt them to think that the end is to be preferred before the Means j and that it ceafeth to be a Means which is againft and deftrudive to the End: and that it is cffentiall to a Governing Power to be for the common good : and therefore that it is no Authority which is ufed againft it: It will tempt them alfo to think that God never gave power to any againft hicnfelf or above his Laws, or againft the Ends of Government. And a Senate or the Body of a Nation will be apt to think themfelves fit todifcern when the publick fafety is dangeroufly afTiulted • and will hardly be brought totruftany One to be the final Judge of their Nrcefiity , as thinking fuch a publikeNeccffity proves it felf, and needs no judge but fence and reafon to difcern it. And if they alfo think that the fundamental Conftitution of the Government doth make the Senate the higheft Judge of the fafety or danger of the Republick, and fo that the Law is on their fide, and that it is Treafon againft the Common-weakh(and as Politicians fay,againft theMajeftas Realis) to rife againft them h the temptation then is much the ftronger. And where the Legiflative power, and higheft Judici-all power is by the Conftitution of the Government divided between the Prince and Senate, and fo the Soveraignty divided, many will be ready to think with Grotim dejare Belli Jib, I. §. 13.p or. that the Prince invading the Senates right, may juftly be refilled, and may lofe his right • Quod locum ( faith Grotim ) habere ctnfeo, etiamft ditlumfit, belli poteftatem penes Regem fore ' Id enim de bello externo intelligendum eft : cum alioqui quif-ejuis Imperii fummi jus pa Y tern kabeat, ttonpejpt, non \m habere % earn partem tutndi. Quodubi fit , poteft Rex etiam fuam Imperii partem belli jure amittere. ] And indeed when a war m once begun, the difficulty of re-uniting is exceeteg great:

If a Prince engage cither hired ftrangers,or fugitives, or homebred delinquents, or others, to rife up againft the Senate or people, either its lawfull to Defend themfelves by Arms $ or not.-lfnot (efpecially if they have a (hare intheSoveraignty) then is his power abfolute and unlimited , and neither Laws nor any thing below are any fecurity againft his will to the common fafe-ty ( The contrary whereto our late King declared in his notable Anfwcr to the nineteen Propofitions. ) But if their Defence be lawful!, then if their Souldiers muft know before hand, that if they do purchafe a vi&ory by their blood , when they have all done they muft be all Governed by him whom they have conquered , andlyeat his Mercy, they would hardly ever have an Army to defend them: For who will do the utmoft that is poftible to exafperate him that he knows muft rule him when all is done ? I fpeak not this by way of Juftirication , or any way deciding fuch cafes as thefe, but Leaving that (as a controverfie that I am not here to decide ) to the judgement of others, I only (hew the world again that there's a great deal of difference between fuch a war and conqueft of a Prince by the Senate and Body of the people, and their allowing Popes to depofe them and alienate their Dominions, and private men to rebell, and to murder them, if the Pope confent,or excommunicate them. Whether they were in the right or wrong, I am not the judge , but furely it was the judgement of the Parliament, thit upon the Divifion , the power was in them to defend themfelves and the Commonwealth, andfupprefsall fubje&s that were in Arms againft them ^ and that thofe that did refift them, did refift the higher powers, fet over them by God , and therefore were guilty of the damnation of refifters: And this they aflured the peop'ewas the Truth. And the forecited conccfiions of the King, (againft the nineteen Propofitions ) acknowledging their part in theLegiflative power and defence of the people, ( which is known to be the higheft part of Soveraignty, ) did much incline many to believe the Parliament: Efp.cially knowing that they had fo long exercifed the faid Legiflative power, and that we were all governed by Laws of their making. So that thofe that did obey the Parliament, did verily think that they obeyed the higheft power that upon the divifion was left in the Common-wealth ; and that they had the Laws on their iide t and

Tt3 <ki

did adhere to the Common good, which is the end of Government.

And as they have thuscaufed our wars, and miferies,md fcan-dals, fo have they continued to multiply feds among us of all forts •, fo that there is fcarce a fe& but is a fpawn of the jefuites andFryars-, and fcarce an honeft party but they creep in among them to work their ends. And here I fhall briefly mention fome of the parties with whom they have infinuated to work their ends, and then fome of the feels that they have bred or animated.

i. As for the old Englifh Bifhops and conformable Minifters, who were of the faith and do&rine publikely here profeflcd, I confefs I find but little evidence thai ever the Papifts had much to do with them, faveonly to inftigate them againft the Puritans , and draw fome of them to acomplyancewith mchas did out-go them. Yet in their times Bijhop Goodman of Gbeefier was fufpeAed to be a Papift, and fo profefled himfelf by his laft Te-ftament at his death, fince the wars.

2.As for the Tresbperiam ,1 do not fee any reafon to think that ever the Papifts had any intereft in them of any men, there being none that they more hate then thefe two forts ( the old found Epifcopal men, and the Presbyterians ) But yet both in France and Scotland they have cunningly wrought upon them ab extra , alarming them into difturbances by the wild-fire which they bave caft in.

3. As for the new Epifcopal party that followed Grotitu ( ArmintKi in doftrine ) and the Greek Church, and were for a reconciliation with Rome , on thofe terms ( which doubt-lefs Rome would never have yielded to ) the intereft that the Papifts had among them, and influence that they had on them or their proceedings, is evident from what is faid before; and much from the copious Proofs produced by Mr. Prin in his forementionedBook { Canterburies Tryal^with the IntroduEl.) The Jefuites Letter cited by Prinjb.pag.%9. faith [ Not* we have ■planted that Soveraign drugg Arminianifm , which we hope will purge the Proteftants from their herefte,andit ftouri/heth and bears fruit in duefeafin.~] The Articles exhibited in Parliament againft many of the Biftiops will tell you by their works who were the inftigatorsofthem. Ofthemfelvcslknow of none but g»od-

man

man that hath profefled himfelf a flat i°apift; and I (hall not think it my duty to fufped any one roan of holding an Opinion which he profcfTeth not himfelf, unlefs the evidence be very ilroog to move fufpicion. But that many PapiIU were a* work with them in that pretended Reconcilement, Franclf. a S.Clara and divers others put us paft doubt. And that Papilts crept into places in the Church under the garb of conformable Arminiar.s, is too well known. It is no wonder therefore that Dr. Bailj t Dr. Gcffe, Dr. Vane, Hugh Paul de Crcffj , and many more of them did opnely revolt when the game leemed to be fpoilcd that was plaid underboord. It had been far lefs hurt to us I think if all the reft had been as open.

As for the King himfelf that was their Head,if any conjedure that he was a flat Papift,as I have heard many rafhly fay, I think there is much evidence to confute them. 1. That very Letter to the Pop: ( forementioned ) on which the fufpicion is raoft grounded, if you mark it exactly , doth intimate no more then 8 defirc of a union and Reconciliation, with fome additions that may bear a tolerable fence. 2. His own Profeflion of the Prote-ftantReligion is fufficient evidence. 3. His Deputation with theMarquefsofVWrf/rVr eleareth it. 4. Hisfpeechat death, and Papers fince publilhed clear it more. So that I think we may be confident that he was no nearer to Rome then was the reconcilable part of the Greeks .• and that he defired no more then Bifliop Bromhal, and other of his Bifhops offer them, to have the Church governed by Patriarcks, and the Pope to be Principium Vmtatis, &c. If any would know wha: Party Grotitu was of, I defire them carefully to perufe but thefe places in his writings ( which I have cited elfewhere ) Difcuf. Apokg.Rhet. fag. 255. & pag. 7. & vot. pr« Pace, pag. 1. 2, 3. And of his friends in England among the Bilhops in Airland all France ,in Germany and Poland. See Difcuf. Apol. Rtzet. pag. 16 and my Difcovery ofGrvtius Religion.

Yea for my own part I am perfwaded, that thePapifts were as much afraid of King Charls and tbeOo//'*»defign,asof any thing that of longtime hath been hatcht agamft them. They are not all of a mind at home. The French and moderate party no doubt applauded the defign , and liked fuch writings a? S. {Urt's , aud would g'adiy have married

England

SngUndixAFrance in Religion. But others ( the Italian , Spanifh Jefuited party ) might eafily forefee what danger was in brewing for thero. Had France , England, Sweden, Denmark. , and the German Lutherans agreed together, to bear down the Calvinifts as nnreconcilable on one fide fas Grotifts intimates it neceffary ) and the Italians and their adherents that te: up the Pope above a Council,on the other fide, it would have made the Pope afraid, as no doubt he was. Tor though he was glad that we would draw neerer him,and make him the Head in any fort, yet he knew not how to flop fo great an inundation as was like upon the union to over-flow him. And hence was the malice of the Jefuites againft the life of the King (andwithall that he was fain into fuch hands where he was like to do them little fervice. ) Secret. Windebankj Letter recited by Prin t ubifup. tells us that it was the jefuites that were the death of Father Le-ander 3nd fo were the Enemies of Francif. S. Clara and hw Book, ( which caufed it to incur a Roman Cenfure) So that with one part of them that it the beft way, which the-other is more afraid of then of Proteftants. We fee it by the Janfenian conteft. We fee it in that Cajfander, Erafmus, Vives,&c. are excellent Catholicks with fome of them, and Heretical and vile with the reft.

4. The perfecuted Nonconforroifts of the Proteftant party, though they were raoft adverfe to the Papifts,yet had fome of the Popifh brood at laft crept in among them, not onlytofpie out their minds and wayes, but to head the party, and fow among them the feeds of further difcontent and error, and to mike them a Nurfery for various fe&s.For every where by their good wils the Jefuites will have fome. If you ask me for my proof of this,I (hall at this time give you but thefe two. 1 .The fruits that Iprung up from among them,and the manner of Production,(of which more anon.) 2. The words of the Jefuites Letter recited by Mr. Prin,Introd. pag.90. Q / cannot choofebut laugh to fee how fome of our own coat have re-incountred themfelves : jon would fcarce know them if jsu faw them; and it is admirable how in fpeecb andgefiure the] all the Puritans: The Cambridge Schollars to their wofull experience {hall fee , we can atl the Puritans a lit-t le better then they have done the jefuites : they have abufed our (acred Patron St, Ignatius inje(i t but fte will make them fmart

for

foritinearnefl. I hope Jofiwill excttfemj merry digreffion, for I confefs to jou lam at this time tratifporteA with py^ to fee how happily allinfiruments And means y as well great as leffcr co-optrate toottr purpofes.~\ Yet cannot I hear of any conhderable infection among this party that way before Sir Henry Yarn's dayes.

5. How far they crept into all Societies under the name of ln-Jependa»ts,is opened by fo many already in Print,that I (hall add no more of it.

6. And its a thing notorious, that they have crept in among the Anabaptifts, and fomented that Se&. The ftory of the Scottifh Mifiionary that pretended himfelf a Jew,and gave the Anabaptifts the glory of his Conversion, and Rebaptizing at Hexham, and was difcovered at Newcajile , is publifhcdand commonly known : (whether he be yet inPrifon,or releaft t [ know not.) And too many more have more cleanly plaid their game. And though many of rhc more fober Anabaptifts would not be fo ufefull to thePapiftsas they expe&cd, yet multitudes of them too far anfwered their expectations.

If you aik now what the Papifts get by all this, I anfwer, you fee in the Inftance but of this one fed, and the produces of it. 1. By this means our Councils, Armies, Churches have becn'iivided, or much broken. 2. By this trick they have engaged the minds and tongues of many (and their hands if they had power ) againft the Miniftry,which is the enemy that ftand-eth in their way. 3. They have thus weakned us by the lofs of our former adherents. 4. They have found a Nurfery or Seminary for their own Opinions, which one half of the Anabaptifts too greedily receive. 5«By this they have prepared thern for more andworfe. 6. By this means they get an Intereft in our Armies, or weakned our own. 7. By this they have got Agents ready for mifchievous defigns ( as hath been lately too manifeft.) 8. By this they havecaft a reproach upon our Pro-feffion, as if we had no unity or confidence, but were vertiginous for want of the Roman pillar to reft upon. 9. By this they haveloofned and difafTe&ed the common peopie, to fee fo many minds and waies, and hear fo much contending, and have looft them from their former ftedfaftnefs, and made them ready for a new impreffion. 10. Yea by this means they have theop-

U u portunity

portunity of Predicating their own pretended unity,and hereby have drawn many to their Church of late. AH this have they got at this one game. What then have they got by all the reft ?

I (hall next tell yon of foroe of thofe Herefies or parties among us, that are the Papifts own Spawn or progeny j Either they laid the Egg,or hatched it, or both.

And i.ltismoft certain that Libertinifm or Freedom for all Religism, was fpawned by the Jefuites, who hate it in Spain and Italy, but love it in England. I have met with the masked PapiRs my fdf that have been very zealous and bufie to promote this Liberty of Confcience ( as they deceitfully called it. ) For by this means they may have Liberty for themfelves,and Liberty to break us in pieces by feds, and alfo Liberty under the Vizor ofaSedary of any tolerated fort, to oppofe theMi-niftry and doctrine of truth.

2. But the principal defign that the Papifts have upon our Religion, at this day, is managed under a fort of fuglers, who all are confederate in the fame grand principles, and are bufie at the fame work, and are agreed to carrvitonin the dark,and with wonderfull fecrecydo conceal the principal part of their opinions ^ but yet they ufe not all one vizor, but take on them feveral (hapes and names,and fomc of them induftrioufly avoid allrfames. The principal ofthefe Hiders are thefe following, i. The Vani, whofe game was firft plaid openly in America in Net England, where God gave in his Teitimony againft them from Heaven upon their two Propheteffes, Mrs. Hntchinfin , ani Mrs. Dyer: The later brought forth a Monfter with the parts of Bird, Beaft, Fifh and Man,which you may fee defcribed in Mr. Welds Narrative, with the difcovery, the concomitants and Confequents. The former brought forth many (neer 3 o.) monftrous births at once, and was after flain by the Indians. This providence fliould at leaft have awakened England to fuch a Godly Jealoufie , as to have better tryed the doftrines which God thus feemed to caft out, before they had fo greedily entertained tbem, as in part of Lincoln/hire, Cambridgejbire , and many other parts they have done. At leaft it fliould have wakened the Parliament to a wife and Godly Jealoufie of the Counfels anddefignsofhimthat was in New England, theMafterofthe

game.

game, and to have carefully fearcht how much of his do&rme and defign were from heaven ,and how much of chem he brought with bim from Italy , oratleuft was begotten by the Progenitor of Mongers, Such extraordinary providences are not to be defpifed. They had a great Operation in Nero England among thofewiie and godly men that law them, or were recr them, and knew the waves or them that God thus certified againfr. That which healed them fhculd have warned us. But God had a judgement for us, and therefore wc were lefc in blindnefs, to overlook that Judgement that fhould have warned us. They are now dilpe; led in Court, City,and Country , and what God will fufTcr them, and the Papifis by them further to do, time will difcover.

2. The next fort of Htders,&re the Paracejians,\VcigeliAns ,and Bchmexifts,who go (he Urns w.iy in the mam with the former, and are indeed the lame party, bur think meet to take another name, and fetch coeir vizor from Jacob Bchmtn : of their life of Community, and Challity, and Viiibleconverle ( as they pro-fefsj with Angels, you may Tee fomewhat in th>; Narrative of Dr. Pordidge of himfelf, together with Mr. Fowlers o him. The m »i\ clean and moderate piece of their doctrine that hath been larely publi(h?d,is Mr. Browlejes way to the Sabbath of Reft j or Treaxife of Regeneration.

3 Another fort of the Hiders are thole oiled Seekers, among whom! bavere;ifon to believe the Pjpifts hive not the leaft of theirftrength in England** this day. They pra&ife the leflbn that Boveritu in Apparat. adConfnltat. taught Prince Charts long ago £ Frimttm eft, ut quottiam vera EeUgio tibi inqnirenda eft, anteqaant ad earn inveftigandam acvedas, omnem print Religi-onem apud te fnfpetlam habeas '• lubeatq,tamdin a Proteftantium fide ac RfJigimie .mi mum *c volant at tm fmfpendere, quamaiu in

veriinquijitionc vffartt ] We tnuft fu'pecl all Religion

itfeems, and be full of no Religion , if we will become Papifis. A fair begininglWe mail then be unchnftned.and iuipect Chrifi: and Scripture , that we may beelpouled to the Pope. x\nd this is the Papitls work by the Seekers, to take us off from all.or from our former Religion, and blot out all the oldimpreflions, thit we may be capable of new. And if they canaccomplifh this, they have us at a fair advantage, tor he that is not a

Uu 2 Aark

; 3 2 A Key for Catholicks.

ftark Atbeiftor Infidel, but believes that he hath a foul to fave or lofe, muft needs know the Neceflity of feeking his Salvation in fome Religion or other.- and therefore take him off from this, and you muft needs bring him to fome other; And he that could prevail to take him oft his old Religion, is likelieft to have fo much intereft in him as may alfo prevail to bring him to another. And thePapift thinks that on the pretence of Unity, Antiquity and Univerfality ( of which indeed they have but a delufory (hew) they can put as fair for him that is once indiffe-rentasany other can.

Of thtfe Seekers there are thefe Sub-divifions, orSe&s. The firft and moft moderate do only profefs themfelves to be Seelters for xhttrue Church and Miniftry ; holding that fuch a Church and Miniftry there is, but they are at a lofs to know which is it. A likely thing it is indeed, that men that take themfelve9 for extraordinary wife, fhould think there is exiftent fuch a Church and Miniftry as they predicate, and yet have no conje&urc which it is. As if they fhould believe that there is fuch a creature as the Moon, but be not able to know it from the Stars.

The fecond fort of Seekers are to feek whether there be any Organized Political Church, or any Miniftry, or any Ordinances proper to a Church at all, or not. Not denying them, but Doubting and Seeking ; that fo when they have found them at Rome ,they may prote but Finders , and not grofs changlings: And withall they yield that private men may Declare the Word, and pray together, and read the Scripture. The moft rational and modeft that hath wrote for this way,is the Author of [Afi-ber Word to a Serious People~]h likely thing indeed it is, that fo rational a man fhould heartily believe, that Chrift hath planted fo excellent a Miniftry, and Church, and Ordinances ashimfelf defcribetb, and to thofe ftanding nccefiary ufes which he men-tioneth,even inftead of Chrift, to take men into the holy Covenant, and yet that all fhould be left but foranAgeor two, and that ever fince there is no fuch thing, or at leaft, no certainty of it. The Stile (hews us that this Author is no fuch dotard as to think as he fpeaks.

3. Another fort of Seekers arc thofe that do not only Dmbt of, but flatly deny any Miniftry , and Political Churches, and Church-ordinances on Earth, as things that are loft in an V»i+ ver-fal Apoftacy. 4« Ano-

4. Another fort of Seekers do not only doubt of ', or deny thefe Particular Churches and Ordinances , but alfo they arc to feekfor the Vniverfal Church it (elf, and the htly Scriptures ; yea many of them not only jgueftioning them, bat flatly maintaining, that we have no certainty that the Scripture is true, or that we have the fame that was written by the Apollles, or that there is fuch a thing asatrueMiniftry, or State of Chnftianity in the World. Hence it is that fome of them pour out fo many reproaches againft the Miniftry and the Holy Scriptures, as you may find in Clem. Writer ,in two ignorant Pamphlets, that havefcorninthe very Titles, as well as through the bulk ; one called, The fus Divinum of Presbyterie ; and the other Fides Divina : In which he maintaineth the caufe of the Infidels.The opinion which this fort of men openly profefs, is, that no/w-ticular man is bound to believe the Go/pel, but thcfe that have themfelves feen Miracles te confirm it: and therefore in the firft ages when Miracles were wrought, thofethat fa w them were bound to believe in Chrift, and at the fecond coming of Chrifr, when again he fhall be wirnefTed by Miracles, it will again become a duty to be Chriftians: but not to others that fee no Miracles, however they may hear of them. This doctrine Clem. Writer hath profefled to me with his own mouth. But I may not cenfure him to be fo weak as to believe himfelf. It's pofii-ble that fuch a filly foul may be found, that fhall think that Chrift came into the world to fet up Chriftianity as the true Religion for thofe only in an Age or two, or more, that faw Miracles ; but it's unlikely that a man that hath any confiderable ufc of his reafon ftiould be fo filly. Who will not defpife Chrift that thinks he came on folowadefign? Who would not be an Infidel, that thinks ten thoufand Infidels are faved for one Chri-ftian? Yea who can be himfelf a Chriftian, that thinks that he is no: bound to be a Chriftian, becaufe he fees not Miracles } It's moft evident therefore that this is but a Juggle, and that fuch are either Infidels or Papifts. Infidelity is the thing pro-fetfed, and therefore that we take them for Infidels, they cannot blame us: But jet in Charity I hope (and not without caufe ) that fome of this Profefiion are but Papifts-^ though others ! have found to be defperate Infidels.

A fifth fort called Seekers alfo there are, that own the Cburc

Uu: an

and Miniftery , and Ordinances; but yet fuppofe themfelves above the-ii : for they think that thefe are but the Adrainiftra-tions of Chrift ro men in the paflage zo a. higher fia<e t and that fuch as have received the Spirited have the Law once written in their hearts, are under (as they call it) the fecood Covenant, and fo are part the lower form of Ordinances, Scripture, Millinery, and vifible Churches

And a fixth fort of Seekers there are that think the whole company of believers fhould now be over, grown the Scripture, Miniltry and Ordinances ; For they think that the Law was the Fathers Adminiftration, and theGofpelMiniftry and Sacraments are the Sons Adminiftration, ind that both thefe are now paft, and thefeafon of the Spirits Adminiftration iscome, which all mutt attend, and quit the lower forms. The David-Qeorgians were the chief that taught the world this lefTon,their Leader taking himfelf to be the HolyGhoji. All thefe forts of Seekers are bred orcherilhed by the fefuitesand Fryars. And the truth is. when a man is made a Seeker , he is half made a Pa-pift : Asa Dog when he hath loft his Matter will foilow almoft any body that will whittle him; fo when men have loft their Miniftry, Church and Religion, they are eafiiy allured to the Church of Rome : For they are a body as confpicuous to a carnal eye as any other. And who will not rather be of the Roman Church and Religion then of none ?

4. Another fort of Hiders are the Quakers; an impudent Generation, and open enough in pulling down; but as fecret and reserved as the reft in averting and building up. Whatin-tercfts the Papifts have in breeding and feeding this Seft among us, bath been partly proved from the Oaths of WitnefTes, and Confefiions of Fryars, and fomewhat I havefpoken of it in three feveral Papers againft them. The Do&rine of this fourth fort is the fame, or fcarfe difcernable fromthereft.

5.„ A fifth fort of Hiders, are thofe Enthufiafts, that fliun the affected bombafted language of Behmen % and fuch like, but yet give us much of the body of Popery, Headed by an infallible Prophetick Spirit, infteadof the Pope. Such as the Authors of the Book againft the Affemblies Confellion, owned by Parker , but faid to be written by a London Do&or: And many fack Do&ors I know and hear of abroad in England. They

take

take on them to be adverfarics to the Pope; but they arc friends to his Doftrines, and maintain the neceftuy of an infallible living Judge, and fend us to Prophets for this infallible judgement. And could the Papifts bring men once to this, it's an cafie matter to ftrikeofT the the feigned Prophetick head , by difgracing fuchas meer fantafticks, and to feton the ancient Papal Head, which only will agree with the Body which they have received. So much of the Libertines and the Hiders of their Religion, (of feveral forts).

3. Another fort that are fpawned by the Papifts. are ftark Heathens, Atheifts, or Infidels; Thefe carry their judgement as to the pofirive part as clofe as any of the reft, and are grown in England to a far greater number and ftrength then is commonly imagined. Ic is not only Leviarhanor his Ocean that is guilty of this Apoftaiie, (however they ufe the name of Chrift) but abundance that lurk under feveral names. A great while I knew not whit to make of this clofe Generation j but now I have found out that which fhould make a believing tender heart to bleed : even grofs Infidelity, caufing them fecretly to fcorn at Chrift and the holy Scripture,and the life to co.Tie,as bitterly as ever Julian did : And this is crept fo high , and fpred fo far , that it is dreadful to thofe few that are acquainted with its prog^efs. Some that have lately profefled to turnPa* pifts (for what ends I know notj are known to be ftark Infidels s And fome that have long gone for leading men wi:h them, have fatisfled us by their writings that they are Romxnifts of the moft ancient ftrain ^ even of the Roman Religion that was ancienter then Peter and Paul. And many of the unfetled fort of Proteftants, are fo far forfaken of God, as to Apollatiz.eto the fame condition. M^ntahus the fanfeman takes the Jefuites for falfe unworthy calumniators, for giving out that they have long had a defignat Port-Royal to overthrow theGofpel, and fet up Infidelity and meer D;ifm. ButI am furethey deferve much harder words of us in England, between them , for doing fo much to deftroy the Chnftianityof many , in order to the fetting up of Popery. I do not charge it all and only on the PapiLls. I know the Devil hath more forts of Inftruments then one: But that they have had a notable hand in this Apofiafic, we have good rcifonto fatisfie us. Not that they deiire that

men

men fhould be abfolutely and finally Infidels: But i. they would make the world believe^ that all muft be Infidels that will not receive the Chriftian Faith upon the Roman account and terms: And in order to this they induftrioufly feek to difgrace the Scripture, and overthrow all the grounds of the Faith of fuch as they difpute with. And fo make them Infidels in order to the proof of that their affirmation. 2. And then they think that they muft take them off all Religion (as Boverins afore cited) to prepare them for the Popifh Religion. 3. And the malice of fome of them is fuch, that they had rather men were Infidels then Proteftants; or at leaft they will venture them upon Infidelity in the way , rather than not take them off from being Proteftants. And no wonder, when they allow Infidels fo much more charity then Proteftanrs, as to their falvation,as all the Authors cited by S, CUr* before do fignifie : And when Rome burneth Proteftants, but giveth toleration for Jews. And thus by thefe Devilifti devices, the Hiders in England that keep clofe their Religion, are difcovcrcd at laft to be one part of them Infidels or Heathens, and another part of them Papifts. And no wonder if they would lately have introduced the Jews here into England, and if they have fo many other defigns to promote this Apoftafic.

4. Another fort that Popery hath here hatch or cherifhed are the Socinians; a Se& with whom both Papifts and Heathens do joyn hands, as the Bond of their Conjunction. Yet I know that they were not bred at firft by Popery : and I know that the genuine Papift that holds faftthe Articles of their Faith, muft needs difown the Socinian : But however it comes to pafs, I am furc there ate too many of late (felf«conceited men, inno-vatcrs in Pbilofophie ) that have reduced their Tbeologie to their novel Philofophie, and expounded Scripture by fuch conceits as fait with the Socinians.

I (hall fay nothing of the Millenaries, the Levellers, and many fuch like. But here in the clofe, I would defire any Papift that is confeious of the promoting of any of thefe fore-mentioned abominations, to tell us whether this be like to be the way of God ? Or whether Peter or Paul did ever take fuch a^ourfeas this to plant the Gofpel, or build up the Church ? And whether it be like to be the Caufeof God that muft be maintained by fuch

means?

means ? Is not their damnation juft, tha<tfay, Let us do evill that good may come thereby ? Should not the means be fuitcd to the end? Hath the glory of God any need of a lie? This courfe will never ingratiate your opinion! with any wife considerate men. This is but working with the Devil for God : like one that doth confult with a Witch or Conjurer to find the goods of the Church when tbey areftoln. Dj you think God needs the Devils help? Or is it like to be help that comes from him? But the truth is, it is your bad Caufe that requires thefe evils means: and it is your bad hearts that fet you on work to ufe them : Though you think perhaps that you do God fer-vice by it, yet you know not what Spirit you are of. Chrift ownethnot fuch ways as thefe, and therefore his fcrvancs will not own them.

Chap. XLVI.

Detett.

37- A Nother Practical fraud of the Papifts is, 7» JT\hiding themfelves and their Religion, that thej way do their veork^ with the more advantage.

1 (hall tell you briefly, i. The way by which they do this,and 2. The advantage they get by it. And 3. Help you to deceft them.

1 .The principal means by which they conceal themfelves b Br thrufling themfelves into all Setts and Parties, and putting on the vizor ofany fide, at their caufe requireth. It's well known that formerly we had abundance of them that went under the name of Proteftants, and were commonly called by the name of Church-Papifis: But there is great realbn to think that there are more fuch now. Some of them are Prelatifts, and fome of them call themfelves lndependants : fome creep in smong the *AnAb*ptifts ; and fome go under the cloak of Armir.i.ms , s nd fome of Socinians, and fome of Millenaries , and all the other Seds before-mentioned. They animate the Vanifls , the Bth-nsenifis, and other Enthtifiafis, the Seekers, the Quakers, the Origenifts, and all the fuglers and Hiders of the times: I: is they that keep life in Libertinifms y and in Infidclit/ itfclf. Among

X x every

every one of thefe parties you may find them , if you have the «kvH ofur.masktngthem.

2. Another way of Hiding, themfelves is, by having a Difpen-fathnto come toany efour Ajfemblies y or join in wot fhip with anv par:y, good or bad : Or elfethey will prove it lawful! with-cue a Dil'psnfation , where the Pope interdi&eth it nor. And their way is thii: that all the old known Papifts , efpeciallv of the poorer fore, (hillbeftill forbidden to come to ourAflem-blies, left they bring the blot of levity and temporizng on their Religion and left there (houid not be a vifiblc party among them to countenance their caufe. But the New profelites , efpecially fuch as are of any power and interefi: in the world, and may do them more ferviceina masked way, and can fairly avoid the Imputation of Popery, thefe (hall have leave to come to our Afferablies, when their caufe may make advantage of it. That you may fee I feign not all this of them, fbefides the proof from cerrain experience which we daily fee ; let me lay before you theDecifionsof one of their principall DireFlors y \n this work of propagating thtir faith y and that i$, Thorn, ajefu de Qonverf. gentium. How far they are for favouring of Heatbeni and Infidels, and Liberty of Confcience for them ( for all their cruelty to Proteftants) you may fee him, lib. 5. Dub. 4. fag. 207. Where he tells you that the fentence commonly received in the Schools is,that it is not lawfull for Chriftian Princes to ufeany force againft Infidels, for fins againft the Law of Nature it felf: and citeth Cajetl.Vitloria,(^ovarruv. Greg, devalent. And him-felf decides it in the middle way of Azoritu y [ That Pagans may not be punifhedfor defpi(trig the honour and worfhipof God, though they m*y for not giving every man his own, and for theft, murder , falfe veitmfs, and other ftns that are againft mens right'J Compare this with Sir H. Vanes doftrine of Liberty.

And lib. 5. part. 1 .Dub.6.pag.2io. he teacheth that [ A CAtholick H v *ng among Heretickj may ( when the fcandalizing of others forbids it not ) for fear of death , go to the Temples of he-rtiic\s y and be among them in their meetings ', and ajfcmblies,be-caufe of it felf it it a things inherent • Tor a man may for many caufes go to the Temples of hereticks, and be among them in their affemblies , as that he may the ea flyer and more effe&ually and com' modigufly confute their errors, or on other jufi cccafiens, ( unlefs

accidentally

accidentally it fcandalizA others.) Tea as Azorius faith } he may do it to obey a Princejbough he be an heretick, when he feareth the loft of hi j honour, maintenance er life : For in this he only obey ah his Frince'. efpecially if among the faithful I fthat is,the Papifts) hs openly affirm, that he doth it only to obey his Prince, and not to profefs the heretical fell : For by that open alteration he avoideththe offence and danger of Catholickj , and well declineth the unjuft vexation of the Prince. J

And th3C Pa pills may eat flefb on dayes when their Church forbids it , to hide themfehes among heretickj , he determineth in Dub. 5. p. 218,21g. So that toe Papifts are abundantly provided for their fecurity , againft fuch as would difcover them when it ftandsnot with their ends to difclofcthemfelves.

3. Another moft effectual way of Hiding themfehes is, by Equivocation or mental refervations , which we ufe to call Lying, when they are examined about their Religion, their Order's or their actions. Lying that hurtech not another, they commonly maintain to be but a venial fin , which fay moft of them, is properly no fin at all. And to equivocate or referve one half of your anfwer to your fc!ves,fay the Jefuites,is not Lying, nor unlawful!, in cafe a mans intereftrequireth him to do it. See the words of their own Cafuifts cited for this by Man-taltm the Janfenift. Were it a thing that needed proof, I would give you enough of it. Thorn, d fefu the Carmelite, ubi fup. Dub. 4. pag. 218. fecureth them fufficiently : His Quefti-on is Q Whether one that denyethitwhen he is asked of a Heretic^ whether he be a Prieft, or a Religious man, or whether he heard Divine fervice,do /in againft the confeffion of faith ? 1 He anfwereth, [No : for that is no denying himfelf to be a Chrifiian , or Catho • lick^: For it is lawful] to diffemble or hide the perfon of a Clergy manor a Religious man , without a lye in words , lefi a man be betrayed and in danger of hit life ; and for the fame caufe he may

layby his Habit, omit prayers, &c. becaufe (N.B. ) hu+

mane Laws for the moft part bind not thefttbj lis confcicnce, when there u great hazard of life, as in this fafe Azorius hath well taught. Jufl. Mor. Tom. i. lib. 8. c . 27.] So that by the confenc of moft , there is no danger toaPapiilinany fuch cafe from his own confeffion.

Another way of Hiding their Religion and themfelves, is by

X x a fidfc

falfeOaths , which we called, wilfull perjury, but the Jefuitcs-take for a Lawfull thing, when a mtma.il Refervation or Sqnivo-cation fupplyeth the want of verbal truth, as their words cited by the fortrnentioned Janfeuian, teftirie, And who will ever want fo eafie, fo obvious, fo cheap a Remedy againfl all danger of perjury, as a mental Refervatimis ?

Yea chat the Pope can fufficiencly difpenfe whhany of their OatI s of fidelity or Allegiance,or the like,l (hall (hew you under the laft Detection. The Parliament, hath impofedon them an. Oath of Abjuration,but do they nor know how little the Clergy, andfuchas have their countenance will ftick at that, fuch Nets-are too wide to catch them in. Hear the words of one of their OWnPriefts ( Jo. Browns Voluntary Confeff. in Prins Utrodutt,-p. 203 . ) faith he, [_ Its ftrange to fee the Stratagems whichthej ptft wiih their penitents concerning the Oath of Allegiance I If they be poor, they tell them fl'tly, (when they are demanded to ta\e the Oath ) that it is damnable, and no wayes to be allowed by thi £hurch : If the J be of the richer fort % they fay they may do as their ■ confeience will infpire them. *s4nd there be fome ef them that make no confeience at all, to have it taken fooft as thej are demanded. ] What would you have more, then fuch dilcovcries by tbemfelves?

z.Btit what get they by this Hiding of 'tbemfelves?'Jrifw.i .They-hereby fecure ihemfelves from danger.2.They do the more eafily j prevail for the multiplication of their fed:: For worldly perfons would not fo eafily flock into them without fome fuch fecurity from furTcring. 3. They.preferve thofe that are come over to-them from revolting.by the difcouragement of furTering,efpecial-)y the Rich and Honourable. 4.They angle for fouls with the lefs fufpition, when they fland behind the bufli; Papifts are become^ fo diftafted with the people by the Powder. plot,and many other of their pranks, that they may take more with them , if they come.raasked under another name. . 5. By this means they may openly revile and oppofe the Miqiftry, and Ordinances, and Churches, and Proteftanc do&rine, without difturbance by the Magiftrate. A Papift in. the Coat of a Quaker, an Anabap-tift, a Seeker , or the like, may rail at us and our do&rine in the open Streets, and Market place, and call us.all to naughe^ and teach abundance of their own Opinions, without a con*

crook

AI\ey for Catholich. J41

troul. And many a poor foul will take an Anabaptift Papift, or Seeker into their bofome, and familiarly bear them, and eafiiy fwallowdown what they fay, that would be afraid of them if he knew them to be Papifts. 6. By this means they haveeafier accefs to a greater number then openly they could have. 7. And by this means they may infinuate into our Counfels, and know allourwayes,and how to refill us. 8. But above all, by this means they may be capable of any office and truft among us. They may be Miniflers, or Juftices of Peace : They may be Parliament men, and Leaders in our Councils, and have the condud of our affairs: They may have a great influence on the reft that know them not; They may come to have pDwer in our Armies. And if once the Masked Papifts come to make our Laws, or guide our Councils and Affairs, and influence or command our Armies, you may foon know what would become of Proteftants: Kings and Parliaments, Prelates and Presbyters (hall all go one way , if they can accorriplifh it: Its eafie therefore to difcern that their principall Artifice* fyeth in Hiding themfelves (To be it (till there be a vifible body of their open profeflbrs. ) And for my own put, I think I have good reafon to fear left the Papifts are far ftronger at this day in EngLni that are unknown , then that are known: and that wear the Vizard of Seekers, Vanifis, and other Sefts, then that appear barefaced •* Yea I believe that our danger of the open Papifts is nothing in comparifon of our danger from thefe juglcrs. Andlconfefs I think an ingenuous open Papiftfhould have a great deal more gentle dealing from our Migiftratei,then thefe Deceivers that hive fuch ftrerching Consciences. lor ray own part I muft confefs I feel a great deal of charity in my heart for a confcier.tious plain dealing Papift ; and I would never be guilty of cruelty or rigor to them. But this j*g//»g in the matters of God and Eternal life, my very foul abhors. 1 have been fee upon by thefe fuglersmy felf, and by fome of themoft renowned of them; but as foon as I perceived any of them purpofely cboofetbe dark, and bide themfelves mafTefted cloudy terms ormethods, 1 was moreaverfefrom their documen«,and took them for men that were either enemies to truth, or elfe had not received it into honeft hearts ihemfelves. Trurh is moft beautiful! in ics nakednefs • J< loveth plain dealing.and abhorreth'

X x 3 fraud*

fraud. Ic takes chat for its greateft friend, thac layes it mod naked to the view of all, and that for its enemy that purpofely obfcureth it. We have all fuch a natural inclination to trutb,that he fcarcedefervesthenameofaman, much lefs of a Chriftian, that would not embrace it if he knew ir. Did I think that the Papiftsbadtbe truth, the Lord knows I would run afcer there, and follow them till I had learned it: If ever any of them would work on me, they rnuit come bare faced: for I naturally abhor a Jugler in Religion,and a friend of darknefs.

3. But how /hall thefe Hiders be Detetted ? Anfa. l .You have caufe to fttfpett all that ufe a Musk^, and purpofely hide their minds. To fufped them I fay, to be Papifts or worfe : They walk not in Gods way that walk in Darknefs: It is the Kingdom of Satan that is the Kingdom of Darknefs, and it is be that is the Prince of Darknefs, and hisfervants that arc the fonsof Darknefs. Me thinks a man that intendeth Deceit, what ever his end be, fhould not Cake it ill to be fufpe&ed for a deceive-. God is fo good aJnafter that no body fhould be afliamed of him. Truth is fo amiable, that the genuine Tons of Truth are not aftiamed of it. Its no true Religion thataitureth not men of tha: which will favc them harralcfs, and bear them out againft all the malice of earth and hell, and repair all loffes that they can fuftainin the defending of it. Qui nonvult intelligi, debet negtigi. He that would not be fully underftood, (hall never be my Teacher, nor be much regarded by me. And therefore the V*nt and Sttril language of Paracelfian Bchmeniits, and Popifh juglcrs, doth ferve with me for no other ufe but to raifemeinto fafpicion of their Defignsand Dodrines, and to fignifie iVaine ind Steril mind. Who will not fufped that Tradefmans wares that choofeth a dark Shop, and refufetb to open his wares in the light ? I know that Scripture hath its difficulties, and ftrong meats. But that is from our incapacity of undemanding higher points, till we arc prepared by 'the lower : It is from the altitude of the matter, and not that God doth envy us the truth, which he pretendeth to reveal : If a Prophetic be purpofely obfeured, which concerneth not the world fo neerly, yetfo are not the Doctrines that our life or death lyeth on. But faith Clem. Writer to me., ( recited in bis laic Book againft me J [Wo/fldjM not hidejw minder Religion

Jigion in Spain ? Anfw. i. No: I would not- whenever I found my felf capable of ferving God moft by the difcovery; which is the common cafe. 2. Till then, I would not put on the vizor of any thing that I knew te befalfe^ and make ufe of Pofitive Jugling and Diflembling to hide my Religion. 3. If Chrifliansagainfl Infidels, or Proteftants among Papifts, had thought this difiimulation lawful], there had not been fo many thoufandsof them martyred or murdered as were. 4.Whae Opinion is it that brings men in England into any great danger at this day? Either your Opinion muft be Atheiftical ,or at Ieaft Infidelity, if youfappofe it will bring you now into any great fu&ring •• or if it be fome fmall matter that you fear, it feems you think not your Religion worthy to be open'y owned in fo fmall a danger. Tie never be of a Religion that is not worthy my opened confeflion, even to the death, when there is fo much danger.

2.The Jugling Papifts may be known by this, that they are alwayes looTcning people from their Religion , and leading them into adiflikeof what they have been taught; that they may be receptive of their new Impreffions. And therefore of any one Scd in England , there is none to be fo much fuf-peded of a fpiritof Jefmtifm, as the Seeders of all forts.

3. The Jugling Papifts may be much detected by this, that they are all upon the Deflruttive part in their Difputes, and very little on the Ajfertive parr. Thev pull down with both hands, but tell you not what they will build up,till they have prepared you for the difcovery. They tell you what they are againft. But what they are for, you cannot draw out of them. As if any wife man will leave his houfe or grounds till he knows where to be better.- or will forfake his ftaff that he leaneth on , or thefood that he feedeth on , till he know where to have a better provifion or fupport. Do they think wife men will be made irreligious ? They deil by the poor peop!e,as one that fhould fay to paflengers on Shipboard [ What fools are yen to venture your lives infuchafbip that hath fo much encumbrance and danger , and fo many flaws, and but a few inches between you and death, a»d is guided by fuch a Piht as may betray you ,, or caft away your lives for ought you know ? ] They know now thn none but mad men will be pcrfwadrd by mch words as thefe

to

to leap inco the Sea to fcape thefe dangcrs.-and therefore they do this but to make men willing to pafs into their fhip,and take them for our P lots. If you are wife therefore hold them to it, and leap not over-board, but keep where you are, till they have (hewed you a fafer Veffel and Pilot : which they can never do.

When I did but privately defire of CI. Writer that he would acquaint me with that truth that he thought me ignorant of, and that we might privately and lovingly confider how far we were agreed, and where we differed, that we might debate the cafe, and try who was in the right, he refolutely denyed to have any debate with rae,or to open any of his judgement,but pag 46. re-proacheth this very motion, as proceeding from [my aims of a mottflrotu fkape and ugly lookj ] fo raonitrous a thing doth it appear to thefe deceiving Juglers, to tell men what Religion they are o c , and would have us to receive, when they will freely reproach the Religion which we profefs.

4. And you may ftrongly con je&ure at the quality of thefe Juglers, by their conltant oppofttion againd the A-liniftry. It is Miniflers that are their eye-fore; the hinderersof their Kingdom : Could they but get down thefe,the work were done , the day were their own : And therefore their main bufinefs > whatever vizor they put on, is to bring the people into a diflike or contempt of the Miniftry. If they feera Quakers ^ they will rail at them : If they feem Seekers.they will difpute againft their calling: If they feem the gentleft Behmenifts, they have their girds at them, to acquaint the world that they are mifguided by them. But at firft , they will not let you know which is the true Miniftry, if ours be not ^ or which is the true Church, if ours be not. Here they leave you,

5. The Jugling Papift, what vizor foever he wears, is commonly putting in for his own opinions, of the Neceffny of a fudge of Controverfies y an Infallible (fhurch , a ft ate of perfect ien here , the magnifying of curewn inherent Right eoufnefs^ without any great efteem of f unification by tht-forgivenefs of fin: and many fuch like.

6. Papifb have Rill an aking tooth at. the Authority and fuf-ficiencyof Scriptwe ; and therefore on one pretence or other, are ftill difgracing and impugning it, and leading men afide to fome other Rule. 7. Papifr s

7. Papifts have ftill an enmity againft the l l J tr*er of the Ma-giftrate in matters of Religion: For in fuch matters their Vice-chrijl muftbetheonlv Judge. Whereas indeed, by that tirr.e the Magtftrate hath judged , Who is Punifhable by the S*or4 t and the Pa/lors and "Particulars Churches have judged , Whit uexcommunicable, (which are their undoubted works,/ there is nothing left for a Pope to do.Sufped them that arc for a Liberty for all -, or atleaft for all that are no worfe then Papifts. They thit fet opea this door intend to creep in at it themfelves at lafr.

8. And it is afufpicious fign when you find men enemies to the Unity, Peace and Settlement of our Churches, but would (till keep us indivifionanddiftra&ion. And yet fome of thefe men will lament our Divifions, and cry upllnity, but they will fecretly hinder it, or do nothing to attain it.

9. And ic is fomewhat fufpiciou* to fee men hang loofe from all our Churches in their pra&ife, and joyn with none, nor communicate in the Sacraments. If they know not Sacraments and Church-communion to be both our Duty, and the Means of our ftrength and comfort, it is doubtful whether they are Chriftians or Infidels. But if they know this of the Neceflity and ufe of Sacraments, and Church-communion in general, and yet joyn not with any of our Churches herein, tt*s a fhrewd iufpicion that they have an eye upon fome other Church. For lure a tender confidence would not be many years in refolving of fo great and practical a point, no more then he would live many years without prayer, on pretence of being unfatisfied in the mode of Prayer.

10. And yet on the contrary fide, there are fome Jugling Papifts, efpecially in our Councils, Civil and Ecdefiaftitk, thac play their game by over-doing , and making every thing to be Popifhand Antichriftian , to drive us into eXtrearrjs, and into opinons in which we may eafily be bafled. And id not a little that they have won of us at this game.

Chap. XLVII.

DeteQ. 38. \ Nother of their Practical Frauds i«, In their ex*

l~\ ceeding indujtryfor the perverting of men of Port*

tr &Intercft > tfiAt are Ukelj to do much in helping or hindering them*

Y y Swarms

Swarms of them are bufiedayand night, for the feducing of Princes,and Nobles, and Rulersof all forts, and of Commanders in the Armies. Of their diligence abroad we may know fomewhat by their fuccefson divers of tlcGerman Princes and the lace Qaeen of Swede*, and on many of the Nobles of Frame, and fuch others.

At home we have fmarted by the fruits of their induflry. What abundance of aiTiuks were made on the la'eKing? from his going to Spain, and the Popes Letters to him there, and to the Bifhopof Cenchen to take care for his fedu&ion , and fo all along to the laft, I need not mention. And what Noblemen or Perfons of Intercft in England lay not under aflaults and! folxications in thofe days ? And are all the Jefuites and Fryarjs dead ? Or have they not ftill the fame caufe and induflry a$; then ? Is the Court, or Councils of the Land, or the Nobility;, Gentry or Army now free from their fraudulent folicitations.?> How far they have prevailed time will fullicr reveal: but what they will endeavour we may eafily judge. And certainly the: number of Seekers and fuch other Seels among them, doth tell; us that they have not loft their labour.

If thefe lines fhall fall into the hands of any of our Rulers or Commanders, I intreat tbem for the fake of their fouls, and the Common wealth, to be prudent and vigilant in a matter of fuch confequence. I do not intend to intreat them from error unto truth without fuflicient light and evidence : But that which I defire is but rcafonable • 1. That you would not be too confident of your own underflandings to deal with fuch Jgg'ers in. your, own ltcength , without affiftance. They have made it their ftudy all their days, and are purpofely trained up to de? ceive: whereas you are much wanting in their way of ftudy, and much unfurnifhed to refi(t,how highly foever you may think-of your felvci.

2. That you would read a little more the learned folid writings of our Divines againft the Papifls, fuch as Dr. Fields, Crakfnthorps, Vfhers, ChiMngworths, Jewels, Rivets, Ckamt-cr;, Ames y Reigno{ds,whktakerj; and fuch Ike, beginning with Sir Hxmfrey Linds Via Dvia,& via Tnta,(& du P/effis of the Church.and his Myfterie of Iniquity, and Dr. John White,Sec-) 3;- That you will not hearken to Papifls fecretly, nor masked,

nor

nor coming to you by indiredand Jugling ways; but open their perfwafions, ?.nd call to forae able ftudyed Divines to deal with them in your hearing, if needs you will hear them, that To you may hear one fide as well as the other.

4. That you take heed what Retainers,Scrvants,or Familiars are about you : For fome that pretend to be acquainted with thefe men, are much miftaken, if they be not more frequent at your elbows, and in your Bed-chambers, then many do imagine. If they cannot be of your Councils, and your neer attendants, they will rather be your Porters, or the Grooms of your Stables, then they will be kept out. We fear not any thing that they can do in an open way, in comparifon of their fecret whifpers and deceits, when there is no body to gainfay them. Had they the Truth, we (houldbeglad to entertain it with them. It is not therefore Truth in their mouths that we are afraid of: But feeing theNations and our Pofterity have fo much dependance on your Integrity, we call for fo much Juftice at your hands, as that you will not caft open your ears toeachdeceiver,efpeciallyin fecret, or on unequal tearms: Lei not all our peace and fafety be hazarded by the felf conceit-ednefs, or imprudence of you that are our Rulers. Seeing it is you that muft give us Laws, or fet the Vulgar the pattern which they are fo much addi&ed to imitate ^ We adjure you in the Name of the raoft High God, that you be not too forward and facile in hearkening to Seducers, and corrupting thofe Intellects which the whole Nation hath fo great an In-tereft in: and that you be not henceforth as children toft to and fro, and carryed about with every wind of doftrine by the the fleighcof men, and cunning craftinefs whereby they lie in wait to deceive, Eph. 4 14. But we befeechyou mark tbern which caufe Divisions and offences contrary to the do&rine which you have learned, and avoid them. For they that are fuch, ferve not the Lord Jefus Cht ift, but their own belly, and by good words and fair fpeeches deceive the hearts of the fira-ple, Rom. 16. 17 # 18. Hearken not to everyone that faith, Lo here is Chrilt, or Lo there is Chrift ^ here is the Catholick Church, or there is the Catholick Church: As if Chrift were divided, or the Catholick Church were more then Ore ? On it were confined to a Se& or Party , whether Papal or any

X y * •tber,

other , and did not contain all Chriftians through the world ? All parts of this Church are not equally pure, but all are Parts: Be you of the pureft part, but do not therefore take that part for the whole.- much lefs the polluted part. Have companion on the difeafed and tumified part: but do not therefore fo far doat, as to love the tumor or difeafe, and fay that none is the Church but this. We are willing te be as Charitable to that Proud Throne of Rome^nd ufurping Vice-chrift, as will ftand with the (afety of our fouls and of the Church. But God forbid that we fliould therefore be fo blind, as to run into their Peft-houfe, and drink the payfon by wjiich they are thus tumified & intoxictaed. Look on their Principles, and fee what an afped they have on Chrift, on the Cacholick Church, and upon Princes ? Look back on their Pradifes, and fee what their Principles proved in the fruits ? Yea what need we go further for a warning, then to remind you of that which one would think fhould be deep and frefti in your minds •, even what they have brought upon Kings, Queens, Lords, Prelates, and this whole Land ? But this leads me to the next Dcte&ion.

Chap. XLVIII.

Dttett. 39. "T^HE laft of their Practical frauds fat home) 1 and the moftdefperatc xs^Their Treafons againft the lives of Princes , and the Peace of Nations , and their dif-folvi»g the bonds of Oaths and Covenants , and making Perjury and Rebellion to feem to be Duties and Meritorious works.

It would be a voluminous task to relate the Hiftories of the Pa-pal Trefons: How the Roman Vice-chrift having laid a claim to both Swords, Spiritual and Temporal, hath plaid the Tray tor againft the (?m^Emperors,difpofTeffing them of the Weft • and againft the Emporors oliGermanj y ftirring up their own fubje&s, and the Chriftian Princes and States againft them; fetting his foot on the neck of one, and making another w.ait barefoot long at the Roman gates ■ and keeping many of them in wars. It was this Horrid Treafon and Tyrannical ufurpation over all the Chriftians Princes, that caufed all thofe Treatifes on that fubjed wrote againft him, in theDefenfe of Princes and their

Rights,

Rightt, which Mich. Qcldtftus hath preferves and conjoyned in divers Volumes. It was this that caufed England, Denmark^ Sweden, and fo many other Princes, to be thereaJier to fhake off his yoke. Kings are not Kings where the Pope is fully Pope; except only the Houfeof Auftria , whom he is forced to grarifie, as the only prop of all his tyrannic France that hath fo much flood for its Liberties, hath felt the fruits of the Roman Principles, and League ; and two of their mod renowned Kings fucceffively hive been bafely and inhumanely butchered by thcra : And to this day the numerous fwarm of the Popes dependant Clergy, doth not only devour, as is thought, about a third part of the Land*, but alfoaws and fwiies the Prince* Even in Ireland before our wars, a Bifliop {Bedle in his Letter to Laud in Print Introduct. tag. 102 J doth open the Power of thcClergie, and their infolencies as fuch, that he concludes \_HU Majefiy is novo with thegrcatefl part of this Conn' trey as to their hearts and confeiences, King , but at the Popes defcretion) And in another Letter to the faid Archbifhop (ibid. fag. 112 ) h* faith [/ that know that in this Kingdom of his Aiajeflyjhe Pope hath another Ktngdom far greater in numbered as I have heretofore fignified to the Lords fuftices, and Council {which ftnee is juftified by themfelves in print) conjiamly guided and diretled by the order of the new Congregation , de propaganda fide, lately eretled at Rome •] fee the reft.

Do 1 need to tell England of the many treacheries fince the Reformation againftour Princes? Or who it was that would have depofed as well as Excommunicated Queen EHz,*beth, and expofed her Kingdoms to the will of others ? Or who \z was that wrote againft King fames his Title to the Crown t Or who were the Adors of the Hellifh Powder- plot ? Or who it is thit hath been (till blowing the fire, and calling all into d«-fturbances for their ends? Do I need to mention th.'ir ap proving of the Murdering of Princes, and the pretence of power to difpenfe with oaths of Allegiance and fidelity, and who hath a&oallyfo oft pretended to difobligetbe fubjecV, and expofc Princei and their Dominions to the firlt occupant ? I know that many of the feculars in England difowned this do&rme : 3at i. So never did the Pope, but hath owned and pra&ifedir. 2. By difowning it, they difown Popery it felf, if tbey know

Yy3 ^h«t

}jo AK^yfor Catbolicks.

what they dor For it is an Article of their Faith, andfoEffen-tial to their Religion, as explicitly held • and is determined by a Pope and an approved General Council, even 12. the fourth at Lateran under Innocent the third, as I before recited the words at large in the third Argument againft them here.

I know fome of the Papifts would perfwade the world that it was none but Mariana the Jefuite that wrote for King killing : and that it was firft condemned by themfelvcs. But the Parliament of Paris tells another ftory of them, as it is recited by Thmntu (who was Prefident and then prefent) Hifi. lib, 130. ad. an. 1604. And Rivet names them Cjuignardus ( thac wrote in praife of the murder of Henry the third,) and of Od» Pichenatus , Barterius fuborned by Varada, &c. And Albine-m the Jefuite did hear the Murderer of Henry the fourth con-fefs before he did the fad , and put off the examiners with this anfwer, that God had given him that fpecial gifl to forges when once he hadabfolved afinner whatfoever was confeffed by him. And why was it that France did expel the Jefuites., and fet up a Pillar of Remembrance of their villanies, till Henry the fourth would needs grarifie the Pope by calling them in again, and told the Parliament, that the peril of it fhould be on him; and fo it was ■, for it coft him his life. And why did the fame Parliament of Paris , Novemb. 1610. condemn Bel-larmines book againft Barclay, as an engine of trcafon and rebellion? And the Theological faculty of Parts, April.4. 1616. condemned Santarellns Book as guilty of the fame villany, (tarring up people to Rebellionanj King-killing? And May i2.theUniverfity confirmed it: And March 13. the Parliament condemned the Book to be burnt.

And it's worth the reading which Rivet recites of the An-fwcrsof thejefuitesin Paris, when the Parliament askc them their judgement of that Book, viz,. [Seeing tbtir General load approved the Book^, and judged the things that are there written to be certain, whether they were of the fame mind ?~\ They an-fwered that j~ Living at Rome he could not but appnve what was there approved of . ] [But fay the Parliament, What think jou? Say the Jefuites, the clean contrary. Say the Examiners , But -what would you do ifjou were at Rome? Say the Jefuites, That which they do that *re at Rome. At which faid fome of the ~~~ "" E*f!! am ent,

Parliament, what 1 havethej oneCen/cienceat Rome, andanother at Paris ? God blefs nsfrom fuch conftjfors as thefe. ]

Butyet foraeofthePapiirs will feem fohoneft^sto fay that private men may not kill a King till he be depofed. Very true ! But withall it is their currant dodrine, that if once he be excommunicate,he is thennoKing,yeaorif hebeanHerctick; and To being no King, they may kill the man, and not kill the King. This is the jugling of thefe feeming Loyall fabje&s. You may fee it in their own writings j Suarezadverf Seel. Anglic, lib.6. cap. 4. Sell. 14. & cap. 6. Secl.zz, 24. rfr Abortus fefnita Jh/iit. Moral.part. 1./. $.c. 13. He that would fee more of their mind in this, let him read the Mjfterium Patrum Jefuita> ?#w>andthe fanfenians mjfltrie offefnitifm, and Bi(hopiJo£. Abbot s.Antilogia ad Apslsg. Eudamojohan : But what need we more then the Decrees of a Pope and General Council, and the practice of the Church of Rome for fo many ages ?

And for the t\>pes power to abfolve them from all oaths of Allegiance and fidelity,the forefaid Pope Innocent and his approved General Council have told the world enough of their mind to put us out of doubt of it.

But ( leaving abundance of forreign tnftancesj I (hill men-tion but one or two at home. The Papifts have lately had the confidence to affirm that the Powder-plot and the Spanifh inva-fion in one thoufand five hundred eighty eight were not^pon a qjarrell of Religion, nor owned by the Pope. King^wf-f hath laid already fo much againft them in thefe point*-, that I think it needlefs to fay any moref efpecially alfo after Bifhop Abbots An* tilogia) but only here to produce one Teftimony of their own , concerning the Spanifh Invafion.

Cardinal Offatus in hi* 87. Epift. ad D de Vdle-roj % te\s us that Pope flementihe eighth ( one of the beft of all the late ones ) did prefs for the King of France to join wkh Spain in the Inva--fion of England , and the Cardinal anTwcred that tie King was tiedbyanOAth to theQuecnof England', to which the Pope replyed, that [[ The Oath was male to an Henti ^, but he was^ bound in another Oath to God and the Pope'] adding wi;hall[ that Kings and other Princes do permit themfilves all things for tolerate chemlelvts mail things) which m^krfor their commodity : and that the matter is gone fofa r x that it is net ( or (hould not be)

imputed

imputed to them, or taken for their fault • and he alledgiA the faying of Francifcus Maria Duke o/Urbine, that indeed every one doth blame a Noble man, or Great man that is no Soveraign, if he keep not hit Covenants, ( or fidelity , ) and they account him infamous ; but fupream Princes may without any dagger of their reputation, make Covenants and breast hem, Ije\betraj , and perpetrate other fuch like things'] This was good Pope clement the eighch. And can we look for better from the reft ? You fee what Oachs and Covenants are with them.

A nd that the defign was ftill carried on againft the Queen upon account of Religion,and the Realm to have been invaded by the Spaniard on that account, and that the principal point of che Plot was to prepare a party within the Realm that might adhere to the invaders^allthis with much more Sir Francis Walfingbam ( that well knew) hath teftiried to Monfieur Critoy in his Letter, Cabal, fart. 2. pag. 39.

Thuanus a Moderate Papift ( and a mofi knowing and impartial Hifiorian ) tells you ( lib. 89. p. 248,249. ad an. 1 588.) that, [the Spaniards pretended to undertake the expedition only for Religisnfake , and therefore tookjtvith them Martin Alarco Vi' car general of the Holy In<juifuion,with abundance of Capuchins and Jefuites : and that they had with them the Popes Bull, which they were topublifh asfoonas thej landed, andthat Cardinal Allan was appointed as the Popes Legate to land at the fame time , and with full power to fee to the reftoring of Religion. And that the faid 'Bull had thefe expreffions: that the Pope, by the Forcer given from God by lawfull fucceffion of the Catholic^ Church,for the defetlion of Henry the eighth who forcibly fefarated himfelf andhis people from the communion of foriftians, Which was promo" ted by Edward the fixth and Elizabeth,??/;*? being fertinaceotu and

. impenitent it the fame Rebellion and Ufurpation therefor*

( the Pope ) incited by the continual perfwafions of many, and by the fuppliant prayers of the English men themfelves , (N.B.J hath dealt with diverfe Princes , and fpeciallj the mofl potent

King of Spain todepofe that woman,and pumjh her pernici-

jhu adherents in that Kingdom 1 Read the refl thire ; for

Jiheugh wicked,its worth the reading. The'Pope there faith, that Pope Sixtus before h mprefcribed the fifteen, and totk^from her Ml her Dignities t Titfes y and Rights to the Kingdom of England

and

and Ireland, abfolving her fubjccls from the Oath of fidelity and obediince '- He chargetb all mi n on pain of the wrath of God, that thej cfford her no favsur, he/p, or aid, but nfe all their flrength to bring her \o punifbraent ^ and that all the En&lifh join with the Spaniard as focn as he is landed: offering rewards and pardon of fins, to them that will lay hands on the Queen ; andfo fhtwing on wh.-tt Conditions he gave the Kir.gdom to Pbilip ef Spain. This and more you may fee in Thuanns.

And yec fome of our Joglers that fay they areno Papifb, p.rfwade the world that Papiits hold not the depofingof Prince*, norabfolving their fubje&s from the Oaths of fidelity ; and that the Spamfli invafion was meerly on Civil sccoums, and that they expected not any Englifh Papifb to a Aid them; with other fuch impudent aflfertions.

Even Dominicns Barnes (oneofthebeft of them) inTkom. Zl.qu. il. art. 2. faith that \_Quandoadift ev dens «omu,&c.i.e. When there is evident knowledge of the crime, fubjetls may lawfully exempt tbemfelvesfrem the Power of their Princes t before any declaratory fentwee of a judge, fo they have but firingth to do it. J Adding toexcufethe Hngiifh Papifts for being no worfe, thac Q Hence it follows that the faithfull ( Papijls ) of England and Saxony are to be excufed , that do not free themfelves from the power of their Superiors , nor make war again]} them : btcanfe commonly they are not ftrong enough to manage thefe wars , and great dangers hangover them.] Princes may fee now how far the Papifts are to be trufled '• Even as far as they are fufficiently difabled.

And their tSJugufl. Triumphm faith ( de Totefl. Ecclef. cjh. 46. art. 2.) [ Dubium non efi quin Papapoffit omnes Reges t cum Jubeflcaufa rationabilisdeponere] i.e. Q There is no doubt but the Pope may depofe all Kings, when there is reafcnable caufe fir it'] Is not this a Vice chri(l y and a Vice-god with a witnefs ?

Add but to this, that the Pope is Judge when the caufe is Rea-fonable^ ( for no doubt but he raul\ judge,ifhe muft execure j) and then you have a Pope in his colours, even in hisUniver/-fal Soveraignty Spiritual and Temporall.

And ( as I faid before from Suarez, and others ) when the Pvpe hath depofed a King,any man may kill him. I will not trouble youwicb.4/rf?74«*'.f directions for poyfoning him, or fe-

Zz "1 crttly

,a A t\ey for fcatholicks*

cretly difpacch'ing him ( de Reg. i*fiit. lib. i. cap. 7. ) Snare* his moderate conclufion is enough (Defcnf. fid. Cathol. li. 6 c.4. feci. 14.) [_ Poft fentextiam, &c. After fentence paft he is alio-otthir deprived of his Kingdom, fo that he cannot by jufi title puffs it; therefore from thence forward he may be handled as a niter tyrant \ and confiequently anj private manmay kill him ] O Learned Suarez, I No wonder if you and your Profeffion be dear to Princes; and if Henry the fourth of France took down the Pillar of your infamy, and received you into his Kingdom and Heart again? No wonder if the Venetians at laft have readmitted you, to procure fomeaid againftthe Turk.

I will conclude with one Teftiraony of a Roman Rabbi (cited by Bifliopivyfor, who knew his name, but would not do him the honour to name him.)It is, B.P. I§t»<f. Epiftol. J.R. impref. an. 1609. Who hath excufed the Powder-Plot from the Imputation of cruelty*, [ becaufe both Seeds and Root of an evil herb muflbe deftrsyed] and doth add aderifion of the simplicity of the Kmg in impofing on them the oath of Allegiance, in thefe moft memorable exprefiions , worthy to be engraven on a Marble Pillar [ Sed vide in tanta aftutia, quanta fit [implicitas I &o But fee what ftmplcity here is in fo great craft / When he had placed all hitftcurity in that Oath, he thought he had framed fuch a manner of oath, with fo many circumflances , -which m man could any -way dijfolve with a fafe conference. But he could not fee, that if the Pope diffolve the Oath, all its knots, whether of being faithfull to the King, or of admitting no Difpenfation,are Accordingly diffolved. Tea 1 will fay a thing more admirable. Tou howl believe, that an nn)ufi Oath, ifit be evidently known to be fuch , or openly declared finch ,\ obligeth no man. That the Kings oath U ur>jnfi, is fufficiently declared by the Pafor of the Church himfelf. Tot* fee now that the Obligation of it is vanifbed into fmoa^and that the bond which fo many wife men tbought was made of iron, is lefisthenfiraw. ]

Thefe are the words of Papifts themfelves. From their published writings we tell you their Religion.

I know they will here again tell us abundance of falfe accufa-tions of the Proteftants, fuch as [ the Image of both filches ] heapeth up ; and they will tell us of our war, and killingthe JILing /^England. But of this Ihavegiven them theiraniwer

before.

before. To which I adcf, 1. The Proteftantdo&rine exprcfl*;d in the Confeflionsof all their Churches, and in the conftant ftream of their writers, is for obedience to the Soveraign Powers, and againft rcfifting them, upon any pretcnfes of Hesefie, or Excommunication,or fach like.

2.The wars in England were raifed between a King and Parliament, that joynedtogether,did conftitutetbe Higheft Power; and upon the lamentable divifton ( occafioned bythePapifts, ) the people were many of them uncertain which part was the Higher, and of greateft Authority : fome thought the King,and others thought the Parliament, as being the Rcprefentative body of the people ( in whom Politicians fay is the Afajeftas Realis') and the Higheft Judicature , and having the chief part in Lcgi/la-tien y and Declaration what is juft or unjuft, what is Law and what is againjl Law. Had we all been refolved in England which fide was by Law the Higher Tower , here had been no war. So that here was no avowed refifting of the Higher PewersNonz but a Parliament could have drawn an Army ofProteftantshere under their banner.

3. Andwithall that very Parliament ( confiding of Nobles, Knights, Gentlemen and Lawyers.who all declared to the people, that by Law they were bound to obey and affift them) did yet profefs to take np offenlive Arms only againft Delinquents, or rather, even butdefenfive againft thofe men that had got an Array to fecure them from Jufticc;And they ftill pro-fefTed and vowed fidelity to the King.wbich, as I have (hewed, they roanifcftcd to the laft of their power.till they were imprifon-ed and fecluded. Read Mr. Prins Speech for Agreement with the King: and read the writing of the London Minifters presented to the General,and publiflied againft the Kings death: and Read the Vindication of the fceluded members . and read the Pafljges of the war with Scotland , and of the Iroprifonmcnc of many London Minifters, and of the death of Mr. Love and others: and tell roe whether you can do men greater wrong then to defame them for being caufcrs of that which they dif-owned , though it coft them the lofs of Liberty, Eftate, or Life.

4. And really if you take either Vanifts or Levellers ( who were the chief agents in this) for Protcft ants, you may as well

Zz 2 fay

fay that Papifts a--e Proteftants. The world knows that the Prayers, the Petitions, Protections, ard other endeavours of the Proteftants, even the P*e byterian*, was for the preven ng the death of that King, how ever many oftrum difliked his courfe, and joyned with the Parliament againft his adherents. This is the very tru:h , which they that have been eye witneffes all along have good reafon to know, whatever any Papift fay, to the contrary.

5. And what Proteflants be they that give power to any man on earth to depofe Princes, and give their Kingdoms to others ; or to difoblige all their fubjeft?, and warrant them to kill them, and difpenfe with oaths, and turn them all into fmoak and ftraw. as yours do?

Renounce your treacherous Principles, and we willceafe to charge you with them. Let a General Council and Pope but Decree the contrary to what the forecited Pope and General Council have Decreed, or elfe do you all declare that you think this Pope and Councill erred, and then we will (hake hands with you ; for then you will either ceafeto be true Papifts, or at leaft become tolerable members of humane focieties. Why doth not the Pope himfelf at leaft condemn thefe do&rines, if re* ally he difown them ? The cafe is too plain. ,

Chap.XLIX.

Dtteft.qo. *T* Heir laft courfe when all other fail, is, To turn. X from Fraud to Force, and open Violence, ft irring^ up Princes to wars and bloodfhed, that they may deftroy the pro-feffors of the Reformed Religion, as far as they are able, and do that by flames and fword, by halters, and hatches, which they cannot do by Argument ? Hence have proceeded the bloody butcheries of the poor Waldenfes and Alhigenfes^ formerly and. now again of la'e ; and the wars in Bohemia, the League and wars , and Mafljcres in France , the defolacing wars of Germany, the plots.invafions and wars in England: Moftofthe rhmes in Qhriftenhm of late ages have been kindled for the Pope biy his Agents, that he might warm him by that fire that others are confumed by. Hence his own precenfes to the Temporal.

Sword.

S#ord, and fo many volumes written to juftifie it,and fo many Tragedies afted in the execution. And yet thefe men cry up Antiquity and Tradition. I wonder what Bifhop in all the world for above three hundred years after Chrifr, did ever claim orexercife the temporal fword, as much as to be a Juftice of Peace?nay it was their judgement that it did not belong to them. Neither the Pope nor any Bifhop on earth, as fuch, hath any thing rodo with the coercive p^wer of the fword • nor may noc inflid the fmalleft penalty on body or purfe , but only guide men by the Word of God ; and the utmoft penalty they can in-fL&is, to excommunicate them. And they have nothing to do to deftroy men, when they have excommunicated them, nor tocaufe the Magiftrateto do it: but rather fhould frill endeavour their Converfion. Syne fan Epifiol. 57. againft Androgens faith as followeth \_ ernnhi-nhtxC, Sec. To join together feeular government with the Priefiho$d,ij to tje together things that are incoherent ( or fuch as cannot be tjed together ) The old timet made the fame men Priefls and Judges : For the t^Egyptians and Hebrews did long mal^e ufe of the Government of Priefls. But afterward , asfeemstome, when Gods w^rk began to be done in an humane manner , Godfeparated the two forts of life , and one of them was made facred , and the other appointed fsr Rule and Command. Forfomehe turned to thefe Adateriall ( or common, fecu-lar ) things , and feme he ajftciated with himfclf: The former were appointed for fecular bttfmefs ; the later for prayer. But from both doth God require that which is homfl ( or Cjood. ) why then dofl thou revoke this ? Why wilt thou conjoin what God hath fiparated ? Vrho wouldft net have tu indeed to do the wo*k. of fecular Rulers , but by dang it to deprave ( or marr ) it; then which what can be more unhappy ? Doft thou need a Ruler ? ( or Patron) Go to him that manageth the Lzws of the Commonwealth. Do;f thou need God in any thing ? Go to the Bijh^p ( or r Prieft ) of the City: not that thou Jhilt be fure there to have all that thou dcfireft % but that 1 will affird thee the be ft uffi lance that I can {or will do mybeft.in it. ) So far Syncjius '■ Which 1 wonder how Petavitts could pafs over without fome JiftoningobfervAnon , confider-irtghowlowit treads the Roman Kingdom. But Bxronim had the cunning as to ex'nd even from hence foTie advan ago to his caufe, even tofh;wthe Power th;c Pallors have to exco ruTiuni.

£ z 3 cate

8 A Kjy for Catbolicks-

cate Rulers (ad An. 411.) as Sjnefius with the Council did Andromcus. But 1. He went not out of his own circuic to play the Bifliop in other mens Diocefs. 2. Muchlefs did he take up the Temporal Sword againft him, butdifdaimethanddetefteth any fuch thing. Why doth not the Pope when he hath part his Excommunications, content himfelf that he hath done his part; but he muft excite Princes, yea force them to execute his rage, and fall upon the Lives and Dominions of fuch Princes as he will call Heretical ? He knows how fraall account would be made of his brutiih thunderbolts, if he had not a fecular Arm to follow them : Nay why is he and many of his Cardinals and Bjftiops, fecular Princes themfelves? Why joynethhe thofe Functions of Magiftracie and Priefthood which Synefus here tells us God hath feparated, and made incoherent in one and the fame perfon ? Let the Pope ufurp what Ecclefi-aftical power he pleafe, he would not fo much difturb the Church by it, if he did not fecondie by another power. It is violence that he trufteth too. He knows if it were not for Arms and Violence, he would foon befpewed out by the Chrifti. an world. And yet many of his followers that feem more moderate , confefs he hath nothing to do as Pope with any but the Spiritual Sword (which works no further then Confcience doth confentand yield.,) And yet his Kingdom ftandeth on thofe legs, which the do&rine of thefe more moderate men do difown.

The fame do&rine alfo Bernard taught the Pope himfelf. Ad Eugen. P. R. de Confiderat. I. 2. Saying [Quid tibi dimiftt S. Apofie-lus ? &c. What did the holy Afoftle leave thee ? Such as I have faith he , that give I to thee : And -what was that? One thing lam fureof; it was not gold, nor Jilver, when he /aid himfelf, Silver and gold have J none- If then cartji claim thit

h *V ot ^ er ***?** f e h* %t ^ e » ^ ut mt ^ Apoftolical right : For he could mt give thee that which he had net : fuch as he had t he gave, a care of the Churches, but did he give thee a domination f Hear himfelf [Not as Lords (or Ruling as Lords) faith he, in the Clergy (or heritage) but as examples of the flock. And left thou thinks that he fpoke it only in humility, and not in verity, it is the voice of the Lord himfelf in the Gofyel: The Kings of the Gentilts rule tmer them , and the] that have

fmer

power over them ,as called Benefactors t (or Bounteous) and he in-ferreth [Burfjou flail sot bt fo~\ It is plain , that Domination u forbiddtn the Apoflles. Go thin therefore ', and ufurp if thou darejt, either Jpofllefbip while ft thou Rule ft as a Lord, or a Lordly Rule {or Domination) while thou art Apeftolich^. Plainly thou art forbidden one of the two : If thou wilt have both alike, thou lofejf both.] So far Bernard. By whofe verdict the Pope and his B (hops are deprived of boih •, by grafping at both long ago.

Nay the Pope makes himfelf a Temporal Prince in every Princes Dominion on earth, where he is able to do it, and takes all the Clergy out of their Government into his own. So that actually he hath difpofTcffed them of part of their Dominion already, by taking fo confiderable a part of their fubjc&s from under their power, yeaandthofe that have fo great an influ-ence upon all the reft : What by publick Preaching,and Church-governing, and fecret Confefling, and dependance on them for the Sacraments, one would think it fhouldbe no hard matter for a Rtmifb allowed numerous Clergy, to be Matters of any Kingdom where they are. And thus Princes are more then half conquered already, without a war. If any believe not that the Pope doth not thus exempt his Clergy from the f.cular power, it isbecaufehe knows not their moltnotorious principles and praftifes. Nay even in England , in King Charles his Articles for the Spanifh match, the Pope had the confidence to demand this Prerogative, and therefore himfelf added to the fix-teenth Article, which freed them from Laws about Religion, [€ccle/iafticiverb nullit Ugibus fubjaceant, nifi fuoram fupcrio-rum Ecc/eftafticorum] that is [Ecclefiaftich^ perfons ftall be under no Law, but of their Superiour Eccleftaftickj (or Church' men) \ Is not this plain Englifh ? See Vrins Jntrodatt. p.6. So that no Church-man mud be under any Law of the Land,or Government of Secular Princes. And when they have fuch a ftrength in our own Garri Tons, a forreign Enemy is eafily let in. To the exciting of whom they will never be wanting, having their Agenti in one garb or other at the eats of the Princes and S:ates in Chriftendom , and of mod of the Great and Noble perfons that are deeply intercffed in (he Government. Yea, and with Infidel Princes lometime?^ Cjrtl the Patriarck of ConflAn-

tinopk

tinofle proved, to the lofs of his life, for being fo much agairil the Papills. And the more caufe have all Chnftian Princes and States to be vigilant againfttbefeircendiaries, 1. Becaufethey truft to War and Violence, and build their Kingdom on ir, and therefore ftudyitdayand night. 2. And becau'e ifeey have fuch afrieof politick Jefuites all abroad continually upon the defign ; whofe contrivances and endeavours are day and night to bring Princes and Nations to their will,and to kindle divifions and wars among them to attain their Ends. Titty make a trade of thisimployment. And expert prepared men, that follow a bufinefs all their days, are like enough to make fomething of it at laft; efpecially while others flccp, or filently look on, and let them alone to play their game. If the Papills can but get into the Saddle, either by deceiving the Rulers, or Commanderf, or by bringing forreign force againft us, they will give us leave to difpute, and write, and preach againft them , and laugh at us that will ftand talking only, while they are working : And when the Sword is in their hand, they will foon anfwer all our Arguments, with a fagot, a hatchet, or halter; Smithfield confuted the Protectants, that both the Umverfities could not confute. Their Irquifition. is a School where they difpute more advantagioufly then in Academies. Though all the Learned men in the world could not confute the poor Albigtnfes , jval-dtnfes and Bohemians , yet by thefe Iron Arguments they had men that prefently ftopt the mouths of many thoufands, if not hundred thoufands of them:Even as the Mahometans confute the Chriftians. A Strappado is a knotty Argument. In how few days did they confute thirty thoufand Proteftants in and about Paris, till they left them not (onearthj a word to fay. In how few weeks fpace did the ignorant Irijb thus ftop the mouths of many thoufand Proteftants ? Even in Vlfter alone, as is ftrongly conje&ured, by teftimony on Oath, about an hundred and fifty thoufand men were mortally filenced : Alas we now find that the poor Irijb commonly know but little more of Chrift, but that he is a better man of the two then Saint Patrick.: And therefore how long might they have been before they could have filenced fo many Proteftants any other way ? There's nothing like ftone-dead, with a Papift. They love not to tire therafelves with Difputes, when the bufinefs may be fooner and more fuccefsfully difpacchc. Well,

Well, feeing this is the way that tbey are refolved on, and no peaceable motions will ferve for the preventing it, all men that have care of the Church and Caufe of Jefus Chrift, and the happinefs of their pofterity, have caufe toftandon watch and guard: Not to be cruel to them (leave that to themfelves, ) but to be fecured from their cruelty. I fhould be abundantly more earned then I am, to prefs all men to fuch a patience and fubraiffion in Caufes of Religion, as leaves all to God alone, but that we all fee how the Papifts are ftill at the dore with the Swords in their hands, and watching for an opportunity to break in. And if in modeftywe ftand ftill and let them alone, they will give us free leave when they have the day, to call themTraytors, or perfidious, or what we pleafe. Let loofers talk: Let them have the Rule, and then make the beft you can of your Arguments. If they can once get England and other Proteftant Countries, into the cafe of Spain and Italy, their Treachery (hallnotbecaft in their teeth ^ for they will leave none alive and at liberty to do it. When we fee in good fadnefsthat it is Navies,and Armies, and ftabbings of Kings, and Powder-plots,and MalTacres that we have to difputc againfr, it'£ time to be able to Anfwer them in their own way, or we lofetheday. It is not a good Ca»fe, or wit, or learning, or honefty, that will then ferveturn. 1 know God is al-fufficienc for his Crmrcb,snd in him muft be our Truft; But he requireth us to expe& his blefling in the ufeof lawful probable means. He can give us Corn without plowing.and fowing : but we have little reafon to forbear thefc and expeft it: He can Convert men without preaching : But yet the blefling of God doth prc-fuppofe Fault planting , and Apollo's watering. He can Rn!e and Defend us without Magiftrates, but it is not his appointed way. And he can fave ui from deceitful bloody men, without our care, and vigiiancy ,and refinance : but it is not his ordinary appointed courfe in which he would have us look to him for deliverance.

And therefore in the Name of God let Princes and Parliaments be vigilant: for they watch for the outward fecurity of the Church and Common-wealth fas Minifters do for our fpiri-tual wel-fare ) as thofe that muft give account. And let the people take heed what Parliament or Magiftrates they choofe:

Aaa Ani

And let all that love the Oofpel, and the profperity of the (.hriftian world, and of their pofterity, have their eyes in their head, and take heed of that bloody hand, that hath in England, Scotland, Ireland, France, Savoy, Low-countries, German/, Be hernia, &c. already fpilt fo many ftreams of Chriftian blood. If the Wife, the Learned, Moderate Lord duPUffis, was fo zealous for the Lawfulnefs ofNectjfarj Defence, as Grotitu chargcth bira, as to put it into \\\%Tefiament, (whom he makes alfo the Author of Junius Brutus, I know not on what ground ) doubt-lefs he knew with whom he had to do, and thought that every Guijian League was not a Law of God or of the King.

Some Princes think that it is their fafeft way to pleafe the Pope and Jefuites, and fo will bePapifts , on the terms as fome of the Indians worfhip the Devill, becaufehe is fo naught, that he may not hurt them. But thefe men were wifer, if they un-derftood, that the malice of Infernal Spirits is not to be avoided by pleafing them, but by refilling them. They are too bad to be ever pleafed by any means, but what will be your utter mine : And they are notftronger then the Devil himfelf, who will flie if we refift him. 1 f the beft were not the mofl Powerful, what would become of the world ? And if God be ftronger then the Devil, he fhould rather be pleafed then the Devil j for be is ab!e to defend you from the Devils difpleafure : and he is moft able to hurt you if you be difpifers of his power: which Juftke will effc&more certainly on the bad, then Satans malice can do upon the good. Men think themfelves wife, that fhift for their fafety by carnal and unlawful means.- But they (hall all find at leaft, that plain honefty is the beft policy , and the favour of God the beft fecurity, and a life of faith the moft prudent life; and that drifting for your felves in unbelieving ways, is thegreareft folly. It is thedefign of the Papitls by the ftrokesof Clement s,Ravilliackj.Vauxes, and fuch others, to terrifie Princes, that they may not dare to refift them, but may fee that they have no hold of their live* while they are under their difpleafure. But yet fuch as bare moft difpleafed them have fcaped beft. It is recorded by one, that the great King Henry of France, being perfwaded to ftand it out againft the Jefuites, anlwered , Q Give me fecurity for my Life then ] And what a fecurity did he find in his unbelieving way }

A>thou»

A thoufand pitties it is that Proteftant Princes fhould not be united among themfelves, that they might be (lengthened for their joynt Defcnfe; But that the envious man fhould be able fo far to over-wit them, as to fow among them the feeds of war, while they fleep, or r elfi(hly mind their own affairs and interefts : And a greater pitty and fhame it is, that the Mi-nifters of the Gofpel of peace (hould be the caufes of thefe di-vifions, or (hould not do their beft to heal them : But it is the greateft fhameof all to us, that fo many years experience of the calamitous effcds of our Divifions, and fo much induftry of many worthy peaceable men, fhould do no more to a fuller Reconciliation then yet is done. The names, and pacifying La-f bors of fuch as Dttrttis , Davenaut , Hall, MsrtQ* , Vflnr} Haj»e y Dr. Moritt, AmjraUus, Hottonu.^ Conradns , Bergiuj % fohannes Berlins jGeorgius Calixius, f ertm:Burroughs ,and many more that have laboured for peace, do live as Monuments of their honor and our difhonor, and do reflect much frame upon the faces of thole Reformed Minifters and Churches that after all this are fo much unreconciled ; yea,that a e not by the flrong-eft motives and perfwafives, fo much as excited to zealous endeavours for the healing of our fad divifion ; no nor fome of them retrained from che pafiionace profecution of their in-crcafe.

If yetanyPapift, believing fuch falfe Hiftories as [the Image of bsth Churches] doth contain, or really finding any Proteftants culpable, (hall fay, that we are as bad as they in wars or cruelty, and that Illiacos intra muros peccatur, & extra. I again reply, I. That true Hiftory and experience tells the world , that there is no comparifon between their execflive cruelties and ours. 2. Yet it is none of mydefire or intent, to defend any perfonor people that have been truly guilty in the leaft degree. 3. Our do&rine is againft that which theirs doth own. 4. If either our Doctrine or pra&ife have been amifs, we defire reproof and information, and are willing to reform them. The Word of God being our only R.ule, if it appear that we have in any point mifunderftood it, we defire nothing more then to be rectified , and then we (hallconfefs our former faults before the world, and promife reformation. For our Principles fix us not in Sin or Error. But thePapiflsare fixed in their Errors,

A a a 2 and

n<54 d K^y for Qatholtck.

and think there is a necefiity lyeth on them never to amend. Now the Pope and a General Council hath "already decreed that the Pope may depofe Princes, and Abfol.ve their fubje&s, and give their Lands to others; to amend this abominable error, is with them to give away all their caufe,and to ceafe to be Papifts. So that all Princes and People muft neccflarily defpair of their amendment.

Chap. L. Seme Prof ofals for a ( bopehfs ) Petce.

IT is A Defenfive conflict that I have been hitherto managing; This work is put upon us by our adverfaries. But in the condufion I will add a few words of that whith enticethby its amiable afpeft, and which we gladly follow, without importunity or constraint. And were our Power but anfwerab.'e to our Defies , we would foon put an end to thefe contentions of the Church, without the hurt of any of the Diflenters: Yea dii there appear but any confiderable Hopes of fuccefs, I Ihould venture to be more large in Propofals to that end. But when wifer men, of greater intereft can do no good , and the cafe appeareth as next to defperate, a few words may fuffice to fatisfie my own confeience, and to pleafc my mind with the mention of a Peace , and to help fomc others to right Di-fpofitions and Defires,though we have never fo little expc&ation of facets.

And in order to what follows, I mufl firft defire every Reader rightly to underftand the meaning and defign of all that I have hitherto faid. It is but to be a necefTary help to the Difcovery of the Truth, and the confutation of the contrary errors, and the juft defence of the doctrine ofChrift, and of his CRurchcs. I folemnly proteft that it is none of my defign or defire, i.To make any believe that the Difference is wider between us and the Papifts then indeed it is. Nay I am fatisfied that in many do&rin&l! points it is not fo great as commonly it is taken to be fety many, if not mofl,on both fides: as in the points of certainty

of Salvation, of Pardon, of Justification, of Works, of faith j and in alraoft all the controverfies about Predeftination , Redemption, Free-will, the work of Grace, &c. The Dominicans in fence a^ree with the Calvinift ( as they call theraj and the Jefuitei with the Lutherans and Arminians i and fo in divers other points. The divers underftanding of words among us, and the weaknefs and paffions of Divines, and a bafe fear of the cenfures of a party 4 hath occasioned may on both fides to feign the differences to be much wider then indeed they are : fo that when an Alvarez,, a r Bannes i a Gibienf, have fpoken tb# fame things as the Proteftants do , they are prefently fain to pour out abundance of unworthy (landers againft the Proteftants , for fear of being accounted Proteftants themfelves. And to (hew their party how much they differ from us, they muft feignustobemonfters, and to hold that which commonly we abhor : And fome Proteftants are too blame alfo in fome mea-fnreinthis kind. This unchriftian dealing will gripe the confci-ence, when once it is awakened. Let me be rather numbred with thofe that are ambitious to fecm as Like to all the Churches of Chrift, and as much to agree with them, as honeftly and pofii-b!y I may, what party foever diftafte that union and agreement. And let my foul abhor the defire of appearing more diftant and difagreeingthen we are, what cenfures fo ever I may incur. Our ftudents would not fo ordinarily read Aquinas ^Scotus , Ariminenftsfiurandus^&c. if there were not in them abundance of precious truth which they efteem. How neer doth Dr. H;/-de» come to us in the fundamental point of the Refolution of our faith / How neer come totheScotifts to us in fence, abouc the point of Merit? and jVAlAtnfis and others yet neerer? How neer comes Centarentti to us ( and many more ) in the point of Juftification ? How neer comes Cardinall Cajetan to us in the Liberty ofdifTentirg from the Fathers in the Expofition of the Scriptures ? and fo dot! Waldonate and many another. How neer comes Cardinal Cttfanus ( lib.de Concord.) to us, even in the Effential point of di'erence, about the Original and Title that Rome hath to its fupremacy ?• How neer comes Ge'rfon to us in the point of Venial and.Mortal fin ? perhaps as neer as we are to our felvcs. How neer come the Dominicans and Jan-(enians to us in the points of Predellination, Grace and Free-

An ^ will?

1 i

will ? For my own pare, I fcarce know a Proteftant that my thoughts in thefe do more concur with, then they do vfcirh fan-femHs, ( that is indeed, with Angftftine himfelf. ) Therl are very few points of the Proteftant dodrine, which I cannot produce fome Papift: or other to atteft ( and eafily thus be evf n with Mr. Brerelj , upon fairer terms then he deals with us. ) \

a. I do alfo proteft that it is none of ray defire or iefign, to create any unjuft Cenfurei of the final ftate of Paplfts in any Readers •* nor to perfwade men that they are all damned,or that there are no honeft godly men among them. When I ftead fuch writers as Gerfo» t Barbanfon y Ferns , and others, I am fully fatisfied that there are many among them ( how many God only knows ) that truly fear God, and are fandified gracious people, with whom I hope to dwell forever. And therefore I think it my Duty not only so forbear unjuft Centres of them , but alfo to love them with that entire fpeci-all Chriftian Love by which Chrift would have us known to be his Difciples ; and to perfwade all others to do the like. Though ftill I am conftrained to fay , that in my fmall acquaintance with them, I find no comparifon between the Englifli Papift* and our Churches in point of Holinefs. I would they were much better.

3.1 do alfo proteft that it is not my defire or defign to make any innocent Papift to be accounted guilty of the faults of others which hedifowns.

4. Nor is it any of my defire or defign to provoke the Magi-ftrate to any cruelty or in juftice towards them ^ nor to lay any penalty on them, but what is truly of neceffity for the fafety of himfelf and the Common-wealth, and a juft reftrainc of them from perverting others, and doing mifchief to the fouls of men, as I fliall open more at large anon,

5. Nor is it any of my defire or defign to make the generality of them unjuftly more odious with Rulers or People, then the tneafure of their corruptions do deferve: Or to hide any of their vertues, or deprive them of any honour which is their due. This much my confeience witnefleth of my intents 4 though I know the partial will hardly believe it.when they feel themfelves fmart by that Contradiction which they have made neceffary for oar own defend, And this I thought neceffary to premife,

before

before I Jay down the following Propofals, that prejudice and paffiondonot turn away men eyei, orcaufe them to mifin-terpret them.For it is prejudice, partiality, and fa&ion,thathath hitherto fruilraced all fuch Propofals and attempts.

Chap. LI.

THere are five feveral Degrees of Peace which lye before us to be attempted between the Roman and Reformed Churches: We (hall begin with the higheft, and upon fuppofiti-on of the failing of our Defigns for that,corae down to the next , and fo to the Loweft.

1. The firft Degree of Peace to be Intended and Defired is, That we may fofar Agree\ at that we may hold perfonal Commu* nion in the fame Ajfemblies s in the worfhip of God,and live under the fame particular Paflors.

2. If that cannot be attained , the next Degree defirable is, That we may hold a fathilicl^ Chriflian Communion in fiver al Affemb He sounder feveral 'T aftors, acknowledging each other the true Churches of Chrijl and joining in Synods when there is need s or at leafi, giving each other^as Christian Brethren,the right hand of TelUwfhip.

3. If that may not be attained , the next Degree defirable i«, That we may take one another for Chriflians and Churches of Chrift,though under ftich corruptions m we think^we are bound to difown by denying the prefent exercife of Communion : aswede with particular Vfftndors , whom we only fufpend, but not condemn.

4. If this much may not be had , but we will needs excommunicate each other absolutely , the next degree of Peace defirable is, That we may at teafi fofar regard the common truths that we are agreed upon, and the fouls of the people, as to confult en certain terms on which We may mo ft peacably mannage our differences, With the leafi hatred, and vio-'ence , and difturbance of the *peace of Chriftcndom , and with the leufi impediment to the gene' rail fuccefs of thofe commsn truths that we are a'l agreed in.

5. If this may not be attained , the loweft Degree defirable if, That at leafi w: may take each ether for more tolerable adver-

faria

5

j68 A Ksy for Catbolkks.

faries then Mahometans and Infidels are, and therefore may ■ make a common Agreement to ctafe our wars and blood-jhed , and turn all our Arms againfl the great and common enemy of the Chriflian name.

Were it not for the Dcvill, and wicked minds, all thefe might be attained : but if men be not themfelves incarnate Devils, we may expsct the lift. And underhand that the terras of the loweft Degrees <;re all implyed in the Higher.

And now for the Higheft and mod defirable Degree of Peace, viz.. That we may meet in the fame Aflfemblies, under the farce Pafcors, there is fo little probability that ever itfhould beac-complilhed, and withail the various apprehenfions of Chrifti-ansdoth make it fo ncceflaryto bear with one another in this, that I (hall fay but little of it, as knowing that I am like to lofe my labor. Only this much concerning the terms.

Ifjou will impofe no more in pint of Belief, as neceffary to Salvation, but what is contained in the holy Scriptures, yea and in the three Creeds ', and four firfl General Councils >, and mil leave the Paflors of the particular Churches to worfbip God according to the Rule of the holy Scriptures, prudentially themfelves determi~ tiing of meer Circumfiances left to their determination ; according to the general Rules, of Order , Decency and Edification , and bearing with a difference herein according to the different Jfate of the Churches or judgement of the Paflors, this is the only probable way to bring us to this higheft degree of Peace. Though accord* ing to this courfe, men fhould be left to fome liberty to joyn with what particular Congregation they fee beft, and fo would moft commonly joyn with thofe that are neereft to their own judgement •, yet the minds of mod would be fo mollified by mutual forbearance, and by being fatisfied in the way that is thus commonly agreed on, that they would not fcruple to joyn with one another in worfhip in the feveral Aflemblies.

And here I (hall further add , that if thefe terms cannot be « yielded to, yet all that will yield to the terms of the next Degree of Peace, may be admitted into our Ajfemblies, though we cannot joyn with them in theirs. For the Papifts have much more in the manner of their worftiip to keep us back, then we have in ours to keep them back. For their errors lie in Excefs, and they fuppofe ours to lie but in Defetl. Now Confcience

may

A fyy fcr Catbolicks. S 69

may well yield co perform one part of a duty when it cannot perform the reft : But it can never yield to commit one actual fin, by doing what is forbidden by God. E.G. If the Papifts think that we linfully omit the Sacrament of extreara undion, they may neverihdefsbe prefent at the Sacrament of Baptifm. If they think we preach not all the truth that we oughr, they may neverthelefs hear and receive that which we do preach. But in their Affemblies we mull do thofe pofitive actions which our Confciences tell us are fins againft God. And therefore unlefs tbey will yield ('as they will not J to the abovementioned term*, we cannot joyn in their AfTemblies ^ but upon the terms in the next Chapter we can admit them into ours.

But if the Churches have not a neceflary Liberty in this,they will never agree, but be ftill breaking into pieces,or perfecuting one another, to force men to joyn with fuch AfTemblies as belt pleafe them that bear the Sword. Though we readily grant that to hear and learn the principles oT Religion, and fubmic to the ftate and duty of Catechumens, men may with lefs inconvenience be forced, and ordinarily fhould fo be.

Chap. Lll.

THe fecond Degree of Peace defirable, below the former, is , That if we cannot live under the fame particular P4. ftors, and joyn in the fame Affemblies, jet we may hold a difiant Catholick. Communion infeveral Affemblies y without condemning or perfecutinv one another j and may afford the [fecial Love of Chrifiians to each other.

This will not be done as long as we take each other for Here-ticksjand therefore the caufes of thofe cenfures muft be removed, partly by a neerer agreement in our Principles, and partly by a greater Moderation in our Cenfures of one another. And this a man would think among Chrifiians might be obtained. The terms on which it mud be had are thefe.

Suffer us to confine our felves in Worjhip and Church-government to the Word of God j And the Determination of our particular Churches or Pafiors tbont meet Cinumfl minis left to their deft b b termination,

termination, And do you confine your [elves Accordingly, or not ex-tending your pratlife beyond the Canons of the four firfl General Councils , and the reft called QCanones E' clefise Umverfalis] (pubhfbedby Juftelliis, Tillius, or ths Codex Dion^iii Exigui) ar.dfor matters of Faith, roe will all profefs to receive the Scripture, and what ever is contained in the faiJ Councils and the three Creeds, and to in ft ft upon no more ai neceffarj. And on thefe terms wc may live in Love as Brethren.

Here note, I. That in matter of Faith we will not be bound to take more then is in theScrip:ure, and yet we will take all as aforefaid that is in the Creeds, becaufe we are perfwaded that there is no more then is in the Scripture. 2. We will not tie each other to profefs on what Grounds we receive the Doctrine of thefe Creeds and Councils. If you receive it as Tradition fuperadded to Scripture, and if we receive it as being the fame with Scripture Dodrine, or a meet Expofnionof it, we will leave each otherin this without examination to their liberty, as [one as it is the fame things that we believe. 3. In matters of " (hip and G'overnment we may not be compelled to take in all is in all thefe Councils-, but only we will prom'ife not to go beyond them, and take in any more, and fo fhall you: (0 that if forae of us confine our felves to the Holy Scripture, and others will go further, as far as all thofe Canons do extend ; we will yield to live as Brethren in Chrift ian Love, and forbear the centring of one another. And herein you may well condefcend to us, when in many things you have ca(t off the Canons of thofe Councils your felves; and abundance of them concern not our times or Countries, and fo many of your own Writers confeft that all things necefTiry to Salvation are in the Scriptures, and that Canons are mutable, and Churches may varyjn thefe leOTec things.

Cha p. LIIL.

C^Ouldthe former terms of Peace be yielded to, it would be j happy for the Churches • and I am perfwaded were it not for the Italians, the French would yiHd to them.. And fome Proteftams will go further, andyie 1 :o Rome-, that if PapuV

wilt

will confine their Faith, and Government, and Worftiip but to tho'e limits as the Greeks, Armenians, Ethiopians, &c. do, they will readily hold this Catholick Communion with them. But then we murt (till remember, 1. That we will not be bound to approve ofall that they do. 2. Nor (hall they go about to force all others to rife up to their pitch j nor do as the Englifli Bifhops would have done, to filence and caft out all thofe Mimfters that will not go beyond the Scriptures. You (hall bear with all that will be Ruled by the Scripture , and we will bear with all that will not go beyond the faid General Council*, or (fodtx Ca^num Ecclefa univerfdu : Yea, and admit fuch to our Soc e*y and Aflerablies.

But now fuppofing that Rente will not yield to this ('though me thinks France and o:her Nations may do it without them) the next Degree defirable is, that ( At leafi we may take cne another for Chriftiansand Churches that have fuch corruptions , as jet leave m good hopes of the fahation of multitudes, though rr-fuppofe falvation more rtre and difficult where thofe corrttf are, then where the) are not, and though we are fore fufpend that Communion with fuch which with found membi fhould hold.]

And indeed the obtaining of this much Peace , requireth no more but Cbriftian Charity condu&ed by a right underftanding of each other. And for my part I have already this much peace with the Church of Rome, and fo have many millions more of Protectants as well as I: and I think the generality of them : But Rome hath not fo much Charity for us: But we ftiall not an-fwer nor be condemned for other mens uncharitablenefs. I need not therefore propofe any means for that peace which we have already attaired to, or may if we will. But then let this be ac-compinyed by the following forbearances.

Chap. L I V.

THE fourth Degree of Peace definble , whether the faft mentioned be attained or nor, is, [That we maj fo far lay hour hatred wrath, an^'ftriving about the Controverted prints, as to confult together of tat terms on which we maj manage our

B b b 2 d jferences

differences with the leaft dijfwbance 10 the Peace of ChriJIendcm, and the leafl difadvantage to the Truths that we are agreed in, and to the peiples fouls.~~\

Religious Reafon muft needs confefs the Reafonablenefs of this propofal in the General: But all the difficulty lyeth in the particulars. If you ask me what the particular terms are on which we fhould agree, lanfwer, There are many at hand, that Reafon rnuft needs approve of -, but becaufe there is no likelyhood of accepting them, I (hall fpare the labour of propofing them. And the rather, becaufe we have much ado to agree on this much among our felves, or the Papifts among themfelves: with what hope can we move that the Agreement (hould be Univerfal? But this much I may propofe, J. That a Consultation of the Agents of Chriflian Princes and Divines might do much to further fhch a> thing. And till thatcanbe had , fomefewof the more Peaceable Princes and Divines fhottld lead the way, and give the rtfi a good example. 2. And that anVniwrfalLiberty of Confcitnce, with necejfary refiritlions, might be a probable way.

Where note, I. That it is an Vniverfal Liberty only that we move for, or at leaft en equal terms. It is not that the Papifts may have Liberty in England, and we have none in Spain and other Countries. The Auchorof the Image of'both Churches maketh a long and fubtile perfwafive for Liberty of'Conference: But where would he have it> Let them take this equal motion,and yield to it if they dare. Let the Proteftants have liberty in Italy ,Spain glanders, Portugal, Auftria, Bavaria, &c. and we (hall confent that the Papifts have as much Liberty in England, Holland, Sweden, Denmar^&c. Butitmuft in reafon be on equal terms. Yet this advantage we know they have, that their Agents and Midiona-ries are incomparably more numerous then ours, by reafon of the multitude of their Fryars, Jefuites, &c. and their dodrines are morefuitabletocorrupted'naturc, and carnal intereft, and the people are more engaged by worldly obligations to their ways : And yet we are fo confident of the Power ofTruth 5 that I would this Propofal were accepted. The Bible it felf without any Preachers, would fhrewdly (hake the Kingdom of the Pope, where men have liberty to ufe ir.

2. The limitations of this L'berty are, i.That one party have no more of it then the other. 2. That it extend not to allow a

diflurbance

difturbance of Minifters and Churches in Gods Worfhip,nor any unpeaceable tumultuary proceedings. 5.That no Party be tolerated under this prctence,to teach any thing againft the EfTentials or Neceflfary points that we are agrred on, nor any thing that is againft the peace of the Coraraon- wealth, or live j, or dignities of the Governors thereof.

Two parties among our felves will difl'ike this propofal. I. Some will fay, If Liberty be dtfirable ■, why way not we grant it in England, though Spain, Italy, &c. willnot ?

Anfw. This Liberty is mt Durable for itfelf, but as a means to that end which is fo Defirabie. And therefore it is no further defirable then it tendeth to that end. And a partial Toleration of them, that tolerate not us, is fo far from being fuch a means, as that it is the next way to deflroy the end that wedefire , it will but put our necks under their feet, and open our bofoms to their Swords, and fo make our defired Peace impofiible. No friend of the Geipel and Reformed Churches will profecute that motion. 2. Others w'AlSiyJt is unlawful to grant fuch a Liberty to Pa-pifls, becaufe it isfalfe dotlrine which they will preach , and Ido-/atryjpbieh they willexercife j and we muff not do evill that good may come by it.

Anfw. We may do no evill, but we may oroit that which at another time is a duty,in a feafon when it is no duty. To punifli fuch offenders is a pofitive duty, which at all times is not a duty, butunfeafonably performed is a fin. For a Magiftrate therefore to punifli fuch offenders, when it apparently tendeth to hinder the progrefs of the Gofpel.and overthrow the peace and fafety of the Chriftian State, is not a Duty, bur f a fin. Would any of thefe Objedors be againft aMagiftratesreleafing of a Jtfuiteout of Prifon.in exchange for a faithful Minifter of the Gofpel,efpecially of many; as prifoner* are commonly exchanged in war ? If not, why fhould they be againft the releafing of fuch a mm to higher ends, even to fave mens fouls t To give Liberty hbm to Permit, or nit to Hinder, or not to Punifh : i>nc therefore is but the not-doing of a work when it is unfeafonable (as Sacrifice is when God reqaireth Mercy.) And he that may Permit , or forbe.tr to punifh, may on a juft reafon promife foto do. So that this is but forbearing the punifh ng of Papi.ts , wh-.n we canoot punifh the.n without the exceeding hurt of the ( hurcb, and wrong to many thou'znd fouls. B b b 3 i'u:

Bud know 1 fpcak all this in vain i for the Pope will never confenc that Proteftants (hall fow their feed at Rome .left it quickly unncaft him. But in the mean time let the Papifts here con-fcfs if they be reasonable, that we have no reafun to give Liberty to them.'trut will give none to us, of upon unequal terms. If they claim a fpecial Title to it, as having the juftercaufe, we derire no mere then a fair try all of that, and lee them that have the jufter caufe take all.

3. Another particular that ftnuld here be agreed on is this, ( whether rhe former be confented to or not -, ) That on both fides where the Teachers have any Toleration or forbearance , thej maybe forced by the Magi fir ate ta teach the Ignorant people that adhere to them , the great Articles of the Chrijlian faith ( both words and fenfe ) Vhichwe are all agreed in. Which was Bt-fhop Vfiers motion to thePapift Priefts in Ireland. For faith he, among the Papifts the people arefnffered to perifh for want of knowledge •, the vulgar fuperftitions of Popery not doing them half that hurt t that the ignorance cf thofe common principles of faith doth, which all trtte Chriftians are bound to learn] ( Serm.at Wanted, page 33.)

4. Another necefTary particular to be agreed on i$, that weufe not b'tter invetlives agaiifteach other, mr uncharitable contendings, e fpecial ly in the ears of the ignorant people that have not yet learned the common truths which we agree in : but that our Debates be managed only in fuch Ajfemblies as are capable of them, and in a fober Christian way.

5. Another is , that fuch Magiflrates that will not grant To-leration,may yet on both fides avoid cruelties* and infill no more pc nalties for matters of meer Religious worfinp, then neceffity /hall require : and that herein thej may agree upon fome equality in the feveral Nations. And in this let Spain, Italy, Aufiria, and .the reft, for fliame confent, to be as moderate as the Turk, and to (hut up the doors of their bloody Inquilition.

6. Let us all agree to renounce all Treachery and unfaithfulnefs againfk the Soveraign Powers, and all feditious difturbances of the Peace of Common wealths.

7. Let thofe afford us the common Love of men t that think, us not capable ofthe fpecial Love of Chriftians : and fo lee us Love our Neighbour! as our felves , and ftudy co do good, and

do:

not hurt to one another • and give over plotting to undermine one another, anddeftroy oneanothers civil intereft, and get our Neighbours under our feet. This much well practiced , would dofomethmgtothe peace of the Chriftian world.

Chap. LV.

T-HE lowed Degree, that none but incarnate Devili one would think fhould refift is this; that if we will needs live as enemies, yet we may remember that we have all greater enemies ; and therefore let its give over our years , and let every Nation be quiet I) governed by their own Laws and Sovereigns, and let its all join together againft the common enemies offchrift.

We cannot but know that much of Chrifts interell: lyeth in our hands, and that if either party were devoured by the Turk, it would be a heavy blow to the Cbriftian caufe : If God (liould fuflkr that proud enemy to come and make a third among us, to end our quarrels, we muft juftifie him in his judgements; andmufttoour perpetual fhime confefs that by our proud and paffionate contending?, and unpeaceblcnefs, and felf-feeking, we did betray the Chriinan caufe. O wonderfull ftupidity and impiety of great men, and Learned men , profeiTing fo much zeal for God, that they can no more agree, nor bear in Love and Compafiion with each other, nor ceafe their w.irs, when a raging potent enemy (lands over them, ready to devour them both. Le: the Venetians take the honour, and wethefhame: However their own Intereft may engage them , yet materially their wars are more honourable then ours. The Pope is eager for a General Peace among his fubje£b,that they may be ftrengrnhencd to devour us : But it wereanhonefter defign , that would give him more comfort at laft, to mediate a Peace among all ChriiHans, that in this at leaft they might be one, tooppofe the Turk, and refcue the Heritage of Chrilt which he hath opprefled.

And O whua blefTed thing it were, if the Jefuites, Fryars and Proteftauts could but agree , to joiatogether for the con-verfion o-the poor Indians. And either preach in the fame, or fcveral Countries, without feeking the deftru&ipn there of one

another-

another ^ yea and afford each other help : that the Englifh,Hollanders, and others might fend Preachers as well as Merchants into the Indies j and we might there contribure our endeavours topropagtte theGofpel, though in our different wayes, not envying, hating and hindering each other •• but remembring we all confers one Chrift, though not one Vice-chrift.

ConclufioH.

I Have caft out thefe Propofal* meerly to acquaint the peaceable Chriftian , what he (hould defire, that the frame of his heart may be right before God: and not with any expectation that they fhould be fo regarded as to procure what they drive ar. I am norfo weak, or ignorant of the inconfiderablenefs of the Pro-pofer, or of the felfifhnefs and ungodlinefs of the world. But yet I may lawfully take the comfort of the moft uneffe&ual defircs and endeavours that are honeft.

And for thofe that would have us Reconciled upon the Groti-an terms, or upon the French Foundation of a General Council, and would have all forced, as our Bifhops attempted to come over to their way, and deny Liberty to the reft, that cannot thus clofe with them -and all that think that the Church mud have forae Vifible Head or Soveraign to unite in, I (hall (hew them their errour in a diftinA Difputation, which I am publifh-ing nest to this, asafupplement; and therein I (hall give them fuch further Propofals for a juft Reconciliation, as men that are Studious of Peace may profecute, with hope of forne fuccefs.

And becaufe I have lately met with a Paper called [ An Ex-fUnation of the Roman Catholic!^ Beliefs ] &c. which pretend-eth to much moderation, in divers points • I purpofe next to enquire, whether it mean as it pretends, that if it do, we may give it welcome; if not, we may Detect its Fraud: For as I (hould much rejoice to hear of fo much amendment of the Roman Be-lief,which I thought had been fuppofed by themfelves to bein-corrigiblej So Imuft confefs that I am fo much for plain and open dealing, that I think it my duty to help to bring their works into the Light, and try how they agree with the Truth and among themfelves j that men may judge of them as tbey are.

FINIS.

The Second Part:

PROVING

That the Catholicism Church

is not a political Body Headed by any Earthly Soveraign , nor any fuch Unity to be Defired or endeavoured,by any that would not Blafpheme, Divide and Deftroy, under the pretence of Unity. SPECIALLY

Diredled againft the Sovereignty

( and Nccefsicy too ) of General Councils: ro the followers of Grotim , and others of that Party, that at leaft would give them a Part in the Soveraignty with the Pope.

And propounding the true grounds and means of the Churches Unity and Peace,

By Tticb. ^Baxter.

LONDON,

Printed by Robert White, for Nevil Simmons, Book-feller in Kcdcrminjler, Anno Hem. 1659.

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^«5/2. Whether the way to heal any

Divifions in the Churches of Chrift be by drawing chem all into One Univerfal Vifi-ble Political Body, under One Univerfal Vifible Head or Government ? Or Whether the Catholick Church be a Body fo United and Governed ? tfyg*

Chap. I.

Shewing the Occasion and Reafons of this Writing, e[pccl-ally as from the Grotians j which are Vindicated p om the frivolous exceptions of Mr. Tho. Pierce.

HAVE «lready in the fir ft Part of this Book ( and formerly in another ) difproved the Popes Univerfa! Headfhip/trd anfwered what BelUrmixe, Boverins, end Tome others fay for rill! MftPi the maintaining of it: And it is a work already . ^^^w^k done fo fully by Chawie^WhitAker^mi many other*,but cnoft triumphantly and copiouflv by D*viA BUndell in a French Trcatife in Folio de primttPt in Ecclefia agairft Car-

C c c 2 dinal

dinal Perron, that I need not, and therefore intend not to fay much hereupon that fubjed. But thisDifputation I principally intend, 1. For the fubverting of ihtFoundationof Pofery^ which is the fuppofition , that the Viftble Catholick^ Church muft needs be united in fame Humane Vifible Head. 2. To confute the Opinion of the moderate fort of French Papifts and Grotiant, that take a General Council to be the Legiflative Head , and the Judicial Head while they are in Being ^ and the Pope ruling by the Laws ofCounci!s,to be the ordinary Judicial Head. 3. To deliver fome perfonsfrom a dangerous Temptation, that by Gro-tins, or his followers here in England arc drawn into a conceit thac theCatho'ickChurchisfuchaBodyas we here deny, and think that the unity that the Scripture fo comraendeth to us cannot be attained without anllniverfal Vifible Head-'which Temptation of theirs is much increafed by obferving the differences of Opinions in the world j which every good man doth lament , as we do all the (ins and frailties thai on earth accompany us in the ftate of imperfection. As I blame not thofe that defire perfed Knowledge, orHolinefs; but blame thera that promife it to the Church on Earth , when it is the prerogative of Heaven ; and much more fhould blame him that would fay we (hall beperfedl} Wife and Holy if we will but be of this Opinion, that the Church hath an Infallible Humame Head • even fo I blame not them that defire perfeft Concord ( the Confequent of perfed Knowledge and Holinefs;) for this is to defire Heaven : But I blame them that promife us this Heaven on Earth; and them much more that tell us we (hall have it if we will but believe that a Pope or Council is the Univerfal Head; and fo will condemn the Church on Earth, becaufe it hath not attained that Celeftial perfection, which they have once fancied that it may and fhould attain.

Concerning Gretius his opinion, defign and great endeavours to reduce the C hurches to Popery, under the pretence of a Conciliation, I have lately by the Invitation of Mr. Thomas Pierce given in my Evidence ( I think beyond all further queftion ) out of his own writings, in bis frequent and exprefs aflertions. And Rivet in hhDialyfij and his Afologet. and other writings hath* fufficiently confuted him. The miftakes of many in their judging of Growsy are caufed by their fuppofition,that the man was

(he

the fame in his firft Conciliatory cntcrprifei, and in his iaft, which is not true. He oft profeffeth his mutations himfelf, and how apt he was todiflike that which he bad but lately thought orfaid: At firft he thought but of Reconciling the Proteftants among themfelves: But afterwards his defign was to Reconcile them with the Papifts, and that by drawing them all to be Pa-pills, that is, to unite in the Pope of Rome as t&c Univerfal Go-vernour,ru!ing according to Canons and Decrees j and this he thought was the only way to the union of the Churches.

The Truth of this, andtheMifchiefs of the Enterprife, muft be apprehended by him that will underftand ray endeavourj in this difpute,andcfcape the fnare thats laid for their perverfi* on. And for the Truth of it, I refer you to my forefaid writing of the Grotian Religion. Since which it pleafed Mr. Pierce to publifti a (beet containing ( not any thing that bath the leaft: aptitude to perfwade a rational man thatGrotianifmisnot Po-.pery, but ) forae Rcafons why he doth not, at leaft, as yet perform the vindication, with a General profefiion how eafily he can do it, and make me a Winding (heet, at leaft as futable as that which I made for Popery ( which when he hath confuted, I (hall better know his mind and ftrengih) This with two or three frivolous Exceptions, and many fwelling words of Vanity, with certain Squibs and empty jecrs,according to the manner of rhe man, is the matter of his Advertifement.Nothing coul^bave been eaficr for him then to fay Q or almofi tofaj t that 1 am very liable^ in every line ] and that his advantages are too many find that I am an advocate for the crimfon fins of others>and an enco-miafi of my own. Nothing more vain then his oftentation of the milddtfehargeof his Cenforfhip, and his fenflefs intimation that I take the Virtues of Epifcopal Divines ', for glittering fins r when he never had a word from me of fuch a fence or tendency. (But Grotians will now be but Bpi[copalDivines ,and their g/itte-ringfins t rr\u(i be their Virtues.)heczufc I had acknowledged how civilly he dealt with me (no doubt on a.fuppofitionthat I was neerer his conceits then thofe that he had fo copioufly reproached,) he takes it as an acknowledgement of his moderation, as if it were the proof of a mans moderation, that he can give a civil word to any.and a while refrain abufing one, while he is abufing many. I am thankfull co him that (pits in moft mens faces,that

Ccc 3 be

be fpeaks to, that he fpitteth not in mine -, when I give a civil roan no fach thank*. When I commend a roan for not belying me , reproaching me, or other wife abufing me, as he doth others, I fhouldfufpe&he would take it for a difpraife : For I ufe not to thank good men for doing me no mifchief. His valuing the fecurity of his own eflate above Davids or Peters ( that had fuch fpecial Teftimonies of their Holinefs, and Promifes from God, before theirs falls, ) and his defending his Malignant fins as vermes, his venemous reproaches of Puritans and Presbyterians as Proteftants frightned out oftheir wits,menoffedition and violence, and a bloody Generation, with abundance of the like , and then relling us that he meant no Puritans but fuch (as if one(hould fay, the Armmiansarea perfidious bloody Generation ^ and then fay, Its well known that he meant no Armini* ans but fuch, ) thefe and fuch like paiTages (hew the quality of the man and his Advertifement. He that durft openly and frequently charge his adverfaries with (landers , and yet tell the world , that I £ pretend that the difference between him and his Antagcnifls is mterlj Verbal^ (becaufe I faid [ that Moft of our contentions about thofe points are mere about words then mat m ter,and that fuch eager men as he and his Antagomft y do make them-felves and others believe that we differ much more about them then ■we do. ] Is this equipollent to \_ a difference meerlj verball} ] ) this man its like dare do the fame by others.

Butitisthebufinefs of Grotius upon which lam to meddle with him. And firft he hhb^thaton the fame Reafins as 1 conclude himaPapift, Imuft conclude him a P rot eft Ant , unlefs 1 thinks as hardly of the Auguftine Confeffun as of the found/of Trent. ] Anfw. I (hall yield it, when you have proved £ that a Prote-ftant is one that holdeth to the Council of Trent,and the New Creed by PopeVlus, made long after the Auguftine Ccnfejficn, and that the Common Government in -which all the CatholickChurch muft unite, is the Vniverfal Head/hip of the Pope, governing according to the Canons and Decrees , And that the Auguftine Confeffton is fo to be expounded ( bj fair means or foul ) as fball be Agreeable to t or conftftent with all this. ] We ufe not to call fuch men as thefe Proteltants, but Papifts, but if this be your meaning when you call your felf a Proteftant, you (hould have told us fooner.if you defire to be known.

' He

A %ey for Qatholkks. j 8 j

He faith f the proof of which we wait for ) that I [ miflake at once the whole drift «/"Grotius his excellent Difcuflio Apol. and that 1 tranflate not his Latine into Engli/h, or lamely, &c. ] Anfw.i. Nothing more eafie, then to tell me I miftake / Are not his words plain enough,and frequent enough to open to us fo much of his mind as I have charged him with? Let the Readers of his words recited by me, be the Judges: ( For him that will believe you, either to fave him the Iabonr of reading, or againft his eye fight, he is not one of them that I write for • but (hall have Liberty for me to be deceived. ) 2. That I tranf-lated not the words of Grotius, was purpofely done,foredeeming that fuch men as you would have faid they were miftranflated, and that they were not his own but mine: I am fure now that I giveyoubuthisown ; And if you think him wronged if the En • gli(b Reader know him not, by a Translation, I pray you translate the words yourfelf; for I fuppofe you will lead quarrel with your own. Buttopleafure you,I will Tranflatc fas well asl an) the paffage which you choofeour todefend,andafew more. Difcftf Apol. pag. 2 55. £ Thofe that knew Grotius^ew that he alwayes wifhedfor the reflitution ofChrijlians into One and the fame body : But he fometime thought\ even after he was known to the mojl Illufiriom Vairius, that it might be begun by a Conjunction of the Proteflants among thtmfelves : Afterwards hefaVr that this was altogether ttnfeafible-,becaufe,be(ides that the genius of almofi all the Calviniftsis mefl alien from all peace , the Proteflants are not jojnedamong thtmfelves by any Common Government of the Church ; which are the caufes that the parties made cannot be gathered into one Bodj of Proteflants •, yea and that more and more parties are ready to rife out of them. Wherefore Grotius now abfolutelj judgeth, and many with him, that the Proteflants can-710 be joined among themfelves j unlefs at once they be joined to them that vohertto the Sea of Rome : without which there can no common Government be hoped for in the Church. Therefore he wifheth that the divu Iff on which fell out, and the caufes of that divulfitn 7»xy be taken away. The Primacy oftheBifh:>p of Rome according to the Canons is none of thefe t as Melanchton confejfetb.] » think this is the Enghfh or" Grotius words (be it fpoken with a Salvo to the preheminenceof Mr. P«ra>/Tran fating faculty. ) But here he hath a quarrel, and that fo raomen'ous,asto be

his

his grand, if not only inftance of my mifdealing ■, and fo be hath written enough againjl the Contagion of my Volume 1 A happy generation / that can make what they will true or falfe by af-ferting it,and can give therafelvesthe viSory at their pleafureby triumphing , and by wiping their mouths, can make themfelves innocent! and by faying any thing,or fuch a nothing as this,can prove Popery to be the Proteftant Religion, and make many Worftiipful Gentlemen of their mind , that were of their mind before they knew it, iroplicttely believing in them, and in their Church.Wellbut what is my mifcarriage?Why \_the later part of ihefe words, which are the chief, Mr. Baxter takes no notice of in the SngUfh account which he renders of them. ] Anfw. I. He fuppoled that you and all that he wrote this for underftood La-tine , though in Anfwer toanEnglifh Cavill, he wrote hisDif-courfein Englifti. And he that Translated none of the fen-tence, thought it no injury , to give account in Englifhbut of part. 2. But open your eyes, and look further into his words, and fee whether you wrong him not, by leaving out the reft of his account, as much as he wronged Grotius : And look into your own advertifement, and fee whether you recited not Grv-f'mt his words your felf without a Tranflation, committing the fame error which you reprehend, while you do reprehend it. But faith the BpifcopalDivine, ( for fo he will needs be called ) ^Heis deeply filent as to the caufes of the breach which Grotius did wifb might be taken away , and which he charged the Va-pifis with. | Anfw. i .Was I deeply filcnt that Grotius would have the caufes taken away r What! When I recite his very words ? Or was I deeply filent of the particular caufes r" Do you mean Here,or Throughout t If Here, fo I was deeply filent often thou-fand things more, which either it concerned me not to fpeak,or I had not the faculty of expreffing in one fentence. Ifyou mean Throughout , you read without your eyes,or wrote either with a defedive Memory or Honefty. Read again, and you (hall find that I recite the caufes. 3. But did I not ail that my task required , by reciting the Negation of thecaufes [Jtwas not faith Grotius, the Primacy of the Bifhep of Rome according to the Canons ?] And I fhewed you partly, and the Canons (hew you fully , that 'hat Primacy is the Univerfall Headlhip, which Proteftants ( I mean not Roman, Grotian Proteftants) have ever

ufed

A I\ey for Catholicks . j8*

ufed to call Popery. But faith Mr. P. Grotius chargeth the P*pi(ls with it. j Axfw. I. True / but the Proteftants much more, as making many more faults by their withdrawing from Rome then they mended. 2.And he chargeth not that which we have called Popery with it, though he crnrgc the Papifts with ic. That fome fwsoi the Papifts did oceafion it, he confefteth,andall the Pap.ftsthatever I fpoke with of it do confefs. ButI am referred for thefe caufes charged on the Papifts, to Grot. Votum pag. 7, 8. and thither l J ie follow Mr.7. thit I may know how much he chargeth en the Papifts himfelf. And there I find that the things thit grotius found faulty in the Papifts,were but thefe two. 1. That to the true and ancient dodrine, many quirks of the Schoolmen that were better skird in Arifiotle then the Scriptures, were introduced, out of a liberty of difputing, not out of the Authority of Univerfal Councils. And the Opinions ftablifht in the Church were lefs fitly explicated. 2. Thac Pride and Covetoufnefs, and manners of ill example prevailed among the Prelates, &c. And really did you think that he is no Papift that is but againft the Schoolmens Opinions, and the Prelates Pride, Covetoufnefs, and Idlenefs ? and hold-eth all that they call the Decrees of General Councils? Hath not the Council at Lateran and Florence decreed that the Pope is above a General Council ? and the Council at Later An decreed that Princes are to be depofed , and their Subje&s abfolved from their fidelity , if they exterminate not Hereticks ( fuch as Proteftants ) out of their Domini-. oni ? Is he no Papift that holds all that is in the Council of Trent , if he be againft fome School-points not determined , and againft the Prelates Pride ? Well Sir, I underftand you better then I did: And though you thought meet ( that your words might be conform to one another, and not to truth ) to fay that I called you Arminian and Pelagian, I purpofe ( if I had done fo) to call you an Arminian no more: But I befeech you cry not out of perfecution till the men of your mind will give us leave to be Re&ors of Churches in their Dominions, as you and others of your mind are allowed to be in thefe. And demand not of Mr. Hickman the bread he eats, nor the money he receives, as if it were yours, till we can have licenfetobe

D d d main-

maintained Re&ors, or at leaft to cfcape the Strappado in your Churcb.

But I promifedyou foraemoreof (jretim'xn Englifh to flop your mouth, (or open it whether you [cz caufe : ) and you (hall have it. Difcuf.pag. 14. [ Grotius diflinguifheth between the Opinions of Schoolmen which obl-ge no man {for , faith Me!chi-Or Canus, oar School alloweth us great liberty ) and therefore could give no juft caufe of departing (as the Proteftants did ; ) and between thofe things that are defined by Councils, even by that of Trent: The *s4els of which if any man read nith a mind pro-penfe to pence , he will find that they may be explained fitly and agreeably to the places of the holy Scriptures, ani of the ancient Dotlors, that are put in the Margin. Andifbefides this, by the care of Bifbops and Kings, thofe things be taken away which con* travel that holy doctrine , and were brought in by evil manners, and net by authority of Councils , er Old Tradition, then Grocius, and many more with him,will have that with which thej maybe content r\'Xh\s\$ Cjrotius'wi Englifh.Reader,is it not plain Englifh? Durlt thou or I have been Co unchiritabIea3tohave faid without his own confent, tbat Mr, Pierce would have defended this Religion, and that we have Redfcors in Eng<-land of this Religion? and that thofe that caii themfelves Epif-copal Divines, and feduce unftudied partial Gentlemen", are crept into this garb, and in this do aft their parts fo happily? If words dofignirie anything, it here appears, that Grotius bis Rebgon is that which is contained in the Council of Trent with ail the reft, and the reform^ ton which will content him is only againft undetermined School- Opinions,snd ill manners that Crpfs.the doctrines of tbsCouncils, i'le dothePapiftsfomuch right as to fay I never met with a man of them tbat would not fay as much: Efpecially taking in all Old Tradition with all the Councils (how much together by the ears, now matters not/ asGW*'#.f dorh.

Yet more, Difcuf. p. 18 5. He profeffeth that he will fo inter* pret Scripture [ God favouring him, and pious men being confult* id, that he crofs mt the Rule delivered both by himfelf, and by the Council of 'Trent, &c. ]

Pag. 2 3 9. The. Auguftine Confeffion commodiou/ly explained,. k$h fcarce any thing which may not be reconciled with thofe Opt-

mpnjj

nions Which are received with the Catholickf, by Authority of Antiquity and of Synods, as may be known oat of Caflander and Hoffraeilter. And there are among the fefuites alfo that thinly not otherwife. 3

Pag. 71. Hetels us that the Churches that join with Rome have not only the Scriptures, hut the Opinions explained in the Councils , and the Popes Decrees again /? Peligius, &c. [They have alfo received the Egrcgiom Conflitutiens of Councils and Fathers , in which there is abundantly enough for the correction of vices: but all ufe them not as they ought. They lye for the mofi part hid in Papers, as a Sword in the Scabbard. And thu it it that all the Uvers of piety and peace would have cor reeled.] And gives us Borromaus for a prefidenr.

Pag. 48. I Thefe are the things , which thanks be to God the Catholicksdo not thus believe ; thsugh many that call themfelves Catholic\sfo live as if they did believe them : but Proteftants ( fo live ) by force of their Opinions , andCatholickj bjthe decay of Difcipline. ]

P a g-95« What was long ago the judgement of the Church of Rome, the Mifiris of others, we may befttyowbytheEpiftlesof the Roman Bi/hops to the Africans and French , to which Grofi-us will fubferibewith a mofi willing mind 2 Rome you fee is the Aliftris of other Churches.

Pag 7. [Theyaccufe the'Bullof Pius Quimus , that it hath Articles be fides thofe of the Creed. But the Synodof Dort hath

more. 'But thofe in the Bull are new, as Dr.RiVet will have it.

But very many learned men thinks otherwife , that they are not new, if they be rightly underflood : and that this appeareth by the places both of holy Scripture , and of fuch as have ever been of great authority inthe Church, which are cited in the Margin of the Canons of Trent.

Pag. > $.[dnd this is it which the Synodof 'Trent fait b,that in that Sacrament JefiisChrij},true God s &truly man is really & fubManually ccnteined under the form of thofe fen fib'e thin?!,yet not according to thenaturall manner of exifting^bm Sacramentally t and by that way of exiting , which though we cannot ex pre ft in words, yet may we by cogitation illuflratcd by f^.th be certain that to God it is pojfble \ And the Council hith found words to CXprefs it [ that there is made a change of the whole fubfiance of

Ddd z the

}88 AKtfforCatholicks.

the bread into the Body, and the whole fubfiance of Wine into the Blood, which converfion the Catholick, Church culleth Tranfub-Jlantiation.

Pig. 79. [}Vhen the Synod of Trent faith, that the Sacrament is to be adored with Divine warfbip, it intends no more but that the Son of God himfelf is to be adored J

He add no more but that which tells you who is a Papift with the Grotians, and who is none. Pag. 15. [In that Epiftle Grotius by Papifts meant thofe that without any difference do approve of all the fayings and doings of Popts , for honor or lucre fake, as is ufual^\

Ibid. He cells us that by Pap fts, he meaneth not them [That, faving the right of Kings and Bifhops, do give to the Ttpe or Bifbop of Rome, that Primacy which ancient cuftom and Canons, and the Edifts of ancient Emperors and Kings affign them, which Primacy is not fo much the Bifhops, a* the very Roman Churches, preferred before all other by common confent (It* swell

it hath fo mutable a foundation ) - 'fo Liberius the Bifbop

being fo lap fed that he was dead to the Church , the Church of Rome retained us right, and defended the caufeoftheVniverfal Church^

This and much more I had given the Reader before in La-tine, but becaufe Mr. P*>rathinks,ihatl wrong Grotitu if you have it not in Englifh, I have born fo much refpeS to his words, and to the Reader, as to remove the wrong, and thus far tofatif-fie his defire

Having told you fome of the Occafion of this writing, I (hall add fomewhat of the Reafons of it; but the lefs, becaufe I have given you fo much of them already in my forefaid Difcove-ry of the Grotian Religion.

1. My principal Reafon is that before exprefTed, that Popery may be pulled up by the very roots : For Italians, French, and all build on this, that the Church muft have one vifible Head.

2. That I might take in thofe parties of the Papifts, that I have paft by or faid lefs to in the former Part of the Book.

3. Becaufe I fee what Influence the concei: that I difpute againft bath on the minds of many well-meaning lefs judicious people.

4-Becaufe

4. Becaufe I perceive in part what influence the defign of Grotius had upon England^ in the changes that were the occafion of our late wars ; He faith himfelf Difcuff. pag. 16. [ That the labor j of Grotius/or the Peace of the Church were not difpleafing to many equal men, many k*ow at Paris, and many in all France, many in Poland and Germany, and net a few in England , that are placid and lovers of peace : For as for the now-raging Brown-iftj, and others like them : Vrith Vchom Dr. Rivet better agreeth then with the Bifhops o/England, who can defre to pleafe them,that it not touched with their venom . ? J So that he had Epifcopal Fa-dors herein England. And whereas fome tell me, that Gre-tim was no Papift, becaufe he profefTed his high efteem of the Church of England, and fay they, had Church-preferment here offered him, and thought to have accepted it. I anfwer 1. Either it was Grotius in the firft Edition,or the Church of England in the fecond Edition then in the Prels, that this rauft be lpoken of, if true. 2. Was not Francifcns aSanftaCIara, (M\ the Queens ghoftly Father,) a Papift, for all he reconciled the Doctrine of the Church of England to that o(Romt ? Grotius and he did plainly manage the lame defign. 3. Mr. Pierce afTures you by his Defence, that Grotius hath ftill his followers in England of the party that he called the Church of England : And is it any more proof that Grerius was a Proteftant for joyning with them, then that they are Papifts that joyn with him ? Is not his Doctrine here given you in his Snglijhed word* ? Do you doubt whether the Council of Trent were Papifts? This makes me remember the words of the late King to the Marquefs ofjVorcefier : when theMtrbuefs came into the room to an appointed conference about religion with bim,& leaned onD. Bay-ly'i arm } he told the King that he came leaning on a Doctor of his own Church : and the King replyed, My Lord, 1 know not whether I fhould think the better of you for the Doctors fake, or the worfeofthe Doctor for your fake 1 for to this purpofe) And indeed the Doctor quickly fhew'd, by profefling himfelf a Papift,whatan Epifcopal Divine he was.« And I think we haveas fair advantage to refolve us, whether to think the better of Grotius for the Church of Englandshke, or the worfeoftfo r e that he called the Church of England, and that were of his mind,, for Grutius fake.

Ddd3 Ia>

In a late Treatife De Antiqua Ecclefne Brittanica Ubertate Diatribe, written by LB. a Divine of the Church of EngUnd, and printedat Bruges, 1656 pag. 34,3 5- The/. 4. it is averred \_That fince the ancient libertj of the Britifh Church was bj the confentof the whole Kingdom refumed, remaining Catho. lick, in all other things, it may retain that Liberty without Ufing its Cathilicifm , and without any note of Schtfm or Herefie J This Liberty then was the Reformation. And this he faith was maintained by Barnes, a Papift and BenediEline Mon^and Priefi in a M.S. entituled Catholico-Romanus Pacificus, c. Land that for this fober wsrk.of his the Peaceable Afonl^, though of un-blamed life , and unjfotted fame, wasfnatch out of the mid ft of Paris, and jlript of his habit, and bound on a Horfe-bach^ like a Calf, and violently carried into Flanders, andfo to Rome and fe to the lnejuifitien, and then put among the Bedlams, where he dyed ; and not contented with his death , they defamed him to have dyed mad \ Though Rome give Peace no better entertainment , the Learned Author thinks that France will; and therefore adds concerning the French Church, [Quacum F-i^iCa^ optanda foret edamnum veteris redintegratio cencordia, quam con-flat plus mille ab hinc annis amiciffime intercejfiffe inter Ecclc-ftam utram^ Gallicanam & Brittanicam, etiam turn cum Eerie fa Britta.nica non communicabat cum Romano, , e£* certe fi utracj; pars abfcf, prejudicio, fefe mutuo intelligeret , & part extrema de rigore fuo vellet remittere, ea Britttnica Ecclefia cum GaUicanaconcenfto non foret adeo improbabilis,atq\ prima fronte videtur Scclefiam utramq; vel alterutram ignorantibmf\ I add this but to fhew the Judgement of thofe on whom the judgement of Grotius had any influence, for a Communion with the French, as if we little differed from them. Still profefling that I would run with the forwardeft to meet them upon tolerable terms; And that the remembrance of ihe moderation, wifdoro, charity of the Caffandrian party in France ('that refifted the violence of the reltlongin vain, and lamented the maflacres, and were oppreflfedby themj is very grateful to my thoughts and ihenamesof many of them very honorable inmyefteem. And it grieves me that Grmus called by Mr. Pierce a Prote. ilanr, (hould fo far out*go them in Popery, whom the fame man confcfTeth to have been Papift?. He goes much further then

Caffander;

A IQy for Catholich. j91

Cajfander : Much further then Thuanus , that fo plainly and truly openeih abundance of thePopilhevills that Cjrotins pa-tronizeth ^ and fo long and fuccefsfuJly did his part to keep out of France the Authority of the Council of Trent, which was part of Grotius his Religion. And how far he went beyond th3t excellent man Michael Hofyitalius , the Head of that party ((o much commended by Beza as well as by Thnanus) and Foxittt, and others, is eafie to manifelt.

5. And I am the more provoked alfo to perform this task, became I fe-eby many more as well as Mr. P. that the dcfign is ftillonfoot: and that the Papifts that are got foftrong in England, under the mask of the Va*i y the Setktrs t \ht Infidels, the Quakers, the Behmenifts, and many other Seels, have fo much addicion to their {trerg:h by Greuans that go under the mask of [E ifcepalDivi»es.~\ Which yet I ftiould the lefs be troubled ar, if France, Savoy, England, Holland, Poland^ Bohemia , and all parts where they prevail, did not acquaint os by bloody, tormenting, thundering.fhroing evidence,how they ufe their power where chey dare.

6. And itmovcthme muchalfo to confider the confequence of the point in hand. It is not a raeer fpeculation , but a point fo pra&cal, that the right decifion and underftanding of it, is as much as the Peace of millions of fouls, yea of all theChurcheC and Common- wealths in Chriftendom is worth. All that have any thirg of the love of God alive within them, are foraewhat fenfibleof the finfulnefs andmifery contained in the divifions and difcord of Believers; and therefore they mult needs be fo-licitous for the Cure, and lay out therofelves and all they have or can do to accomplifh it, if they knew the way. And the more zealous any man is for Pe.*.ce, the more rciolutely will he carry on his work, and bear down all opposition that would hinder him in tbat which he thinks the way of Peace. x'Vnd when perfons thus difpofed by humanity and grace, (hall be quite miftakeo in the very thing they feek , even in the Nature of the Churches unity tnd peace, they will think therofelves bound with ail their zva\ and diligence, to endeavour the doing of an evill work, and to accomplifh a work neither poflibic. nor defirable. And it is not hard for a man of an indifferent wic to fore-fee what tir,chiritablentfs, difcoropofure of minds^

of Churches and Common- wealths, and abufing and endangering of fouls, is like to be the fruit of fuch miftakes about the Churches Unity and Peace, And as the School ufeth to fay ('from Boetius and Anfelm) Malum mnefi nifi a bono & propter bowr» t fo it will be like by experience to be made a proverb, that Bel/ant & difccrdia non funt nifi a pacificij & propter pa-cent : The greateft difcords and wars will be from the Love and Endeavour of Unity and Concord,and for the obtaining of them by impoflible means. Thefe following evills may eafily be fore fee n.

i. If men raiftake about the Nature of the vifible form of the Catholick Church, and its unity, it is like to pervert their judgements in many other weighty points of Religion. For when they have received this Error as a Truth, then they will be exceedingly inclined to bend the reft of their opinions to it, and contrive them into a Confiftent Form. For Truth would to* Truth, as Fire would to Fire, and Water to Water. Yea ail that it flexible within them (hall be bended to the intereft of this conceit.

2. As foon as ever any man hath received this opinion of the neceffity of an Univerfal Vifible Head, or common Govern*, mencof the whole Chruch, he iseitheraPapift, or of an opinion equivalent in folly, tyrannie, and impiety, to Popery. For if fuch a Vifible Head mnft be, there is no other that can pretend to it with Reafon or Honefty any more then the Pope : Nor is it our quarrel againft Rome, that their Bijhop rather then another (houldbethis ufurpingHead, but that they would have fuch a one at all I It is not who (hall be the man, or power, but whether there (hall be any fuch man or power that we difpute. This Error about the Neceffity of an Univerfal Vifible Head, is the very thing that turneth moft to Popery, and this is the common argument that is mannaged by deceivers to that end, as their writings commonly declare.

3. And then when men are drawn over to bePapifts for the avoiding of Schifm , and the obtaining of Unity, they are unawares involved in the moft defperate Schifm ; which I have proved that party to be guilty of : f and with it drink in the dregs of all the Roman abominations .) When men have fct up anew Church-form, byfetting op a new Head and Center of

Unity,

Unity, and then judge of all particular Churches and Members by this ftandard, itleadeth them unavoidably to ftparate from ail the Churches and Christians upon earth, that confpirc not and center rot with them in their new devifed Head.

4. And by this means Charity is much deltroyed in mens fouls, (and he that hath lcaft of Love, hath leaft of God) and the Preachers and Paftors turn all their ftudies into matter of Controrerfie, and their laj^ors into wranglings, and all under pretence of Catbolick tfnity ; And having not charity, they prove not only founding brafs, and tinkling Cymbals in their mod learned labors, but too often burning brafs (like Perillus Bull,) and military Trumpets, and all this under pretenfe of Charity, when they have deitroyed it. Hence is it that uncharitable cenfures are fo common, and the Lambs of Chrift fo often doathed in the skins of Wolves, by the Wolves that have by exchange put on the skin of the Lamb. Scarfe a man that croflechor difpleafeth (that is, diflenteth from, ordifobeyethj the uncharitable Clergy, butheisftigmatized for anHeretick, and charged with almoft as much wickednefs,as their mouths are wide enough to utter ,and the ears of other men to hear. What horrid things have they fpoken of the poor Waldenfes and Albi-genfes, and 'Bohemians ? Of Luther , Oecolamfaditu , Calvin, and who not? Though I have had applauding flattering Letters from fome of them that tryed whether I were flexible and du&ile, yet I doubt not but I (hall hive my (hare my felf before they have done with me:& I wonder I hear not of it before now. Hence among other reafons its like that Mr. Pierce became fo dedicate of Charity, astodifgorgehis foul of fo many bitter reproaches and calumnies againft the Puritans and Presbyterians, whomlf he know not,he nnneth but as Paul did, but if he know, he terrifleth us from his principles by the fruits-'that which (hews the want of Charity, (hews the want of faving Gracerand consequently the want of right to Glory. Hence it is that the greatefl: Schifmaticks arethecommoneft accufers of their Brethren with fchifra, Pharifaically faying, I thank thee Lord that I am not as other men, norasthefe Schifmaticks. Hence alfo it is that fo many leaimed well-meaning Papifts do fo pervert their ftudies and endeavors, and abufe and lofe (and worfe then lofe) their wits and parts to draw men to their way t compaffingSea and

Eee

Land to make a Romi/h Profclite, efpecially of a Prince, or roan of power, intereft, or ability to ferve them. What pains take they to draw Nations to their minds, and to embroil the world in contentions and confufions to attain tbeir ends ? What horrid perfections, Maflacres, and barbarous inhumane cruelties have multitudes of men of learning and good parts and natures beeningagedin, by the very Principle tha: I now con-fute, and for the promoting of their kind of Unity and Concord,in wicked andimpofsible ways' 4 **-

7. Bcfidesthis, it takes men off fromfeeking the true Peace of the Church, while they miftakingly purfue a falfe peace. The Devil, the cunning Enemy of Concord, hath not a more effe&ual way to take men off from the ways and means of holy Concord, then by darting them a falfe game, and caufing them to lay out all their labor to build a Babel> when they fhould be building Zion. Oh what a blefled ftatt might the Church be in if all the Jefuites, Fryers, Prelates, Priefts and others, had laid out that labor for a righteous poflible Unity and Peace, in Gods appointed way, which they have vainly and impioufly laid out to unite the world in a Vice-chrift or Vice-god ?

Fore feeing, and at prefent feeling many of thefe calamitous confluences to the Church, I think it of exceeding moment, that mens judgements fhould be rectified chat are milled, concerning the nature of the unity of the Church : Still profefiing that to me they are the deareft Chriftians, and neareft to my hcarr,tbat are moft for Unity and Concord,fo it be in Chrift,and upon righteous poffible conditions.

Chap. II.

The true State of the Controverfie, and how much m grant.

HAving given you an account of the Occafion and Mo. tivesthat produced thisDifputation, I (hall now briefly date the Controverfie between as. And becaufe the terms are all plain, and my fenfe of them explained in the fore-going

parr,

A %ey for Catbolicks. }<? 5

part, I (hall think no more here neccflary, then to tell you in certain Propofirions, How much we Grant, and How far we are Agreed, and then to tell you what it is that we deny , and wherein we differ.

Prop. 1. We are Agreed that Chrift hath a true Catholick Church on earth, and ever hath had fince firft he planted ir, and ever will have to the end of the world, and that the gates of Hell (hall not prevail againftit, or hath it ever had anlnterci-fion for a day or an hour ; and that this Church is fo far Infallible, as that ir never was, nor ever will be ignorant of, or erroneous againft any Article of faith, or part of obedience that is of abfolute Necefiity to falvation ( otherwife by that error it fhould have cealed to be the Church of Chrift.)

Prep. 2. We are agreed that this Catholick Church in re-fpe& of the Internal faith and charity of the Members, and their Communion with Chrift by the quickening Spirit on his part, and holy fincere returns of devotion on theirs, may be called, Mjflical, or Invifible. The thing is utterly undenvable, though fome Papifts in the perverfnefs of contentious Difpu-tations fcem to deny it- And doubtlefs when they aflcrt that Chrift hath no Invifible Church, they muft mean it (Imply, and not quoad h<ec interiors, or elfethey fpeak againft all fenfe and Realdn. No fc*» is fimply Invifible r but every man cu to bit foul is Invifible.

Prop. 3. We are Agreed that this Catholick Church in regard of the omVrard Profeflion of this Inward Faith and Holi-nefs, and in regard ofthe difcermble numbers of perfons making this Profefsion, hath ever been vifible, fince firft it began to be vifibie : And that the vifibility hath never had any intercifion. If ibmeProteftanss fay otherwife, it's clear that this is all that , by the common judgement of Proteftants is maintained , viz. That Chriftians, and the Catholick Church containing the Pro-fefsing Chriftians through the world, have ever fince their hrft planting had a vifible being-, but yet i. That the Vifibility was not fuch but that Herettcks (as the Arnuns did) might make a controverfie of it, whether they, or the true Chriftians were the Church indeed , and by their greater numbers or Power might blind men, that they (hou'd not fee which was the true Church. 2. And that in the Catholick Church fome parts may

Eee2 be

be much more corrupt, and others much more pure -^ and the Purer pirt be fo much the lefler, and opprefled and vilified by the more corrupt, that themoft put fhould not difcerntheic Purity , but takethem fas they did ihejyalde*>ftj) for He* recicks. 3. And that two parts or more of this Catholick Church may fo fall out among themfelves, as chat one of them (hall deny the other to bt part of the CatboLck Church, when yet they really for all that cenfure remain part* of it, as much as they.* And hereupon may growaconteft between them, which of the two is the true Catholick Church, and one part may fay,It is we and not youj and the other may fay,It is we and not you : and no man (hall be able todifcern which of the two is the Catholick Church, becaufe it is neither of them, but each are a part. 4. And though the Bodies of the members are vifible, and their Worflvpping a&ions Vifible, and their Profeffion audible , yet the faith Profeffed is not Vifible ; nor the Truth of their Profeffion,or of their Chrillianity.or Church ^ Truth being the ob jeft of the Intellect, and not offence. 5. And though the true members of the Church do know the true Church, and fo it is apparent unto them , ycc rooft that are not members of it, do p.ot know it. Arrians and Mahometans know us to be men profeffing fuchandfuch Articles of faith : but they know not that to be the true faith, nor us to be the true Church,but judge the contrary. In this fence (contained in thefc Propositions ) it is that Proteftants deny the Church to have been alwayes Vifible, and not as the Pa pills commonly miitake them.

Prop. 4. We are agreed that this Catholick Church is but One : Thercarenot two Vifible, nor two Myftical Catholick Churches .- Nor are the Myfticall and Vifible, two * Bel: Urmine might havefpared all his labour that he hath beftowed in vain upon this point, to prove that the Vifible and fnvifible are not two Catholick Churches. The Proteftants are further from that Opinion then thePapifts: and it is morefuitable to the Popifh Inrereft and Caufe to be of that Opinion , then to the Proteftan's. If it were not that they are paft learning, by the advantage of their Infallibility, and efpeciallyof one man, and one fo mean, condemned by them, and that it is unlawfull to be a Teacher of Error, I couldtell thera of a new device by the advantage of this diftin&ion of Catholick Churches, for the

modelling

AK^y for Catholicksm $97

modelling their miftakes into a more fpecious plaufible form , then now it appearethin to the reft: of the Churches. But we are glad of their company in any Truth, and therefore will not difagree from them in that which makes againft themfelves.

One Obje&ion I once heard a Learned Anabaprift caft in our way, viz. There may he a Vifible Church of hypocrites •' therefore the Myjlical and Vifible may be two. Anfre. But the Queftion was of the Catholick Church, and not of a particular Church. Weconfefs that fome members of the Catholick Church areMy-ftical and Vifible in the feveral refpects before mentioned .' and that fome are Vifible and not Myftical, or as Bellarmine well calls them, Dead Members y and net Living ; and that the Church as yifible,is more comprehenfivc then the Church as Regenerate, cr Invifible , and yet all but 0»t Church , though it have more members in it in one refpeft then in another; And we confefs that its poffible for twenty or an hundred of thefe Dead members to conftitute a particular Church by themfelves ( though it is not ufual for Vifible.Churches to be without Living members:) and fo there may be a particular Vifible Bead Member ( Analogically called a Member,) or a particular little Church that is thus Dead ; and thefe be parts of the Catha-ick Church as Vifible. But yec there is not two Catholick Churches,One Vifible,and the other Invifible,one alive and the other ZXW.Ina Corn field thee are, 1.Good Corn.2.Stricken, blafted Corn,that hath a name and (hew,but in deed no Corn. 3. Tares, darnell,cockle,and fuch weeds.U is called ,AField as itconteineth them all: It is called £ a for» field ] only from the Com. The Univocal proper parts of a Corn field ,is the Corn onlyHhe Vifible and Analogical parts are alfo the blafted ears: The darnel and cockle are no parts, but noxious accidents. There are not two fields of Corn, one of trucCorn. and the of other blafted ears: And yet theCorn field,taken largely and Analogically,hath more parties in it then true Corn : and you may perhaps have fome particular fheavs that are wholly of that which is blafted.: which you will call a flieaf of Corn Analogically only : but a (heaf of weeds you will not at all call a flieaf of Corn. Even fo in the Catholick Church , there are fincere Chriftnns which are true and living members ; and there are Hypocrites which are Analogically members v and there are locally mixed many that by denying eflential points of the Chri-

Eec 3 ftii*

itian raith , or by notorious Impiet", do declare themfelves to be weedi, and no members of the Church at all.

Prop. 5. We are alfo Agreed that this One Vifible Catholick Church, is One Political Holy Society, as united in Jefus Chrift the Head , who teacheth and ruleth it by hisMinifters and other Officers , in the feveral parts, according to the neceffity of each. We call it One Political Society, i. Principally becaufe that all the Church is united in this One Soveraign, or Head , the Lord Jefus; and therefore it is called his body. 2. They have all the fame holy do&rine of faith, and Law to live by , and be judged by. 3. They have all Church Officers of the fame fort under Chrift to teach and govern them. 4-They have all the fame kind of Holy Ordinances, as Reiding, Preaching, Praying, P.aife, Sacraments, &c. appointed them by the Lord. 5. They are all engaged in One and the fame Holy Covenant to the Lord : More might be mentioned ( and (hall be God willing, in a peculiar Treatife of Caiholicifro,or the Catholick Church) AndthoughChrift himfelf be not now feen among lis,yet may he truly be called a Vifible Head. For 1. He fometiroe lived vifibly on earth. 2. And is now the Vifible King of all the Church, as he is in the Heavens.Though we fee him not,the Celeftiall Inhabitants do. It is but little of the world that feeth the Pope,any more then they fee Chrift: If one unfeen to us may be a pretended Vifible Head, the other may be truly fo. So that the Body, Head,Laws, Worfhip,^r. being Vifible, fo is the Policy.

Prop. 6. We are agreed alfo, that all thefe Chriftians,and particular Churches, are obliged by Chrift, even by the very Law of Nature, and the ends of their calling , and the General Laws of the Gofpell, to live in as much Love, and Unity, and Peace as they can; and to hold as full andextenfive communion as they can : that is, as far as their work rcquireth, and their Capacity will permit and enable them ; thole that are co-habitansand members of one Congregation, muft hold local commnnion in that Congregation , unlefs Neceffity prohibite. Thofe that through diftance are uncapable of joining in the fame Affemblies, (hould ye: be conjoined, 1. In the fame Lord, Faith, Baptifm, Covenant, Profe/Iion. 2. In the fame bond of Chriftian fpecial Love. 3.In the ufe of the fame fort of holy worship, as to the Subftance, though they differ in circumftanccs,

as

as in the Word , Prayer , Praifes, Sacraments, &c 4. And in one fort of Church Officers and Government. And as far as we have to do with each other, ail this (hould be manife-fted, and we fhould readily own one anorher as Brethren and true Churches,notwithftanding fetter differences.

Prop.j. Tothefe ends it is meet that theBifhops or Paftors of the Churches fliould hold in way of Affociation, as frequent Affemblies as is needfull.for the maintaining of mutual Love and Correfpondency, and right underftanding of eachother,and to manifeft their unity, and aflift each other in the work of God, that it may be the more fucccfsfully carried on by united ftrength againft all oppositions.

Prop. 8. Thefe Affociations (hould fo far know the members Aflbciated, as is neceffary to the holding of a Chriftian Communion with them , and therefore (hould not admit all into their Affociation, but fuch as either produce the Evidences of found faith and Holy life, or literat communicatorUs , certificates from credible members of their communion, that the perfona are fit for their Communion.

Prop. 9. Thefe Affociations are principally for the Union and Communion of Churches, and therefore muft apply them-felves to the maintaining and promoting of Unity.

Prop. 1 o. Such Affociations (hould therefore have their fet times of frequent meeting in Synods, for Ordinary help of one another, befides extraordinary meetings on extraordinary occasions, which none (hould negled.

Prop. 1 r. We agree that fuch Affociatcd Paftors may have their Moderators either pro tempore, or ftated as the caufe re-quireth. And that it is no great master whether he be called a Prefident, Bifliop, Moderator, &c. in which all (hould have liberty, fofar as that the peace of the Church be not caftaway for fuch names.

Prop. 12,We arealfo agreed that whatfoever (hall be concluded in order to the Union and Communion of Churches, in any of thefe Synods, the particular Affociared Members rauftobferve, they being thereto obliged , by Vertue of thole General pre* cepts thet require us to do all in Unity and Concord, and with one mind and mouth to glorine God , and to avoid divifions, &c. Except they be fuch things as cannot be obeyed, unlefs we

violate

violate the Law of God. Thus for the Canons, chat is, Agreement of Iefler Synods or greater are obligatory. ) Prof, i 3 . We are alfo Agreed, that when ever the good of the Church requireth it, there may be Greater Afiemblies alfo held , confiftingofmany of thefe conjunct, or fpeciall members delegate by the reft •' And that this courle fhould extend as far as our capacity will allow in needfull cafes.

Prop. 14. Laftly we (hall grant, that where Paftors cannot through diftance or other Impediments, hold Synods, or any particular Churches cannot fend any competent members to fuch Synods, yet may they, when its needfull,by mefTengers certifie each other of their faith, profefiions , pra&ifes, and particular doubts and cafes, and fo hold communion, in fome degee; owning each other as Brethren in one Lord, and by fuch inter-courfe of MefTengers and Letters as we are capable of, aflifting, and feeking afliftance from each other; As Baftl&nd the reft of the Eaftern Biftiops did to theWeftem in their diftrefs while they had hope. And the faith of all the Churches that are neer enough for any externall communion, being thus known, their Liter a ContmnmcatorU may be valid and fatisfa&ory, when any member paffcth into other parts.

Thus far I hope we are Agreed : This much lam fure wc hold our felves: But now the difference foliowtch.

We hold that this Univerfal Church ( whichisoneinChrift their Head, as the world is one Kingdom in God the abfolute SoveraignKing) is by Chrift diftributed into many Congregations,^ fperfed over the face of theEarth, and that thefe as feveral Corporations in one Ktngdom.have all their particular Governours and Order. All forcible Government we afcribe to the Magiftrate, and deny it to the Paftors of the Church. And that teaching and Guidance which is called Ecclefiaftick Government,we fuppofe is the work of every Paftor in his flock, and the Ordering of the communion of Churches, by Canons, Agreements ( and their execution in part) is the work of Synods. And as in this Kingdom, all the Free-fchools are governed by the Schoolmafters, who are all under the Prince and Laws,without any General Schoolmafters to Teach,or Overfee, and Rule the reft, ( and without Synods too, though they may

meet

meet when their mutual Edification requires it,) and yet all the Schools in England are in Peace, becaufe no Archfcoolmafters prefume to rob the Magiftrate of his power : Even lb we judge, that ifPaftors do but Teach and Guide their feveraIlflocks,and the Magiftrate keep and ufe his power of forcible Government that is, in feeing that they do their Offices faithfully , and no Archpaftors prefume to take the power of theMagiftratesouc of their hands, the Churches may have quietnefe and peace : ( ftill allowing a greater Neceftity of Communion, and fo of Synods, among Churches then among Schools, and referving the rod to theiecular power. ) And we concieve , that molt of the ftir that Popes and Popifh Prelates hare made about Church Government, hath been but to rob the Magiftrate of his due, and to become themfclves the Church-Magiftrates through the world.

But that the Church hath any Political! Univerfal Head but drift alone, either a Vice-god, or Vice-Chrift, either Pope or Councilj that any one is as Pope Julius faith of himfelf , \_intbt fUce of God, the maker of all things and Laws, 2 ^is we deny j That the whole Church on Earth, is foonePoIitt* cal Society, as to be under any one terreftial numericall Head, whetherperfonal or colle&ive,Pope, Council, or Patriarks, having power of Legiflation, or judgement over tbe whole, and by whom each member is to be Governed, this we deny : and think it as abfurd (and much more finfull) as ro affirm that all the world muft needs have oneVifible Monarch under God to reprefent him^ and that he is r.o fubjed to the God of Heaven, that acknowledged not this Vifible Univerfall Monarch. We deny that theChurch is fucha Society.- We deny that it hath fuch an Head •. We deny that it hath any fuch univerfal Humane Laws: We deny that the parts of it are to be conjoyned by the fubordinate Officers ( Cardinals, Patriarks, Arcbbiftiop?, or what ever ) of fuch an ufurping Soveraign. We affirm that no Chrifiian fhould fancy or afTert that any fuch Head and Order for unity is appointed by Chrift ; or that it is Dcfirable , or Rome to be the better liked of becaufe it pleadeth for fach an Order, or vainly boafteth of fuch of an unity ^ or that any fhould dareto contrive the promotingofir. Yea we maintain tint iuch fancies and contrivances arethemoft notable means of

Fff * the

Aoi A J^eyfor Catbolicks.

thsdtvilion, or defolation of the Chucbes; And that it is the notable hinderance of the unity of all the Chriftian Churches, that fuch a falfe Head and Center of unity is fe: up, and an Impoffible Impious unity pleaded for, and furioufly fought by fire andfword, infteadof the true defirable unity : And that the Churches will never have true unity and peace if thefe principles of theirs be not difgraced and difowned, and the true principles better underftood.

Ifhall now give you fome Arguments for our Aflfertion, and then in the End (hall give you the true Grounds and Means ofunity.

Chap. III. Our Arguments for the Negative,

IN the management of the Arguments for the Negative, I (hail principally deal with them that would Head the Church with a Council, that is, would make the Church to be autono-micall, and be the Soveraign, orchiefGovernourof it felf,or the Church Reprefentative of the Church reall ( as. they ufe to call them.) As to them that Head it with the Pope, I have faid enough already, and others much more, efpecia'lly Blon-Aell unanfwerably. Yet I fhall partly take them alfo in my way, though I deal principally with the other.

And thefe brief Arguments may ferve to confute the Vice-chriftftiip or Soveraignty of the Pope.

i. There is no fuch Head Inftituted by Chrift. The Scripture pretenfes for it I have before confuted,and they are; fo poor, that they vanilhofthemfelves.

2. The Popes Soveraignty is againft the Judgement of the Ancient Fathers,and pra&ife of the Primitive Church, as I have proved in this and a former Book.

3. It is againft Tradition,as brought down to us by the great-eft part of the Church on earth by far, as is before proved.

4. It is againft the Judgement of the far greateft part of the prefent Catholick Church, as is proved.

5. It is the the raeer effe& of pride and tyranny .* a plain dc.

fign

fign to fet up one man over all the world for hisgreatnefs,and their hurt.

6. ThepretenfeofthisSoveraignty is the confequent only of Jft>jw«greatnefs,and the will of Emperours, that to conform the Ecclefialtical ftate to the civil,did give a Primacy to the Biftiop of Rome within the Empire.

7. It is a meer Impofiibility for one man to be the Soveraign of all the Churches in the world, and do the work of a Soveraign for them. He had need of many millions and millions of Treafurc to defray the charge ( which Peter had not. ) While he pretends to govern all the world, he doth but leave them un-governed, or not by him. How can he govern all thofe Churches in the Dominions of Infidels, that will not endure his Government ? There are more then all the Paplfts in the world now from under his Government voluntarily, that could not be governed by him if they would.

8.Thereare yet vifible many great Churches that were planted by the Apoftles,or in their dayes, and never were under Romis Soveraignty to this day,as the tyEtheopians^PerftansJndians^ni molt that were without the verge of the Roman Empire.

9 There is no ufe for fuch an Head, as I (hall (hew anon , of Councils.

10. There is not fo much Reafon for it, or poflibility of it, as that One man muft be King or Monarch of all thf world. Con-iidering that fpiritual Government requireth refidcncy, and can lels be done by Deputies then temporal : And that Princes are truly Church-Governours alfo in their kind and way.

11. It is an intolerable ufurpation of the Power of all Chriftian Princes and Pallors, who conjunctly in their feveral wayes are intruded by God with the Government of the Churches under them.

12. To make fuch a Soveraign, is to make a new Catholick Church, that Cbrift never made.

13. And its the moft notorious fchifm, dividirg themfelves from all the Catholick Church, thatare no: their fubjcds.

14- And inhumane cruelty to damn all ( as much as Heathens atleaftj that believe not in the Pope., be they never fo holy.

Fff2 15. To

15, To fet up a Vice-god (as Pope fuliut paraphraftically called himfelf)and a Vice-chrift on earth over all the ChurchCas the Papift commonly do, maintaining that the Pope is the Vicar of Chrift ) is to fet up an Idoll,. and a name of Blafphemy , againft Jefus Cbrift,whofc prerogative it is to be the fole Univer-fal Head ^ And therefore he muft needs be an Antichrift, whe-ther he be The Antichrift or not. This much to the Pope. mini on " Ther - ^ "Catholic^ Chureh of Chrift is not one Viftble Poll' 1T//0.3. e. tical body , as joyned to one Vnivtrfal Viftble Head or Sow faith , raign t (faveonfy Chrift : ) And confequently it w not the way to ^"im! ^ eA ^ *^ e ^^ >tirc ^ ei Mviforts, to Arm all into fuch a bodj t or endea* particular vour fuch an Vnion. Churches

of the wh°le world confidered together under the fupream Head, Chrift Jefus, dif-fpenfing them all by himfelf,& adniniftring them fcveralIy,not by any one oeconomis, but by the feveral Bimops as inferiour Heads of Unity to the feveral bodies fo confti-mted by the feveral Apoftles in their plantations; each of them having an uvrsnuicr, a feveral Jiftinft Commiflion from Chrift immediately, and fubordinate to none, but the fupream donor or plenipotentiary. ]

This I make good by thefe following Arguments,which reach both the Italian Papift^that would have ihe Pope to be the Head or Soveraign; and the French and Ca(Tandrian,who would have a General Council to be the Head, and the Pope only to be the chief Patriarch, and the Principium Vnitatis : For if I prove that the Body is not one, as Headed by any except Chrift, I (hall fay enough againft both thefe opinions: But yet as is faid,it is principally againft the later (who are for the Hcadfliip of a Council ) that I (hall direct my Arguments t becaufe they are the bufic lleconcilers, and becaufethe reft arefo largely confuted already on both (ides.

Argument 1. That which is the true form of the Catholic^ Church of Chrift , it retaineth de fado at this day : But it retain-ethnot a Political Vnion under a ViftbleTerr eft rial Vniverfal Head : therefore this is not the true form of the Catholic^ £hurch.

Or, what the Catholick Church is quoad effentiam^ that it is alfo quoad exiftentiam' But it is not inch a Body quoad exiften* tiam\ therefore not quoad ejfentiam.

If any will grant the concludon, quoad ejfentiam velfomam>

and fay that this Policy ,Head and Union are not eflentiai to the Church, but Separable accidents tending only ad melius rjf?, he will give away his caufe : For the Pars Imperans and j>*rsfnbJLi • ta are the two eflentiai parts of a body Politick, or Republick, whether Civil or Ecclefiaftteal, as a foul and body are the parts of man: and if it want either part, the eflenceis deftroy-ed ; It hath loft its Political form. But I need not ftand on this, becaufethe cafe is paft controverfie, and I know not of any that make the objection , or will go on fuch terms: I am fure thofe do not that I have now to deal with. Another thing there may be that is called a Church , without this Form or Headjbut not this fame thing or body that now we fpeak of.

The Major propofition I prove thus: The Church of Chrift is a true Church at this day,or retained) its eflentiai parts: therefore it rctaineth its form. If its eflentials were not in exigence, the Church were extin&,or did not exift: But that the Church is not extinft or nulled, the opponents will eafily grant,and the promife of Chrrft will eafily prove; The gates of Hell (hall not prevail agiinitit.

The Minor I prove thus j IftheCatholick Church be now Headed with one Vifible Head ( befideChrift, J then it is either the Pope or a General Council. But it is neither of tbefe. That it is no: the Pope, the French will grant. And 1. Its proved at large by many a volume of Proteftant writers -, and 2. By the prefent vifible ftate of the Church; The greateft part of the Church on Earth ( and all thofe in Heaven ) difown the Uni-verfall Soveraignty or Headfhip of the Pope j The Creeks, Abaf-fines, Armenians, Proteftants, &c.

That it is not a General Council appeareth, in that there is no fqch thing in Natural or Moral Exifttnce. Not in Natu* ral exifttnce •, For where is it ? when called ? how long have they fate ? But this none will affirm.

Not in Moral exigence ; For there is no fuch thing pretended, nor poffible. I confcfs the Common wealth is not diflblved at the death of the Prince; becaufc a Succeflbr being determined of by Law (as in hereditary Government,) there is one hath prefently right to the place, though he want folemn admittance s orifele&ive, yet RexTterrmoritur , both becaufe the fucceflbr hath an Intentional MotmI hfag in the Fundamental Law, and

Fff3 tta-

the Intention of the Ele&ors conjundly , and they prefently makeana&oal choice, orelfe the power fo far as is neceflary for execution, falls in the mean time into the hands of fome Truftees of the Republick, while they are electing, and thefo-veraign is in fieri : Or if it be in fome diffolvable body, whofc a&ual Seffion is intermitted, yet they are dill in Moral being, and ready toaflemble, andtheSove.aigncy for fo much as is of ordinary exercife, even over the Univerlal body, is in the mean time in the hands of fome other Aflerably > who therefore may be faid to partake of theSoveraignty.

But none of this is fo in the prefint cafe. Here is no General Council ordinarily in natural being j and therefore in the vacancy not in Moral being: There is none that pretendeth to be in Moral being : For the Council of Trent , which was the laft pretended General Council, is diffolved ; and the Pope would not take it well if any (hall call another without him: and no time is appointed for it: The Decennial Council determined of at Confiance, is an empty name: and that Decree did but ferve to prove, that really General Councils are not the Supream Governors of the Church : For no one obeyeth them in that. And whether ever the Pope, or any one elfe will call a General Council again , we cannot tell. So that now there is none •, nor we know not whether there ever will be. But further. Argum. 2. That which is the Head, or form of the Catholic!^ Chttrch (or any way Necejfary to its Being or Unity) hath ever been found init, or at leaflwithin this thoufand years, or at leafl in the primitive purer ages, or fometime at leafl : Brit a true General Council is not always in being, nor ever wot within this thoufand years, no nor in the purer ages, nor ever at all: therefore it is no Head of the Church, nor necejfarj to its unity.

The Major will not be denyed. The proof of any branch of the Minor may ferve turn : much more of all. i. That a General Council hath not been this forty years in being, all men will confefs. If the Church have been Headlefs forty years, or wanted any thing Neceflary to its Being or Unity, then was it fo long no Church, or many Catholick Churches, which are known untruths.

2. If the Church have had any General Council within this fcfaoufand years, it was either that of Trent, that of Canflance,

Btfil,

Bafil, Florence, the Z**«r,w, &c. But none of thefe were fuch. For 1. there were no Biftiops from the mod of the Chriftian world. I have told you before how few at Trent did the moft egregious parts of their work ('few more then forty : ) The Churches of Sjria , Armenia, Ethiopia , and the moft of the Chriftian world , were never fo much as fairly invited to be there. If at Florence the Patriarch of Conjlantinople, and two or three Greeks more were prefent, what's that to all the Churches of the Greek. Profeffion through the world ? befides all others. The ancient Councils called General, contained All the Bifhopsthat could and would come. For all were to be there, and not one Bifliopchofen by two hundred, or by a Prince, in-ftcad of two hundred. But at thefe later Councils were neither all, nor fo much as any Delegates (though butchofenby hundreds to reprefent them ) from moft of the Churches of the world. Befides the packing and fore-refolutions of the Popes, that ruled all,and many other Arguments that nullifie thefe pretended General Councils. I fay not that all of them were ufe-lefs; but none of them were any more like to Oecumenical or Universal, then Italy and its few fervants arc like to all the Chri-itian world.

And that the Ancient Councils were not General, I mean, the four firft, or any like them, I eafiiy prove. 1. From theOri-ginalofthem, and the Mandates, arid the Presidents, and Ratifications, and Executions. It was the Roman Emperors that called them, and that fent their Mandates to the Lieutenants and other fecular Officers to fee to the execution, and to the Biftiops to be there: It was the Roman Emperors- that by therafclves or their Lieurcnants, were'prefent to Rule them all according to the proporrion of fecular intereft. It was the fame Powers that Ratified them, and what they ratified went for currant, and their Ratification was fought by theBifhops to that end. It was the fame Power that banilhed them that obeyed not, and compelled men to fubmit to them. Nowlet any man of Reafon tell me, what Power Ccnflantine, Tbeedvfins, Mtrrixn^ or any Roman Emperor had to furamon the Biftiops that were fub-je&s in rhe Dominions of all other Princes through the world? What Authority had they out of their own Dominion ?

2. Yea

2. Yea de fatto, the cafe is known, i. That they did not fummon the Bilhops of other Princes Dominions. 2. That thofe Bilhops (at leaft no confiderable number were there.) What Mandates or Invitations were fent to all the Churches of India, Ethiopia, Perfia, or the parts of Parthia t Armenia , Ire land, Scotland fix. that were out of the Roman Power ? Whoever thofe one or two were that Snfeb'w calls Bilhopsof Per/is, Parthia, Armenia, it's a plain cafe, that there were no due Re-prefcntatives of all or any of thefe Churches there, that were .without the verge of the Empire. No Brittipi, Irijb, (chat is,

then Scottijh) Bifhops were there, nor any from abundance other Churches. And the other Councils after that at Nice % .make lefs pretenfe to fuch a thing. So that it is moft evident thai General Councils then were but of the Bilhops of the Empire, or the Roman world , unlefs a Bilhop or two fometime might drop in that lived next them. And was the Church no wider then the Empire ? Let Baronimhimfctf be judge,that tells you of the Churches planted by theprimitive ?r etcher s,in India,PerJta,znd many other parts of the world. Let Godignns be judge,that con-feflfcth the Ethiopians had the Gofpel iince the Apoftles days (and I pray in what age were they Papifts? ) Let Rajnerimht judge, that faith the Churches of Armenia and others planted by the Apoftles were not fubjed to the Church of Rome ? Lei the Antiquities of Brit tain and Ireland be evidence. But the cafe is undenyable. All this noyfe then of General Councils comes but from a fuppofuion that the Roman world was the whole CPiri-itian world. A fmall miftake! We home-bred Ruiticks may •Shortly be as well able to prove that a London Convocation was ja General Council I Pighius pleading for the Pope, faith plainly, that General Councils were the devife of Conftantine. And xbe Popes themfelves do fetch the molt fpecious Evidences for their primacy from the Decrees or Edids of Emperors, Valen^ ti&ian, Gratian and others. And what power bad thofe Emperors at the othes fide of the world ?

3. And then before the Nicene Courjcil.what General Councils were there fince the Apoftledays ? None doubtlefs that the world now knows of. It'sfenfelefs enough to think that 350 Roman Bi/hops at the fecond Council of Kict+ or the 150 Bi-ihops in the third Council at Cwftantwple, or the 1 6$ Bilhops

at

at the fecond Council at Conftfintinopte, or the i5oBi(hops ac the firftthere, were the Univerfal Church of Chrift ? But it will be more ridiculous to fay, that the new-found Concilium Stnuejfanum, imagained without proof to meet in a certain C3ve, for the depofuionof an Idolatrous Pope, were a General Council. Where then was the Head , the unity , the form of the Church for 3 00 years? Was it governed all that time, think you, by a General Council? yea or ever one day Circe the Apoflles ?

Well,but was there ever fuch a thing at all? Indeed men have a fairer pretence when the Church was contained in a fa. mily, or a City, or a narrow fpace, to call the meetings of the Apoftles or other Chriftians then , by the name of a General Council, but they are hard put to ir, if this be all. The great Inftance infiftedon is the Council, Aft. 15. But were the Bi-fhops of all the Churches there ? or fummoned to appear ? Acl. 14.23. they had ordained them Elders in every Churchy but few of them were there, Timothy, Titus, abundance were ab-fent. It's plain, that it was to the Apoflles and Church at Bie-rufalem as the Fountain, and beft informers that they fent. Not becaufe thefe were the Univerfal Church, but becaufe they were of greateft knowledge and authority. If it could be proved that all the Apoftles were there, it would no more prove them a General Council, then that the Deacons of one Church were ordained by a General Council, Aft.6. And Matthias and fufius put to the Lot by a General Council, AH. 1. and that Chrift appeared to a General Council after his Refur-redion , and gave the Sacrament of his Supper to a General Council before his death. So that it is raoft evident from the event, that Chrift never made a General Council the Head or Governor of his Church j and that there never was fuch a thing the world, much lefs continually.

Argum. 3. The form or unity ( no. nor the well-bring) of the Catholic^ Church, etefendethnot on that Which it either tin-necejfary, u"juft y er naturally or morally impojfibfe : But a true General Council is none fuch: It cannot be', er if it Were it would be unnecejfary andunjufi. Therefore it is n r >t the Head or Saver aign Governor of the Church, en which its being , unity, (or well being) doth defend.

Ggg I have

I have nothing here to prove bu: the Minor. And i. I fhall prove the Jmpoflibility. 2. The non-neceffity. 3. The un-jufticeofa General Council : andfo that no fuch thing is to be expeded.

A true General Council confifteth of all the Paftors or BI-{hops of the whole wdrld ; or fo many as Morally may be called All. A General Council of Delegates from all the Churches, muft confiftoffomany proportionably chofen, as may fignifie the fenfe andconfentof all, orelfeitisa meer name and (ha-dow. Both thefe are Morally, if not Naturally Impoflible: as I prove.

j. Prom the diftarce of their habitations, fome dwell in Me. fopotamia, fome in Armenia, fome in Ethiopia, force in Mexico, the Philippines, or other parts of the Eaft and jve (I-Indies: fome at St. Thome's, fome difperfed through moft of the Turks Dominions. Now how long muft it be, before all thefe have tidings of a Council, and fummonsto appear, or fend their Delegates? Who will be at thecoft of fending meflengers to all thefe ? Will the Pope ? Not if he be no richer then Peter was. How many hundred thoufand pound will itcoft before that all can have a lawful furamons ? And when that is done, it will be long before they can all in their feveral Nations meet.and agree upon their Delegates, and their inftru&ions. And when that is done, who fhall bear their charges in the journey ? Alas,the beft of the Churches Paftors have bad fo little gold and filver, that they are unable therafelves to defray it. A few Bifhops out of each of thefe diftant Countries, will confume in their journey a great deal of money and provifion. To provide them (hipping by Sea, and Horfes, and all other neceflaries by land , for fo many thoufand miles, will require no fmall allowance.

And then conlidcr, that it muft be voluntary contribution that muft maintain them. And moft love their money fo well, and know fo little of the need of fuch journeys and Councils, that doubtlefs they will not be very forward to fo great a contribution.

And it is not to be expecled that Infidel Princes will give way to the tranfporting of fo much money from their countries on the Churches occafions, which they bate.

But fuppofe them furnifhed with all neceflaries, and (jetting

forward;

forward ; How long will they be in their journey ? Shipping cannot always be had : Many of them muft go by land : It cannot be expe&ed that fomeof them (hould come in lefi than three,or four, if not feven year* time to the Council. And will ever a General Council be held upon thefe terms ?

2. Moreover the perfons for the moft part are not able to perform fuch journeys Bifhops are Elders: Moft of them are aged perfons. The wifeft are they that are fit to be trufted in fo great a buiinefs by all the reft: And few attain that maturity but the aged: Efpecially in the moft of the Eaftcrn & Southern Churches that want the helps of Learning which we have. And will the Churches be fo barbarous as to turn out their aged faithful Pa-ftors upon the jaws of death ? Some of them are not like to live out fo long time as the journey , if they were at home. They muft pafs through raging and tempeftuous Seas, through De-ferts and enemies, and many thonfand miles where they muft daily conflict with diftrefs. It were a fond conceit, to think that ( without unufual providences^ ten Bilhops of a thoufand fhould come alive to the Council, through all thefe labors and difficulties.

And moreover, it's known how few bodies will bear the Seas, and fo great change of air ; How many of our Souldiers in the Indies are dead, for one that doth furvive ? And can ancient Bifhops, fpent with ftudies and labors, endure all this ? Moft ftudious painful Preachers here with us ire very fickly, and fcarfe able to endure the fmall incornmodities of their habitations: And could they endure this ?

3. Moreover abundance of the Paftors of the Churches live under Mahometans and other Infidels, that will not give them leave to travail fo far into the Countries of Chriftian Princes on fuch occa(ions. They hate us and our Religion. They are oft at war with us,and then would hang thoie Bilhops aslnteliigen-cers that (hould offer to come among us,

4. And they muft many of them pafs through the Countries of other Princes, that are Infidels, and oft in war with the parts which they come from or go to. And it cannot be expected that in fuch cafes they (hould allow them paftage through their Countries. If one do, all will not ; When poor Lithgoft had travailed nineteen years, he was tortured, ftrappado'd and dif-

G g g z joynted,

A K^y for fatbolicks.

joynted, and mide a cripple at Malaga in the Spanifb Tnquifiti-on. And thanked God and the Englijh EmbalTador that he fped fo well.

5. Even at home in Europe, the Princes are fo commonly in Wars fas are France^ Spain, Venice, Sweden, Denmark^, Poland, the Emperor, Brandenbttrgh y Holland, Portugal, England^ Tranfylvania,8cc. at this very day) that there is not the leaft probability that they fhould all or half confent to have fo many of their fubjeds pafs into their enemies Countries to refide (o long. Jciloufies raifedby particular Intcrefts would make it Treafon.

6. Moreover many Princes underftand that the Pope hath no power to call fuch Councils, nor any man elfe.- and they know the defignof the Pope to fubjed the world to himfelf. And therefore they will abhor that their fub jeds fliould travail fo far at his call, that hath fuch defigns, for at another mans that hath no authority to call them.) This hath made the Emperor of Habajfia fo refolutely refift the Popes pretentions fas Godignns, Mafi&n$, and others do declare) Few Princes will endure to have their fubjeds brought under a forreign Power.

7. And if you fuppofe all the Bifhops come to the Council, the very number out of all the Chriftian world, f to make any thing like a General Council,) would be fo great, as would be unfit for one, or two, or ten, or twenty Council houfes or Af-femblies.

8. And they would be uncapablcof conferring, through di-verfity of languages. Few of the Abajpnes, Egyptians, Syri. am, Armenians, or of moft of the world, understand and fpeak any language that would commonly be underftood and ufed in a Counc.il. Nor is it pofliblc to do it by Interpreters. For fo many Interpreters cannot be ufed to tell all that underftand not,vihat every man faith,and to expound their minds to others. I his would wafte an age in a Council] fo that fuch a Council would be a very Babel.

o. And Councils ufe to be fo long, that it cannot be expected that after fo many years journey, old men fhould live to fee theiflue, or do any great matters there. Eighteen years at Trent would confume a great many of the Bifhops: How

many

many even of the Popes own Legates dyed before that Council could be finifhsd ?

10. And if tbeyftiould live to fee the end , can you dream that they ftiould live to perform the like tedious dangerous journeys and voyages to bring back the Decrees of the Coun-cill to their Churches ? Judge now whether fuch Councils arc not Naturally Impofiible.

I will add but this. No men can be compelled. And to make all the world at once agree to fo difficult a task, and agree upon the time and place, muftbe a Miracle. One will be for it, and another agiinft ir. One for one time and place , and another for anocher,through moft of the world. We fee how hardly any two Princes can agree upon times, places, and all circumftances in their Treaties.

2. Let us next enquire , of what Necefiky fuch a Council is. If it be Neceffary for Church government, it is either to make Laws, or to execute them. But for neither of thefe : therefore they are not NccefTary.

1. Chrift hath made us Laws already fufficient for falvation. And I hope he hath notconftituted foloofe a Society, and left his Body to fuch mutations, as that they mult fo frequently have , new Laws. And if it rauft, fure it muft be from their Sove-raign, who hath referved theLegflative Power to himfelf as his Prerogative. Legiflation is the higheft aft of Supremacy, and chief rlower in the Crown of Soveraignty. The Church is Chrifts fubje&s, and (hall fubjecls make their own Laws? Scripture is fufficient. If this be all that we need General Councils for, to make Univerfal Laws to the Church, we can fpare them as well as Traytors in a Common-wealth.

And for Execution of Laws, it is either Magifterial, by force of the Sword; and this they have nothing to do. with, if being the Princes right. Or it is for the Excommunicating Church offenders: And to caft them out of particular Churches is the work of the Paftors of thofe Churches. Others cannot know the perfons, aud hear the caufe. If all Church-caufes (hould come to a General Council, Millions of men muft be attending them at once.

And if it be to judge who fhall be caft out of the Communion of the Churches, and what Churches themfelves are to

Ggg3 b «

be excommunicated , cbc Synods of neighbour Paftors are to do a?rr.ucriofrhacas is to be done. Where then is cbeNecefluy of fuch Councils at fuch rites? Auguftine faid thit drurken-nefs in his time was grown fo ftrong, thu there rauft be a Council to fupprefs it. Could they do fuch feats as to cure Drun-kennefs, Whoredom , Covetoufnefs, Pride , I would be for

them.

3. It a General Council were called , it mud be a moft m]njt AfTerably. For, i. It would be guilty of cruelty and deftroy-ing the Church of Cbrift, by killing fo many of the Paftors as a fore fa id.

2. It would be guilty of cruelty and Church deftoying by the ftarving and defertion of the flocks at home. What will become of the poor peoples fouls, when they are left to the Wolves, to Hereticks, and Deceivers, and to the temptations of their own flefh, and the world, being for ten or twenty years, or for ever deprived of their Paftors under precenfe ofa General Council ? Bafil in his feventieth Epiftle tells theWcftern Bifhops, that they of the Eaft could not come to folicite their own caufe with them. For, faith he, If any one of as {N.B. ) do for the lcaft moment leave his Church, he prefently leaveth his people to deceivers. And on this ground he (hews that they could not fo much as fparc Bifhops to be meer Meffcngers to them; Much lefs could they have fpared a fofficient number to ftay feven or ten years together. If any think that fuch Necef-fities are unufuall, be knows not the world. And Councils are raoftufefullifever,whenneceffitiesaregreateft.

3. In Councils things are carried by Votes: and fo ^Abajfia, Armenia, Mexico, and places fo remote that they can fend but one or two, would be out-voted by that corner of the world where the Council is called, that can fend in proportionably an hundred for one; and fo under the name ofa General Council , a faction might promote any herefie or carnal intereft, and no Churches would be fo enflaved as thofe that fend at the deareft rates. Italy and a few more parts, at Trent, would over-vote all the Churches of Eaft and South, and fct up what intereft or opinion they pleafe .* And fo if one corner of the Church can err, all may err, for all the Council .■ Where there is an equal intereft, there fhould be an equal power in Councils: which will certainly be otherwise, 4. If

4. If the Pope be he that muft call General Councils, we fhaii have none, till it will ftand with his intereft. And ifhehave not the power of calling them, no one tlfe hatJi,for none pretcndeth to it. And if they rnuft be called by univerfal confent, three hundred years is little enough for all the world to treat of ihe time, place, and other circumftances, and confent.

5. And if the Pope muft call them, he will eafily by the very choice of the place, procure the accomplishment of his own defigm.

6. Tbofe that think it the Popes prerogative to call a Council, do alfo affirm (as I before (hewed in the exprefs words of Bin-runs and others ) that a Council hath no more power then the Pope will give them, and that when they are convened by him, and have done their work, it is all of no Validity , if be allow it not: If he approve one half, that half is valid , and his approbation will make fheir Decrees the Articles of our faith; when as the other half which he difapproveth (hall not be worth a ftraw. And is it not a moft foolifh thing for all the world to put themfelves to fo much charge to defray the expenfes of their Bifhops, and hazzard their lives, and lofe their labours at home for fo many years, and hazzard the Churches by their abfence, when for ought they know the Bifhops of the whole Chriftian world do but lofe all their labour, and nothing (hall be valid if they pleafe not the Pope of Rome ? And is it not moft abominable juftice in him thus to put all the world to trouble, and coft,and hazzard the Churches and the Paftors lives,for nothing, when if the infallible fpirit be only in himfelf.be might have done the work himfelf, and favedall this coft and labour.

7. By what Juftice (hall all the Catholick Church be obliged by the Decrees of fuch a General Council } Is it by Law, or Con-trad: ? If by Law, it is by Divine La w,or by Humane, if by Divine, let it be (hewed that ever God made fuch a Government for the Catholick Church, and then take all. If by Humane Laws, it is impoflible , and therefore not to be affirmed. For no Humane Sovereign hath power to make Laws for all the world. If you fay if it by contrad, then i. All thofe Nations that thought not meet to fend any Bifhops to the Council, will be free. 2. And fo will all thofe be that fent Bifhops who dif-fented from the reft. For contract or Confent bindeth none

but

but ContradersorConfenters. And To England is rot bound -by the Council of Nice, Efbtfut^Calctden^Cortftaminople, &c. 8. By what Jultice (ball any people be required to fend Dele gatr$,onfuch terms as thefe to Councilor to ftand to their dc-rini.iOns when they have done? When our faith and fouls are precioufer things then fo boldly to caft upon the truft of a few Delegates fo to be chofen rnd employed ? What Biftiops other Countries will choofe, we know nor. And for our own, i. In almoft all Countries it is the Princes that choofe, or none muft be chofen but who they will, which is all one. 2r If the Biftiops choofe , its thofe that are higheft with the fecular power that will have the choice, who perhaps may choofe fuch as are contrary to the judgement of moft of that Church that is thought so choofe them. Moft Nations havea Clergy much at difference. The Remonftrants and Contraraonftrants in Holland would not have chofen like members for theSynod.In the Biihops days men of one mind were chofen here in England to Convocations: The next year we had a Learned Aflferobly that put down the Prelacy, for which a Convocation had formed an Oath to be impof-ed on all Minifters but a little before. And why (hould the judgment of the Prelates be taken for the judgement of the Church of England , any more then the other, when for number, learning and piety (to fay the leaft) they had no advantage (laying afide ignorant, ungodly men, in point of number. ) Till the Spanifti match began to be treated on, the Biftiops of I^AW were ten,if not twenty to one Auguftinians, Calvinifts, or An-tiarminians : Now the Arminians would be thought the Church of England , and their doctrine , agreeable to the doftrine of that Church. Would they not accordingly have differed, if they had been fent to a General Council ? How bit' terly are the Articles of the Church of Ireland decryed by the Arminian Biftiops fince fprung up both in Ireland and England? fo that if Delegates be fent to any Council, they may fpeak the minds of thofe that fent them, ( which perhaps is the King.or a fmall prevailing party,) but not of the reft : ( which perhaps may the beft and moft. ) If Jeremiah of Constantinople be of a Council, he will go one way. If Cyril be of a Council, he will go another way : And his counterfeit Succeffor undo what he did.

9. No

9. No Church that fendeth three or four Biftiopsto repre-fcma thoufandortwothoufandPaftors, can be fure how thofc Biftiops will carry ic when they come thither. For ought we know they may betray our caufe, and crofs their inOrudions: They may be perverted by the reafonings of erroneous men, or bribed by the powerfull: And to caft our faith on fo (lender an a(Turance,islittle wifdom.

10. If confent only bind us to the Decrees of Councils (to fubmittothem as our Rule, ) then is Pefterity bound that did not confent as their Fathers did, or are they rot ? If not, we are free ? If yea, by what bond ? And then why do not the Grotians in Ireland and England obey the Antiarminian Decrees of the Churches in both ? Did not the Church of England fend Bifliop Carlton ^'(hop Hallfi\(hop Davenant ( afterward a Bi-(hop) Dr.Ward.Dr .Goad,and Balcanquall Eplkopil Divines to the Synod of Dorr,and fo England wsls* part of that Synod? And yet the Gretiansar.d Armenians think not themfelves bound to receive the Doftrine of that Synod, nor to forbwr reproaching it.

n. It is unj'uft that any (efpecially moft ) of the Churches fhould be obliged by the votes of others , and opprefTed by Majority, meerly becaufe their diftance, or poverty ,or the age, or weaknefs of their Paftors difableth them to fend any , or an equal number, or to defray the charge of their abode > &c. Ah if good Pope Zacharj^ot Archbifhop Boniface had confidcrcd that the eiTence or unity of the Church did confift in a General Council,that mull be fetched partly from the Antipodes, they would have thought better on it before they had excoramuni-c&tedyirgili us tfor faying that there were Ar,tipodes,or quod alt-us mundtu >& dii homines fmt fab terras. Dr. Htjlin tels us in hisGecgraphj^Lib.i. pag.Z%- that Bede ( de ra'.ione tempor»m t cap. 32. J callechita fable that there are Antipodes, and not robe believed •• and adds that AugH$\m ^Lxtlantius ,and forne other of the Learned ofthofe better times condemned it as a ridiculous incredible fable, whofe words ( faith he ) I could put down at large, did 1 th;nk it neceffary. ] And did that age d r eam that the Being or Unity of the Church , or the falvation of the Believers foul depended on this Article, that a General Council, partly called from the Antipodes muft be the Churches

H h h Head

Head or Governours ? or that the Pope at leaft rouft be acknowledged and obeyed by every Chriftian foul that will be favedatthe Antipodes? And Sir Frtdcis Drake and Cavendijh would not hare been fo famous for coenpafling the world,ifmen hid underftood,that when the Gofpel is fpread through the earth, fo many poor old Bifhops muft ordinarily take half fnch Journies or voyages to do their bufinefs. If the Decree of the Council of Conftance had been executed, to have had a General Council every ten years, many would fcarce have bad time to go and come. But the charitable Church of Rome hath found out a Remedy, not only by the rarity of their Councils ( let them decree what they will to the contrary ) but alfo by condemning the raoft of the Churches,and the remoteft,as Here-ticks, and fending them to Hell, to fave them a journey to the General Council.

12. Moreover fuch Councils are un juft, becaufe of the multi* tude of Bifhops that muft there meet and cannot be heard fpeak. As the cafe ftandeth already, there are many more Bifhops in the world then can meet,and (peak, and hear in one, or two, or three Aflemblies: And many thoufand more may be made. If 1 fhould fay that all the Re&ors of particular Churches, whom they call Parifh Presbyters, are Bi(hops,and have votes in Councils, they would eafiiyer deny it then difprove it, or invalidate the proofs already brought: But (to proceed on their own grounds ) me thinks they that make him a Bifhop who hath Presbyters and Deacons under him , fhould admit all thofe Paftors of particular Churches that have Presbyters under them, as their Curates, which are many. Or if they fay that only Cities muft have Bifliops, yet muft they on their own grounds admit a Bifhop for each City : And if every City in a few Kingdoms in Europe had a Bifhop in the Council, there would be no room for all the reft of the world. But how prove they that Countrey Parifhes may not have Bifhops ? Why may not (on their own grounds ) every four or fix parifhes have one ? Hath God forbid it ? where ? and when ? fure they will.not fey it is of Divine inftitution that a Bifhop have juftfo many Parifhes and Presbyters under him, and neither more norlcfs. The number is confeft to be left undetermined. And what if Chriftian Princes, Bifliops and people agree to fettle Bifliops in

every?

every fuchfmail number of Parifhes, by what Law can they exclude them from a General Council ? If they fay, by the Canons of former Councils j 1 anfwer i.Thofe Canons are contrary to Scripture. 2. They contradid one another. 3. They themselves do not obey the Canons of many fuch Councils. 4. Thole Councils have no power ro makeLawsjmucb lefsLaws thatfhall reach to this time and place.But they will fay Pauls command to Titus X. J, 5. and the example Atts 14. 23. isonly of ordained Eiders or Biftiops in every City; therefore they may not ordain them any where but in Cities. But I deny the consequence. Moft ancient interpreters by Elders, A8s 14. 23. Understand racer Presbyters : And then it would as much follow that Pref-byters mull be ordained no where but in Cities: What if I can prove that theApoftles never gathered a folemn AfTembly of Chriftians for Divine Worfhip any where but in Cities; or that they never adminiftred the Lords Supper anywhere but in Cities? will k follow that therefore we oughc not to AfTemble or adminifter the Sacrament any where but in Cities ? But what if this were granted? they cannot deny but every corporation,fuch as moft ofourBurroughs and Market Towns in England are,may truly be called Cities in that Scripture fence. And if every fuch City had a Bifhop,Even England, France, Germany, and Italy,* little fpot of the world, would make Bifhops enough for two or three Councils,and more then could AfTemble and do the work. Twofhfts they have againft the over-greatnefs of the number. One is the conrfenow taken : to have but one Bifnop over many Cities, and a very large Circuit of the Countrey.

The other is,to depute one out of many from every Counttey to reprefent the reft ; and fo it (hall be a Representative General Council, though not a Real. But for the firft, 1. Who hath authority to make fuch diminutions? 2. What if thofe that are fuppofed to have that authority, fhall be otherwife minded? 3. Its apparently againftthe word of God , and tendeth to the fruftratingofthe Office that true Bifhops fhouId be forare. By their own Rule, each City fhould have one. And let Brerewods Enquiries, or any fuch writers help you to con je&ure bow many that would be.

And for the other way, 1. A Reprefentative General Council is another thing, quite different from a Real. 2. What word

Hhh 2 of

ef God have they to prove fuch a Reprefentative Council?

Doubdefs none: And will they give us a Church form.and center

of Unity, meerly of their own brains,uponfuppofition that it is

prudential ? 3. Men are of exceeding different degrees of

underflanding, and of different judgements actually: fo that

iff. g. England (hould fend one.or two,or ten men to reprefent

the reft to a General Council, its more thenpofllble that they

may give their judgements in-many points fo far contrary to the

minds of thofe that fent them,that twenty or an hundred to one

• at home may be againft them. For we cannot fend our under-

ftandings and all our reafons with them to the Council when

we fend them. And fo no man can fay that any fuch Council

doth exprefs the mind of the greater part of the Church. 4. By

this rule you may reduce a General Council to a dozen men,

or to the four or five Patriarks: For all the reft may choofe

them as their reprefentative*. 5. But its not to be expe&ed that

all the Churches (hould be fatisfied of the lawfulness or fitnefs

of fuch fubftituaons and reprefentations: And therefore they

will not confent or eled men for fuch a power and work: And

who may juftly force them ?

13. Moreover fuch Councils are un juft, becaufe there can be no juft fatisfa&ion given by men that liveatfovafta diftance, that this great number that come thither are truly Bifhops: yea or Presbyters either. Its not poffible under many year^ time, fo much as to take any fatisfadory account of their ordination, and abiding in that office, and the truth of their deputations or elections. And when ( in their ele&ed Reprefentative Councils ) there will be perpetual controverfies between feve-ral parties (as there is in Parliaments) whether it be this man or that which is truly elected, in how many years will all thefe be decided, before they begin their work? So that I may well conclude .laying all thefe feven confederations together, the diftance of places, the age and ftate of the Bifhops, the ftate of the Civil Governments which they live under, their neceffiry labours at home, and the ruine that will befall their Churches by fo much abfence , the diverfity of their languages , the multitude of the Bifhops, and the difficulty of knowing the Ordination and Qualifications of perfons fo remote to prove sheir capacity, I fay all thefe together do plainly (hew that fuch

General

General Councils are impofiible and un juft : and therefore not the ftanding^Government or form of the Churcb,or the center of its Unity.

Arguna,4- As the Sjnodit felfis impoffible t needlefs ,and unjufi ; fo it is lmpoffible that they fhould do the work of a Head or Sovereign Power t if they could Affcmble : therefore they are not appoint' ed thereunto.

The Antecedent is partly manifeft by what is faid from their different languages and other confiderations. Moreover 1. The perfons that will have appeals to tbem,and canfes ro be judged(if really they will do the work of a Soveraign Power and Judge) will be fo many millions, that there will be no room for them

It was

one

about their doors, nor any leifure in many years to hear their of ^ caufes. If you fay, It was not fo in former Councils, I anfwcr, Reafons that is becaufe they were not truly General, or were called in of the fuch times when the Church did lie in a narrow compafs, and Counciiof not in fuch remote parts of the world • and becaufe they were £*vf3J to aflembled indeed but occafionally,toadvife uponand determine to prove''" fome one particular mans cafe , or few, and never took upon the invali-them to be the Soveraign power or head of the Church, or its ef- dit T of c ' ie fential form or Center of Unity. 2.Tbefe millions of perfons ? a P l that have fo many caufe?, will have fo far to travail, that it will memTup-putthemto great coft and labour to come and attend and bring on appeals all their witnefTes. And if they be not founder bodyed then from other ourEnglifh Souldiers, the poor people of Mexico and other Countncs 3 parts of thofe Indies ( to look no further ) will be a great part t h"vk_ of them dead by the way before they can reach the General nefsnecef-Council, e.g. if it fhould be in :hzm\dft. of Europe. 3. And the (ary to a Council will not be competent Judges of fo many caufes which i uftc kcifi-by diftance muft needs be much unknown in many weighty no/eof Circumlknces, wbofe cognifance is neceffary. 4. And laltly t fuch Councils will fit fofeldom, that the work will be undone. Argura. 5. IfGed had intended that fuch a Council fhould have been the form of his Church y or the neceffary (Jovernour of it, he would have acquainted m with his will concerning fome certain Pofter tofummon them, or would have authorised fonte or other to call fuch a Council) But he hath not acquainted us with his will herein, nor authorized any to call fuch a Council t therefore it '

Hhh 3 tws 1

was not his intent that itfiouldfo the form or nectjfarj Governour of hU Church,

Eicher this Council mud meet by an Authoritative call, or by confent. If by fuch a call, who muft call them ? TbeAf^pre-tenl'etothis Authority is voluminoufly and unanfwerably confuted long ago ; and its well known, what ever Baronita fay, that the ancient Councils were called by the Emperors^and many fince have been called by Emperours and Cardinals. And if you fay that it belongs to the Emperour, I anfwer, what hath he to do to fummon the fubjeds of the French, Spaniards, TttrJej, ts£thiopian, &c ? And by this it appears that we never had true Univerfal Councils: They were but General as to the Roman wOrld, or Empire. For ( who ever precided ) ir is certain that the Emperours called them. And what had Conftantine,Mar» tian, TheodofiHs y or any Roman Emperour to do,to call the fub-jetfs in India, Ethiopia, Terjia, &c. to a Council? Nor de fatto, was there any fuch thing done. Is it not a wonderfull thing that the Pope and all his followers ftiould be,or feem fo blinded to this day, as to take th^ Empire for the whole earth, or the Roman world for all theChriftian world I yet this is their all. If you fay that it muft be done by the cenfent of Princes, then either of Chrifiian Princes or of all. If of the Chriftian only,you muft exclude the Biftiops that are under Mahometan and Heathen Princes, and then it will be no General Council t efpecially if it be now as it was in the time of Jacob a Vitriaco the Popes Legate in the Eaft, who faith that the Chriftians of the Eafterly parts of Afta alone, exceeded in number the Chriftians both of the .Greek and Latine Churches. And whether it be all Princes, or only Chriftian Princes that fhould confent, who can tell whether ever it will be ? God hath not proraifed to lead them to fuch a confent: And they are unlikely of themfelvcs, as being many and diftant, and of different interefts and apprehenfions, and ufually in wars with one another, fo that if an age (houldbe fpent in treating of a General Council among them,its ten to one that the treaty will be in vain , and its next ro an impoffibility that all fhould confent. Befidcs; no man can (hew a Comraiffion from God to enable them, and only them to fuch a work.

But if you fay that it muft be done by the confent of the Bijhopj ^hemfelves, the Impoffibility ( moral) is apparent, who will

be

be found that will be at the coft and pains to agitate the bufinefs among them? Notne can appoint the time and place but by confent of the reft. Who doth it belong to, to travail to the Indies, ts£thiopia, *s£gypt, Palefline , and all the reft of the world, to treare with the Biftiops about the time and place of a Council? And how many lives muft he have that (hall doit? And when he findeth them of a hundred minds, what coarfe fhall he take, and how many more journies about the world muft he make.to bring them to an agreement? But I am afhamed to beftow more words on fo evident a cafe.

Argum. 6. The He Ad or Sovereign of the Church ( as of every bod] Politicly) hath the Legijlative Power over the whole. The Pope or a General Council have not tht Legiflative Power over the whole. Therefore the Pope or general Council are not the head or Soveraigns of the Church.

The Major is of unqueftionable verity in Politicks. Le-giflation is the firft and chief work of Soveraignty.

The Minor is proved, 1. Ad hominem by the confeflion of the The Pa-chief Opponents, Cjrotiut de lmperiofummar.potefl. doth pur- piftscon-pofely maintain it: and fo do others.- ( See of this Lad. Moli- {j fs that uatu new Bookfuppofed againft the Presbyterians: his Para- council nefu. ) 2. It is the high Prerogative of Chrift the true King cannot andSoveraign of the Church, which none muft arrogate. He make new W3s faithfull in all his houfe as was Mofcs. His Law is perfect : A ™ cles oi It is fufficient to make the man of God perfeft : even a fuffici- £f**"*"^ ent rule of faith and life: No man muft aid thereto, nor take ms only !!"■ ought therefrom , but do whatfeever he hath commanded , Deut. And they 12. 32. To tht Law and to the Tefiimonj : if they fpeak not&Y thc y according tothefe ) it is becaufe there u no light in them t lfa. c *iy*f~ h ,

8 -20 m Tradition

Object. But men may make Bylaws under Chrifl and £#thedo-Laws.Anfw. True: but as thofe are in this cafe no proper Laws, ftrjne: fo no man or men may make them for the Unverfal Church. For V the bufinefs ofthofeLawsis only to determine ofcircumftance$ teac |. which God huh made neceflary ingentre, and lefc to the determination of men in fpecie: And we may well know that there was fome fpecial reaton why Chrift did not determine ofthefe himfelf. And the reafon is plain j even becaufe that they depend • fo much on the feveral flaws, capacities, cuftoms,c>f. of men, >

r that -

that they arc to be varied accordingly in feveral times and places. If one (landing Law would have fitted all the world,or all ages in thefe matters, Chrift would have made it himfelf. For if you fay he makes fome Laws, and negled othen that arc of the like kind, and might as well have been done by himfelf, you make him imperfed and inefficient to his work. And if it be not fit that one Univcrfal Law be made for the world, then a Council mull not make ir.

And as the fufficiency of Chrifts law,fo the nature of the things declares it, that thefe matters muft not be determined of by an univerfal Law. Should there be anuniverfal Law to determine what day of the week, or what hour of the day every Lecture or occasional Sermon (hall he on ? Or what place every Congregation fhall meet in ? Or where the Minilter (hall ftand to preach ? Or what Chapters he fliould read each day ? Or what Text he fliould preach on ? or how long ? Whether by an hour-glafs or without ? in what habit of apparrel particularly ( when many a poor man muft wear fuch as he can get) yea or what ge« (lures or poflures of body to ufe ( when that geflure in one Countrey fignifieth reverence, which in another rather figni-fieth negleft ) with abundance the like.

And the fame is plain from the nature of the Pafloral office. Every Biftiop or Paflor is made by Cbrift the Ruler of the flock in fuch cafes,and they are bound to obey him, Btb.ii. 17. And therefore a General Council muft leave them their work to do which Chrifl hath put upon them, and not take it out oC, their hands: efpecially when being in the place, and feeing the variety of circumftanccs, they are more competent Judges then a General Council at fuch diftance.

The plain truth is, Chrill hath left them none of that work to do which belongeth to a Head or Soveraign, but they make work for themfelves, that there may feem to be a Neceffity of a power to do it. The Church neederh none of their Laws. Let us iiave but the Holy Scriptures, and the Law of Nature, and the civil Laws of men , and the guidance of particular Pallors fro tempre, and the fraternal Confutations and Agreements of Councils, not to make any more work, but to do this forefaid work unanimously; and the Church can bear no more; there »s nothing left for Legiflators Hcclefiaflical to do. We can (pare

their

their Laws, and therefore their power and work. Their bufi-nefs is but to make fnares and burdens for us j and therefore we can live without them, and cannot believe that the felicity, or unity ,or eflence of the Cburch confifteth in them.

Argum. 7. All the"inferior officers do derive their prwer from the fupream. All the other officers of the Catholic^ Church do not derive their power from the Pope or a General Council: therefore a Pope or General Council are not the fupream.

The Major isanunqueftioned Maxime in Politick?. Itsef-fentfal to the Sovereaign to be the fountain of power to all under him. Yea if it be but a deputed derived Soveraignty,/ec/W#?» quid fo called, as the Viceroy of Mexico , Natlcs, &c. yet fo far he muft be the fountain of all inferiour power.

The Minor is maintained by moft Chriftiansin the world. Every Bifhop or Presbyter hath his power immediately from JefusChriftasthe Efficient caufe, though man muft be anocca-lion, or caufa fine qua non, or per accident. The Italian Bifhops in the Council of Trent could not carry it ag linft tlie Spaniards, that the Pope only as Head was immediately jure divino^nd the reft but mediante Tapa.

Moreover it is eafie to prove out of Scripture that God never fetupany Soveraign pawer in his Church ( perfonal or collective; to be the fountain ofall other Church power,nor fendech us to have recourfe to any fuebfor it. Nor can they proyefucha power, on whom it is incumbent.

And laftly its moft eafie to prove defaftos.hat the Bifhops or Presbyters now in the feveraKhurches in the world, did nor receive, and do not hold their power from any fuch vifible Head, whether Pope or Council. Though the Popelings do, yet fo do not all the reft of the Chriftian world. Whoauenot therefore no Minifters or no Church of Chrift , whatever thefe bare affirmers and pretendets may imagine '. Nor are all the Minifterialadions in the world null , which are not done by a power from him. And even the Papifts themfelves will few of them pretend to receive their feveral powers of Priefthood from a General Council. 1 his therefore is not the Soveraign power, or head of the Church.

Argum. 8. The Head or Soveraign Power hath the finally de' cifive judgement, And in great cattfes all muft, or may appeal ta

Ii i thtm>

them. A General Council hath not the finjtl/y decifive judgement* nor may all men in great caufes appeal to them. Therefore a Gene' r/:l Council is not the Head or Soveraign power.

The Ma jor is undenyable. The Minor is proved, i. In that it is not known, nor hath the world any rule or way to know in what cafes we muft appeal to a General Council, and what not; and what is their proper work. 2. In that an appeal to them isanabfolute evafionof the guilty, and in vain to the innocent, becaufeof the rarity of fuch Councils, or rather the nullity. 3. Becaufe the profecuting of fuch an Appeal is impof-fible to moft of the world (as is before (hewed,) and were it poftible, it would be fo tedious and laborious a courfe, that its ridiculous in moft to mention fuch Appeals.

Argum. 9. The Soveraign or Head of the Church (at of every Body Politick ,) hath power to deprive and denude any other of their power. The Pope or General Council hath mt power to do fo : therefore they are not of the Head or Soveraigns of the Church.

The Major is a known principle in polity : He that giveth power, can take it away : And it's confeffed by the Opponents in this cafe.

The Minor I pro Ye, 1. Becaufe elfe it would be in the power of the Pope or Council, whether Chrift (hall have any Miniftry and Church or not. They may at leaft make havock of it at pleafure. But that's falfe. 2. As is before faid, we receive not our power from them: therefore they cannot take it from us. 3. The Holy Gboftdothmakeus Over-fecrs of the flock, Aft. 20.28. andlayaNecefiityon us, and denounce a woe againft us, if we preach not the Gofpel: and hath no where given us leave to give over his work, if the Pope or a Council (hall forbid us. 4. And they can (hew no Commiffion from Chrift that giveth them fuch a power.

Arg. 10. If it Were the form or Effence of the Church to have a humane vifible Head, then our Relation to fuch a head would he ffential to our Memberfhip or Chriflianitj, But the Confequence u falfe : therefore fo is the Antecedent.

The falfenefs of the confequent is apparent, 1. In that it cruelly and ungroundedly unchrifteneth all that do not believe in fuch a vifible Head: That is, thegreateft part by far of the

Chriftian

Chriftians in the world; And 2. By the enfuingargument :And the neceflity of the confequer.ee is evident of it fejf.

Argum. 11. Iffuch a vifible Bead were ejfential to the Churchy ar.dfo to our (^hriftUnitj y th(njhottldrvt all be Baptized into the Pope or a General Council , a* truly and necejfarilj at vfe are bap. tized into the Church. But we neither are nor ought to be [o baptized into the Pope or a General Council; therefore they are not ejfential to the Church or our Chrijlianitj.

The Major (viz, theConfcquenceJ is clear, and not denyed by thePapifts, who affirm thac Baptifm engageth the baptized to the Pope. He that is united to the body,is united to the head: he that is lifted into the Army, is lifted to and under the General. He that is entred into the Common-weakh,is engaged to the Sovwaign thereof.

But that we are not baptized to the Pope or a General Council,isproved, i. Becaufe neither the form of Baptifm, nor any word in Scripture doth affirm fuchathing. 2. No perfons in Scripture times were fo baptized : Men were baptized before there was a Pope at Rome , or a General Council. And afterward sone were baptized to them, atleaftfor many hundred years: otherwife then as they were entred into the particular Church of Rome , who were Inhabitants there. 3. Never any was baptized to Peter or Paw/,or any ofthe Apoftlcs. fairh Paul,l Cor. 1.1 J. was Paul crucified for you, or were ye baptized in the name of Paul ? They muft be baptized into the name of no vifible Head, but him that was crucified for them. 4. The A-poftle fully refolveth all the doubt, 1 ["or. 12.deferring the body into which we are baptized, ver. 13. And heentitleth it from the head, Chrift, vcrf. 12. but acknowledged no other head, ei'.her co-equal with Chrift, or fubordinate : The higheft ofthe Other members are called by Paulbut eyes and hands, and thus Apoftles, Prophets,Teachers, Miracles, gifts of healing, help«, Governments, are only faid to be fet in the Church, as eyes and hands in the body y but notour the Church as the Head or So-veraign Power: ver. 17^8,19,28,29. fo that though he thac is baptiz:din'0 the Churcb,is baptized into an Org3nical body, and related to the Paflors.as to hands and eyes t yet not as to a head , nor as to a representative body neither. And me thinks neither Pope nor Council fhould pretend to be more then

Iii2 . Apoftles,

Apoftles,Prophets,and Teachers, and Governments. If the form of baptifm had but delivered down the authority of the Popeor a Council, as it did che authority and name of the Father, Son, and Holy Ghoft, Tradition would have been a tolerable Argument for them, though Scripture had been filent. But when the Baptifmal Tradition itfelf iifilent, and it is a do&rine fo mon-ftruoufly ftrange to the Primitive Church, that all the baptized are baptized to the Pope or a General Council, I know no remedy but they muft both put up their pretenfes.

Argura. 12. The Sfence of the Church into which they were baptized, was part of the doctrine which the Catechumeni were taught, (aniallatage fhould learn) before their baptifm. The SoveraigKt) or Headfhip of Pope or Council was no part of the Do-Urine which (by the Primitive Church) f&f Catechumeni were taught\ and ought to learn, before their baptifm- Therefore the So-viraignt) or Headjhip of Pop or Council was not then taken to be of the £ fence of the Church.

The Major is evident, i. In that the Catholick Church was in the Creed : and it's efientials there briefly exprefled in thofe terms [Holy Catholicise'hurch, and Communion of Saints."^ 2. In that Church Hiftory fully acquainteth us thatit was the pradice of the Catethilts and other Teachers to open the Creed to them before they baptized them, and therein the Article of the Catka* lick. Church, and the Commmtion of Saints.

The Minor is proved by an induction of all the Records of thofe times, which in grofs may now fuffice according to our prefent intended brevity to be mentioned. There is no one Writer of many hundred years, no not Origen , Tertullian, Irentnt, or any other that purpofely recite the Churches belief which the Catechumeni were taught, nor Cyril, for John) Hierofol. or any other who open thofe Articles to the Catechumens, that ever once mention the Doctrine of the Headfhip of the Pope or Council, when they open the Article of the Ca~ tho/ick,Church ; nor yet at any other time. If they affirm that they did, let them prove it if they can.

Argum. 13. AsitishighTreafonina Republic^ to deny the Soveraign, and to be cut of from him, is to be cut off from the Com' men wealth ; fo it would be a damning uncbrijfening Jin to deny the Headfhip of the Pape or General Council, if they were indeed

. the

the Head of ths Church. But it is no fttch damning unchri-ftening fin : Therefore they are not the Head of the Church.

The Major is plain from the Nature of ^overaigncy. The Minor is certainly proved, 1. Becaufe it is never mentioned in Scripture, nor any ancient Writer for many hundred years, as a ftate of Apoftafie, nor as a damning fin, nor as any fin, to deny the faid Headlhip of the Pope or Council. 2. Becaufe elfe moftofthe Chriftians of the world at this day are Apoftates and unchriftened \ Or if that fcem a tolerable condufion to the Romanifis; Yet 3. Becaufe then Chrift had ns Church for fome hundreds of years, which I know they will not think fo tolerable a condufion •, For to dream that the ancient Chriftians did know any Head of the Church but Chrift , or were engaged in loyalty to the Pope or Council,is a difeafe that few are iyable to, except fuch as are Grangers to the writings of. thofe times,or fuch as read them with Roman fpe&ades, refolved what to find in them before hand.

Argnm. 14, zAll Chriftians are bound to ftudy or labor to be acquainted with the Laws of the Soveraign power ef the Church : All Chriftians are not bound to fludy or labor to be acquainted with the Laws of Popes and Councils : Therefore the laws of Popes ancL Councils are not the Laws of the Soveraign power of the Church.

The Mi jor is proved, in that all fubje^s muft obey the Laws of the Soveraign power : But they cannot obeyrthem unlefs they know them. Therefore they are bound to endeavour to know them.

The Minor is proved, 1. In that they being written in L*tine and Gretlt^ which a very fmall part of the Chriftians of the world do underltand, and their Teachers not fufficiently expounding them, and they being more copious and voluminous, moreob-fcure and uncertain (of which nextj then for all private Chriftians to underftand , the people cannot learn thefe, laving enough to do to learn Gods Word. 2. The Papifts that deny t he ufe of the Holy Scriptures to the people in a known tongue, and deny theneceftity of underftanding them, will fure fay the fame of their Decretals and Canons,unlefs they mean to fet them up above the Scripture, as well as equal them thereto.

Argum. 15, The Soveraign Head of jhevifible Church and

I i i 3 Center

Center of our unity, muft be widen; , that all the Chriftian world may know it r The Pope And General Council are not fuch. Therefore neither of them are the Head of the Viftble Church.

The Major is confefled by the Opponents j and it's plain \ becaufe men cannot obey an unknown power.

The Minor is known by common experience. For many a year together ( by Bellarmines confeflion j learned and wife men could not tell which was the true Pope j yea their Council* could not tell. Moftof the Chriftian world to this day cannot difcern his Commiflion for that power which he pretendeth to. A true General Council now no man can know, becaufe it is a non ens. 1 heir pretended General Councils are fo ravelled in confufion, that they arc not agreed among themfelves whicb are indeed fuch, and which not: but many are reje&ed, and many fufpe&ed (of which Beltarmixe givtth us a lift) andthofe that one receiveth, another rejedeth; and the moll by far are rejected by raoft of the Chriftian world. And when fome would take up with the four firft, and fome with fix, and fome with eight, the Papifts deridingly aik them , whether the Church hath not as much authority now as it had then? And how (hall the Chriftian world know whether it were a true General Council or not ? Of which fee the difficulties firft to be refolved,which I have recited in ray Difputations againft Popery.

Argum. 1-6. The £an>s of the Soveraign Power of the Church muff be certainty elfe how (hallwe know what to obey) The Laws of Popes and General Councils are mt certain : There fore,8cc.

The Minor is proved by experience. The Popes Decretals are many unknown, and many proved forgeries (by Blondell ubi fuf. and many others^ beyond all queition: and none of them proved Laws to the Church. The Canons of the firft Council of Nice are not agreed on among the Papifts. Many others are proved forged: Many are flatly contrary to each other (as I have (hewed ubi fup.) and how then (hall Chriftians know what to obey? The ancient Canons condemned thege-fture of kneeling on the Lords day (and confequently then at the Lords Supper J the reading of the Heathens Books, and many fuch things which are now taken for lawful: The later Councils that contradict the former, dofeemto moftof moreqaeft^n-

able

able authority then they. And what Councils are to be received and what re,ecled, they are not agreed among them-felves, nor have any certain Rule to know by on which they are agreed: Nor will their Popes or Councils yet refolve them this great queftion. So that Chriftians are at a lofs concerning thefeLaws, and know not which of them they are obliged by, and which not.

Argum. 17. // the Pope or Council be the Head of'the Church, then muft their Laves be preached to the people by their Teacbr ers. But the Laws of Popes and Councils need not be preached t% the people b) their Teachers : Therefore, &c.

The reafon of the Major is, becaufe the Laws that they muft obey in matters fpiritual in order to falvation,the Minifters muft preach to (hem. But thefe are pretended to be fucb; Therefore, &c,

As to the Minor, 1. It would be but an unhanfome thing in their own hearing, for Preachers to take their Texts out of the Canons or Decretals, and preach tbefe day afcer day to the people : which yet they have need to do many a year , if the obedience of them be our neceflary duty. 2. Minifters are commanded to preach only the Gofpel, and it is faid to be fufficientor able to make usperfed, and build us up to fal-vation. Therefore we need not preach the Canons or Decretals.

Argum. 18. While a Viftble Head cannot be agreed on even by thofe that would have the Church united in fuch a Head , it it all one to them as if there were no fuch Head, and the union ftillis unattainable by them, 'But even among the Payifis themfelves 4 Vifible Head is not , cannot be agreedon : Therefore, Sec

What good will it do to fay we muft center fome where^ and know not where, and obey fome body, and know no: who ? The Italians and Spanifh make the Pope the Infallible Head, and fay a General Council without him may err, and is but the body. The trench make the Council the Head , and fay the Pope may err •, and that the infallibility (fuch at they plead for^ is in the Council. It is not 4 Head, imt this Head in fpecie , that is, the form of the Church , if any fach be ; And therefore they muft needs ( according to their own principles^) be of divers Churches, while they place the Soveraignty in fereral forts and perfons. Till they better

agree

agree among themfelves in their Fundamentals and EiTentials or the Church, we have fmall encouragement to think of uniting on any of their grounds.

Argum. 19. 7 he Soveraign Power or Htadjhip over the Church is a thing undoubtedly revealeed in the Holy Scripture I (Tor we cannot imagine that the Scripture fhould be filent in fo weighty a point, without intolerable accufation of it. ) The Soveraign Power or Headfhip of Pope or Council is not revealed in the Holy Scripture. Therefore, &c.

They have not yet produced a Text to prove either of them. Thofe produced by the Italians for the Popes Headlhip, arc difdaimed by the French, as meaning no fuch thing; and our Writers have largely manifefted their abufing of the Text. So have they done or thofe that are brought for the Headfliip of Councils. Thefe texts are fpoke tofo fully by Chamier, whi-takjr, Amefius, and abundance more, that I think it in vain to do it here again. That of 1 Tim. 3.15. that the Church is the pillar and ground of Truth, doth not Ipeak a word of a General Council, nor a word of Headfliip ; The whole Church united in Chrift, is the P.llar and Ground,that is, the certain Receptacle and retainer of the Truth, the Law of Chrift being written in their hearts,

None feems more to favour their conceeit then Ephef.4. 15,16. which Grotius fattens on. But even that is againft thero,and not for them. For 1 It is Chrift and only Chrift that is here faid to be the head , and all other parts contradiftinguifhed, and excluded from Headfhip,and the Body is not faid to be-united in them. 2. And it is by aiTociation, and mutual communication of their feveral gifts,that the parts are compacted together,andedifie the whole ? and not by meeting in anyone, and deriving from it. Objed. But were not the Apejiles General Officers,and fo the Church united in General officers f Anfw. This is little to the Q^elhon. For 1. the Apoftlcs had one among them to be the Soveraign or Head of the reft,bnt were of equal power. 2. Nor did a major part of their whole number make fuch a Head for the Church to unite in, nor do we read that ever a Major vote carryed it among them againft a Minor; for they were all guided by the Spirit. Yet its true that they met ofter together then a General Council can. 2. The Apoftles as extraordinarily

qualified

qualified,and as the Secretaries of the Spirit, have no fuccefTori: But the Apofties as ambulatory unfixed Minifters, had even then many companions : For Barnabas, Luke , spoils , and abundance more, did then go up and down preaching, as well as the Apofties-, yet had not any one of them a fpecial charge of Governing all the Churches: nor yet all of them united in a body: For the Apofties called not the Evangdifts and other fellow workers toconfult in Councils about the Government of the whole •, But both they and their helpers, did feverally what they could to teach and fettle the Churches. 3. Who be they now that are the Apofties fuccefTors ? If all the Birtiops in the world, the_cafe is as we left it. If any fmall number of Primates or Pftriarcks, how fhall we know which and how many? If they be not twelve, why fhould one Apoftle have a fucceflfor, and not others ? But there are no twelve only that lay claim to thefuccefiion. And if you go further , who can limit, and fay who, and how many they be , and how far the number maybe increafedor decreafed, and by whom? In Cyprians dayes he and his fellows in the Council at Carthage declare that all Bifhops were equal, aud none had power over other. And fo thought others in thofe times. Nor was there then any number of Bifhops that claimed to be the folefuccef-fors of the Apofties, to rule all the reft. And if they had, when the Church increafeth,the Rulers muft increafe. But this is not to the main point.

Argum. 20. The Scripture doth appropriate the Vniverfal Headfbip t» Chrifl only, and deny it to all others: therefore neither Pope nor Council are the Vniverfal Hedi,

Eph. 5.23. 11 is the peculiar Title of Chrift to be Head of the Church, to whom it muft be fubjed, 1 Cor. 11. 3. The Apoftle would have us know that the Head of every roan is Chrift, and the head of the woman is the man,and the Head of Chrift isGod. So that there is a particular Head overfome parcell of the body below Chrift: but to be the U niverfal Head of every man, is the proper Title of Chrift. In 1 (for. 12. the unity of the body and diverfity of the members is more largely exprefled then any where elfe in Scripture ; and there when the faid unity of the body had been fo fully mentioned, the Apoftle comes to name the Head of that Unity, ferf. 27. which is only Chrift, [ Not*

Kkk ye

re are the body of Chrift ,and members in particular ]] The Church is never called the body of the Pope, or of a Council, but the body of Chfift: yea (as was even now faid) in the next words the tApoftUs,Prophets, and Teachers are enumerated to the particw lar members, contradiftind from the Head, fo far are all, or any one of them from being the headthemfelves. And in Col. 2. i o, 17,19. it is Chrift only that is called the Head, and the body is faid to be of Chrift, and he only is mentioned as the Center of its Unity £ And not holding the Head, from which all the body bj joints', and bands having nottrifbrnent miniflred and knit together, increafeth with theincreafe of God. ]] And Col. 1. 18. And he u the Head of the body, the Church. ] If any fay thi£ you cannot hence argue Negatively that therefore no one elfe is the Head, I anfwer, They may as well fay, when it is affirmed that {the L^rd he is God ] you cannot thence conclude that Baal is not God. The Apoftle plainly fpeaks this of Chrift as his peculiar honour ; And he fpoke to men that knew well enough that natural bodies have but one Head,unlefs they be Monfters: And he would not fooftinfift on this Metaphor, intending fo great adifparity in the fimilicude, and never difcover any fuch intention • So in Ephef. 1. 22. He gave him to be Head over all things to the £hureh, which is his Body, thefulnefs of him that fillet h all in all. ~}

And in Ephef. 4, the Apoftle pnrpofely exhorteth us to the observation of this unity-, and purpofely telleth us by a large enumeration wherein it doth confift : but in all he never men-tioneth the Pope or a Council: yea he plainly excludeth them, Verfi^fcc. [Endeavouring to keep the unity of the Spirit in the bond of peace :There is one body,and one fpirit ,even as you are called in one hope of your calling,One Lord, Ont Faith,One Baptifm, One God and Father of all, who is above all, and through all, and in you all: But unto every one of us is given Grace, according to the meafure of the gift of Chrift ——— He gave feme Afoftles , and feme Prophets,and feme Evangelifts, andfome Paftors and Teach' ers,for the perilling of the Saints, for the work of the Miniftry, for the Edifying of the body of Chrift, till we all come in the unity

of the Faith, &c. — J fo then you fee there is but one Lord

of the Church j therefor* the Pope or Council is not Lord ( in namejor deed.) PsM,A.poftl(j^ Prophet^ Pfiftor^&n&Doftorst

are

arc the member contradiftirguiftied from this One Lord , and whofediverfityispurpofely mentioned, they being the matter or parcels that mutt have their onity in fome other, but net the Church to be united in them. Here is then no mention among all thefe [_ Ones ] of one earthly Head, whether Pope or Council, not of One Apoflk that was the Head of the reft. If fuch a thing had ever come into the Apoftles mind, he would fure have mentioned it on fuch occafions as thefe, and not have quite forgotten it •, yea and contradict itfo evidently.

I Qor. 6. 15, 17. Oar bodies are the members ofChrift /not of the PopeJ and he that is joined to the Lord is onefpirit ('not he that is joined to the Pope. )

Gal. 3. 28 .We are all one in Chrifl Jefns ( not in an earthly Head ) Many and many times doth the A poftle exhort them to be of one mind, andacord, and take heed of fchifm, and maintain peace, andhereproveth the r divifions at large: yet doth he never mention fuch a fin as dividing from an earthly Head, nor ever once direct them to a Pope or General Courcil as the Center of their unity, or the necelTary means of curing divifions. Peter bimfelf exhortcth them to be all of one mind, I Pet. 3.8. but never to be all united in him as their head. The Apoftie Paul is punctual in defcribing the Officers of the Church, and the peoples duty to them.But he never defcribeth a Pope,or any earthly Head of that Church : nor ever telleth the people of their duty to fuch : And if fuch a fuppofed fundamental fhould be quite forgotten by men tlfit belieived it, and taught others that which was neceiTary to be believed , it were incredibly, ftrange. That Paul writing to the Romans fhould never mind them of the honour of their Sea, or their duty to their fuper-eminent Pi elate, was his forgetfuinefs or unbelief. And furely he wou'd never have fo fharply reproved them of Corinth for contentions, in faying I *wo/Paul, andlof Apollo, and 1 of Cephas, and I of Chrifl, if hehad thought they rauft have been united ix OpW ; without once telling them of fuch a means of union and reconciliation. He fait h [ Is Chrifl divided ?]] as much as to fay, you rauft be all united in him : but he laich not [ // Cephas divided ? ] but plainly makes the exalters oi Ccphae a party that was guilty of divifion, and Chap. 3. 3,4,5. tells them plainly that this (hewed that they mr; carnal. Andfpeak-

K k k 2 ing

ing of all others in bis own pcrfon and Aptllos, faith [ who thtn is Paul,«r who is Apollo^wr Minifters by whom ye believed /] They had not then learned to anfwer [ Why Cephas is the Head of the Church. ] And i Cor. 4 6. He fpeiks as if it were purpofely to a Papift [_ All thefe things, brethren, I have in a figure tranf-ferred to myJelfand to Apollo for jour fakes : that ye might learn in us not to thinly ( of men ) above that which is written : that no one of joube puffed ftp for one againfl another ] What not for Peter} no not for Peter himfelf. And doubtlefs Paul did not believe his fupremacy, when he (o prefuraed to reprove him to his face, Gal. 2. So 1 Cor. 10.16, 17. there is mention of our bc\ng all one bread,and one body : but thats becaufe we are all partakers of that one body of Chrift, and not becaufe we .are united in the Pope or any other.

Moreover when the Difciples drove who (hould be greateft , Chrift exprefly rebukethfuch thoughts, andinftead of granting any of them thatdefire, hedenyethittothem all, Mat. 22. 25, 26. Luke 22. 26. The Kings vf the Gentiles rule over them ^and are called gracious Lords,but with jouitfhallnot befo.~} Bellarmine indeed can merrily hence gather that there mult be one appointed to be the greateft, becaufe Chrift faith, He that will be Greateft,let him be tke fervant of all. ] This is to make good their charge againftthe Scripture 3 that it isanofeofWax by their prefumptuonsabufeof it; as fomemen would prove the Apoftacy of the Saints, by their own Apoftatizing , when yet they prove it not, though they ruine themfelves. Did not .Chrift by thefe words reprehend their feeking of a Supremacy ? And yet doth he grant it ? Oh but it is only Tyranny that Chrififorbiddeth them./4*fw.Th&t which Chrift acknowledgeth in the Kings of theNations,without reprehenfion,thatisitwhich hedenyethto his Difciples. But it is not Tyranny but Dominion which Chrift thus acknowledgeth in,and alloweth to the Kings of the Nations: therefore it is not Tyranny but Dominion which he forbiddeth to his Difciples; That which Chrift here fpeaketh of the Kings of the Nations, is fomewhat common to all Kings,and fo as Kings. But Tyranny was not common to all Kings, nor to them as Kings: therefore it is not Tyranny that he fpeaks of. Moreover its plain that it is a Greatnefs in Ddireand Affedacion that is the fubjeft of

Chrifts

Chrifts fpeech.and not an allowed fupremacy,and that he forbids this Supremacy in the following words, [ Let him be thefervant of all~] q. d. Q 1 allot* in my Kingdom to the Preachers of the Go-(pel no other Greatnefi or fuperkritj above others, but what con-Jifteth in hi linefs,and humility, and doing good,andfo in difclaim-ingof Ruling CJreatnefs. ] In Luke 9. there's mention of [ him that was Itafl, &c.~\ It follows not thence that one was appointed to be the loweft. And if the will of Chrift were known to them that one (hould be the Suprearo, and this was Peter, what need they ftrive any further about it; or why doth he not rebuke them for refitting their Suprcam ?

Again I fay,that I cannot fee how it can ftand with the wif-domor goodnefs of Chrift the Law-giver of his Church, or the perfe&ion of his Laws, or how it can be any way probable, that he (hould be wholly filent of fo great a point as the Head-fliip and Center of the Churches Unity; never giving us either the Name or Titles of fuch a Head, nor the feat of his Empire, nor appointing him his work, nor directing him how to do it when he hath the greateft work in the world to do ( as thefe men fuppofe ) and fuch as furpafTeth the ttrength of man, yea of a thoufand men ^ never giving him any advice and dire&ion for the determining of his very many occurrent difficulties; nor once giving us any of his power,nor telling us of his prerogative, nor telling us what officers he (hall appoint under him,and how; nor once telling any man of his duty to obey him; never telling us any thing of the fucceflion of this So-veraign in whom it (hall refide •, nor once telling us hiftorically of the exercife of any of his power *. I fay that not a word of this (hould be mentioned by Chrift or his Apoftles, even when there was fo great occafion, when Peter was among them,when there was driving for fupremacy, when the Churches were lamentably contending abou: the preheminence of their teachers, and fome were for one, and fome for another, andfome for Cephas hirafelf; and when fo many herefies arofe, and haz-zarded the Churches, as among the Corinthians, Galathianspnd others there did ; This is a thing fo hard to be believed by one that bclieveth the wifdom and love of Chrift, that I muftfay for my part, it furpafleth my belief. Efpecially (as isfaid) when alfo (0 much is (aid againft the Supremacy contend-

Kkk 3 ed

ed for. All tbislfpeakofany earthly Head, whether Pope or , Council.

Objed. But ( fay the Papifts ) you can allow Princes to -be the Heads of the Church : why then not a Pope ? Anfw. We acknow-1 ledge Princes and Paftors over parts of the Church , but noc over the Church Univerfal. Every Corporation may call the Major or Bayliff a fubordinate Head of that Corporation, but not of the Kingdom.

Objed. There may be a Prorex , a Viceking ' and why nit then 4 Vicarious Head of the Catholic^ Church ? Anfw. I. Be-caufe a Kingdom is not h big as all the world, or all that is and .maybe Chriftian. 2.BecaufeaKing having Dominion,bath power of doing all that by others that he cannot do himfelf: But a Paftor being a Minifter, hath no fuch power given him, ; but muft do his work himfelf. 3.Becaufe the work of theMiniftry requires far more labour and attendance. So that it is an utter Imopffibility that any man (hould be able to do the work of a fupream Ruler of all the Chriftian world, yea or the hundreth part of it, as it muft be done. 4. And laftly, becaufe Cbrift hath made no fuch Prores, or Vice-head : and none can have it without his commiflion.

ObjeA. But the £ivil power hath been exercifed by an £mpe-rour over more then all the Chriflian world : And why then may not the Ecclefiaflical? Anfw. I. Its notorioufly falfe that ever Emperour had fo extenfive a Dominion. 2. The Gofpel muft be preached over all the world; and therefore we muft confider the poflible future extent of the Church, and not only the pre- J fent exiftent ftate. 3. There arc many millions ofCbriftians mixt in the Dominions of Infidel Princes among other Religions, which makes the Government of them the more difficult. | 4.1 (hewed before from the nature of the work many other difficulties, which make a difference.

Objedr. Monarchy it the be/i Government ^ therefore the Church muft have it. Anfw. The Monarchy of God is beft : but among men it is according to the ftate of the Rulers and fub je&. One way is better in forac cafes, and another in others. 2. For one man to be Monarch of all the Chriftian world, is not beft, when by taking a thoufand times more upon him the he can do. fcewillmineioftgadofruliogwell. 3. You may a

wel

well fay An UntorfeTcivil Monarch over all the world is beft; therefore fo it muft be : but when will yon prove that ? Bnt if I miftake not in ray conjeaure, it ii the thing that the Jefuitei have lately got into their heads, that the Pope mult have the UniverfalSoveraigmy Ecclefiaftical and Civil ; that fo anllni-verfal peace may be in the world. - .

Obi. There wasbut One High Prieft before Chnfi. Anfto. i .No more there was but one Temple-, Will you therefore have no more? Nor but one civil Monareh in that Church: Would you have no more ? I partly believe it. 2. It was eafie for one to Rule fo fmall a Nation as fttdta in comparifon of all the world. 3.Prove you the Inftitution of your Supremacy, as we can prove the Inftitution of Aarons Priefthood, and the taking of it down again.and we will yield all. 4. That Priefthood was a Type of Chrift the Eternal Prieft, and is ended in him ,as the Epiftle to the Hebrews fhews at large.

Object. There is a Monarchy among Angels and Devih* Ak[w. i.Itsahardftv.fc when you muft go to another world for your pittern: But for your Argument fetcht from Hell, I will leave it with you : but for that from Heaven, I fay,theres no proof of it. And if there were, till you can prove that our work and fitnefs for it is the fame as Angels, and that the Lord hath appointed the fame form here, you have faid

nothing.

But becaufe this Queftion is largely handled by abundance

of our Learned Writers,! (hall fay no more to it here, but conclude, that by this which is already faid in brief, it is manifeft , that 7 beCathclick. Church of Chrift is not one VifibU Political-Body, as joined to anj One Vniverfal Vifible Head or Soveraign, befides Chrift.'

If any being driven from this hold, (hall fay, that yet there are feveral Patriarcks that Govern the feveral Provinces of the Cbriftian world , though there be no head but Chrift. I anfwer, 1. Iftherebeno earthly Head and Center of unity,then I have thg main caufe. Thcfc Patriarcks may and do at this day, un-reconcilably difagree among themfelves. This therefore will rot fervefor a unity. 2. When ( as is aforefaid ) you have well proved the Inftitution of thefe Patriarcks, and how many . they be,and who, and the power of Princes to casta new ones,

(and

( and not to forbear it.and to pnlidowiTXTTu ^

you have anfwered the foreeojno aZuZ oU on "0«nd w hen as extend to Patriarchal PoSo 8 .«"T ,a f, n,,n V of th ™ (hip, then wen,allr,ke .Kl'r in7r. U V U , nV " fa,H "''-the mean time, I fuperfede ,, h avlnn T, T fidcration - 1« neceffary to take off men from "£n ' bU * bia >l*tok pro«eh,ng of Church., upon .fiTer o„ TJc ° ^Yu^ !* tore annuity of the atLJka^ch ^r" ^ Na "

under OneEahhlyvifibleHead ! ""' 0ne >"

Chap. I v. Owning the true Grounds on which the ChurrU,. * , : j Peace mufibe [ought, and the^ansthat^tK^d to attain fo much a, is here to be e X feaJ. ^

Orf. T» VTifthi, hmtthwaj of th Church, Vnit, tut of the way ™f""*pttojuJpetl that vte are

i nc h o U pc,^e." hal,te " y0aWhat -*4£& Seine*

'' T" E ^ ft Gene / al Ground is this [P lacl m dH,li„ e r, j « frejtnea. J The wifdom that is from above, is firft

Pure, then Peaceable, Gemle,eafie to beintrcated,e>c.7*«.3. A man may be faved chat cannot attain Peace with men: and therefore we are commanded to feck it as an uncertain good, Rom. 12.18. If itbepoflible, as much as inyoulyeth, livepeacably wich all men : But no man can be faved without Holinefs, Heb. 12.14. Follow Peace with ail men, and Holinefs, without which no man (hall fee God. There is a kind of Unity among Devils. For if Satan were divided againft Satan, how could bis Kingdom (land ? Mat. 12. There is a Peace in a (late of

mifcryandfin, which hindereth mens recovery. For when the flrong man armed keeps his hoafe, the things that he poflefleth are in Peace. It is a ftate ofgreateft danger on earth to

be United inevil,and to have Peace in a way of fin. And therefore it is no wonder if there be more lovers of Peace then of Holinefs, and more that will cry out of our Divifions thenofouc ungodlinefs, and more thu cry out offo many Religions, then of irreligioufnefsand ungodlinefs. For nature may make a man in love with Unity and P^ace , but not with Holinefs • for with that it is at Enmity. Hence it is that we hear fo many Worldlings,Swearers, Drunkards, Whoremongers cry up unity, and cry down fo many minds and wayes: And hence it is that fo many, fuch wicked livers do turn Papifts on fuppofition that there is more unity with them. And fo the Popifh party among us arc the fink into which the filth and excrements of our Churches are emptyed.

2. The fecond General Ground. From hence it followeth that the firft clofure of the members of the Church muft be upon principles of Faith and Holinefs: and therefore only between the Profeflbrs of Faith and Holinefs. And therefore we ought not to be folicitous of obtaining a Unity with open ungodly men ■ For what Communion hath light with darknefs ? or what concord hath Chrift with Belial? If men will not agree with us in the great Principles ofGodlinefs, nor joinwi'husin avoiding prying fins, and living anHoly life ; it is they that are tbe Separatifts, and withdraw from our communion. If they will not come to us in Piety, we muft not come to them in Impiety. And to attempt a union with them in Government and Ceremonies,when we cannot bring them to a Union wi h us in fceming Godlinefs, is as vain as to attempt an Aflfochtion

Lll with

with tbc dead, and to make a marriage with a (Unking Corps. It is therefore but a carnal ftir that Papifts, and fome Reconcilers make to have a Union fo Genera!, as (hall take in the moft impious rabble that ought to be excommunicated, and Ihould conjoin the living and the dead. And therefore in fome cafes we are all called to feparate , by him that callethusin othec cafes to unity : And he tels us that he came not to fend peace, ( with fuch ) but divifion.

3. The third General Ground.Unity and Peace are fuch excellent things, and fo much depend upon Love and Holinefs, and fuppofe alfo fo much Illumination, that the perfection of them is referved for Heaven:and as it is but a fmall meafurc of Illumi-nation,and Love and Holinefs that is here attainable,in compari-fon of that which we (hall have in heaven; fo it is but a fmall meafure of Peace and Concord: And therefore though our de-foes and endeavours (hould go as high as we can, yet our expectations on earth muft not fly too high. This hath been my own error. I have not furficiently confidered , that perfect Peace, as well as perfect Holinefs is the prerogative of Heaven* and that true Peace will be imperfect while the Light and Vertue which is fuppofed to it is imperfect. And it is a blind abfurd conceit of them that wonder we have not perfect Unity, when yet they murmur at Piety, and think a little may ferve the turn,and any (in is tolerable thats directly againftGod^ but not difunion.

So much for the General Grounds: The Particular Grounds are thefe following.

I. Ground

IT is the Prerogative of the Lord Jefus to be the only Head and Soveraign of the Church. And his will revealed is our Law, and in him only mud we center: and not in any Vicarious Univerfal Head: And from him mud all receive their power: and all mud worfhip God according to his praefcript. £^.4.3,4, $,-<$• I.2Z, 22. Mat. 28* i8jio. Col. 1.18, AtlsAr- 12. & 3.22. &j. 37. Mat.i.ij, I C w ' $- 5> 22. 1 Cor. 1. 12. Gal. 2. 9,10.

2. Gr. The Holy Scripture* with the Law of Nature, are the only Laws of Chrift ; unlefsas he may poffibly by extraordinary

A t\ey for Qatbolicks. w

nary Revelation, oblige forae perfon to a particular duty, not contrary to that word, but left undetermined,: which yet is fo rare a thing that men muft not raftily prefuraeof fuch a matter, lTim.i.l.Gal.i.7,$,9.1/4.$.20.1 Cor. 4.6.2 Tim. 3.1 I.Deut. 12.32. Mat. 15. 9,11.

3. It is the prerogative of Chrift himfelf to be the fupream, abfolute and final Judge of the fence of his own Laws,and of the caufes that are to be tried thereby.

And therefore ic is treafonable folly to attribute any of this to man: and to cry out for an Abfolute Judge of Controverfies here on earth: when one faith,This is the fence of Scripture,and another faith that is the fence : faith the Papift, £ But who (hall be Judge ? ] To which I anfwer, How far man is Judge, I fhall tell you in the next: but the Abfolute Judge,and the final Judge is only Chrift. He that made the Law is the proper Judge of the fence of his own Laws: Do you not know that Chrift will come tojudgemenr, and that all fecrets muft then be opened by him, and he muft decide what man cannot ? Man is to Judge but in tantum ; ad hoc y fecundttm qmci j limitedly ^ fo far as he mul execute j but Chrift only Judgeth entirely, finally and abfolutely, 2^.4.3,4,5. iT/w.5.24. Jam.4. 11,12. 1 Tet. 1. 17. & 2. 23. lCtr.2. 15.^^23.3.1^.13.9,10, 11,12. Mark 7.9, 13.

4. All Councils whether Generator Provincial, or Claffica), which confift of the Biftiops or Paftors of feveral Churches met together, are appointed and to be ufed diredfcly, but gratia, Vnitatii^&Communionii Chriftiana, and not directly gratia re giminis for the Governing of Paftors, in order to Unity and Communion,and not as a Regimental, as to the Paftors. This Propofition which is of exceeding confequence,was voluntarily afferted to me, without my own asking his opinion, by that Learnedjudicious man Arch-Bifhop VJher ; a man well known to be acquainted with the Judgement and practice ofrheArti-cnts, if any other whoever. His words were thefe, [_ Councils are not for Government, but for Unity- not as being in order of Government over thefeveralBiftiops; but that by confutation they may know their duty more clearly, and by agreement maintain Unity; and to this end they were anciently celebrated] Himfelf a Primate,rccom mended co others thefe mo-

derate Principle?. And this midtile way of Reverend VJher is the true healing Mean, between them that would have properly Governing Councils, and them that would have none, or think them needlefs, or but indifferent things.

But yet (as is before mentioned in the tenth Propofition)con-fequentially we arc obliged to perfocra the Agreements or thefc Councils, if they be agreeable to the General Rules of the Scriptures, or if our performance be not forbidden by the Word of God-, Becaufeweare under the General obligation to do all things in as much unity, concord and peace as we can, Gal. 2, per totHtn. I C or - 3.5, 22 - 2 Cor.I 3.11.& 1 Cor.l.iO. & 4.6. Mat.zo. 25. Phil.$.16. &4.2. Mat.2Z.$,9 t io. 1 Pct.$.$.

And I grant that Paftors are related to the Univerfal Church, as well as to a particular, and are to have a common care of the whole, though they have a fpecial charge only of their particular flocks. Therefore many Paftors in a Synod are Paftors as well as disjunct, and therefore their ads are authoritative Governing Acts as to the flock. But 1. to the Paftors themfelves, they are not properly Governors, no more in Synods then our. 2. And as to the flocks, they are notinadire&fuperiour order above their particular Pallors ; but only from their concord are accidentally more to be regarded and obeyed then a (Ingle Paftor, asaColIedgeof Phyfitians is more to be regarded then a fingle Phyfitian , not as being of higher authority , but of greater credit, in cafes where men muft be trufted.

5. A Council confiding ofBifhops or Paftors that by diftance are not uncapable of ordinary local Communion , whether it be a General Council fas they are commonly called, which are not fuch properly,) or National, or Provincial, 1. As they arc Chriftians fingly, have a Judgement of Difcerning, what is found Doctrine, and whom to judge Catholicks and fit for their Communion : And 2. As they are fingle Paftors, they have the fadgement of Dlrettion, what Do&rine to recommend as found to their people (limited to the SuperiourDire&ion of God by his Word J and whom they muft hold or not hold Communion with; And this is an Authoritative Direction , which may be accompanyed with a Commanding, as an Herald or Purfevant may command in the Princes name.' 3. And as they are many Paftors in Council atfembled, they have a Jtfdgemtnt of Ccncora,

or

At\ey for Catholkh. ^

or Power to enter foiemnly into Confultarions for mutual information, and then into Agreements, for the right performance of their duty, in recommending that which is found Doctrine to their people, and receiving the true members of the Catholick Church, and rejecting fuch as are to be rejected.

So that the moft General Councils of true Paftors ceteris pa* ribus,&re to be moft reverenced by the Princes and people, and in cifes where they are fure it is lawful to follow their Agreements, though they be not fatisfied of the neccfllty of it a n*-tttra ret, they ought to follow them on the account of unity 5 and alfo in cafes mecrly doubtful to them in point of Doctrine, to be ballanced by their judgements rather then by the Judgement of fingle Paftors, and more then by any other humane judgement ceteris paribus : which exception I add , becaufe a imaller Aflfembly , yea a fingle Paftor or private man, fpeaking according to the Word of God, is to be believed and regarded more then the greatcft Aflembly contradicting the Word : yet we are not eafily to think, without evident proof, thitoneman (hould be rather in the right then fo many; feeing it is eafier for one to err then fo many, and thepromifes are more to the publick, then any fingle perfons, fo far as they can be known to others: And yet an Affembly of an hundred , or twenty , or ten apparent humble, holy, Judicious men, is likelier to be in the right, and more to be regarded, then an Aflkmbly of a tboufand ignorant unlearned wicked Bifhops. One clear eye may fee further then ten thoufand purblind ones, Ati.6.%.isitt. 5.34. i Thef.2.14.. 1 Cor.ii.i6, & 14.33. & 10.32.

6. As the propereft amter for fuch General ATemblies to Confult and Agree upon, is General things ^ as, Wha: Doctrine is found.and whatunfound in General; what perfons in General fit for the Churches Communion,and what unfit, &c. fo fmaller Ademblies that are capable of ordinary perfonal Communion, and know the perfons and circumfrances of the cafes, are fitted to confult and agree whtther fuch or fuch particular perfons are fit for their own Communion; yea and for their Churches Communion in difficult cafes; And alfo may confult and agree what Doctrines and practifes to recommend to their own people, as moft agreeable to the Word of God: And thus far thefe two forts of Synods may be faid to have a power of Judging;

viz.ad W,in order to fuch agreements and pradice^fl.6.5,6. itow.15.26,27. 2/Tor 8.19.

7. The Poftors of particular Worfhipping Churches, are the Authorized Guides, Rulers or Teachers of thofe Churches, and each Member thereof; and muft firft difcern in their own minds, and next (if they be many over a Church ) Agree among themfelves, and then teach the people, what is to be believed and pracTifed, and with whom in General, and in Particular to hold Communion, and whom to avoid, and may charge the people in Chrifts name to obey their juft dire&ions^ and when they have done, muft themfelves execute their own part herein fas by avoiding the Rejected, and not delivering them the Symbols or Sacrament of Communion, &c.) And though they muft confult with neighbor Churches for carrying on the work of God in unity, and to the beft advantage of the Common caufe, yet are they not under the proper Government of them, or any Aflfemblies (Ecclefiaftical,) though obliged in all juft things to Agree with them. So that Canons as Canons, I mean the Conclusions of fuch Afiemblies, are but properly Agreements, and not Laws, though by confequence they may be faid to oblige, or rather we by "another Law obliged to accord and pra-dife them, fl^/13. 17. I The/. 5.12, 13. 1 Cor. 4. 1, 2. ^#.20.28.

8. The work of Councils how large fo ever, is not to make new Scriptures to be the Rule of our Faith and Life, nor to make new Articles or Doctrines of Faith, nor to frame God a new Worftiip in whole or in part ; But by Confultations and Agreements to ftrengthen each other, and Direft the people in the faith of Chrift, and the maintaining and propagating the Doctrine of the Holy Scriptures, and doing thofe duties in the Worftiip of God, and in Righteoufnefs and Mercy to men.which the Scriptures do impofe, and in agreeing upon thofe Modes and Circumftances of Worfhip which God hath made ne-ceflary in genere, andlefttooccafional humane determination in (pecie : Nor may they under this pretence, either tontradtel the juft determination of the Magiftrate concerning fuch Cir-cumftance9, or impofe any enfnaring, needlefs Ceremonies upon the Church; but only order the ferviccof God according to the General Directions of the Scripture, and the Light of Nature,

,

A K^yfor Catholkks:

447

ture, which by the confideration of the cafe may help to difcern the fitteft order. It is therefore a ftrange afTertion of foroe, that Governours have nothing to do if they may not appoint new Ordinances or Symbolical Ceremonies on the Church, and make new Laws, feeing God hath done the reft already. As if it were nothing to fee to the execution of Gods Laws? Or as if this were not the fitteft work for fuch kind of Rulers, whofe Rule is only by Minifterial Guidance ? Or as if the de:ermination of NecefTary Circumftances requifite ex nathrarei, were not enough for them to do, befide what is written ? There being no more necefTary to the reducing of the Laws of God into practice : Me thinks meer fervants and EmbafTadors fhould not be very forward in makingLaws, if they underftand their office, fam.4> 12. Heb.%. 1 0,16.(747.3.15. Dem.12.12. £z,ek.- 2.7. & 5.10,11. 1 C<?r.3.5.&4.1,2. 2C01M.24. iCor. 6.12.

9. Thofe necefTary Circumftances in Religious Worfhlp which are of humane determination, and left undetermined by God, are unfit matter for General Councils or remote AfTem-blies to make (landing General Laws of: For 1. the Nature of the things are fuch as are mutable, and unfit to be fixt, but rauft be frequently varied as occafions require. 2. The occurring circumftances will be the fitteft guide to determine them. 3. They may be meet in oneCountrey or Church, which arc unmeet in another. 4. Upon fuch reafons God himfelf hath left them undetermined: Therefore he lefc them not to any fixed General determination. $. The Paftors that are in the place are the fitteft Judges of thofe occafions that muft determine them.6. And it is the office, and in the Commiftion of thofe Paftors to be the Guides of their own a&ions and Congregations. 7. And Councils are not their Lords.So that all this laid together, may tell us that it is rather the work of particular Paftors or Bifliops,and of neereft Aflbciations in thofe cafes where Concord is requifite then of Provincial, or National, or General Councils to determine of fuch Circumftances. For example: The command of preaching, reading, adminiftring the Sacraments, finging Pfalms, &e. do imply that I muft have fome thue and place to do them in: I muft ufe fome gefturc,vefture, necefTary utcnfils, but it tells not what in particular: I muft read fome particular Chapter, Pfalm, &c . or fo much of it: Now common prudence will

tell

tell me what to do in thefe cafes my felf, or elfe I am not fit to be aPaftor, orentrufted with (0 great a work as Gods publick Worfhip, or the care of fouls. Shall a Conncil now make Laws that all the Minifters in the World, or in this Nation, (hall precch only onfuchaday, and only at fuch an hour, and in this or that part of the Church, and only on foch Texts fuch days, appointing them a Text for every day • or that they (hall ufe only fuch words in praying and preaching as is written for them; or (hall pray or preach juft fo long ; or (hall fing only fuch a Pfalm, in fuch a tune, ufingonly fuch doaths, and fuch geftures, with an hundred the like? This is to make themfelves Matters of the Church, and ufe their power to the deftru&ion of Miniftry, Worfhip and Church, and not to the Edification of it. The prefent ftate of the flock, by fin ; or affliction, or the like, may make fuch a Text fifteft for roe to preach on, and fuch a Chapter to be read, or fuch a Pfalm to be fung, when by the Impofitions of proud ufurpers I am commanded to ufe the con-trary, viz,. Subjedsof Joy, in a time of Humiliation, or of Humiliation in the time of Joy, &c. Many the like inconvenieocies might eafily be manifell. Thefe unneceiTary Impofitions are the Engines of Divifion, ,4ft. 15.28. Rom. 14. throughout. Rom. 15.1,7. Phil. 3. 15,16.^^.23.4. & 11.28. 1 Cor. 6. 12.

2 Cor.1.24.

10. Where fome Impofitions by Magiftrates or Agreements

by Minifters in fuch Circumftances are thought lawful or fit,yet muft not the Churches Unity or Peace be laid upon them: So that if through the weaknefs of Chrittians they could not perceive the lawfulnefs ofthero.but did think they (hould fin againft God if they ufed them, it is a cruel dividing courfe for Magi-frrates hereby fore penalties, or PaOorsExcommunications to feek to drive them upon that which they think is the way to hell, or the wrath of God, when in the Judgement of the Impofer it is a thing indifferent: The peace of the Church and of Confci-ence is more worth then a Ceremony, and better kept by gentle recommending fuch things (if fit.) and a tender rebuke or check to the weak, then by forcing all to that which they neither can nor need to ufe. But fome fay, if all may ufe what way they wiil/vhat order fhall we have ? I anfwer • therefore nuke no un-neceiTiry Laws; caft not a foot-bail of contention before them:

Thefe

Thefe prefumptuous Impositions are the fire brands of the Church. For example: we had here a Law that MiniRcrs fliould read only fuch a peece of a Chapter called an Epiflie and Gofpel fuch a day ( which yet I would not difobey : ) here now arofe contention about it: The fame Miniftcrs werelefcat liberty what Text to preach on : and this liberty made no breach in the Church.Minillers were commanded to wear a Surpl!ce,and this railed contention : But what kind of har,or cap, or fhooes,or hofe to wear, they were left at liberty , and this made no contention , nor occafioned any undecency. The Lords Supper was to be taken on'y kneeling : and this raifed contention : But they were left at liberty whether to kneel, or ftand, or fie at Sermon, or reading, or fingingPfalms, and this bred no unde. cency nor divifion. They were enjoyned to bow at the name of Jefus in the reading of the Gofpel only ; And thi9 raifed divifion. But they were lefc at liberty to bow or not to the Name of God, Chrift,Lord, &c. and to the Name Jefus in Sermon, ortheEpi-ftle, or the fame Gofpel read in the whole ( haprer: and this bred no divifion, nordifcontent : Lay the Churches peace up-on no new humane Impofitions, if you would have it hold. Perufe Rom. 14. and the other Text laft cited, 1 Cor. 6. 1 2.

11. The Churches Pesce or Unity muft not belaid on any bare words of mmsdevifinq. U'j no: a work for Councils or Prelates to form the Chnftian doctrine in new methods and terras, and then to force others to fubferibe or ule ;hofe very terms; If the fame men that refufe this, be willing to fubferibe to the whole Scripture, or to a Confellion in Scripture terms, you may force h m to no more.

Objett&ui Hereticks will fubferibe to Scripture. Anfa. i.They muft wreftit then, or wreft their Confciences: x\ndby eichcr. or both thefe ftiifts, they may alfo fubferibe to any of your Confeffions. 2. If hi* Herefie be latent in his mind, you know it not,nor can call him an Heretick,nor doth it hurt the Church : If it he publifhed or preached to others, let civil Governors queftion him for corporal punifhment, and let the Affociate Paitors queftion him to his Reformation or R- jeftion. You will have a better ground to reject him for delivering falfe-hood in his own words, then for not fubfcnbing to Truth in wor.'*, when be fubferibed the fame Truth in Gods Wo-d?. Mmm There

There is no Unity to be expcded , if you will fo far depart from the Scripture ft; fficicncy, as to make any more for fenfe orphrafe, of abfolute neceflity to our peace. By phrafe or terms, I mean either the fame numerically (as in the Original J or equipollent (as in tranflationf. ) And I fay not that it's neceffary to the unity of the Church, chat everj ward in Scripture (Original orTranfiationsJ be fubfcnbed to ; (for fo'me may doubt of the corruption of a word or Book) But that no more is neceffary. If all Scripture be not of that degree of Neceflity, much lefs humane additions, Ifa 8.20. iTim* 3.17. 2Tirt).i.ii. 1 Cor.9 5. 1 Tim.6.20. At~l.20.12.

12.The Churches Unitv & Peace muft not be laid upon all Divine Truths: as not on leffer darker points,which neither the being nor well-being of Chriftianity is concerned info much as to reft upon them , 'Phil. 3. 15,16. Rom. 14. 15, 17, 20.Heb* 5.11,12,13,14. 1 Cor.-j.19.GAl. 5.6. & 6.15. Col. 3.11.

13. We ought to love and efteem as Chriftians and members of the Catholick Church all thofe that profefs to believe the Effentials of Chriftianity, and to be fanftified by the Spirit of God, and lead a holy upright life •, To they make a credible pro-feffion, not evidently contradi&ed by words or deeds: though thefe perfons may differ from us in many lower points of Do-drine, Worfhipor Government, l Cor.i.z.Eph. 6.24. Gal. 6. i5 f i6.Phil-3.i6.Rom.l$.i,2. & 14.1,2. 1 CV.8.9.

14. We ought fo to manage the Worfhip of God in our particular folemn Affemblies, that no fober peaceable Chriftian may be repulfed or forced from our local Communion, through differences in thingsof indifferent nature, Htb$>. 5. Mat. 15. 9. Rem* 14 13. & 14 1. 2 0.11.3.^7.4.23,24.

15. If any Churches differ from us in Ceremonies or fraaller thing*, or if any particular Chriftians differ, fo that they cannot in conscience hold local Communion with us in the fame Affemblies for Worfhip (£. G. if we fit at the Lords Supper, and they dare not take it without kneeling : if we fing a verfion of the Pfalms which they fcrup'e to joyn in • If we permit none co joyn that will not conform in difputable things J in fuch cafes, though it be flrft our duty to do our beft to remove ail offences, yet if that cannot be done, we may and ought in feveral Affemblies to take each^oiher for Brethren and of the fame Catholick

Church,

A £\ey for Catbolicks. ^ T

Church,fo be it we all hold the fame eflentials of Faith and God-linefs, and walk accordingly ^and efpecially if we alfo hold thofe weighty fuperftru&ures, that the welfare of the Church is moft concerned in.

Though here were few or no inflances of thii cafe in the day9 of the Apoftles, when divifions were not fo great as now, yet the general rules in the fore- cited Texts do prove it.

\6. EcclefiafticalMinifterial Government (by whomfoever excrcifed) muft not degenerate into a fecular coercive Government ^ nor may we ufe carnal weapons, nor meddle by force with mens bodies or eltates ^ nor yet can we oblige the Magiftrate to doit, meetly to execute our cenfures, or without fufficienc Evidence to prove it his duty; nor can we oblige the people againft the Word of God , clave errante: fo that neither Bifliop, nor Council hath any fuch power as is properly decisively Judicial obliging to execution, be the fentence right or wrong : But our people muft know that though we be their Guides or Rulers, yet are we butMinifters.and that they have a higher pow^c to regard, and muft not obey us again, \ the Lord, but in and for him. The Power ofPaftors therefore is not like Magiftrates, or absolute Judges (as is faid before but like a Phyfuian in his Ho-fpiral, orinaninfe&ed City among his Patients, and like a Reader of any Science to voluntary Scholars, in his School; and as an EmbAflfidor to them to whom he is fent. So that our Governing being but by the W>>rd,and on the Confcience, is of the fame nature with our Directing, i Pet. 5.3. Luke 22.25,26. 3 f 9 h. 9.10. 1 Cor. 4. i } 2.

17. Magiftrates are Governors of the Church even ss a Church, and ofChriftians as Chriftians, though not AbfoluteJyJ nor in the fame refpeds,by the fame means,& to the fameneerelt Ends.as Paftors. MagiH rates muft force us to our duty, and pu-ni(h us if we be wicked or negligent, evenas Patters, nnd caft us out of our Benefices, and deny us encouragements, if we be inefficient : fo that #d hoc the Magiftrate is the only Judge what is found doctrine, and what herefie, what MiniHers are fufficient or infufficient, culpable or not-, I fay. adhoc, fofaras to Judge who (hall have publick Liberty and Countenance, and who (hall be puniftied, retrained and difcountenn need : Thusfarthe Ma-ftrate is Judge in Religion • fbefides that Judgement of Choice

which every private man hathj And therefore the Princes of the Chriftian world fliould hold fomecorrefpondencies like General Councils, among themfelves by their agents for carrying on the work ofChrift,and much of the unity and profperky of Chrifti-anslyethon theirhands,i/4.49.23. Pfal.z. 12.&W.13.1,2,3,4. lKing.2.27^5. &2 King, 18.4. & 2X^.23.8,20. 2 Chron. 14.3,5. fojb.i.%. 1 Tim.2.2.

18. Yet are the Paftors of the Church in their places Rulers or Guides of Princes and Magiftrates; that is, we Guide them by Doctrine and Church difcipline, at they Rule us by force. The Paftors are the Judges of Herefie and Vice, ad hoc thus far, fo as to judge who (hall be Denounced by themfelves unmeet for the Churches Communion y and Judges of found Do&rine fo far as to refolve what is by themfelves to be taught to the people: and Judges of that Magistrate fo far, as to determine whether he be a fit fubjed for their Adminiftrations and Communion. For every man is to judge when he is to ad and execute ('in thefe cafes ^) and therefore when the Qaeftion is, Who is to be tolerated or forcibly reftrained, the Magiftrate is the only Judge,and the Mi-nifter but a teacher : But the Queftionis, whomfhould I admit or not admit to my Communion, and whom fhouldl perfwade and require the Church to avoid or to receive ? Here the Paftors are the Judges; And when the Qaeftion is, Whether the Paftor go according to Gods Word or not, here the people have fudi-ciumDifcretio»u,&nd cannot be forced j though they ought to obey where they fee not fufficient reafon to the contrary, Mat, 28.18,19. H^.13.17.1 Tbef.$. 12. iCVr.4.i.Z«iti2.42,44. 1 S*m.22.i8.Dan.9.8 t io. 7^.20.23. 2 C&™».36.14,15,16.

19. The honor and power of the Paftors is for their work .♦ And fo great is that work, that as to flefhly accommodations, it layeth us under abundance more trouble,then the power and honor affordeth us relief from. All true Paftors therefore fhould be fo far from driving for Power ,& Greatnefs,and Rule,and extent of their Diocefs as matters of ad vantage , that they fhould ftill look on their Power but as Power to threfti, or plough,or fow^or reap; a Power to give alms to all the poor in the Town, to vmt all the Pick, to cure madmen that will abHferae, &c. fuch a Power to labor and fuffer in doing good. And thus he that will be.thc Greateft, but think ofnootucr kind ofgreatnefs, but a

power to become the fervantof ail : If men had thefe true ap-prehenfionsof the Epr'copal office, they would be no more forward in contending for power and large Diocefles, then now they are in contending who (hall Inftru A moft of the ignorant, or go to the poor ungodly families to further their reformation; or intre9t,befeech,exriort moit of the obftinate from man to man; or who ftiould relieve the rnoft of the poor of all the Countrey about. And if this be it they contend for, they may Rule without a Commifiion from the Prince: Who will hinder them,that hath any fear ofGod? 1 CV.4.9,10,11,12,13,16. ytf#. 20.18. to the end. 2 Cor. 1.24.^^^.10.44. 1 Thef.2 9. Luk.10.2.

20. No man is called by God to more work then he can pof-fibly do, nor fhoulddefire and undertake more. And therefore if Prelates, and Councils, and Popes would but confeionably bethink them of the work,what it is,and how to be done,& of what weight, and how ftrid will be the account, and then confidec how they can do it,our differences would quickly be at end : For though godly men would put off no fervice they can do, yec when they lookt on the undertaking of thefe Impoffibles, they would tremble to think on it. All confcionable men are fenfible of their weaknefs, and the weight of the work, and fay who is fuffkient for thefe things •, And I dare fay the ftrongeft of them all would feel the weight of the burden of one Parifti, and be readyer to beg and feek about for help, then to contend for a a larger Diocefs, unlefs as the meer neceffity of the Church for wsnt of laborers might call them to labor in other parts. Duty fuppofeth Authority , and Authority fuppofeth ability and opportunity ; even natural ability and menial qualifications, PfaL I $1.1,2. 2 Cor. 2.16.

BY this much you may fee what Unity may be expeded in the Church on earth. 1 .A unity of internal Faith and Love B , and Spirit among all real Chriftiam. 2. A Unity of Profeftion, all profeffing the fame Belief,that is of the word of God inGeneral; ani of the Creed and Effentials of Religion in particular j and as many more of the particular truths as they can reach,

3. A Unity of Profeflbrs in local communion in the fame Af-femblies in Gods publick Wor(hip, in the Word, Prayer,Praifes,. Sacraments, &c Where they cohabice,or have opportunity for fiich communicr. M m m 3 4, Among..

4. Among thole that are out of our reach, or being neerus, yet differing in fame (mailer things, where a difference is tolerable, we may yet in word, writing and deed own each other as Brethren, and combine for the promoting of the common good, and the commonly received truths and duties. So that we have in thefe four, the unity of the fpiritin the bond of Peace : One Body : ( the Catholick Church comprehending all properly called Chriftians) One Spirit < The fandifying Spirit of Chrift : ) One Hope of our calling (One Promife or Gofpel, and One Heaven and End: ) One Lord ( even Chrift the only Head of the Church.? One Faith ( Both objective, in Scripture, and the Creed .- and fubjedive, fpecifkal, which is our Reception of Scripture dodrine, and of Chrift with his benefits: J One Baptifm (entnngall one and the fame Covenant with Chrift, to be his, and take him for our Lord and Saviour, renouncing the world, the flefti and devil, and fignifying this by external wafhing in the ntme of that Father, Son,and Holy Ghoft. ) One God and Father ( Our Creator, Preferver, our End and Happi-

t\th) £/>^4-3,4, 5-

And is all this Nothing to you that feemed fo much to Paul} that unlefs you have alfo an Earthly ,Univerfal Head,and an Unity in Ceremonies ( wherein all mult be of your mind, and conform to you as if you were Gods) you will revile at our divisions, and run to Rome for further Unity.

HAvinglaid down thofe Grounds or Principles on which the Unity and Peace of the Church muft be built, there appears not any great need of adding any more for the reducing thefe to pradice; if thefe were but received , the way of pradice would be obvious. But briefly 1 (hall lay down thefe few Propofitions,implyed in thofe expreft before.

1. Let every man profefshis belief of the Holy Scriptures in General; and in particular of all that Scripture hath expreft to be of Necefiity to Salvation : bv denouncing death to them that have it not ; And let them alfo Profefs to confent that God be their God, and Chrift their Saviour , and the Holy Ghoft their Sandifier, and that they renounce the flefb, the world and Devil, refolvingto live a holy life. And let this be by a credible way of Prolefling. And all that do thu?, let us

efteerrj,

A Kg) for Qatholkks.

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eftecm,love,and ufethem as Chriftians, till they fome way plainly difown thisProfefiion.

2.Lee every fuch BaptizedProfefTor,owning alfo the Miniftry Church and Worfhip Ordinance?, plainly required in Scripture* be a member of fome particular Church,where he may worfhip God in the Communion cf Saints.

3. Let thofe that make not the forefaid Chriflian Profe/fion be excluded the number of Chriftians,and thofe that own not the Fundamentals of communion, (the Churcb,Miriiit.ry,Word Prayer, Praife, Sacrament of Communion ) be taken as unmeet for actual communion with us, though yet we cenfure them not to be no Chriftians.

4. Let thofethat are obftinateand impenitent in any Errors contrary to the faid Profeflion and Ordinances, or in adual grofs fin, or discovering an ungodly heart, be rejected by the Church, after due admonition and patience.

5 LetallthePaftors Aflfjciate, and hold conftant correfpon-dency according to their neernefs and opportunity, for helping and ftrengthening each other, and unanimous carrying on ths workofChrift.

6. Let thefe AfTociations have Handing Prcfidents, where the peace of the Church.requireth it.

7 Let no particular Pallors fee up any thing in Gois pub-lick Worfhip which is not NeceflVy , and may tend to make divilions by driving tender Confcences from his communion.

S Let AfTociations forbear making Laws to others, and im-pDfingas Governours, and let them make Agreements for certain Duty, and not Laws that pretend ro make new duties- and let them Agree on nothing unnecefftry.

9. Let them ftudy Holinefsas much as Peace, an! keep clean themfelves ar.d their focieties as far as they can, and look ac labour and furTering,ar,d not at any other tonourand p wcr,buc what is for duty ; and let them look abroad and help the dark parts within their reach, and lay out themfelves freely and indullrioufly for God, and have the chief regard tothemoft publick good.

10. Let him that is juftly caftoutof one Church, be receive! ' by none into communion till he be reconciled ; r and if they fu-fped that he is un juftly caftour, let him not be received till

the

*-a A Key for Catholicks.

the Church that caft him out be heard, and the injury or his Repentance manifeft.

11. Let thofe that cannot hold local communion, becaufe of fome (mailer pra&ical difference ( as geftures,words, &c. ) and yet agree in the forefaid Profcflion , and Fundamentals of Communion • yet own each other profeflfedly as Brethren, and maintain Love and communion in ocher refpe&s.

12. Let all differing Chriftians confult and agree how to hold their differences, fo as may leaft prejudice the common truths which all receive, and as may leaft hinder the falvation of the ungodly, or offend the weak.

13. Let none judge or defame each other till they arc heard, and fee they have fufficient caufe by certain proof : And then admonilh them, and bring the caufe to the Affociation , before they proceed further.

14. Let the correfpondency of Paftors extend as far as there is Capacicy, Opportunity,and need. We cannot correfpond with the Antipodes, nor much with the Ethiopians, nor fuch remote parts •* there is feldom opportunity , and feldora neccflity of actual correfpondence with forreigrrNations:But yet when pub-lick occafions require ir, (the publickeft cafes being the weightier J we (hould by Delegates or Meffengers from feveral Aflbcia-tion.% perform our duties in all fuch correfpondencies, whether in Councils or other wife.

15. If any members of our Churches travail into other parts, they (hould take Certificates or Communicatory Letters, that they may be admitted to the communion of the Churches where they travail or abide.

16. The chief confultations for General Peace and effectual promoting the healing of the Churches, and the propagation of the Gofpel into the unbelieving parts of the world, fhould be done by Cbriftian Princes by their Agents: and though Mini-Hen are fit to be ( partly ) their A gents in fuch confultations, yet not meerly as Paftors, but as fit men employed by their Princes. He that lives to fee but this much reduced to pradife, will fee a better unity and peace in the Church,then ever was or will be attained by an earthly Head and Judge of the Uoiverfal Church, whether Pope or Council, or then the Agreement of •the five Patriarks, and the later Primates and Metropolitans will procure. Let us be content with one Head, and one Heart; ^ .and

A !\ey for Catbolicks . 457

and center there •* but chough the fingers and toes be more, we can well bear it. Take up with the Holy Scriptures as the fuf-Hcient Rule i Let the Profcflion of that be the mark of a be-liever: and all fucb believers betaken to be, as they are, the Catholick Church •, and no faction Schifmatically and prefurop -tuoufly confine it to themfelves; Let this Intellectual Unity of faith, befeconded witha cordial Unity of Holy Love, to Chrift and his Members: (that fo our Unity may begin at the Head and Heart, and not perverfly at the fingers and toef offmaller matters, or at the hair and rails of Ceremonies and indifferent Modes • ) Let this be roanifefted in Profcflionsof Love,and pub-lick ownings of the Catholick Brotherhood, and of Chriftians as Chriftians • and by publick declaiming all felfifhncfs, and partiality ,and private Interetis, and all reproachful! words and writings, and by a&ual communion as far as we can. Let the Worfhip of God be performed in fucb holy fimplicity that none maybedriven from the facred Affembliesj and let the people be fuffcred to go the fame way to heaven as Peter and P*ul did go themfelves,and l«d their bearers in •, Let us not be ambitious of Church Unirftr Communion with thofe that ought to be caft out of the Church, and whom we are in Scripture commanded to avoid •, but let the three attributes of [] ^olp Cattjolulr, and £pottoltcal ] be Hill affixed to the G&urcD 5 and be practically confidered; and thofe confederations ifTued in [ SDrjc Communion of flints ] And then we (hill have fo much Unity and Peace.as may honour tbe Cbriftian Religion, and ftrcngthen di in the way to our VerfeB Peace, which is not tobeexpefledinthis dark, difeafed,iropcrfec% world. This is the way, and none but this.

But is there any hope that while men are as they are, fuch healing Truths fhuld be received and obeyed ? Yes: by here and there a man; who (hall have the Peace of their peaceable Af-fe&ions and Endeavours • but not by the moft either of the people or thePaftorsjlet the evidence of the truth be never fo clear. Who can exped any great fuccefsof fucb Propofals, that know* the world ?(till the time ccmc when Light (hall go forth with an abfr-Jute refolution to prevail. ) God is one ^ and all that Deny tbemfehetind center in him.mult needs be One:Buty*//is as various and numerous as Perfons are. And this/?//is the tteart of

N n n the

theNatural man,and the fonter of all the unfan&ified. And every felf is a grain of Stud, tbats hardly made coherent with another. The Darkefl n\\n<lj*feffc«nceited:&nd the pooreft child or beggar iifelf-affetted ; and high and low, Princes and people have fclf-interefts y whxh draw them feveral waves. And in the fan&ifi-cdthis/W/is mortified but in part, and is the firft living, and ftrongeft, and laft dying fin,ia all ^ and giveth ftrength to all the reft. What hope then of Unity, while every man hath a numerically different CWr^Principle, & End,and fofew forfake it,and devote themfelves to God the common Center, and End of the Saints?and thofe few fo Imperfectly; permitting felf to live and do fo much within them. And though the Papifts have devifed a way to make this fand into a rope i or cement innumerable/f/z/*j together, by finding out fuch a Carnal Head and Center where every man may find his own Carnal Inter eft involved in the In-terefl of that Head and his body; and fo m^y have a carnal unity of a multitude of carnal ones to glory in ; Yet Chrift is another kind oiHead andC*»fw,condemning and deftroying carnal felf, and commanding all his followers upon pain of damnation to deny it, though to nature it be the dearewhing in the world. No wonder therefore if the number of his Aanerents be few, and the unity of thofe that center in him,be lefs confpicuous and glorious in the world.With ftrong Df/ww therefore,but Low Expeditions I propound thefe terms of Unity to the Churches knowing how many thoufand of iheDar^indfelfifb will not only negled them and reject them,but rife up againft them(if they come into their hands) with no fmall fclf-conceitcd confidence and fcorn. But theChurch it the Lords,who bath purchafed it by his blood; his Intereft in it is more then mine;& it is infinitely dearer to him then to me;& his wifdom is fitted to difpofe of the fuccefs of our endeaTours,&to determine of the feafon and meafures of its cure: He is the Phyfitian,and hath undertaken the work, and in the fleet ft way and time will perfect it, and be the fi niftier as well as the Author of our faith. The eye of the chief She pheard is even now ■pon all his fcattered flock.and of thofe that arc given him to be faved, be will lofe none- he is neither inefficient for them, nor carelefsofthemjbut will gather into one the Elect that are dif. perfedj and prefentthem all pure,unblamable, and fpotlefs to bis Father at the laft; and as much as they feera now Co us,to be un-

curably

curably divided, we (hall then fee them perfectly healed and uni-ted,and made up One Glorified Body of our Head.For that blef-fed Marriage day of the Lamb,and the Glory of the Ntft feruf*. km, we therefore Pray, and Hope, and Wair,in our paflagc through this finful and diftra&ed world.

'HPHere are three common fayings in which I am much de-

-*- lighted that conduce to the Illuftration of what I have faid.

1. Servanda in Necejfariij Vnitas ; In non-neceffariis libertas : in utrij^j char it as. Vulg.

2. Contra Rationem nemo fobritu; Contra Scripturam nemo Chrijliamu $ Contra Sccleftam nemo pAcificus. Auguft.

Scripture is the reft of Chriitianity, and mud (hew us found in the faith; though the Church may (hew us Peacable.

dtera *\ —. Homo Scculii^. -.Citiioliens ar> —.S«ndu« '

y ^ J V 5pecuJjtiMis J ^Chwiutivnf

.VttinRm ^>Qj«rit^rhilofophii v^Inrenit./TheoIogit ^P«fsid«t*^Rcligio • Fclicitttem •■' C.N'atur» .) Caiftorki J C-ChjriWi.

Therefore to feek for Unity, Verity or Felicity, by the lofs or deduction of Sanctity, Religion,Charity; is really to renounce, oppofe and lofc them.

Satisfaction to certain CALVMN1ATORS.

I Am informed from London, and feveral parts of the Land, that fome of my Books having lately been fold at exceflive rates by the Bookfcl-lers, it is fomewhat commonly reported that it is caufed by my exceflive gain,which fay they,is at leaft three or four hundred pounds a year. I thank the Lord that doth not only employ me in his fervice, but alfo vouchfafe mc the honor and benefit of being evil-fpoken of for doing him the beft fervice that'I can, MJf.?.Ti,n. I Pef.4.i3,i4,l?,l6. Blefled Augujline waspuc to vindicate himfejf by an oath, from the infamy of a covetous defign, which was raifed by one godly woman, upon a diforderly a&ion of other men, and to that end he wrote his nf.Epiftle. I find no call to ufe his oath ^ but yet 1 judge it my duty to imitate him in patience,and in rercumg the flanderers from their fin, that they abufe not their fouls by uncharitable furmifes, nor their tongues by falfc reports. To which end I give them this true information : The two firft Books I printed, 1 left to the Bookfcllers Will ■> for all the reft, I agreed with them for the fifteenth Book, to give to Tome few of my friends 3 hearing that fomc others agreed for the tenth, Sometime

time my fifteenth Book coming not to an hundred,and fometime but to few more,when of Practical Books 1 needed fometime 8oo.to give away.Becaufc 1 was fcarce rich enough to buy fo many,I agreed with the Bookfeller,(my Neighbour,) to allow 18- d. a Ream (which is not a penny a quire,) out of his own gain towards the buying of Bibles, and fome of the practical Books which he printed, for the poor : Covenanting with him, that he ihould fell my Controverfal Writings as cheap , and my Practical Writings fomewhat cheaper then books are ordinarily fold To this hour I never received for my felf one p;nny of mony from them for any of my Writings, to thebeft of my remembrance: but if it fell out that my part came to more than I gave my friends, 1 exchanged them for other Books : My accounts and memory tell mc not of •" .li that ever was returned for me on thefe accounts, which was on literary occafions : fo that my many hundreds a year is come to never a p^nny in all, but as abovefaid, in fome exchange of Books. And the price I Let on my Beoks which I exchanged for theirs at the dearelT rates, is as fol-loweth, [Treat, of Converfion, r.s. Treat, of Crucifying the World, i.s. Difput. of Juftificat. i.s. 4-d. The Call to the Unconverted, 8.d. Difput. of laving Faith, f .d. Of the Grotian Religion, 6.d. Directions for found Conveifion, i.s. 8.d. Difput.of Right to Sacran\erKs,Sdit. fecund, i.s. 4-d.] Thefe arc all my bargains and my gains. And I chofe the honefteft Bnok-felleis that I could meet with,according to my fmall meafure of wit and acquaintance •, who told me, they ftill made good their Promifes. And now cenforious Slanderer, tell me, what thou wouldft have had me to have done more ? If 1 had got Food and Rayment out of my own hard labors , had it been unlawful or dilhonourablc, when Bookfellers get fo many hundred pounds by one Book, that never ftudied nor fpent their time and coft for it ,, as Ih.vedone ? And yet doft thou reproach me that receive not a groat? But becaufc I will not oblige my felf to the fame courfe for the future, and that thou mayft kno.v at what rates 1 ferve thee, let me tell thee, that in thefe labors early and late my body is wafred,my precious time laid out, and fomewhat of my Eftate, and fomewhat of the labor of my friends. I cannot have twenty quire of my writing well tranferibed , under fifty pounds. And who (hall pay for thisj or maintain mc in thy fervice ? I have troubled a Neighbour-M'.nifter i n rhe tedious work of tranferibing my Characters ( for fome books,) for which, neither he nor 1 had ever one penny. Thefe perfonal matters are unfavory to me, and I take it for a great injury that thou putteft upon me a neceflity of mentioning them. But I have yielded this once to thy unrighteous importunity , that thou mayeft hereafter learn what to believe and utter, and make more confciencc of thy cenfures and ret orts. And that thou mayft have the utmoft relief that 1 can procure thee for the time to come, 1 (ball agree with my Bookfellers, to fell all that I publim at three farthings a lheet.and to print the price of every book at the bottom of the Tide page.

FarmeUj. Oftober \ t,

Richard Baxter.

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