t 
 
 m 
 
ytr^ :^:.z- 
 
7) i*r 
 

 iv ,U. 
 
 l> 
 
Naked Popery; 
 
 OR, THE 
 
 NAKED FALSHOOD 
 
 Of a Book called the 
 
 CATHOLICK NAKED TRVTH, 
 
 OR THE 
 
 Puritan Convert to Apoftolical 
 
 Chriftianity ; Written by W. H. 
 
 Opening their Fundamental Errour of Unwritten Tradi- 
 tion, and their unjuft Defcription of the Puritan, the 
 Prelatical ProteftAnt, and the Papift, and their differen- 
 ces $ and better acquainting the ignorant of the true 
 difference ^efpecially what a Puritan and what a Papift is. 
 
 By RICHARD BAXTER, a Profeflbr of naeer 
 Apoftolical Chriftianity. 
 
 Ttrita frequenfq; via efc per Amici falltre nomen'-, 
 Trita frequenfa; licet Jit via, crimen babet. 
 
 The common beaten way of mens deceit 
 Is as a Loving Friend to work the Cheat : 
 But though this be the common beaten way, 
 It will prove criminal another day. 
 
 W. H. this Author, pag. 15. faith [if you do not find that — they (your Catholic/^ 
 Neighbours) hold nothing, nor PratJtje nothing y but -what they are able to givt 
 a very jatisfaclory account of to any impartial Enquirer, then jjty, I am a 
 Knivt, a Lyar, and a Cheat, one that dejerveth nt mercy from God «r Man, 
 in this World or the ncxt.~\ 
 
 LONDON, 
 
 Printed for N. Simmons at the Princes Arms in S. Paul's 
 Church- Yard. M DC LXXVIL 
 
( 3) 
 
 
 T O T H E 
 
 AUTHOR 
 
 AND HIS 
 
 RELATIONS 
 
 CHAP. I. 
 
 HEN the Confutation of the Treatife of 
 Tranfubftantiation was in the Prels, this 
 Book came to my notice, written, if the 
 Stile may go for Proof, by the fame Au- 
 thor : It is conjectured that your Name is 
 Mr. JV.HutchinJonof Lincolnshire ', fome- 
 time of Qnecns Colledge in Cambridge . and that it is in- 
 deed your neareft Relations whom you (o earneftly la- 
 bour to pervert : Your stiU perfwadeth me that you 
 are [eriom^ and verily think that your way is right : And 
 I fuppofe you fee that we alfo are as confident of the truth 
 of our Profeflion, as you arc of yours : The Queftion fe, 
 whether it be jour Zeal, or ours^ that is according to 
 Knowledge ? 
 
 A 2 The 
 
(4) 
 
 The Title of your Religion greatly pleafeth me, and is 
 the fame that I aflume : For we are, I perceive, agreed in 
 this, that it is [_ the Apoflolical Cbnfranity 3 that is the 
 true and fafe Religion : And hath God left the matter fo 
 obfcure as that we cannot come to an agreement in fo 
 weighty a matter ol Fadt, as to know what [ the Apofloli- 
 cal chrijlianity~] was 5 when even Common Hiftory 
 giveth us notice what the Athenian Philofophers held, 
 and what the ancient Romans held, and fo of almoft 
 every literate Nation ? Tou ftudy, and we ftudy ; Ton 
 pray, and we pray : You would know the truth, what- 
 ever it coft you, and fo would We. As a Man that look- 
 eth daily when I am called away to God, I folemnly pro- 
 teft, that if I could find that Popery were the true Apo- 
 ftolick Chriftianity, I would joyfully quit all the Friends, 
 Hope, and Interefts of this World, to embrace it. What 
 is it that is your advantage, and what is our difadvan- 
 tage ? Are you more impartial in your fearch? I am fo 
 Confcious of my Impartiality, that I cannot believe 
 that this maketh the difference. Is it that we have not 
 read the Papifts writings ? I have reafon to believe that I 
 have read as many of them, at leaft, as you have done, 
 if you are not much above fixty years of age (as I hear 
 you are not near it). But you have Converfed with more 
 of them than I have done I It's like you have : But is that 
 the reafon of my miftake? You earneftly invite your 
 Relations to Converfe with the Papifts, becaufe mens 
 writings may be miffcaken : And on this ground I per- 
 ceive you build all the certainty of your Faith, That our 
 Fathers and our Grand-Fathers have told us Infallibly, 
 what they received from their Fathers and Grand- Fathers, 
 and fc on. This is your certainty. 
 
 I will tell you briefly what I take for the Apojlolical 
 
 Chrifti. 
 
< 5) 
 
 chrifianity, and by what Notices I receive it • and then 
 I will again confider yours. 
 
 I take not Chriflianity to be a thing Co hardly to be 
 known,as you would make it ^ either as to the Being of it, 
 or the Public at ion. I take it to have its Ejjentials, Inte- 
 grals^ and Accidentals • and that thefe are not to be con- 
 founded : If it cannot be readily known what Chriftiani- 
 ty is, how (hall we preach it to Heathens ? or how fhall 
 Chriftians be known to others, or themfelves ? and who 
 can have the comfort of an unknown Religion ? 
 
 You tell us that nothing of it is written in the New 
 Teftament, but the Life of Chrift by four Men, and a 
 few occasional Epiftles, <jrc. But do you think that 
 Chrift himielf did not inftitute Chriltianity, and tell Men 
 plainly what it was ? Did not thofe four Men write 
 Chrtfl's Doctrine as well as his Life ? And is he not the 
 Author of our Faith ? Did he not preach the Golpel ? And 
 do you not call thefe four Books the four Evangelifts ? 
 And doth not the Golpel contain and defcribe Chriftiani- 
 ty ? Did not Chrift oft tell us what it is to be his Difci- 
 ples? And were not the Difciples called Chriftians fhort- 
 ly after, as words of the fame fignification ? But what 
 place is there for any doubt, when Chrift himielf did 
 inftitute Baptifm, and defcribe it? and command that 
 all Nations being Dilcipled fhould be Baptized into 
 the Name of the Father, the Son, and the Holy 
 Ghoft . as being the Faith which Difciples muft profelV? 
 And do not you to this day profefs, that Baptizing is 
 Chriftening,and that Baptifm wafheth away all fin, (I'up- 
 pofing the Baptized to receive it as Baptifm, by true Co- 
 yenant-confent at leaft ? ) And doth not Baptifm enter us 
 into the true Church of Chrift ? ^re all this is paft di~ 
 fpute h where then is the difficulty ? Is not a truly bapti* 
 
 ,, zed 
 
 1 
 
CO 
 
 zed Perfon a Chriftian I And was it then as hard a mat- 
 ter as you make it, to know what Faith tvj,s neceffary to 
 Bdprifm, (in the Perfon at age, or the Parent of Infants?) 
 Surely then the Scripture, that mentioneth the Hiltory of 
 lb many thoufands baptized, would have told us of that 
 grand Controverfie , and how it was decided. But no 
 fuch Controverfie was then debated, for ought we there 
 find. If Baptitmal Covenanting with God the Father, 
 Son, and Holy Ghoft, as our God and Father reconciled 
 in thrift, our Saviour, and our San&ifier, be not the 
 Symbol or Badge of Chriftians , and that which vifibly ma- 
 keth them fuch 5 your own Church, and all the Chriftian 
 World is deceived. And we know that it was not the 
 Cuftom of the Apoftles and Pallors of the ancient 
 Churches, to make a meer Ceremony and dead Forma- 
 lity of Baptifm, by baptizing thofe that would but fay 
 the words [ / believe m God the Father , Son^ and Holy 
 Ghoft ,2 without underftanding what they faid: And 
 therefore their ordinary Preaching was the Expofition of 
 thefe three Articles : And the Creed called The Apoftles, 
 is the Expofition of thefe three Articles 5 which though 
 fome Claufes were fince added,and though the Churches 
 tyed not themfelves juft to the very fame words, (as we 
 find by the various forms of this Creed in 7reȣu*, Ter* 
 tullian y Marcellm*s in Epipham&j , RuffinM^ rjrc.) yet for 
 the fubftance and fenfe, and moft of the very words, all 
 Churches ufed the fame. And when the Council of Nice 
 taught them the way of making new Creeds, (which Hi- 
 lary Piclgrv. fo fadly complaineth of, ) yet ftill the matter 
 of the old Creed was the fubftance of them all. And 
 the Eaftern Creed, which was ufed before the Nicene 
 Council, (for that fucsb a one there was, the moft Learned 
 Antiquaries give us fuificient proof,) was but the fame in 
 
 fenfe 
 
(7) 
 
 fenfe as the Weftern, even the Expofition of the Baptif- 
 mal Faith 5 and this the Baptized did profefs before Bap- 
 tifm : And the work of Catechifh was to teach this and 
 the fenfe of it to the Catechumens. And that \He that 
 believeth and is baptized (that is, truly devoted to God 
 the Father, Son, and Holy Ghoft, by the Baptifmal Co- 
 venant) jhall be faved, and he that believeth not jhall be 
 damned^ is by Chrift himfelf made the mm of his Go- 
 fpel, or Law of Grace. 
 
 As the Image of the bleffed Trinity on mans Soul is 
 Life, Light, and Love • fo the fummaries of that facrcd 
 Doctrine which muft imprint it on us, is the Syntboium 
 Fidei, the Creed, the fummary of things to be believed 5 
 and the Lords Prayer, the Sjmbolttm and fummary of 
 things to be willed, de fired, and fought ; and the Decalogue, 
 the fummary of things to be pratfifed . being the Dire- 
 ctory of Mans three Faculties, the Intellect, the ivill, and 
 the Executive Power, And all this wc believe was deli- 
 vered to the Churches by the Apoftles, and received by 
 all Chriltians, many years ("eight at Ieaft) before any 
 Book of the New Teftament was written : And for the 
 fuller underftanding and improvement of it, and for all 
 the integral parts or Religion that were to be added, the 
 Apoftles and Evangelifts more enlargedly preached them 
 to the People in their Sermons, as Chrift himfelf had 
 done much of them. We receive all that, as Gods 
 Word, which by thefe Apoftles was delivered as liich to 
 the Churches $ becaufe they had the promife of the Ho- 
 ly Ghoft to lead them into all truth, and to bring all 
 things that Chrift taught and commanded to their re- 
 membrance. We are afTured that all that is contained in 
 the New Teftament was written by fuch infp/red Pcrfons 5 
 and that the Spirit of God well knew, that when they 
 
 were 
 
(8) 
 
 were to dye, without written Records , the memory of 
 Mankind would not faithfully retain, and deliver to Po- 
 fterity, fuch copious matter as the Integrals and ufeful 
 Accidentals of Religion, and therefore caufed them to 
 write it and leave it to Pofterity. 
 
 So that our Chriftian Religion is contained and deliver- 
 ed to us in three Formulas or Prefer ipts: Thefirficon- 
 taineth the whole Effence ofchri'Jianity, and is the Sacra- 
 mental Covenant, in which we are believingly given up 
 to God the Father, Son, and Holy Ghoft, and God to us, 
 in the Relation of a God and Father, a Saviour and a 
 San&ifier. This is done initially, ad efje, in Baptifm, 
 and after ad robur in the Lords Supper. This is delivered 
 to us by Tradition Naturally Infallible, de facJo: For all 
 Chriflians, its fuch, have received and entred this Sacra- 
 mental Covenant ; and full Hiftory aflurethus, that the 
 very fame Form of it is come down in all the Churches 
 to this day. 
 
 The fecond Formula, is the Expofuion of the three Ar- 
 ticles of this Sacramental Covenant, in the Creed, Lords 
 Prayer, and Decaltgue • which hath been delivered by 
 memory alfo, and kept unchanged ( fave the forefaid 
 additions of fome explicatory words in the Creed,) to all 
 the Churches to this day. 
 
 The third Form, is all the holy Canonical Scriptures, (the 
 Old Teftament being as preparatory to the New,) which 
 contain all the Ejjentials, integrals , and needful Acci- 
 dentals. 
 
 Our Religion then is all from Chrift and his Spirit, in 
 infpired men, commiflioned to deliver it, and is well 
 called as you do, the Apoftolical chrifiianity: We own 
 no other. It is all brought down to us by Tradition from 
 the Apoftles. The Ejjentials in the Covenant, and the 
 
 explicatory 
 
explicatory Symbols or Summaries, are delivered to us 
 two ways : Firft by Memory and Practice moft currant 
 and certain from Generation to" Generation, being no 
 more than what Memory might well retain, whereto 
 yet the helps of the Ancients writings reciting the Forms 
 were ufed for the fuller certainty of Pofterity. Second- 
 ly in the holy scriptures, where they are contained ( as 
 the Brain, Heart, and stomach, in the Body ) among all 
 the reft as the Principal Parts. The third form is ib 
 large thit Memory could not preferve it, and therefore 
 God would have it delivered us in that Writing which 
 we all call the Sacred Bible, or Canonical Scripture. 
 This containeth thoufinds of words more than are of ab- 
 folute neceiTity to Salvation j but no more than is ufeful 
 or helpful to Salvation. 
 
 In all this I have ihewed you what our Religion is, 
 (pbjeciively taken) and which way we receive it. Where 
 you are therefore to note, i. That all our Sermons, Wri- 
 tings, Church - Articles, &c. are but the Exprefllons 
 of our Subjective Religion, telling other Men how parti- 
 cular Men, and pirticular Churches, underftand thofe 
 Divine Forms which are our Objective Religion : Thefe 
 are various as Churches and Perfons are, every one ha- 
 ving his own Faith and Religion in different raeafures, 
 and fuch exprefllons being but our fides menfuratamiy 
 be altered and amended, and we pretend not to perfecti- 
 on in them : But the former being our fides vel Religio 
 men fur ins, our Divine ObjefihcYzith. or Religion, is 
 inculpable and unalterable. 
 
 2 . Note that you Papifls do grant all our Objective Faith 
 and Religion, even every word of it, to be true, infalli- 
 ble, and of Cod: You own, I fay, every word of our Re- 
 ligion: That is, aH the Sacramental Covenant, all the 
 
 B Creed, 
 
("tO 
 
 Creed, Lords Prayer, and Decalogue, and all that which 
 we call the holy Canonical Scriptures. But we own not 
 all yours : So that you do not, you cannot find fault with 
 the leaft Particle of our Religion as to the truth of it- 
 but, i. You think that it is not enough: And 2. That 
 we come not to it the right way, that is, we take not 
 our Faith upon the word of Papifts, as Papifts. Is not 
 this the difference ? And is not this all that you cry out 
 againftusfor? 
 
 And now let us fee whether your way be better and 
 f urer than this of ours is ? 
 
 I. Your Religion is much Bigger than ours. 
 
 II. You hold it on other Reafons, and plead another 
 way of receiving it. 
 
 I. Your Religion ( Objective ) containeth, befides all 
 our Bible, all the Apocryphal Books , and all the Decrees of 
 General Councils', and all the other un-vtritten Traditi- 
 ons (if there be any more 5 who knows what *) you name 
 your felf here, facing on Try days, and on the vigils of 
 Saints, Embej-d'dys, Lent, and Images, and fuch like. 
 
 Here now we humbly propofe to your confideration • 
 1. Whether you will take all thefe Into the Ejjentials of 
 Cbriftianitj, Or not ? If riot, a Man may be a Chrinian ; 
 and confequently of the Church or Body of Chrift, and 
 in a ftate of Salvation without them. Why then do you 
 deny them this, and make them to be as out of the true 
 Church and ftate of Life? If yea, 
 
 Q^ 2. Did all that the Apbftles Baptized, believe all 
 the Apocrypha, and all the Decrees of your Councils^ and 
 your Oral Trjditions? 
 
 . a 3 . pi d the ancient Fathers and Catechifts teach all 
 thu'e to the Catechumens beftre they Baptized them? 
 
 £^4. Arid were not thoTe J all Chriftiaris, and in the 
 
 true 
 
true Church, and in a ftate of Life, whom the Apoftles 
 Baptized, without the profeflion of any iuch Belief? 
 
 Q^ 5. What was the Creed, the symbolum fidei ufed 
 for, if not to diftinguilh the Faith of the Chriftian 
 Church from Infidelity, Herefie, and all without ? And 
 if all the Decrees of Councils be as necefiary to be the 
 Symbol of Faith, why were they, not all made up into a 
 Creed? and why is the Creed differenced from them all 
 to this day ? And why do you not caufe the Baptized to 
 recite and profefs all theie Councils Decrees, but only 
 the old Chriftiui Creed I 
 
 Q^ 6. Doth nut Cliriil at the Inftitution of his Sacra- 
 ment, Mat.iS. exprefly promiie that he that believeth 
 (according to Baptifm, in the Father, Son, and Holy 
 Cboft) Ik all. he faved* 
 
 Q. 7. Is it not a reproach to God and the Christian Re- 
 ligion, to tell the World (that God hath written us by 
 his Spirit ib.great a Book as the piblc is, and yet there is 
 not in it enough to Salvation, but that abundance un- 
 neceffary to Salvation is in it, and fome necefiary things 
 left out? . 
 
 Q^S. Have your Oral fuperadded Traditions more 
 Evidence of Truth than the Bible, or more Evidence of 
 Neccjfity to be believed ? Not more Evidence of Truth : 
 For you confefs the certain Truth of all the Bible, and that 
 as fully manifeft as your Additions, If it have more Evi- 
 dence of Neceflity^ what is it ? It is not becaufe it is a Di- 
 ■vine ■■Revelation: For lb you ,confefs all the Bible to be ? 
 And do you pretend to a Tradition that faith, [ You may 
 be faved without moft of the Bible, though it be of God, 
 but not without fafting on Fryd.^s, or on the Vigils of 
 Saints-days, or other fuch Traditions ? ] J^ut if you will 
 make bothuhe whole Bible and Tradition necejfary to he 
 
 B 2 be- 
 
Believed, it muft be either Explicitly, or as you call it, 
 Implicitely. If Explicitly, (that is, as each Point is par- 
 ticularly underftood and believed, j then it's doubtful 
 whether there be one Man in the World that is a Chri- 
 ftian, and can be faved ? If imflicitely that is, virtually 
 as it is in fome General Propofition, what is that General I 
 Is it that All that God revealeth is true ? Or that All that 
 the S fir it ofchrift in his Apo files delivered to the church 
 as his word, is true, Thefe we all agree in, if this will 
 ferve the turn ? Is it that the Church is the Minijlerial 
 Keeper of the Sacred Doctrine as delivered ? This alio we 
 agree in. Or is it that the church de eventu jhall never 
 corrupt, alter, or lofe, this word, or any part of it \ If you 
 mean it of every particular Church, we are agreed of the 
 contrary. You confefs that many Churches have fallen 
 to Herefie, and many Apoftatized from the Faith: If 
 you fpeak of the Universal church, we are agreed that 
 the Universal church fhall never Apoftatize 5 for if 
 Chrift had no Church, he were no Head of it. And we 
 are agreed that they mall never turn fuch true Here ticks, 
 as hold not truly all the Ejfentials ofchrifiianity : For fuch 
 alfo are no Chriflians - y becaufe each Eflential part is 
 necefTary to the Effence. But whether the Universal 
 Church, much more the Greater part, may not make 
 or receive ibme culpable alteration by Ami(Iion,Omiffiori, 
 or Commidion, we have reafon to queition ? We never 
 heard any Proof that the Negative was necefTary to Sal vati- 
 on,nor is it held by all your felves 5 and whether by anyone 
 man I cannot tell: For you take the Bible to be Gods 
 Word, and your knowledge of the various Readings of 
 the Hebrew and Greek Copies, and the multitude of Er- 
 rours in the Vulgar Latine corrected by P.CJem. 8. and 
 Sixtm 5 . do latisfie all the World, that you hold that the 
 
 Unt- 
 
(«3> 
 
 Univerfal Church, or the major part, even your ouu, 
 may culpably erre, or alter the very written Word of 
 God. And who would then believe you, if you laid, 
 [But the Unwritten word it cannot alter ? ] It's true in- 
 deed, the Ejjentia/s confidered, as Written or Unwritten, 
 all the true Church, nor any one Chriltian, while luch, 
 cannot deny: But lure, if many thoufand Errours may 
 be found in that Book which you take your (elves for the 
 Word of God, and this through the fault or failing of 
 fuch as have had the keeping of it •, and all Dtvine Reve- 
 lations are to be believed^ and all the Word of God is Di- 
 vine Revelation , it notorioufly followeth, That your 
 own Church hath not kept all that is matter of Divine 
 Faith from alteration. So that though many of your 
 Wranglers will not diftinguilh the Efjentials of Chriftia- 
 nity (called Fundamentals) from the Integrals and Acci- 
 dentals^ (as if Christianity were nothing, and had no 
 determinate Effence,) yet this fheweth, that you muft do 
 it whether you will or not ; or elfe you muft confefs that 
 your Church may alter any thing, or every thing, as it 
 hath done all thefe fore-mentioned :, Which we will not 
 confefs of the Church Univerfal. 
 
 But, I fuppofe that we have not yet met with the Faith 
 that you account neceflary to falvation : It is that the 
 Pope of Rome, and a General Council, cannot erre, in deli- 
 vering to tis the Apoflolical Doctrine to he believed. And 
 this is an impiicite believing of all that is written in 
 Scripture, and that is delivered orally from the Apoftles, 
 If fo, words and names go very far with you as to mens 
 falvation. Is this to believe a thoufand things which a 
 man never knew or heard of ? if he do but believe the 
 Infallibility of your Church ? What I Believe that which 
 I never once thought of? But this is but Impiicite Faith l 
 
 A 
 
CH) 
 
 A cheating Name for No-belief of thofe things : For by 
 Jmplieite here you can mean only Virtual, and that is no 
 Actual Belief of that thing at all, but of ibmething elie, 
 which would infer more were it known : Nay Virtual is 
 too high a Name for it. 
 
 But will this ferve the turn to falvation, to believe 
 that the Pope and his Council are Infallible ? What! though 
 the fame Perfon believe not in God the Father, Son, and 
 Holy Ghoft, nor any of the Articles of his Creed, no 
 not a Life to come ? If you fay," Yea 5 Then will you call 
 this Chriftianity, to believe in the Pope^ and not in 
 Chrift ? Or do you mean, that men may be faved v ith- 
 out Chriftianity, but not without Popery ? If fo, why 
 was not the Popes Name, rather than Chrifts, put into 
 Baptifm and the Creed, or at leaft with Chrifts ? 
 
 But the infuperable difficulty is. How muft I believe 
 that the Pope hath this Infallibility? From Chrift, or 
 otherwife ? If not from Chrift, tell me which way, and 
 why I muft believe it? If from Chrift, can I believe that 
 the Pope hath Power from Chrift, before I believe that 
 there is a Chrift, that hath fuch Power to give ? And 
 can I believe in Chrift, and not believe that there is a 
 God that fent him ? Can I believe that Jefus is the Chrift, 
 and not believe that he is a Sacrifice for fin, or a Media- 
 tor between God and Man, and came to fave his People 
 from their fins ? And can I believe this, and not believe 
 that we are all finners, and that fin deferveth that punifh- 
 ment which Chrift came to fave us from ? Is not our Sa- 
 viour, and our Sin and Mifery relatives ? as a Phyfician, 
 or Medicine and a Difeafe ? And can we believe that we 
 have fin and defert of Puniihmenr, without believing 
 that God is our Governour, and gave us that Law which 
 we broke, and which obligeth us to Punifhment ? Can 
 
 we 
 
we believe in Chrift, and not believe that he is God and' 
 Man, that he dyed, rofe, and afcended into Heaven, and 
 will judge us at laft ? and that he pardoneth fin, renew- 
 eth Souls by his Spirit, and will give us life hereafter ? 
 All thefe are included in believing in Chrift, as Chrift. 
 And how muft I believe that Chrift hath given the Pope 
 this Infallibility or Power? By any written word which 
 granteth it ? or by Oral Tradition ? If by the written 
 Word, then I muft believe that that Word is true, be- 
 fore I can believe that the Pope is made Pope or Infalli- 
 ble by it ? If by Oral Tradition, whole muft that be ? 
 Then I muft believe fome bodies Oral Tradition as true 
 and infallible, before I believe in the Pope at all. If it 
 be the flrft Hearers of the Apoftles, then either the Pope 
 was one of thofe^ or not. If yea, and he hath a Ne- 
 gative Voice in the credible report, then I muft believe 
 him as Infallible, before he is proved Infallible, in order 
 to my believing that he \s Ittfallibte, which is a contra- 
 diction. If Not, Then I muft believe the Infallibility of 
 other Hcdrers of the Apoftles, before I can believe the 
 Pope's? And the Queftion will recur, How I fhali know 
 them to be Infallible ? And who they were that were 
 thole Infallible Witnefles? Whether Paftors only, or 
 the People ? Whether of forne one Church, or of all 
 the Churches ? And how I fliall prove that they gave 
 fuch a Teftimony? 
 
 So that yourpretenfe of a -Neceflity of receiving Gods 
 Word, or the Chriftian Faith, from the Pope and his 
 Council cometh too late: For it feemeth that we muft 
 believe it flrft, before it be poflible to believe in the Pope 
 and Council as authorjfed by* Chrift. 
 
 And if my Implicfite-Faifh be the Belief of this Arti- 
 cle, \Any Church in nil the wrld, yca^tbe greater part 
 
 •f 
 
(i6) 
 
 of all the Churches ^ may err in matters of Faith r or Apo- 
 jfatize, and only the Pope o/Rome and his Council cannot :] 
 What Proof, or whole Tradition doth this reft upon ? 
 
 -Si. 9. Do not Bellarmine^ Cofterus, and many of your 
 Writers profefs that the Scriptures contain all things 
 ordinarily necefl'ary to Salvation ? Yea many Writers, 
 that the Creed hath all that is abiblutely to be believed ? 
 Yea fome, that it hath more than all ? Yea abundance 
 ( Cited by Fr. a Sanc?a Clara ) that the Belief in Chrift 
 is not neceflary to all ? And will you fay then, that he 
 that believeth Explicitely the whole Bible cannot be faved 
 without believing aifo your pretended Traditions ? 
 
 Q^_ 10. And do you not hereby, inftead of the light bur* 
 den and eafe yoak of Chrift, and his fimmands which 
 are not grievous^ bring Chriftians under a harder yoak 
 than that which the Jews were not able to bear? When 
 it leemed good to the Holy Ghoft in the Apoftles to 
 impofe but a few and neceflary things, Act. 15. 28. 
 And how large a Law is all the Bible, and all your Coun- 
 cils Decrees, and Oral Traditions, fet together ? Do all 
 your Priefts themfelves, or one of an hundred, under- 
 stand them all, or know what they are ? 
 
 .& 1 1. While you pretend aNcceflity of your nume- 
 rous Ceremonies, fas Failing on Frydap^ and fuch other 
 named by you,) do you not lay a fflare of perpetual Di- 
 vision in the Churches? and do you not make as many 
 inconfiftent Churches, as there be Societies of Chriftians 
 that differ (and ftill will differ) about any of thofe Tra- 
 ditions or Ceremonies ? 
 
 Q±. 12. And do you not lay open your own Church, 
 to the accufation of innovation^ \ mut ability , and corrupti- 
 on^ when it is not to be denyed, but in fuch things as 
 thofe they have been mutable or innovated ? Have you 
 
 not 
 
07) 
 
 not long left the Cuftom of adoring on the Lords-days 
 without genuflexion^ though the firft great General Coun- 
 cil ( Nic. Can. 20. ) and the ancient Fathers commonly, 
 made it a Tradition, and Practice of the whole Church ? 
 and it was Decreed to be Co ufed by all ? Abundance of 
 fuch Inftances may be given. 
 
 Q. 13. You do very injurioufly to your own Sect and 
 Caufe, here to pretend Tradition as coming down from 
 the Apoftles, for fuch things as your own Doctors plead 
 but your Churches later Inftitutku fjr : It's fully proved 
 by Daleus dejcjuniii, that the Lent Faft was long but for a 
 fhort time, before it came to four^y days: And it's an 
 odd thing, if you will pretend Tradition from the Apo- 
 ftles, for the Holy-days, or the Vigil Falls, of thofe Saints 
 that were born many hundred years after the Apoftles 
 death ? 
 
 We confefs our Faith is not Co big as yours ? We have 
 many fcore Texts of Scripture that promife Salvation to 
 them that believe much lefs than the Bible it (elf contain- 
 ed. Yet we profefs our fel ves ready to believe as much 
 more as you (hall ever prove to us, to have been delivered 
 by the Apoftles, to the Church, to be believed. 
 
 II. And for the fecond, ( that we receive not our Faith 
 the way that you do - that is, from the Authority of the 
 Pope and Pafifls^ and from your Tradition : ) We crave 
 your confideration of thefe Queftions. 
 
 1. When the Apoftles (andDifiipfes, Aft.%,) were 
 fcattered,and preached the Gofpel to many Nations, Were 
 they not true Chriftians, and faved, that received the 
 Gofpel from any one of them, or from any Perfon what- 
 foever ? If AqniU or Pri(cilla Converted a Sinner, fuch a 
 one faved a Soul from Death, though Peter did it not ; 
 nor his Authority was known to fuch a one ? 
 
 C 2. Do 
 
(>8) 
 
 2. Do you bdievethat if the Roman BifTiop or Chur- 
 ches Revelation or Propofal were necefiary to true Faith 
 and to Salvation, that Chriit would never have told 
 Men fo ? Nor any of hU Apoftles have left it us on Re- 
 cord ? When there were Hercfies and Schiimes fo wo- 
 fully troubling the Churches as we find in PauSs Epiltles 
 to the Cor. G-J.CoL and in the R-. 2. •■4^3 cL iijould 
 we never have found one • -ord tor this lbtedy way of 
 decifion, to appeal to the Church of Ro?ne ? Wouid Paul 
 have rebuked them for laying, / am of Cephas, and made 
 him but a Miniver by- whom they believed, without ever 
 mentioning his Office and Dignity? would he never have 
 told the Church ofiitatf of their Miitrif-ihip' and Infalli- 
 bility above the relt ? Would lb neceflary a Fundamental 
 of Faith have been fo much filenced ? 
 
 3. Did the Apoftles, Evangelifts, or ancient Fathers, 
 ufe to Convert Infidels by any inch Method, and telling 
 them that they nauit believe j flrn: the Infallibility of the 
 Btfhop ofRomf and his Glergie, and then believe the Gof- 
 pel becaufe he faith it is true ? Had this been the old Me- 
 thod, would there not have been more Books necefiary, 
 and written, to prove this firft Fundamental ( the infaU 
 ability of- the Roman Pi/hop and his Councils ) than to have 
 proved the Gofpelit felf direclly ? Is it not a wonder that 
 we fhould have fuch Volumes as Eufebi&s his Prxparatio 
 & Demonflratio Evangel, and fo many written by thofe 
 before and after him, to prove the Gojpel, and none of 
 tbemhit on this Method, nor write at large ; tomakeit 
 good I The Churches Authority and Unity, is ordinari- 
 ly pleaded aspmft Htt ■?' 7 cs and Schemes, but whoever 
 Qoncertel fafikk fay thfi Authority of the Papal Church, 
 cither proved, or. afllrted as the necelTary Medium of 
 Faith ? 
 
 : 3 4. Do 
 
4. Do you not confefs that all other Churche* may 
 erre befides the Roman? And their plea of Tradition you 
 account invalid: Your Book called [Confiderations on 
 the Council of Trent , by R. H."] p. 40. faith, £ ^ All Con- 
 "ciliary Definitions are not only Declarations and-Tejiifi- 
 cc cations ofjucb Apofolical Traditias as were left by them 
 fc evident and conffi<.uous in all Chrifiian Churches Planted 
 ., by them • but are many times Determinations of Points 
 u deduced from,and neceffartf confequents to,fuch clear Tradi- 
 cc timals, whither written or unwritten. 2. If the Acts 
 cc of General Councils were only [neb Declarations of Apo- 
 u fiolical Tradition, yet i; ispojlble that feme particular 
 "Church, may in time, depart from [ucb a Tradition en* 
 " tripled to them • elfc bow can any Church become llereti- 
 u cJ araLtJianjfuch Tradition ? ] 
 
 Do you not at thi^day accufe the Greek church, the 
 Mufcovitei, the Armenians, the J acolites, Syrians, Cop- 
 tics ^ Abaffincs, the Protefants,cjrc. as having depaiui 
 from, or corrupted the firft Tradition ? And how (mall a 
 pai t of the Univcrfality of Chriftians are the Papifls ? And 
 if the greater part of Chriftians may io forfake the Apo- 
 itolical Tradition, why may not the Pope of Rome and 
 his Council? How ihall we be fure of their exemption 
 from fuch danger ? You tell us over and over of our re- 
 ceiving this and that from our Fathers and Grand-Fa- 
 thers I And is that a certain Proof that it is Apoftolical ? 
 Why is it not fo then with all thexeft, the A '^a/fines, the 
 Armenians, &c. and the Majority pf Chriftians ? But 
 of this I have fpoken in the former Treatife. 
 
 5 . And there I have defired you to tell.ns,whethcr your 
 Cra;; if at her, pr hfs Pri'fl, Was Infxllihlc I If yea, li;)\V 
 came i^e by it more than all thofe Churches ? If not, do 
 you not delude your Relations, by , Rawing them to build 
 
 C 2 their 
 
their Faith on a fallible man, or upon nothing ? Your 
 Relations were not at the Council of Trent, or Florence, 
 or Later ane : How fhall they be lure what the Pope and 
 Council agreed on? What Foundation, but the words of 
 your Prieft or Grandfather, have you for your aflurance ? 
 May not one of your Priefts lye as well as all the Greek, 
 Abt//ine,cjrc. Churches? When Pope Cw'efline himfelf 
 falfly urged the Nicene Council for Appeals to Rome, con- 
 trary to Angnfine and the Carthage Council ? Either tell 
 your Readers plainly, that it's you, and iuch oa you, that 
 are the Infallible Foundation of their Faith • or bid them 
 ftay, and not go your way, till they are certain what the 
 Pope and his Council fay • and that he is a true Pope, and 
 it a true Council, and that they are more Infallible than 
 the major part of Chriftians. And our Faith can be no 
 ftronger than the weakeft neceflary medium of it, from 
 whence it muftarifc. 
 
 6. I have faid Co much of this in a fmall Book, called, 
 £ The certainty of Chrifliantty without Popery,'] which I 
 intreat you impartially to perufe, where I have alfo fhew- 
 ed the utter uncertainty that Popery would reduce our 
 Chriftianity to $ that I will now only tell you, that after 
 your talk of Tradition, and Church, and Fathers, and 
 Grandfathers, if we had not much more teftimony of 
 Tradition for our Religion than you have for Popery, we 
 fhonld think our Faith were very lame. Compare ours 
 With yours : ?. Yours is A pretended Authoritative de- 
 termination, which refts upon a fuppofed Inspiration of 
 fome Perfons, by virtue of a fpecial Priviledge peculiar 
 to themfelves. 2. It is the Tradition of the minor part 
 of Chriftians againft the mtjor. 3. It refts on the pre- 
 tended Infallibility of a Pope, which great General Coun- 
 cils have faid may be a Heretic k> ancl have depofed divers 
 
 as 
 
cm 
 
 as Hereticks, and worfe : And upon the Infallibility of 
 General Councils, which by Popes and other Councils are 
 pronounced fallible, unlefs confirmed by a Pope (who 
 may be a Heretick.) 4. It refts upon a Foundation (viz. 
 the Popes Divine Right of Primacy and Infallibility) 
 which is exprefly denyed by two of the firft four great 
 General Councils, approved to this day. viz. that of 
 Calcedon reciting the fenfe of that of Constantinople againft 
 the faid Divine right, affirming, that the Popes Primacy 
 rv^s oiven him by the Fathers > becau'e Rome rv.ts the Im- 
 perial seit. 5. It refts upon an Authority (of Popes 
 and General Councils,) which being at firft but the Cler- 
 vie of one Empire, hath thence claimed the fame Power 
 over all the chriftian world, which they had got in the 
 Dominions of one Prince. 6. It refts on a Claim down- 
 right contradictory to it felf, as aforefaid, viz. That we 
 muft believe that the Pope hath this Power and Infallibi- 
 lity given him and his Councils, by Chrift and his Golpel, 
 before we can believe that there is a Chrift and a Goipel 
 authorized and true. 
 
 Now our Tradition is this : For all the Ejjentials of 
 our Religion, the Sacramental Covenant, and the three 
 expofuory Symbols, we have the currant Tradition both 
 of the Papifts and all the reft of the Chriftian World : 
 Yea, that every Book that we call Canonical is the true 
 Word of God, not only the Papifts but almoft all the 
 Chriftian World confefs : And, dcfacio, that thefe Books 
 came down from the Apoftles, at leaft that the Gofpel 
 was preached by them, we have the Teftimony alfo of E- 
 nemies and Persecutors. And are not all thefe more than 
 the Teftimony of one Sett alone? 2, And in this we 
 have as much to confirm us as you have, of the wifdem, 
 pietf, care of the church to frefervc the Gofpel, and 
 
 much 
 
(22) 
 
 much more too ; for we have the Piety of all the Churihes 
 to plead, and not your Seel alone : And we undertake to 
 prove fuch a moral Infallibility as is alfo Natural, viz,. 
 That Mans Nature and Intercfts fuppofed, it is no more 
 poffiblc for lb many Perfons and Nations of crois Inter- 
 efts to have agreed in their Teftimony for the Gofpel,than 
 for all the contentious Lawyers in the Land to have a- 
 greed falfly to inform us, that our Statutes were made by 
 fuch Kings and Parliaments. But a domineering Faction 
 alone might eafilier have deceived men. 
 
 3. Yea, even as to chrifis Promifc, we can better prove 
 that the Univer[al church jot Body of Chriftians,iha\i never 
 lofe the Faith, than you can prove it of Rome alone, or 
 the Papal Sect, hellarmine himfelr dare not fay, that 
 Rome fhall not ceafe to be the feat of the Papacy, or fhall 
 not be utterly deftroyed. And then how can there be a 
 BiJJjop of Rome^ when there is no Rome ? But you'll fay, 
 that if he dwell at Avignion, he may be called Bijhp of 
 Rome ? But if he be called [0 when he is not fo, at leaft 
 when there is no Rome, or no chriflian Church there. Cure 
 afalfe Name is not an Eflfential part of our Religion. If 
 you fay, that at Avignion, or Ravenna, or Vienna, he may 
 be S. Peters SuccefFor, and fo the Univerfal Monarch 
 ftill. I anfwer, Then it feems that the Council of Cal- 
 cedott, as afore-cited, was in the right, (that Romes Privi- 
 ledge voas given fa the Fathers, because it vpjs the Imptrial 
 Seat : ) And fo that the Pope is not S. Peter's Succetfor,. 
 eo nomine, becaufe he is Bijhcp of Rome, But if the 
 Biihop of Avignion, or Vienna, might become S. Peters 
 Succefibr (who never was Bifhop there,) ho ,v ihall we 
 know that the Bifhop of .Rome is' 'his Succour;., vowl We 
 have hitherto had nobetter means to pr.wejt,and deceive 
 the* World, than by faying that S. Peter dyed Bi/hop 
 
 of 
 
of Rome, where the Pope is Bifhop: But S. Peter dyed 
 not Bifhop of Avignion. If the Place prove not the Sue- 
 ceffion, tell us, if you can, what doth ? Is it the Electi- 
 on ? By whom ? Who are thofe men that have the Pow- 
 er of chufing S. Peter a Succeflbr ? You know, I fuppofe, 
 that the Pope hath been choien, i . Sometime by the Peo- 
 ple, (witnefs the biood-llied at the choice of Damafns m 
 the Church.-.J 2. Sometime by the People, and the 
 Neighbour Ordaining Bilhops : 3. Sometime by a Synod : 
 4. Sometime by the Emperours : 5. And luftly, by the 
 Roman Cardinals. If any of thefe maychufe, then we 
 may have four or live lawful Popes, choien four or five 
 feveral ways, at once. If only one of thefe have the 
 Power, S. Peter had no SuccefTors under all the other 
 Elections; So that the Claim will fall rather to Antioch 
 than to Avi^nion, or any other Town, becaule they fay 
 it was S. Peter 's firft Bi/hoprick, from which he removed 
 for a greater. If you are driven with poor Mr. Johnfon, 
 alias, Terrct, to lay, that Am way will ferve which ferzeth 
 for the truth of an Election of Princes, cJrc. then itill we 
 may have four Popes at leaft. I doubt you muft be fjreed 
 to lay as forhe, that it is the acceptance of the Univerfal 
 Church , which muft prove who is the Univcrfal Mo- 
 n4rch. 1 . But fome mult be Elector s^bdorc it comes to ac- 
 ceptance. And who hath the Power of ElecJin^ And 2. what 
 if now the major part of the Church fhould prefer the Bi- 
 fliop of Confantimple ? I hope you are not fo ignorant of 
 Coimography as not to know that the Greek Church when 
 they fir't preferred, the Bilhop of Confl. was far greater 
 thin the IMine. 3. And I fuppofe you know that it is 
 not near half the Chriftian World that now accepteth of 
 the Pope is their Governour. 4. And I pray you do 
 but get die Pope to fufpend his claim tUJ the church llni^ 
 
 verfai 
 
 • 
 
(24) 
 
 verfal accept him, and we (hall not be troubled with him: 
 For how (lull they fignifie their acceptance? If in a 
 General Council, you know how they oiConfance^Baftl, 
 and Pjfa, are reviled by the Pope and thole that now go 
 for your Church, for pretending to a power to depofe 
 and chufe Popes ; and how Eugenia the fourth prevail- 
 ed againft fuch a Depofition. And if thefe Councils 
 were not your Univerfal'Church reprefentative, where 
 fhall we think to find it ? 
 
 In fum, we have the Tradition of a Church as big as 
 three of the Roman for all our Religion • and of all the 
 Roman Church it felf • befides the Confeffion of the Ene- 
 mies of the Church, Pagans, Infidels, Mahometans, 
 Jews, and Hereticks -, we have not one word that's part 
 of our Religion, which your fel ves confefs not to be true : 
 We believe that the Faith of the Univerfd Church ihall 
 never fail, nor the Gates of Hell prevail againft it: 
 And fo you fee that we may far better tell how Infallibly 
 we have received our Religion from our Forefathers, than 
 you can do of yours : But we believe not that this Uni- 
 verfal Church hath any Head but chrifl ; no Humane 
 Vicarious Monarch or Governour of all the World : We 
 believe that Men mult Believe in Chrift before they can 
 know that the Pope is his Vicar, if it had been true : We 
 know, as fure as Hiftory can tell us, that the Pope's firft 
 Primacy, and the reft of the Patriarchates were but the 
 Humane Ordinances of the Clergie of one Empire, and 
 not of the whole Chriftian World. And we know not 
 ( nor you ) but Rome and its Church and Bifhop, may yet 
 all eeafe together. 
 
 But you make me moft admire at you, that (in this 
 Book alfo ) you tell your Relations, and other Readers, 
 of the uncertainty of notice by Rooks in Comparifon of 
 
 C$n- 
 
( 25 ) 
 
 converfe and talk with thofe of your present Party; 
 yea that your own Religion is not to be known by Books, 
 as being lyable to be mifunderftood, fo well as by 
 talking with Papifts, and asking them what is their 
 Faith or Religion. Sir, I judge by your Stile that you are 
 a man of zeal and conference in your way., and therefore 
 that you write not this fraudulently againft your con- 
 icience. Sure then you mult needs be a man of more 
 than ordinary ignorance, that can believe what you 
 lay. i. Is it your Objective or your Subjective Faith 
 that we are difputing of ? If it be not the Rule and 
 Object of your Faith, every man indeed may tell 
 us what he bcliezeth him\elj , but no man can tell 
 us what another believeth. And then you have as 
 many Religions as men -, for every man hath one of 
 his own, and no two men in the world know and be- 
 lieve juft all the fame things, neither more nor lefs: 
 And what lfnll thofe of us think of your Religion then, 
 who find that one of you affirmeth what another deny- 
 eth ? For inftance > A worthy Perfon of your Religion af- 
 firmed to me, thit notwithstanding the Fifth Command- 
 ment \Hnour thy Father and Mother^ a Mother hath 
 not any Governing Power over a Child, nor the child 
 oweth any obedience to the Mother, during the Fathers 
 life, becaufe it were confufion were there more Gover* 
 nr»urs in a Houfe than one, though fubordinate one to the 
 other. Is this your common Judgment ? May I fay there- 
 fore thit this is other mens belief ? You know that when 
 we aliedge the fayings of your molt Learned Writers, 
 we are ordinarily tcld, rliat it i^ not the judgment of par- 
 ticular Doctors, but of the Chui-chin Councils, which 
 we mult call your Churches Judgment. You under- 
 take not to juitifie any more. And if I talk with 
 
 D any 
 
(26) 
 
 any of my Neighbours and ask him what he be- 
 lieved, have I any more than a Tingle Doctors opinion? 
 Is his Anfwer,the Faith of your Church ? But would you 
 have any one paft ieven years old believe you, that wri- 
 ting is of no more ule to Memory for coniervation of An- 
 tiquities ? when God would not truft his Ten Command- 
 ments to the Peoples Memor es, but would write them in 
 Stone, and put them in the Arke, ( which you have ib 
 little skill in Antiquity as to fay here was the firjl wri- 
 ting: Sure if you will read your Jefuite Eujeb. Nirem- 
 bergius de Antiqit. fcriptur* you will not lay that your 
 Grand- Father taught you truly that Opinion as the Tra- 
 dition of the Church.) Why do you write to your own 
 Relations, if writing be fo un-intelligible ? Could the 
 Bible have been kept as well in Memory as by writings ? 
 Why were the Gofpels written then ? Do you go to Tra- 
 dition j or to Books, to decide any Controverfie now of the 
 various readings ? Did Pope Clem. 8. and Sixt&s 5, re- 
 form the vulgar Latine by Memory or by Books ? Pope 
 ?im'$ Trent Oath fweareth Men to Interpret Scripture 
 according to the confent of the Fathers : Do any of your 
 Doctors know how that is by Memory And Oral Tradi- 
 tion^, or by Books ? Did Poffevine, and Sixths Senenfis, 
 and fiich others, Correct Books by Oral Tradition, or by 
 Books ? Did Ctleftnh and the Carthage Council debate 
 the Cafe of the Nicene Canon ( a narrow Inftance which 
 Memory might have ferved for ) out of Mens Memories, 
 or 'out of written Records? Why doth Tnrrian bring us 
 out new Forged Canons, and why do the Copies of ma- 
 ny Councils differ in the recital of Canons, if Memory 
 and Univerfal un -written Tradition can reconcile the 
 difference? Was the Athenian Philofophy propagated 
 and preferved better by Memory, or by Books ? Why is 
 
 not 
 
(27 ) 
 
 not the Stoicks,and Epicureans,and others,as fully known 
 now as Arijiotles and Plato's, if Memory without Books 
 could have done ? Have you as full notice now of the 
 Arts ot James, John, Matthew, Thom.ts, Bartholomew, &c. 
 without Book, as you have of Paul's by the Book ? Is me- 
 mory fufficient to have preferved to us the Statutes of the 
 Land, without Books and Records? Yea, or the Com- 
 mon-Law without any Records or Book Cafes? Why 
 are all your Councils written ? and all the Decretals \ to 
 fay nothing of the Civil Roman Laws, Inftitutes, Pan- 
 dects, and Digefts. Can you decide the Controversies 
 about the Decretals, published by /fiaorc Mercator, by 
 Tradition? What are all your Libraries for at the Fan- 
 can, Florence, Pans, and in each Learned Mans Houfe, 
 if Books be fa u I clefs and unintelligible ? If one of your 
 Relations ask you, what is in the Council of Trent, Flo- 
 rence, Lateranc, and fo upward, can you tell him fully 
 without Book by Tradition ? And are not thele Councils 
 your very Religion ? Doth every Papift Neighbour cirry 
 them all in his brain, more certainly than in Books ? Or 
 could your Grandfather and Grandmother have told us 
 more certainly what is in them, than Crab, surix, Bi- 
 niws , B aromas, Julfe/lus, Albafpintw , Petauitu , fiir- 
 mond^s, &c could do? Or is all left uncertain becaufe 
 it is written ? 
 
 Through Gods Mercy our Euentials, and fomewhaf 
 more, are delivered certainly down to us by two hinds, 
 by Oral and Practical Tradition, and by the Scripture, 
 beciufe they lye in a narrow room. But yet if you had 
 the front to tell the World, that your immutable Church 
 iuth never changed the Creed it felf, we could not be- 
 lieve you, becaufe Books contradict: you. Traditi >n ft\>m 
 your Great Grandfather cannot allure us that [V*7/^-J 
 
 D 2 Was 
 
was in the Creed from the days of the Apoftlcs : Nor 
 that \jhe Hoiy Catholick Churchy the Communion of Saints,"] 
 and the other words mentioned in Vcffutt, and Ujher de 
 Sim olis, \\ ere in Co long : Nor that the Greeks added no 
 words to then Creed at Ntct; nor afterward at Constan- 
 tinople, in General Councils • nor that all S. Hilar ies 
 outcry againft Creeds was in vain. Nor can Tradi- 
 tion v ithout Bouk yet aflfure us, what were the very 
 words of the Creed ufed commonly by the Greeks, im- 
 mediately before the Nice he Council t nor who wrote 
 that afcribed to A hanafim : Nor amon^ the various 
 Form.il.is of that called the Apoilles, found, as afore- 
 faid, in Ir nxm, Teytullian , Epfh^nms , Rvffin;/s, ejrc. 
 which of them was in conftant ufe ; or whether li- 
 berty of fuch alteration of words was not then ufed. 
 
 And no Unwritten Report of your Grandfather can 
 alTure us, that your Mais Book or Liturgy was the 
 fame in the Apoftles days as it is now 5 nor that it 
 was for 600 years the fame in all the Churches of 
 one Empire \ and that every Bifhop had not power to 
 life what Liturgy he pleafed, in his own ( ity or Paro- 
 chia : Nor can your Tradition affure us, that what the 
 Father and Grandfather ufed, was ufed from the Apo- 
 ftles, when the Church of Neoctfarea clamoured at S. 
 L tfil for his Angularity and innovations, and S. Bap! re- 
 torts on them, that they at Neoc<efarea had fcarce left 
 any thing unchanged : I hope this is not the lefs credible 
 becaufe B i(;i hath written it. 
 
 At teaftj I pray hereafter give over your ill practice 
 of leading fimple Readers into a Wood of £httrch- 
 Hijhry, to lofe them and the Queftion there among 
 a multitude of Citations of old Books , when you 
 know not what elfe to fay ( as William Johnfon did,) 
 
 becaufe 
 
becaufe there the ignorant know nothing themfelves, 
 but may as well believe the Affirmer as the Denyer • and 
 at leaft the diverfion to voluminous Controverfies about 
 particular mens words may hide your Errours. Do 
 not. reiolve all the Controverfie, yea the Faith of your 
 Followers, into a multitude of Booh of Councils and 
 fathers which they never law. And do not take fo 
 much care to corrupt and alter Books, for your in- 
 tereft, as in(tances and your Indices Expurg. tell us 
 you have done. Reiolve without Book the Controver- 
 lie abjut your great Later due Council, whether Dr. 
 7Uy o , Dr. Pier / 'on y Dr. Gunning, (and Bifhop Coufms 
 lately^ that fay Innocent. 3. made and publifhcd the Ca- 
 nons, and the Council did not content to them, be 
 in the right, or rather they that anfwered Dr. Pierfon 
 and Dr. Gmmnp s and indeed your Church, which holds 
 the contrary (which Mr. Dodwcll feemeth to me lately 
 to have fully proved, in his Book about tolerating Pa- 
 pifts.J* 
 
 Nay why may we not expect that you lay by your 
 Book Catechisms, your Office Books, your Controverfie 
 Books, and teach your People all without Book? 
 
 But by thisCouniel to your Relations, you fully fhew 
 that you would have them to have no certainty at all, 
 either what Chriftianity is, or what Popery is. For they 
 ill ill never fpeal^ with the Vnhcrfal churchy or with a 
 General Council^ while they live; Aud all their Neigh- 
 bours, to whom you fend them, are fallible Perfons. I 
 fuppofeyou one of the chief oJL them, and alas, how fal- 
 lible you are, you have in two Writings grcfly mewed. 
 
 Having laid thus much. more, to fhew that your Foun- 
 dation is Sand, who fend us from Booh to our Grandfa- 
 thers, as infallible" ♦. and that this is no better a ground 
 
 than 
 
O) 
 
 \\\m the Aba/fines, Greeks^ and others, may build on as 
 well as you • and that we our felves have a far f urer and 
 Univerfal Tradition than the Papacy hath, and have your 
 own confent to every word of our Objective Religion, I 
 now proceed to confider of your Character of Parties. 
 
 C H A P. II. 
 
 YO 11 defcribe to us four fuppofed Parties. I. The Pu- 
 ritan. II. The Pre latitat Protejrant^ (whom your 
 Fitz- Simmons calleth, The Formalifi.) III. The Papijl^ as 
 you fuppofe us faljlj to describe him. IV. The Papiji, as 
 you fuppofe him truly defer ibed, whom you call Toe 
 Apofiolieal chrifiian. In all which you mew that you are 
 far from Infallibility, and a man unfit for your Relations 
 to trufi: in fo great a Cafe. 
 
 I. I confels you give the Puritan a very laudable de- 
 fcription, in comparifon of the Prelatift Protejlant, and 
 the feigned papifi. And you tell us, that you were once 
 a Puritan your felf, and you own frill that which you de- 
 fcribe as Puritanifm, only adding Popen to it, which you 
 think it wants. I confefs you fpeak incomparably more 
 Jionourably and charitably of Puritan.^ than fome ma- 
 licious intereffed Perfons, of their own Proteftant Pro- 
 feffion will do. But, 
 
 I. You deal not informingty, in your describing a Pu- 
 ritan , before you diflinguijh that ambiguous ill-made 
 word'.. It hath. three/ common'. aieeptions among us at 
 leaft. ' ' 
 
 firft, The ahciehtefl, as rtfigfllfieth the old or later 
 
 CatharijlS) 
 
Cdtbarijfsy who held that they veers perfect (if they are 
 not belyed : ) And none come nearer theie than the Pa- 
 pifts and Quakers, certainly Protectants are far from it. 
 
 Secondly, the old Non-con formt r s hid i\\Q inmcoiPu* 
 ritanes put on them, by thole that were againft them : 
 For what reafon, I leave them to anfwer to God. 
 
 Thirdly, and becauie theie Non-conformijts'livedflriff- 
 //, and w ere for much preaching, and praying, and holy 
 conference, and fpending the Lords-day in holy Exerci- 
 fes, and lerious diligence in working out our Salvation, 
 and were lhirp againft drunkennefs, i'w caring, and fuch 
 other fins, therefore the vulgar Rabble of vicious ones 3 
 that durft not rail at Piety under the name of Piety, took 
 the advantage of the Bilhops difpleaiure at the Noncon- 
 formifts, and of the name Puntane, and put that name 
 upon all Chriitianu among them, that were notably feri- 
 fm in practical Godlinefs, perfwading themfelves that 
 they were all but Hypocrites : And fo the name among 
 the vulgar Rabble grew common to godly Conformifts and 
 Non-conformifls : And as ifloqucndum cum vulgo had been 
 a Law, by this means the Devil did more hurt both to 
 godlinejs ( rendringit among the vulgar to be but odious 
 Hypocrifie and Singularity) and to Epifcopacy (making 
 Multitudes that difliked the wickcdnels of the Rabble, 
 to think that all this came from the Bilhops, ) and it did 
 more to advance and honour the Non-con formifls, ( be- 
 cauie the name was formerly theirs as fuch ) than by 
 any one thing that I remember in all my younger days. 
 This the godly Conformifts grievoufly complained of, 
 ( as Bilhop Dovcname in his Spittle Sermon, called Abrt- 
 bamsTnal, and Mr. Robert Bolton^ who faith, that he 
 believeth that never poor persecuted Word pafjed through the 
 Mouths of wicked Men with more bitter \corn^ f nee Ma- 
 lice. 
 
(3*) 
 
 lice frrft entred into the Heart of Mtn : "] Really the per- 
 mitting of the common Rabble of all the debauched din- 
 ners of the Land to make ferious godiinefs a common, 
 fcorn under the name of Puritnnifme, had as great a hand 
 as any thing I know in all our Confufions. 
 
 Fourthly, and it added Fuel to the Fire when fome 
 brought up a fourth fence of the W^rd ( fome (ay, Mar, 
 Ant. de Dom. Spalaten(is was the inventor of it J and that 
 was Doctrinal puritane s, by which name they mder* 
 •flood thofe by fome called Calvini/l^ by others A.ni- 
 -Arminixns^ who held the Doctrine of your Dominicans, 
 orofthejanfenifts. 
 
 Now who can well tell which of thefe forts of Pari- 
 tanes you were, and talk of, while you Characterize the 
 fecond fort, as well as the fir ft ^ and yet diitinguiih them 
 from Prelatick Protejhnts ? 
 
 2. But whichever it is, obferve here that you own 
 the Puritane s Religion {till, and fay, \_ I have not Jo much 
 left Puritanifm^ as Prelatick s call it, as added that to it 
 wherein I found it come Jhort of the hoi) Apofiles DoVrine 
 and fnftitutions,'] p. i. And when you have defcribed 
 the Puritane as one ferioufly conlcionable and regardful 
 of his Salvation, ( at large ) you add, [ If this be to be 
 a Puritane, would te God all the world were Puritane s \ 
 I am fo far from being Converted fr$m thus much of a Pu- 
 ritane^ that I mojl heartily wijh I could Convert all the 
 World to it7\ 
 
 3 . But yet your defcription of him is fo very falfe, that 
 I may conclude when you turned, as you think, from be- 
 ing a meer Puritane to be a Papift, you never knew 
 what a Puritane is, nor indeed ever were a Purit n your 
 felf, uniefs you take the word as fitted to your felf, and 
 fuch as you. 
 
 If 
 
in) 
 
 If you had meant by a vuritane a meer Non-conformifi 
 as fuch, you would not fo laudably have delcribed 
 the work of God upon his Soul and Life as you have 
 done: For if moft Non-conformifts be fuch, yet fo are 
 many others as well as they. And it's eafie to lee what 
 a deceitful courfe it is to take up a name of many fignifi- 
 cations, and fuch as fignifieth no different Religion at all, 
 as to any one Article of Faith, nor any more difference 
 in, or about Religion, than fuch as is among moft Chri- 
 ftian Churches ; and much lefs than is among your 
 felves. 
 
 Befides that the plainer name of & Non-con formift is of 
 no determinate nor certain fignification, fave only in 
 general to notifie one that Conformeth not to all that is 
 impofed on him ; but what that />, the name doth not 
 fignifie. 
 
 A Non-conformift in Scotland is one thing, in England 
 another thing, as the Impofitions are different. Non- 
 conformity twenty years ago, or fourty years, was one 
 thing. Non- conformity fince 1662. is quite another 
 thing. And Non-conformifts differ among themfelves : 
 If twenty things be impofed as neceffary to the Miniftry, 
 he is a Non-conformift who confenteth but to nineteen 
 of them •, and fo is he that confenteth but to eighteen, 
 or to feventeen, or to fixteen, and fo on, as well as he 
 that confenteth to none of them. And that there is fo 
 much difference among them is no wonder to them, nor 
 any confiderate Man 5 for they hold Chriftian Love and 
 Communion with thole that agree with them in the fore- 
 faid common Principles and Practice of Chriftianity, ( as 
 far as they require not them to fin : ) And they are not of 
 a different Religion from every one that fafteth not o» 
 Frid.iys^ or Saints Vigils ', &c. as you feem to be, nor 
 
 E from 
 
(34) 
 
 from every one that doth fo j nor from every one that 
 thinketh not in every thing as they think, or that pray- 
 eth in other words than they • for no two Men in the 
 World fhould on fuch Terms be of one Religion : They 
 believe Socrates and Sozomen, who tell us of the great 
 diverfity of Rites and Orders in the ancient Churches, 
 which all confifted with the fame Religion, Faith, and 
 Love. They abhor the Principle of hating, perfecuting, 
 yea and feparating from one another for fuch differences 
 as will unavoidably adhere to the imperfect condition of 
 Chriftians here on Earth. 
 
 At this time in England a confiderable part ( if not the 
 far greateft) of the file need Mimflers are for the Primi- 
 tive Epifcopacy, and fome Liturgie, as you may fee in their 
 offer of A. Bifliop Ufier's Re duel ion to the King,and their 
 defires of a reformed Liturgie, Among the old Non-con- 
 formifls) there were divers degrees :. fuch as Dr. RegnoUs, 
 Mr. Perkins^ Dr. Humfrey, Paul Bayn, &c. did yield to 
 morethanfome others could do. Howc-m you tell then 
 by the name of a Puritans ^ what to charge any (ingle 
 Per fon with? 
 
 But it feemeth you take their Non-conformity in Gene- 
 ral^ and their temper of mind and life together* But then 
 you greatly wrong them. and leem not at all to know 
 what their Religion is. 
 
 There are two things which you fay th& miitake in .* 
 1 . Their Doctrine of Imputed Rgbteovfnefs, and the Co- 
 venant y and not (oJicitouly endeavouring after the acquis 
 fit ion of Virtue y becaufe they truft to the Imputed Right e- 
 tufnefs • ] your words are too large to recite : You partly 
 here unworthily injure them by afcribing to them the very 
 opinions and words of the Antinomians, whom they have 
 better confuted than ever, you did. And- as to their Do- 
 ctrine 
 
(35) 
 
 drine of Imputed Righteoufnefs, even BeUarmine in one 
 fenfe owneth it : And whether our fenfe be found I pro- 
 voke you to try particularly by your perufal of ray own 
 Writings on that Subjecl, efpecially a late Trcatife of 
 [_Jt*fi;ii»g Righteoufnefs and Imputation,] andaTrea- 
 tife called [Catholick Theologie:~] In which if there 
 be nothing which you dare or can confute, judge whe- 
 ther your meer derilion of [Imputative Right eou\ne\s~\ be 
 not deluiory : If you dare fay, that you trujt not to chrifts 
 Sacrifice, and meritorious perfect rigbteoufnefs ■, as procu- 
 ring you pardon and life, (Jus ad Impunitatem & Regnum 
 c i-lorum,) enjoy your felf- confidence while you can. But 
 if you fay in this m we, then make publick Confeflion 
 of the injury of your reproach of fuch Imputed Righte- 
 onfne\s, as you truit your falvation upon your felf. 
 
 I imagine you will lay, that my judgment is no certain 
 fignification of the judgment of the Puritans; for I am 
 (ingul.tr, and therefore what I fay in thefe Books is no 
 proof of the fenfe of the Non-conforming Puritans. But, 
 i. my judgment of their fenfe is as good as yours. 2. Do 
 you know of any one Nonconformist that hath publifh- 
 ed any diifent to what I have written ? (Dr. Tnlly was a 
 Conform! ft.) 3. You profefs (before) to borrow the name 
 ^Puritan] from the Prelatifts. And I have this to fay for 
 my Authority in declaring the fenfe of Puritans, that one 
 or more (whote genius is of kin to the Roman, but far lefs 
 mi'd than yours) who are Prelatical or fuper-Prelatical, 
 hive about 17 years ago (being Matters of that Lan- 
 guage)bnnded me with the Name of \JPurm put us Purita- 
 nm, & qui totum Puritxnijmum tot us (piratj] (The Pfetido ■ 
 Tilenm hath juft the fame ftile as the late Unmasker of the 
 Presbyterians , who reri'eth mode ft, judicious, pieus, and 
 peace* j/e J. Corbet, and in the moft ingenious flxaio of 
 
 E a wrath 
 
(36) 
 
 wrath and malice doth valiantly militate againft Love.) 
 Therefore Prelatifts being Judges, I may as credibly as 
 another tell you what is the Puritan Judgment, 
 
 2. Your lecond accufation of the Puritan is, that [He 
 begins to quarrel with all external fVorjhip and Ceremonies.} 
 But this is allbfpokcn ignorantly and untruly : You be- 
 fore miftook the Antinomian for the Puritan, and here 
 you feem to take the Separatifi for the Puritan. Read the 
 Reformed Liturgy, and other Papers offered at the savoy 
 to the Bifhops, and you may fee that though they are not 
 for filencing, excommunicating, and damning men for a 
 Ceremony, nor for making as many Religions, as there 
 are differences about Ceremonies, yet they are for doing 
 all things to edification, decently and in order ; and for 
 external as well as internal Worlhip of God : As know- 
 ing that the Body is his, and made to Worfhip him as 
 well as the Soul, and therefore fliould fall down and kneel 
 before him, and reverently and holily behave it felf in 
 his Service. 
 
 ' You fay, p. 5. " [He is much confirmed in this his imagi- 
 cc nation, by considering the oyen profanenefs, and little 
 " fenfe of God, he obferveth generally in zealous Confor- 
 <c mijh. And on the other fide he taketh notice of his Bre- 
 <c thren the Non-conformifls, that they are generally free 
 "from open andfcandalous fins, and at lea/l figh and breath 
 " after interior fpirit and devotion, which certainly mufi 
 rc be that mu} give tis a title to Heaven^ rather than a few 
 M Cringes, and exterior Verbal Devotions, which any one 
 <c though never fo prophane may eajilj exercife.} 
 
 1. But do you not here and in your former defcription 
 quite contradict your felf, when you charge them as neg- 
 lecting inherent righteoufnefs ? 
 
 2, We are not fo foolifh as not to know, that the un- 
 
 reverent 
 
(37) 
 
 reverent hypocritical abufe of Gods external Wor/hip, by 
 others whoibever, will not excufe us for neglevfting it. 
 Of the Conformifts we mult fpeak anon. 
 
 3. By the way I would you could impartially confider, 
 if the Puritans be lb good men , as you fairly confefs them 
 to be, what the realon is that Papifts generally are far 
 more fiery againft them tlian againft thofe whom you 
 fpek lo meanly of as Prelatical Protectants ? Remember 
 how your Writer after the London Fire, anfwered by Dr. 
 LhUy did flatter thefe as more fuitable to the Papifts ge- 
 nius in comparifon of the Puritans : And the Unmasker 
 againft J. Corbet will tell you out of ivat[on (an honou- 
 rable Witnefs hanged for Treafon in Cobbam's-, &c. Con- 
 fpiracy) how bad the Puritans are, (comparing them 
 with the Jefuites :) And if your Laws took place in Eng- 
 land, what abundance of thefe Puritans would you make 
 Bonfires of? yea your own Relations were not like to 
 fcape you. They have told me to my face, how quickly 
 they would otherwife filence me than the Prelates do, if 
 I were in their power. And the Decrees De Htreticis com- 
 burendts & exterminandis more fully tell it us. Yea , 
 whence is it, that moft certain experience proveth it, that 
 by how much the nearer any Proteftants genius is to 
 the Papifts, by fo much the more bloody, cruel, malicious^ 
 or flanderou* and unmerciful he is to the Puritanes ? 
 
 You'll fay for both, that it is becaufe the Puritans are 
 moft againft them^ and Interefl rulcth the world. But I 
 anfwer, 1. God's Interefl: is higheft with every true 
 Chriftian: 2. I confefs it's true, that Puritans are moft 
 againft Popery : But truly as far as I have been acquain- 
 ted with them, they are not moft againft your Persons, 
 nor would have any injuftice or cruelty exercifed againft 
 you: But the fear of your faggots^ox povpder-Plots^, and 
 
 fuch 
 
C?8) 
 
 fuch Afaf] acres as were in France , ( of Thirty Thoufand, 
 or Forty Thou fand • ) or in Ireland, (of Two Hundred 
 Thonfand, ) hath made them think your Power incon- 
 fiftent with their fafety: 3. And you muft remember 
 that the Poftive Additions of the Church of Rcmfy are in 
 the Judgment of the Puritans very great fins 1 But you 
 hive truly no charge againft the Puritans, for any one 
 Article of their Religion 3 but only for not receivings and 
 for protecting again fl your Additions. 
 
 4. But I perceive,/'. 5. your Inftances of their defe- 
 iftivenefs are, that they are not for \_" f aft in% days, parti- 
 '-" cular Garments for Priefts, fet Forms*, chri[?mas-day, 
 " Good-Friday, Afcenfion, whit funt ide, &c. which they 
 " tah for meef Humane inventions and will-worfhip . Be- 
 cc caufe tbey think that the New Tejlament w.ts written to 
 lc inftruil us Chrifrians in the vpho Id Body of Gofpel-wor- 
 
 But you are beft prove this only by telling us that you 
 know fome perfons of that mind : And when you have 
 done, I will demand your Proof that thofe Perfons are no 
 more than Puritans : They have oft told you that their 
 judgment is, that for all that fubftance of God's Wor- 
 ship which is of Univerfal neceflity to the Church, and is 
 of Divine Inftitution,the holy Scripture is a fufficient 
 Rule : But that very many Circumftances and outward 
 A&s have in Scripture but a General Law (that they be 
 all dene to ediflcation,decently,orderly,in Concord, &c.) 
 and it is left to Humane Prudence to order them by fuch 
 Rules : We condemn no one that ufeth holy Flfts or 
 FcaiK but think them needful :. We judge not thole that 
 celebrate the Memorial of God's great Mercies to his 
 Church , by giving him thanks for the holy Life and 
 Doctrine of his Eminent Saints, ■&** But will you plain- 
 ly liave our judgment t We 
 
(39) 
 
 We think Saint Paul was in the right that taught the 
 Church of Rome it felf, both the £#>n and the Flocks, 
 that they muft neither judge nor defptfe each other for 
 differences about Meats and Days, but receive each other 
 (to Communion notwithstanding fuch differences) as 
 chrijl received us, Rom. 14. and 15. And we will not 
 believe your Grand-Father, nor Great-Grand-Father, if 
 they told us that the Apoftles by Tradition did inftitute 
 Holy-days, and Vigils for St. Tecla, or St. hrjdgst, or St. 
 't'hom.ts Becket, or any that were not born till they were 
 dead: And any one Day or Order which you truly prove to 
 us that the Apoftlcsby Tradition ordained for the Hmvsrfiti 
 Churchy we profefs our (elves ready and refolved to obey. 
 
 But if you plead not Tradition for any of th je things, 
 but the Churches Commands, ( as you muft do, or be fin* 
 gular, or afhamed 5 ) here you come to the quick of our 
 difference : 1 . We know not of any Universal yicario.ss 
 Livo-giver under Chrift that hath any power to make 
 Laws to the Univerfal Church throughout the World : 
 and we d ire not own any fuch Ufrtrper left we be guilty 
 of Treafon agiinft the only Head of the whole Church. 
 
 2. We know not of any power that the chief Billnp 
 in the Roman Empire hath over other Empires, King 
 domes, or Churches. 
 
 3* But to our own true Payors which are fet over us 
 according to Chrift's order and his Apples recorded in 
 Scripture, we Puritanes will liibmir in all fiich Circum- 
 ftantials, as aforefaid, which are left to their prudent de- 
 termination, not putting us on any fin. 
 
 But, 4. We deteft making fuch things as you here 
 name to be taken for the Characters of di mcl Religions > 
 or dijtinSt Churches, as if we might nut ^ith Love, Peace, 
 and Chriftian Communion, differ about a Garment, a 
 
 Holy- 
 
(4°) 
 
 Holy-day, Fall, or Vigil. Thus far then you feem not 
 to know what a meer Puritan is. 
 
 II. But, Sir, I have much more than all thefe little 
 things againft your Defcription of a Puritane : I plainly 
 perceive in your greareft praifes of him, that you know 
 not what his very Religion it felfis-, orelfeyou would 
 never defcribe him as only taken up with fears and 
 cares ', and good de fires to be better, having yet greedy de- 
 fires of the things of the world, without any mention of 
 the Love of God above all, and of his Neighbour, and a 
 holy and heavenly Mind and Life, with felf-denyal, morti- 
 fication of the Flefh, &c. 
 
 Either you judge of a Puritane by what you were your 
 fie If, or by what your acquaintance were, or by what 
 they commommonly profefs to be their Religion. 
 
 For the firft you have no reafon : It followeth not that 
 they have no better a Religion, becaufe 70* had no better. 
 For the fecond you had no reafon : For it's ten to one 
 you knew not the hearts of your acquaintance, fo well 
 as to be able to know that they had not the Love of God, 
 ejrc. And if you were fo unhappy in your acquaintance, 
 what's that to other Men ? 
 
 Thirdly, Therefore as you look that your own Religi- 
 on mould be defcribed, not as we find it in this or that 
 man, but as your Church profeffeth it, fo do we : And I 
 have told you before what our Religion is. I have the 
 more boldnefs in fpeaking the fenfe of others, as I faid, 
 both becaufe I amasaforefaidftigmatizedfora/-0/Wp/*- 
 ritan, and becaufe the generality of all of them of my 
 acquaintance as far as I can difcern are of this mind. 
 
 A Puritan then,as the Word is commonly taken by the 
 Rabble, is a {eriota Chrijiian Protefiant, who truly believeth 
 undpattifiethvohatbe doth f>rofe\s> and doth notmortifie 
 
 that 
 
(40 
 
 that Profeflion which fhould help to mortifie his Sin . 
 His Religion is, to be underftandingly and fincerely de- 
 voted in the Sacramental Covenant to God the Father, 
 Son, and Holy Ghoft., renouncing the Vanities of die 
 World, the Lufts of the Flelh, and the Deluiions of the 
 Devil: He believeth that all that truly confent to this 
 Covenant, have a right, and part, in, and to, the Love of 
 God the Father, the Grace of the Son, and the Commu- 
 nion of the Holy Ghoft -,and that he that hath the Son hath 
 Life, Pardon, Adoption, Juftification, and Right to 
 Life Eternal • and that this Right is continued, he per- 
 forming his Covenant, and continuing in that Faith 
 which worketh by Love, and not living impenitently in 
 fin, but fincerely obeying God his Father, Saviour, and 
 Sanvftirier : He taketh the fear ofGodsJuft ice, and godly 
 Sorrow, to be but the lower fteps of Holinefs ; but that 
 the Kingdom of God is ( not Meats and Days, but ) 
 Righteoufnefs, Peace, and Joy in the Holy Ghoft • and 
 that the Spirit of Chrift, without which none are his, is 
 not the Spirit of Bondage, but of Power, Love, and a 
 found Mind 5 even a Spirit of holy LIFE, LIGHT, 
 and LOVE, which are the Eflentials of true Holinefs ; 
 and the Spirit of Adoption, and Supplication, caufeth us 
 with Love to cry to God, and truft him as a Father: 
 They take Chrift to be the only Mediator between God 
 and Man, whole fufficient Sacrifice for Sin, and perfect 
 Righteoufnefs, Habitual, Active, and Paflfive (as called) 
 advanced in dignity by the Divine Nature, is the Meri- 
 torious caufe of all their Mercies to Body andSoul, Re- 
 million, Juftification, Holinels, and Glory: They put 
 up all their Services, as into, and by, the Hand of Chrift 5 
 and from his Mediatory Hand they expect ail mercies : 
 They take the Holy Ghoft within them to be Chrift's 
 
 F "Ad; 
 
(42) 
 
 Advocate and Witnefs to them of his Truth and Love • 
 and their Witnefs, Earneft, Seal,Pledge,and firft Fruits of 
 endlefs Life : They take Eternal Glory for their full Fe- 
 licity, and this World, and Flelh, (Pleafure, Riches, and 
 Honour, ) to be fo far ufeful as they fignifie Gods Love, 
 and further our Love and Service to him •, but to be Va- 
 nity as feparated from God in our Hearts, and Enmity, 
 or MHchief, as Competitors, or as againlt him. In 
 a word. Faith working by Supream Love and Obedi- 
 ence to God, and Brotherly Love to Man, by Honour to 
 our Superiours, Juftice to all . and by all the good that 
 we can do in the World, and by Repentance for our Sins, 
 patience in fufferings, and by a Heavenly Mind, and Life, 
 is the Sum of their Religion 5 or plainlier as is faid at 
 firft, The Gofpel-Covenant as expounded in the Creed, 
 Lords* Prayer, and Decalogue, as the Summary of things 
 to be believed, defired, and pra&ifed ; and the holy Scrip- 
 tures as the full and comprehenfive Records of the Do- 
 ctrine, Promifes, and Laws of God, containing the Ef- 
 fentials, Integrals, and neceflfary Accidentals of Religi- 
 on. This is the Chriftian Religion, and the Puritan in 
 queftion is but the SERIOUS CHRISTIAN di- 
 ftinft from the HYPOCRITE, or dead Formalift. 
 
 But if you add Non-conformity to the fenfe of the Word, 
 and to his Character $ fo I need not tell you what the Im- 
 pofitions are which fome deny Conformity to, as to 
 Oaths , New-Covenants , Subfcriptions , Declarations, 
 Practices, &c. which he protefteth that he would never 
 deny Conformity to, if after his beft enquiry he did not 
 jbelieve that God forbiddeth it : (As you may fee at large 
 in their Savoy Petition for Peace to the Bifhops.) Thefe 
 two it feems you join together 5 and what their Ob- 
 jective Religion is, I have better told you, than you have 
 
 told 
 
C43) 
 
 told your Relations. But as to the elearnefs of their 
 Judgment in it, and the meafure of their Pradice of it, 
 there are, I think, as various Degrees as there are Per- 
 fons, no two Men in the World being in all things juft 
 of the fame Degree. 
 
 And now Sir give me leave patiently to ask you thefe 
 two Queftions : U Why would you by temerity go 
 about to deceive your Relations, and other Readers, by 
 talking to them againft that which you did not under- 
 ftand ? Even then, when you blame others as dealing fo 
 by the Papifts? And why do you diflior^ur your own 
 Relations fo, as to make fo bad a Defcription of them ? 
 Are they fuch as have no Love to God as God y no delight 
 in Hoiinefs, no Heavenly Minds X nothing almofi but fear 
 And its efjetfs ? Have they fill the Flames o/Concupifcence y 
 and greedy de fires of Money and the things of this Life, 
 &c. If it be not fo, you fhould not have told the World 
 fo of them : If it be lb, I am forry for them : I fuppofe it 
 is contrary to their profeft Religion ; and you may have 
 the greater hopes to make them Papifts ? 
 
 II. What wonder is it that you that were no better a 
 Puritan than you defcribe, are turned Papift ? You that 
 profefs you were a Puritan, muft needs be judged to tell 
 us what a one you were your felf, when you tell us what 
 they are? Alas poor Man ! How came you to be fo falie 
 to your own Profeflion, againft your Baptifmai Vows, 
 as to keep fo much of the World at your Heart, in gree- 
 dy defires after Money, and to have no more Love to 
 God and Man? no more Righteoufnefs, Peace, and Joy 
 intheHolyGhoft? Could you think that a Man could 
 be faved without Love and good works ? Were you de- 
 luded by fuch Antinomian conceits as you defcribe, and 
 took that for Puritanifme ? How elfe did you quiet your 
 
 F 2 Con- 
 
f44) 
 
 Confcience in fuch a ftate of Hypocrifie ? If God and 
 Holinels had not your chief Love ( as well as Fear ) you 
 were but an Hypocrite. 
 
 And here give me leave to repeat what I have oft 
 written : What wonder is it at any Mans turning Papift ? 
 when according to your own Principles, no Protectant, 
 Puritan, or other Chriftian turneth Papift, that doth 
 not thereby declare that he was a falfe- hearted Hypocrite 
 before, and had no true Love to God in his Heart : And 
 was not this your cafe ? For, i . You affirm that all Men 
 that have true prevalent Love to God are in a ftate of 
 Grace, and have right to Salvation, ( till they loie it : ) 
 2. You affirm that ncne of us are in a date of Grace and 
 Salvation, that are not of your Church, that is, the Sub- 
 jects of the King, or Pope of Rome : 3. Therefore it fol- 
 loweth that you take none but fuch Subjefts or Members 
 of your Church, to have the true prevalent Love of God. 
 But you know that in our Chriftian Covenant and Pro- 
 feflion we all take God for our God, the infinite and 
 molt amiable Good, our Father in Chrift, and Love it Cdf y 
 and that Faith working by Love is our Religion: And if 
 any Man^ faith Saint Paul, love not the Lord Jefus Chrift t 
 let him be Anathema Maranatha : And he that loveth the 
 fVorld y the Love of the Father is not in him^ I Joh, 2. 15. 
 So that by turning Papift you confefs that before you 
 were no true Chriftian, nor had any true Love to God 
 and Godlinefs, nor to Jefus Chrift : And if lb, you were 
 a falfe-hearted Hypocrite : For as a Chriftian you profeft 
 and Covenanted it. And what wonder then if God for* 
 fookyou and gave you up to ftrong delufions, when you 
 would not receive the Truth in the Love of it, that you 
 might be faved, 2 Thef. 2. 
 
 And note here, that if any Man know that he truly 
 
 loveth 
 
(45) 
 
 loveth God and Goodnefs, you tell him that he is none 
 of thofe that you perfwade to Popery : For you perfwade 
 none to it, but thofe that are ungodly Hypocrites, ha- 
 ving no true Love of God within them. 
 
 But can you think, Sir, in good earneft, that Popery 
 tendeth more to fill Men with the Love of God, than our 
 fimple Chriftianity doth? Is not Popery a Religion of 
 Bondage and Servitude, conlifting mainly in Terrour,and 
 its fuperftitious effects ? What are moft of your Tasks of 
 Pilgrimages, Penances, and abundance fuch, but the 
 effects of ier vile fear ? Thebeft of Religion next Heaven 
 fhould be that which is neareft to Heaven. And do you 
 think you can love God better in the Fire of Purgatory 
 Torments, than if he took you unto C hrift in Paradife ? 
 Could you love God better in this Life, if he tormented 
 you in the Fire,than if he give you comfort by his mercies? 
 
 You fay that the Puritan £ is made negligent ( by his 
 trult- in GhriftJ to Adorn his Soul with Piety, fl JAr **)'■> 
 MeekncfS) Patience, Humility, and other Chrijlhn Fer* 
 tues* } partly thinking them impojfible to he attained, 
 partly deeming there is no absolute neccjfity of them 
 to his Salvation, he having nothing to do but to believe th.xt 
 Jefus chrifl hath done all for him.~] Anfrv, I had hoped 
 there had been few fuch left in England: Even Crijf and 
 Saltmarjh, were fcarce fo erroneous : And were you fuch 
 a one ? O miferable Man that was fuch a Puritan J Who 
 did bewitch you fo grofly to contradict the whole Te~ 
 nour of the Gofpel ? It is juft with God to leave you:, to 
 let now as light by the Meritorious Right eoufne[s of chrifi 
 as procuring you Pardon, Grace, and Glory, as you did 
 then let by Chrijlian Virtues^ Piety y and Love ? But what, 
 if it was fo with you, will that allow you to belie fo 
 many others ? How many fcore Volumes have the Puri- 
 tans * 
 
C46) 
 
 tans written which aflert not only the poflibility,but the 
 abfolute neccflity of Piety, Charity, Humility, ejrc 
 without which none can fee God, ( Infants Cale is not 
 here medled with.) I know not one Perfon in all the 
 Land, or World, that will not abhor, as falfe, what you 
 here charge in common on the Puritans, unlefshebea 
 very grofs Antinomian, or fome grofler Heretick here 
 unknown: Proteftants, Puritans, Separatifts, Anabap- 
 tifts, yea, Quakers, all abhor it: And yet you feared not 
 to put this in Print ? Perhaps you will pretend for it the 
 Doiftrine of Juftification by Faith alone ? But they that 
 fay that Faith alone going firft with Repentance, doth 
 juftifie them, by procuring the pardon of their fins, and 
 their Union with Chrift, do fay that at the fame moment 
 of time it alfo fanctifieth them, by procuring from Chrift 
 the Spirit of Sanctification, giving them Love, Humili- 
 ty, Piety, &c. And that this is of abfolute neceflity to 
 their Salvation, Heb. 12. 14. Mat. 18.3. Rom.%. 1. 6, 
 7. 13. So much of your falfe felf-condemning defcription 
 of a Puritan. 
 
 C HAP. III. 
 
 II. XJ O U next Characterize the Prelatical Protectant : 
 \ Having faid before p. 5 . {Their Preachers in their 
 Sermons have little Life or Zeal 5 and Jeldom difcourfe of 
 fuck Truths as are aft to awaken Mens Confciences y and 
 make them Uy to heart the great concern of the Salvation 
 of their Souls. Or if they, dp at any time preach of Judg- 
 ment ^ or of Hell, Repentance \ er * New Life, thy do it 
 
 very 
 
C47> 
 
 very coldly and imperfettly, And feem to talk like Parrots, 
 of what they have learnt by rote or out of others Beaks, and 
 not what they have had any experience of in their he arts. ,] 
 And p* 4. [ Generally [peaking, ( / wifh it were a (lander •) 
 Prelatick Protejlants are very Prophane, and give no figns 
 of any inter tour trouble of Conscience : And if any of them 
 begin to be heartily troubled for hts fin, he is olferved either 
 to turn Fanatick or PapiJlJ] 
 
 Anfw. If by a Prelatick Proteftant you mould unhand- 
 fomly mean only fiich as are worldly clergy-men, like too 
 many of your Reman Prelates and their Curates, who 
 take Gain for Godlinefs, and who allow their Fle/h, their 
 Pride, their Covetoufnefs , and Voluptuoufnefs, and 
 Sloth, to chufe their Religion . whofe God is their Belly, 
 who glory in their ihame, and who mind Earthly things, 
 and are Enemies toCrofs-bearing ; and through Enmity 
 to thofe that are better than themfelves, are Crofs-impo- 
 fers, and Pedecutors, and Silencers, of lober faithful 
 Minifters, becaufe they crofs their Pride and worldly In- 
 tereft •, f uch it's like may be no better Men than you de- 
 fcribe them. But why mould you take the Word in fo 
 narrow a fenfe ? 
 
 But if by Prelatick Proteftants you mean all fuch Pro- 
 teftants whofe judgment is for Epifcopacy, i. You de- 
 ceive, and I fuppoie are deceived, in your diftinguifhing 
 thefe from N on-con f or mifls : It's true that there are envi- 
 ous falfe-hearted Prelatifts in the World, that make falfe 
 names for their Brethren, to procure the belief of their 
 falfe reports of them: And God will cut out the lying 
 Tongue. But I will tell you the truth, whofe malice fo- 
 ever is againft it • there are Eptfcopal as well as Presbyte- 
 rian ami Independent Non-conformifts now: Yea, divers 
 that are againft the late Wars of the Parliament, and 
 
 againfl 
 
( 48) 
 
 againft the Covenant, and never took it $ and fome that 
 have been Souldiers for the King, and iuffered for him: 
 Yea fo confiderable is the number of them that are Epifco» 
 pal, that in 1660. when the King called them to treat in 
 order to agreement, they offered him no other Form of 
 Church Government, than A, Bijhop Uflier's R?duffion y in 
 which not a Pin of Honour, nor one Farthing of their Re- 
 venue was defired to be taken from Archbifhops, Bifhops, 
 Deans, Archdeacons 5 but only the Parilh Minifters ena- 
 bled under them, to have done fomewhat more that be- 
 longeth to their Office, inftead of Lay-Chancellors, &c. 
 Mofi Non-conformifls of my acquaintance would be glad 
 of the terms contained in the Kings Declaration about 
 Ecclefiaftical Affairs, where Bilhops and Archbiihops are 
 left as rich and high as they were before : Su far are Non- 
 con formifis \Epi\copal Protectants^ 
 
 2. And though Conformity be very much changed from 
 what it was heretofore, Epifcopacy is not. And I muft 
 tell you, that I do not think that the Chriftian World 
 hath more godly learned worthy Minifters, than many of 
 the Epifcopal were heretofore. Do you know what men 
 Bifliop Jewels A. Bifliop Grindall, and many more of old 
 were? And A. Bifliop ZZ/forr, Bifliop Hall, Bifliop Dave- 
 nan t, and many more of, late? Who hath written more 
 earneftly and hotly for Epifcopaey, than Bilhop Dorvname 
 ( who wrote the great Latine Book to prove the Pope An- 
 tichrift -, ) yet who that knew him did ever queftion his 
 piety or diligence? And if you look to the old Confor- 
 mable Presbyters, read their Books, and enquire of the 
 Lives of many of them, and then confefs that they were 
 better men and better Preachers than you defcribe. Per- 
 ufe the Writings of Mr. Rob. Bolton, William whateley, 
 wi&iam Eenner^ Dt.Prefion^Dr. S{bbes, Dr. Stottghton, 
 
 Dr. 
 
(49) 
 
 Dr. Gouf/y'Mr.'Thm.ts Gatahr, Mr. Cmk, and abun- 
 dance of fuch others, and enquire how they laboured 
 and lived, and you may hear that they Were neither fuoh 
 parrots nor prophage ones as you mention. 
 
 There may be fome proportionable alteration fuppo- 
 fed to be now made in the perfons of the Conformifts, 
 anfwerable to that which is made in Conformity it felf; 
 But furely, if you know London^ and many Miles near it, 
 and many Parifhes in the feveral Counties, you muft 
 confefs that now there are many Learned, Pious Confor- 
 mifts, who Preach zealoufly, and live religioufly, and 
 hate Covetoufnefs and Perlecution, and long to fee the 
 promoting of Piety, Peace, and Concord. 
 
 But if you expect a better Vindication of them, I 
 muft defire you to confider of two things, i. That in 
 mod Countries and Ages the veorldHeft men (that is, the 
 toorjt) have been the greedier!: ftrivers and feekers for 
 Church-Power and Preferments • and he that feeketh 
 mod diligently is the likelieft to find: And that ordinari- 
 ly the Vulgar do dance after the Pipe of him that is up- 
 permoft, and will be of the Religion of them that can 
 help or hurt them, be it what it will be. Moft will be 
 of the Religion which is owned by Law, or counte- 
 nanced by the Greateft, be it right or wrong. In the 
 beft Countries, the moft are too bad : And bad men will 
 hive a profpering Religion, and not one that will expofe 
 them to Death, Banilhment, Imprifonment, Beggary, 
 Contempt, or Silence. Moft will be on the upper fide. 
 
 2. And remember that you your felf here confefs the 
 fcandils of fome of your Romifli Party, and what carnal 
 prophane ones they are. Had you not confeffed it, I 
 would have defired you to read two Books, t. Jofep* 
 Acofta, of the wicked ilothfui Priefts in the Indies, as 
 
 G the 
 
(So) 
 
 the great hindrance of their Converfion. *. Stephanm 
 his World of Wonders,taken mod: out of the Book of the 
 Queen of Navarre, oi the horrid Villanies of your Priefts. 
 
 And one thing I cannot difregard : I marvel not if the 
 Papifh be mod bad in Spain, France, Italy, ejrc or the Lu- 
 therans in Denmark, Saxony, or Sweden • or the Calvi- 
 nifis in Holland ; or. the Prelatifts and Conformi/ts in 
 England • becaufe the mofi (who are commonly the worfi) 
 will be of the ftronger fide. But that Greeks mould be 
 ungodly in Turky, or Protejlants in France, or Pafifts in 
 England, where they arefingular, and under the difcoun- 
 tenance of the Times, and moft hold their Religion with 
 fome felf-denyal, this feemeth to me a more grievous 
 thing. And if it prove true, that even in England, where 
 you make the World believe that you have (uffered grie- 
 voufly, your Followers are too often found meer Forma- 
 lins, living in Swearing, Drinking, Lying, Uncleannefs, 
 or fome otthefe, what mail we think of fuch a Religion 
 as this, as in a Land of uprightnefs would teach men to 
 do unjuftly ? I wonder not what mould make a Drunk- 
 ard, Fornicator, or other debaucht Sinner to be a Papift 
 in France, Spain, or Italy : But what Ihould make fuch 
 a one be a Papift in England, unlefs his Religion favour 
 fenfuality, or elfe he think that it will yet prove the up- 
 per fide, I cannot eafily conjefture. 
 
 But you accufe the Prelatick Proteflant for agreeing 
 with the Puritan in expecting Salvation by the extrinjical 
 righteoufnefs of Chrifi without him, not by any interior 
 righteousness in his own SouL'] Anfw. I told you your me- 
 mory faileth you : Why did you before then defcribe the 
 Puritan as fo well qualified within, and defiring after 
 more ? But were you bred among Puritans, and yet talk 
 ib ignoranly aDd falfly ? This had been more tolerable in 
 
 a 
 
zCochleus^ a Gencbrard^ or other tranfmirine Calumnia- 
 tor, that never knew us here. Read but D#vejM*t de 
 Jufi. and fee how you (lander the Conforming. And read 
 my fore-named Books,and Mr. Trumans, Mr. tvoodbridges^ 
 the Morning Lectures at S. Giles of Jufif. Mr. H'otton de 
 RcconcilUt. Mr. BradJJhirv de Juftif. PrJfat. tjrc- Mr. Gata- 
 ker in many Books, Jo, Goodwin of Juitif. &c. and fee 
 how you Hinder the Puritans. In a few plain words, Sir, 
 the Protectants do not expect Salvation by their own per- 
 fonal righteoufnefs as coordinate with Chrifts, but as 
 fubordinate to it, nor as a Righteoufnefs fo denominated 
 from the fame Reafon as Chriits is, but from a lower Rea- 
 fon,and fo as of a lower fort. That is,[ fC We all hold,that 
 " Gods Law to perfect man was perfect, being the Effect 
 cc of his perfect Holinefs, and required perfonal perpetual 
 cc perfect innocency and obedience in man : And that 
 eC man breaking this Law, was according to the Juitice of 
 " it Iyable to its Penalty, which is temporal, fpiritual, and 
 " eternal death, or to be forfaken of that God whom he 
 * forfook, and to be under the fenfe of his difpleafure, or 
 cc Juftice : We believe that Chrift Redeemed us from this 
 " Punifhment, by the merit of his perfect Holinefs and 
 " Obedience, and the fatisfactory facrificing of himfelf 
 " on the Crofs, where he was in his meafure forfaken 
 " of God, as in our ftead and for our fins ; whofe pu- 
 cc nifriment, as far as was fit for him to undergo, he vo- 
 <l luntarily undertook to luffer. We believe that he ne- 
 cc ver intended by this Redemption, to take man from 
 cc under his fubjection to God, or mike him an ungovern- 
 <c ed lawlefs Wight •, but that by purchafe he himfelf, as 
 <c Mediator, became his Lord and King, and Gods chief 
 cc Administrator of the Redeemed World : And his Lord- 
 €C Redeemer, with the Will and Authority of God his 
 
 G 2 " Creator, 
 
CsO 
 
 Cc Creator, made him a new Law and Covenant, freely 
 c< giving Right to Impunity (faving paternal healing Cor- 
 Cc regions, and temporal death, and degrees of delertion 
 <c if men negledi Grace) and Right to the Heavenly Glory^ 
 <c as thus merited for us by Chrift • and alio the Com- 
 u munion of the Holy Ghoft on Earth, to fit us by Holi- 
 u nefs for Heaven, and to conquer our fins ^ and this to 
 " all that will by a true effectual Faith, accompanyed with 
 " Repentance, unfeignedly accept the Gift of God, that 
 " is, that will truly confent to the Baptilmal Covenant, 
 " taking God for their reconciled God and Father, Jeius 
 "Chrift for their Saviour, and the Holy Ghoft for their 
 C| Sanctifier and Comforter, renouncing the Devil, the 
 " World, and the Flefb, and engaging themfelves as in 
 " a Holy War againft them, as the Enemies of the blef- 
 " fed Trinity, and them* And this Covenant they muft 
 ** keep : For as it giveth Right to Life to fuch BeIievers,fo 
 " it denounceth certain damnation to Unbelievers and un- 
 
 • thankful Neglecters of fo great Salvation. 
 
 «Sothatwhenby[RIGHTEOUSNESSE]we 
 " mean that which anfwereth Gods perfect Law, having 
 cc no finful imperfection, we all profefs that we have no 
 iX inch Righteoufnefs of our own to truft in, there being 
 tf no man without fin • and all fin by the Law of Inno- 
 u cency denominating the finner unrighteous and punifh- 
 " able, by death: But inftead of fuch a Righteoufnefs a 
 M Gods Juftice is fo far fatisfled by the Sacrifice and per- 
 
 * feet Righteoufnefs of Chrift, as that lie freely giveth 
 " us the forefaid Covenant, and its Free Grace and Benc- 
 a fits: But becaufe we muft be judged by the Redeemer 
 "according to his Law of Grace, therefore we muft in 
 w our (elves perfonally have the Righteoufnefs which that 
 "Law or Covenant hath made nccefTary t^otir Justifi- 
 cation 
 
« cation firflyand our Salvation afterwards • which is firft 
 " our forefaid- Faith or Covenant-Content, and after (to 
 " our falvation) our keeping of that Covenant in true 
 " Obedience and Holinefs to the end, and our Victory 
 " over the three Enemies which we renounced. So that 
 u briefly, God juftifieth as the Donor and the Judge : 
 "Chriit God and Man, as Mediator, juftifieth us mettto- 
 " riotqiy^ as aforefaid, and by donation and final Sentence - 
 " our Jtts ad Impunitatem & Glcriam^ our Right to Imfu- 
 " nits and the Heavenly Gloria juftifieth us as our Formal 
 < c Rigl',teou\ne^$ (\\ hich is a Relation) againit the Accufa- 
 u tion that we ought to be lliut out of Heaven and damn* 
 "ed to Hell. The Covenant of Grace juftifieth us, by 
 u giving us Right to the Love of the Father, the Grace 
 " of the Son, and the Communion of the Holy Ghoit : 
 
 * Even as Gods Donative and Condonativc Inltrqment, 
 cc or Avt of Grace. Our Perfonal Faith including Kepen- 
 <i tance j -ftifieth us, as the matter of our Formal Righte- 
 *ou<ncls, agsinft that particular Accuiation, that we 
 <c are Impcn tent Unbelievers , and fo have no part in 
 
 * Chrilt and his Covenant Gift. And our fincere, though 
 "'imperteft, Holinefs added to our Faith, is our material 
 " Righteoulbeis, againft that particular Accuiation, that 
 " we are unholy, and lb unqualified for Heaven : So that 
 u the formal Nature of Righteoufnefs being .Relative, 
 u and the word having various denies according to the 
 c< variety of refpecls, and all thefe fore- mentioned ha- 
 lving their feverai parts or oftic^ to the Being of our 
 " final perfecl: Juftification, afltbeie may accordingly be 
 cc the Reafons of our expectation of falvation. I forgot 
 " to adde,that we are fo farjuftified by the Holy Gbofi alfo, 
 " as he is tfie Author of this Holinefe, which is our ne- 
 "cefTary qualification for eternal life, i Cor t 6, *o, n. 
 1 if '3*3)4i ?• I have 
 
(54) 
 
 I have here truly, diftin&ly, and plainly told you the 
 Proteftant and Puritan, that is, the CbriflianDotfrine of 
 Juftification. 
 
 As to the fenfe of the word {Imputing'] fee how we 
 do, or do not own it, briefly in Mr. Bradjaws Preface, 
 or largely in my Treat, of Juftifying Righteoufnefs and 
 Imputation, And in my Cathol. Theo/og. I have done you 
 and Chriftianity the fervice, to prove by plain Citations, 
 that many of your Learnedeft Divines do fay herein the 
 fame as we, or very little differ from us h and if you will 
 as a Make-bate prove the contrary, you will do it to the 
 Diffenters ftiame. If you trull not Chrift alone, as we 
 do, you will find the want of a Saviour in your neceflity, 
 and Purgatory will not ferve your turn. 
 
 But you tell us, that {Some of the Prelatick Qler^ie 
 begin to feoff at the Doffrine of Imputative JujUce : One 
 of them lately, in a Sermon before his Majejly, called it, 
 and not improperly, the Mummery of Imputative Juflice.'] 
 I will tranferibe no more of your Scoff: It's dangerous 
 mocking at (uch matters: Imputed Righteoufnefs is oft 
 mentioned by the Holy Ghofl in Scripture. It is not fome 
 mens mif-expofition that will juflifie your derifion. It's 
 no flrange thing for men of undigefted thoughts on both 
 fides, publickly and privately to revile at each other as 
 erroneous, when if they had but the skill of fpeaking 
 diflinclly, and underftanding one another, they would 
 prefently profefs that they are agreed ; or if it be for 
 want of underftanding the matter, it's pity but they 
 fhould be quiet till they underfland it. I am of their mind 
 that think it is here fafeil to keep clofe to Scripture 
 phrafe ; for want of which many wrangle about their 
 own ambiguous or ill-made words, that in fhe matter 
 difagree not 
 
 But v 
 
C55) 
 
 But, Sir, when you fay, pag .6. [An Imputative holy man 
 " is a mecr Christmas. 'Mummer $] And after your jeafting 
 " with the Boys and Girls, and the Coblers and Botchers 
 "Regal Attire, and the Daw and her fine Feathers, you 
 "conclude [_[uch will be the [ad Lot of meerly Imputative 
 " Saint jf, nho to themselves and their Brethren feem very 
 "fine in the extrinfical Righteoufnefs of cbrift, put on by 
 u their phant apical Faith, rvhilji God and his Angels un- 
 cc der all this conceited ajjumed Bravery fee a /afcivious, 
 c; wanton, covetous Mifer."] I muft crave leave to call up- 
 ■on your Confcience, to judge whether a man that profef- 
 feth that while he ieemed a Puritan he was but an unholy , 
 lafciiiousjvinton,and covetous mifer y and Once his turning 
 Papift tells the World in Print, that he is now a mofi falje 
 calumniator, be a fit perfon to invite his Relations to fuch 
 a pitiful, change, to (a ve their Souls ? While you talkt 
 but of [Imputative Jufiice~\ fome mens ambiguous words 
 gave you an exCufe : For (bme Protectants think that no- 
 thing ihould be called Tufiffmg Righteoufnefs, which is 
 not finlefs and perfect: But this is but a Controverfie 
 about a word, or Name of Righteoufnefs. But when you 
 here pretend, that they are for meerly Imputed Holme /r, I 
 muft lay that I remember not that eyer I read a more im- 
 pudent Slander: And he that will dwell in Gods holy 
 Hill muft not receive a falfe Report, efpecially in defpight 
 of the ful left evidence that man candefire: Are not our 
 Booklellers Shops full of Books for the necetfity of per- 
 fonal Holinefs ? and that none Can be laved but Saints ? 
 Is it not one of our diflikes of your Way, that Saints 
 muft be made rare Canonized Perfons, when all CI ri- 
 (Hans hold, that without Holinefs none fliiil fee God ? 
 When almoft all the Sermons that ever I heard Preached 
 by any man of knfe in my. life profeft this, and almoft 
 
 all 
 
all oUr Books are on this very fubje&, who would have 
 thought that amah oft earth could have becii found, that 
 would deny it in the>open face of the Sun ? Yea, one that 
 faith he was a Puritan, and an Univerfity Student ? Even 
 when the poor Puritans are ruined, and hunted about, 
 and caft into Goals, becaufe they dare not give over 
 preaching the nece.ffity of Per [on at Hdinefs to fa fa at ion 
 (for that is the moftof-ali their Sermons that ever I heardj 
 dare you ftand forth with fuch an accufation as this ? as 
 if they held no Holinefs necefTary but Imputative ? Why 
 then are we devoted in Baptifm to the Holy Ghoiv ? Yea 
 what are the very Separatists more aecufed of, than that 
 they wouldhave none but real Saints in theirCorarnunion, 
 too far prefuming to judge the Heart ? You feem a zea- 
 lous man, though very ignorant ; I pray you itudy not 
 to excufe this, but let us hear that you as openly repent 
 as you have finned. 
 
 The moft of your further dealing with the P re U tick 
 Proteftant) is to tell him that his Ritual Principles lead 
 him to turn Papift, or elfe he cannot anfwer the Puritan : 
 I take not my felf any further fit to interpofe herein, than 
 to tell you, that in all things truly Indifferent, there is a 
 juft middle between any rr.iftaken Scruplers that hold 
 them finful, and a Papift that mnketh them a part of his 
 Chriftianity or Religion, and will not be of the fame Re- 
 ligion and Church with thofe that be not of his mind, 
 nor will willingly fuffer them to preach or live. I told 
 you that S. PauK and the Churches defcribed by Socrates 
 and Sozomen (about E after ) were of this middle way: 
 They neither thought Liturgies or Ceremonies r o bad for 
 unlawful at all,) as fome on one fide called Puritans do y 
 nor fo necefTary as to make them a Partition- Wall be- 
 tween Churches and Ctowches, or to forbid Communion, 
 
 or 
 
(57J 
 
 or the Preaching of Chrifts Gofpel, or Chriftian Peace, 
 to thole that differ about them. And I think this mid- 
 dle way is approved by God and Angels, and by many at 
 death, or after long experience, who were againft it be- 
 fore in profperity and paflion. 
 
 The Inftances which you give, are, I. That [the pre- 
 latick protefant ts very Angry with the Puritan, that he 
 will not abflain from Flejh in Lent, on Frydays, Ember- 
 days, and Vigils of Saints-— Thot'gb prac't ically Jpeaking 
 nobody tikes lefs notice of them than himself' — And the 
 poor Puritan^ because be will not folemnly invite the People 
 to obferve^ what himfelf never intends to take the leajl 
 notice of^ mttfl for this be file need and [upended both from 
 Office and Benefice^ 
 
 An[w. i . Here you fliew what things they be that you 
 turn Papift for: Is not eating Flefh on Frydays, Lent^ or 
 Vigil* > a worthy matter to make another Religion of, or 
 to prove men to be of differing Churches ? 
 
 2. I told you before, that the Puritans judgment is as 
 Paui\^ that fuch things fliould be left indifferent, or at 
 leaft make no breach among us 5 by our judging or de- 
 Jpi ng one another : And that neither the Pope, nor any 
 m^n on E irth, have Authority to make Univerfal Laws 
 for them to all the Chriftian World •, and that there is 
 no true Tradition of Apoftolical Inftitution of them : 
 Bat yet that fuch Fafts and Feafts as are appointed by true 
 Authority of Prince or Paftors, not againft the Laws of 
 God., and fuch as ihall be proved to be inftituted by the 
 Apolt'es, they will obferve. 
 
 3. But the poor Puritan is indeed in hard Circumftan- 
 ces, were there no life after this J Some of them have no 
 Flelh to eat, either on Frydays^ or any day in the Week, 
 but live thankfully upon Bread and Milk, and fome fuch 
 
 H things ; 
 
c m 
 
 things-, Fifh they wculd gladly eat, if they. could get it. 
 There are now aire ng them fuch as with many Children? 
 have for a long time lived almoft only on brown Rye- 
 bread and Water : Many of them take it for a fuflfieienc 
 quantity to eat one temperate Meal a day, though they 
 are in no want 5 and thePapift that forbeareth Flefh, and 
 eateth better than the Puritan feafteth with, or that fait- 
 eth with one Meal a day, which is many Puritans fulled 
 Dyet, doth condemn the poor Puritan as an Heretick, 
 and perhaps burn him at a Stake, or caft him into the In- 
 quifition, for not Fading. Poor Jofm Calvin did eat but 
 one (mail Meal a day, and the Papift who fait much at 
 the rate as Calvin feafted, record him for a gluttonous 
 perfon. And fo did the Pharifees by Ghrifr and his Dif- 
 ciples ; why do not thy Difciples (aft, &c. 
 
 II. Your fecond Inltance is, [The Prelatick Protejiant 
 wonders the Puritan fbould fcruple adorning the commu- 
 nion Table^ with two Wax Tapers , &c7\ 
 
 An\. The former Anfwer lerveth to this: Hear y O ye 
 Puritans, wherein the Roman Religion doth furpafs yours ! 
 Their Altars have lighted Tape rs on : Do you not deferve 
 to be burnt your felves, if you will not burn Candles on 
 your Altars? i 
 
 Yea the Pope, who hath power to fet up and takedown 
 Emperours and Kings, being not only the King of Rcme^ 
 but the Monarch of the whole World, doth appoint 
 thefe Lights as a Profefling fign [ " before God and Man, 
 " th.it he is of that Church which in the Primitive Times 
 " for fear of Persecution f-fved God b) Candle-light m 
 " Dens and Caves'^ And is not this to prove the immuta- 
 bility of their Church, that vary not in a circumftance 
 from the Apojlolical inf. it ut ion ? Doth his domineering 
 over Kings and Nations, and the Hofts of Great Princes, 
 
 Cardinals, 
 
'C59) 
 
 Cardinals, Prelates, Abbots, Clergy, Regulars, Secu- 
 lars, that obey him, mew alio that he is of that old can- 
 die-lighted church ? 
 
 But while you feem frill to plead Apofolical Tradition 
 for ail thefe Great Parts of your Religion, tell the poor 
 Puritn, whether it was by Prophefle, orhowelfe, that 
 the Apoftles delivered to the Church the ufe of thefe 
 Lighted Tapers, in commemoration of that which was 
 done in Dens long after the death of thefe Apoftles ? I 
 doubt rather, the Popvj doth by this practice condemn 
 himfelf, and lets up thefe Lights to ibew the World how 
 much he and his Church are changed fince thofe fore- 
 mentioned days. 
 
 III. You next fay, [ The Prelatick Protefiant wonders 
 what httrt the Puritan can fee in making the Jign of that 
 »n the forehead of a new baptized Infant, yet [miles at a 
 Paptft rvhen he makes it on himfelf, or his Victuals, (jrc.^ 
 
 Anf. None of us are afhamed of the Crofs of Chriit, 
 nor loth to profefs this as openly as you: But if we do it 
 by word, by writing, by Obeying, or by Suffering, we are 
 of another Religion from you, (it feems by you,) unlefs 
 we will do it alio by croffing : The Jews were the Crofs- 
 makers : And there are now fo many Crofs-makers in the 
 World, whofe Trade we like not, that we are not for- 
 ward to fet up their fig* at our doors. But yet there are 
 Puritans and Prelatifts, that were they among the Deri- 
 ders of a Crucified Chrift, where the ufe were not a For- 
 mality, or worfe, but convenient to tell the Infidels their 
 mind, that they are not afhamed of the Crofs of Chrift, 
 would not rcfufe feafonably to Crofs themfelves. But 
 the Puritans think, that when it is made \j folemn fitted 
 fign of the Duty and Grace of the New Covenant, deaica- 
 ting .thereby 'ibe ' per fa* to Cod, as one he 1 re by obliging him- 
 
 H 2 felf 
 
(6o) 
 
 [elf to profefs the Faith of Chrift Crucified, and manfully 
 to fight under his Banner againft the Devil, the World, 
 and the Fleih to the death, in hope of the Benefits of bis 
 Crofs and Covenant , and fo is made a Badge or Symbol of 
 our Chrifianity^] then it is made a Sacrament of the Co- 
 venant of Grace } added to chrifls Sacrament of the fame 
 ufe ; or at leaft too like it, though the Name be denyed 
 it : And they think that Chrift hath given none power to 
 make [uch new Sacraments or Symbols of Chrift ianity • he 
 having done that fufficiently himfelf. They have a con- 
 ceit that the King would not be pleafed with them 
 that either frame a new Oath of Allegiance added to his, 
 as the Badge of his Subjects Loyalty nor yet that would 
 make a new Badge of the Order of the Knights of the Gar- 
 ter, without his confent. At leaft, the Puritans think 
 that Baptifm, and Chrifiianity, and chriflian Burial Jhould 
 not be denyed to thofe Children, xvhofe Parents do not of- 
 fer them to be baptized with this additional Symbol : And 
 if the poor men be deceived in fuch thoughts, it is but 
 in fear of finning againft Chrift, and not that they are 
 more afhamed of his Crofs than you, or more difobedi- 
 ent to Authority. 
 
 IV. Your next inftance is, [The prelatick Proteflant 
 wonders that the Puritane can doubt the holy Euchrijt is 
 really and truly the body of Chrift, &c.] And you cite Dr. 
 Cofins Hift, Tranfub. p. 44. 
 
 Anjvp. I. The Prelatick Proteflant and the Puritane 
 differ not at all about the real prefence of Chrifts body in 
 the Sacrament, as I have fhewed you elfewhere. What 
 need you more proof than King Edwards old Rubrick 
 againft the Real Prefence in a grofs fence, lately reftoreel 
 to the Litutgie. And as for Dr. Cofins words and book, 
 I again tell you, all the Doctors of the Roman Church 
 
 are 
 
(6i) 
 
 are never able to anfwer his full proof that Tranf ubftan- 
 tiation is a late innovation 5 and none of the doftrine of 
 the ancient Churches. We challenge you all to give 
 any reafonable anfwer to that book : And you ftill Cun- 
 ningly bawke the main Controverfie between us and 
 you, which is not whether Chrifls Body be there, but 
 whether Bread and wine be there. For 1 have told you, 
 i. That we who know not how lar a Glorified Spiri- 
 tual Body is exteniive and invifible to us, cannot tell 
 you where it is pretent or ablent, no more than of an 
 Angel. 2 . But we all hold, as a piece of Plate or Silver 
 Birrs, is really and truly turned into the Kings Coine, fo 
 the Bread and Wine is really and truly turned into Chrifts 
 Sicramental Body »nd Blood • and yet one is Silver and the 
 other is Bread snd wine (till : The change is true 9 but 
 Relative by its Separation to that holy ule : as a Com- 
 mon perfon may be Really Changed into a King, or a 
 Lord, or a Judge, or a C a p ia ^-> or a Bi(hop, or a Doctor, and 
 yet be a man ftilJ. This real change we all Confels. But 
 the queftion is, whether there be no Bread. 
 
 V. You fay [The Prelatick Protectant wonders that the 
 Puritan when he is going out of this world [hould find diffi- 
 culty to make a particular Confefjion of his fins, if any 
 grievous matter lye on his Conference, and humbly defire the 
 Prelatick Priefls abfolution, faying' &c~\. 
 
 Anfw. I know of no difference between the Prelatift 
 and the Puritan about Confefjion or Abjolutiou. Dr. John 
 Reynolds 3. true Puritan, received Absolution before he 
 dyed : Meer Puritans believe that it is a duty to Confefs 
 our fins to men. i. In Cafe of fuch injury to any as muft 
 have a Confeflion towards the injured perlbns Satisfaction 
 and forgivene ft. 2. In Cafe of fuch difficulty about either 
 the nature of the fin y or Confequent dangers or duties, as 
 
 make 
 
make a particular Guide neceflary, who cannot refolve 
 our doubts nil lie know the Caie. 3. In Cafe that ithe 
 Confcience be Co burdened with the fin, as that the (inner 
 cannot by other means find eafe, till he have disburdened 
 himlelf by fuch Confeflion. 4. In Cafe it be necefiary 
 to heal any fcandal given to others • It is a very great 
 duty for drunkards, fornicators, deceivers, and fuch 
 others to go to their Companions, and lament their fin* 
 and perfwade them no more to do as they have done : 
 And if required by the Paftors to take publick ihame be- 
 fore the Congregation, and acknowledg that the do&rine 
 ofChrift never countenanced them in any fuch fin, that 
 Religion and the Church may not bear the reproach of 
 their delinquency. And to beg the prayers of the Con- 
 gregation for their pardon , and that the Paftor by virtue 
 of his office will pronounce it. 
 
 But we are not afhamed to confefs that neither Puritans 
 nor Prelatifts think it lawful to make the people believe 
 that they muft needs tell the Prieft of all the fins that they 
 commit, and dutyes that they omit 5 Nor to uphold 
 pragmatical Priefts in the trade of knowing all mens 
 thoughts and fecret actions, even Princes, by which they 
 may betray them. 1 . The number of people and of their 
 fins, is fo great as render it impoflible : In this Parifli it's 
 thought there is above threefcore thoufand fouls : How 
 many thoufand finful thoughts, or words or deeds a great 
 part of thefe may commit in a year, I leave to your Con- 
 jecture : only I muft tell you that if all men High and 
 Low, that are called Papifts about us, mould but tell the 
 Prieft of every time they are drunk, and every Fornica- 
 tion they have committed, -every prophane Oath they 
 have fworn, every Lye they have told, fefpecially againft 
 the Proteftants^ ) and of every filthy and prophane Word 
 
 that 
 
that they have fpoken, and every Oppreffion of the pcrr, 
 and every filthy or covetous thought that hath been in 
 their hearts, they had need of a very Traditional Memo- 
 ry to remember them, or great plenty of Ink and P^pcr 
 to record them, and a whole Diocefs of Clergy-men in 
 one Parifh to hear them. How many hundred Priefts 
 muft this Pariih have, if all mould thus confefs all fins of 
 Commilfion and Omiflion ? every cold Prayer, and omit- 
 ted Prayer, Exhortation, Alms, Example, rye. special- 
 ly the great Omiifions of the Soul, in the defects of the 
 exercile of Faith, Hope, Love, and Patience-, eye. 
 
 2. And what good will it do a man, tint is himfelf of 
 found understanding and integrity, to open his Confci- 
 ence to an ignorant or unconfcionable man, that Will call 
 evil good, and good evil, and will put him upon fin . 
 as you here do by your Relations ; or that dare himfelf 
 fin' as boldly as you here do, when you accufe Puritans 
 and Prelates as holding meer Imputed Holir?cfs. 
 
 3. And how great a temptation and injury may this be 
 to your Priefts, in fuch inftances as Montaltus the Janfe- 
 nift mentioneth, with which I.will not defile my Paper? 
 when, rlas i mod of them are not men fit to bear fuch tem- 
 ptations: What if twenty thou fand People in. one Pariih 
 fhould each make this Confcffion to a Papitt Prieit, [/ am 
 afraid I haze finned in believing thr common Report, that 
 W& are a very ignorant drunken [ot, and a common nhore- 
 mtjie't, and a proud, covetou?, lying man •] would it not 
 be like to enrage the Prieit into aft enmity agiinft his 
 Flock ? If all the Fornicators in fuch a Parifh fhould tell 
 fuch Priefts of all their filthy thoughts, and words, ard 
 
 "their immodefi aft tons, and actual Fornication?, how file, 
 were it to make fuch imrJreffions ' orT the poor Priefts 
 Phantafie, as would pollute hira with many filthy irr.a- 
 gmattons. VI. You 
 
VI. You adde, [The Pre la tick Proteflant wonders at the 
 Puritan s nicenefs, that he can h no means he pcrjwaded to 
 how at the Name of Jefus : when Nature teacheth us a 
 Relative Reverence, ejrc. The found of the Name J e [us is 
 vamfhed and gone, before the fuperfitioM worjhipper can 
 wake his mim'.cal Congie : whereas the PiBure, a far more 
 lively reprefentation of the fame great Lord, remains^ 
 
 Anf. i. The Puritans think it not unlawful to bow 
 when God or Jefus are named. But, i. They are loth 
 to ferve thofe men, that would turn all ferious Religion 
 into a dead Image of it. 2. And they like not bowing 
 at the Name Jefus, and not at the Name [God}, or [Chrifi, 
 or Imma»uel, or Jehovah, or the Hoi) Ghojf,} 
 
 2. As to Images, I will but refer you to Dr. Stilling* 
 fleet's laft Book againft Godwin, which hath fully pro- 
 ved, that you ufe them as truly Idolatroufly as did the 
 Heathens. 
 
 VII. Your next Inftance is, QThe Conformifis rejecting 
 the Popifli Girdle, stole, and Cafuble, and yet wondring 
 at the Puritans rejecting the Surplice!} 
 
 Anf. The former Anfwers ferve to this : Some Puri- 
 tans would ufe the Surplice, if that would ferve and fa- 
 •tisfie. But they fee, that if they fay [_A~] firft, they 
 muft fay [B~l next, and fo on to the end of your Alpha- 
 bet. But ftill you tell us what great things your new Re- 
 ligion doth confift of, and what great caufe you had to 
 turn from the Puritans to the Papifts ? If you had known 
 no more than Books can tell you, and your Grandfather 
 had not known better than Baronius himfelf, what the 
 Apoftles did and inftituted, we fliould never have known 
 that the Religion which is integrated by a Surplice, Gir- 
 d'e, stole, and Cafuble, had been herein Apoftolical, and 
 not rather a novel thing. 
 
 VIII. Your 
 

 VIII. Your eighth Inftance is about fraying for the 
 dead ; But whatever you fay of the Re&or of S. Mar- 
 tins in Oxford, there is no difference between the Puri- 
 tans and the Prelatick Proteflants in that point : You mil- 
 take the matter : It is another pffige, or two or three at 
 Burial, which the Puritan Micks at, viz. which pronoun- 
 ceth of every individual perfon in the Kingdom, Atheifts, 
 Infidels, Papifts, and Impenitent Sinners that wc bury, 
 except only the Excommunicate, Unbaptized, and Self- 
 murderers, that \_God of his mercy hath taken to himfelf 
 the Soul of this our dear Brother, out of the miferics of 
 this (inful life, rjrc.'] 
 
 IX. Your laft Inftance indeed toucheth the quick of our 
 Controverfie with Rome: You &y£Tbe Prelatick Proteflant 
 wonders at the Puritan s Pride, that he will not [ubmit his 
 judgment in matters of Faith, to the determination of a 
 Council of all the Reverend Bifhops of the Land^ his Ma]e- 
 fly as Supreme Head and Gofer nour prefiding,~] yet (ubmit 
 not [to the determination of a. General Council of all the 
 Learned Bi/hops of the Chriftian world, his Holmefs the 
 Pope as Supreme Paflor presiding, and believe as the Uni- 
 verfal Church of Chrift believe th : It's fitting, fays the 
 Conformifi, that for Order fake in Chrifts Church, there 
 fbould be in every Nation fome Supreme Governours, to whofe 
 Directions in matters of Divine worjhip, all fhould [ubmit 5 
 elfe we foall have as many Chrifluw Religions and ways of 
 fVorJJ)ip, as there are Parses, Families, or Perfons, The 
 Puritan replyeth, It feems as rational that Chrift (hould 
 for the fame Reafons of conserving union, decency, and or- 
 der in his Church, appoint one Supreme Paflor over all chri- 
 flians, dijperfed in all the Nations of the world, whom 
 all Jlwuld obey in the vacancy of General Councils. ] 
 
 Anf This defer veth our wakeful Remarks : I. So your 
 
 I facred 
 
facred Cardinal Bert rand ( in Biblioth. Pat rum ) faid, 
 that Cod had not been wijc elfe, if he had not placed one 
 Supreme, as his Ficar over the World. And fo you can 
 tell what God hath done y by your fuperlative Wit which 
 can tell us what he ought to do. God doth all wifely : But 
 if he had not made an Universal Head of the World un- 
 der him, he had not done wifely . ergo^ he hath made 
 fuch an Head, &c This is Hiftorical Logick. 
 
 II. But is this Monarch the Head in Civil Government, 
 or only in Ecclefiaflick ? Why is your One church no more 
 One in anfwering this Queftion? Nay why were poor 
 Barclay, jvithrington, and fuch others, whofe Writings 
 Goldajlus hath prefer ved,fo hardly judged of, for plead- 
 ing for Kings Supremacy in Civil Government ? And if 
 you are of their mind, tell us if you can, why God muft 
 not be judged as unreafonable and unwife, if he have not 
 made One Univerjal Civil Monarch of all the world ? I 
 undertake, when you will come to a due tryal, to prove, 
 that Civil Government is fuch as may as well, and far 
 better, be done by Officers and Deputies than the Ecciefe- 
 aflical Government can : And I pray who is the Uuniver- 
 i'al Monarch ? Or who. muft be he ? Or how muft he be 
 chofen ? I would have our King have no mortal King fet 
 over him, at leaft without a chufing Vote. And iliall 
 they meet in a General Council of Kings to chufe one ? 
 By that time the Place and Time be agreed on, and the 
 Kings have ail left their Kingdoms, and be come from 
 the Antipodes, and the Terra Auftralts incognita, and all 
 other Kingdoms to that Council to chufe a Monarch of 
 the World, they will be too old to return home again* 
 Or (hall they fight it out, till one have Conquered all the 
 reft ? Alas, who fhall bear the charge of the Conqueft at 
 the Anupdes-., and who ifetll answer for all the Blood? 
 
 When 
 
(67) 
 
 When one cannot get all Europe at a cheaper rate, thaa 
 will be expreflfed by many Kingdoms groans^ and the 
 Soil dunged with mens fleih and blood. I have long ago 
 on this tubjed: given (in my Key for Catholicks) an An- 
 fwer to Richlieu, and to Carol. Boverias, who wrote for 
 the Honour of Ecclefiaftick Monarchy, from the fimili- 
 tude of Civil, to have perverted our late King • as if he 
 would have made him believe, that the World muft have 
 one mortal Monarch. 
 
 Contrarily, If it be Madnejs and Hojlility to all Kings 
 and States, for any one man on earth to claim and feck to 
 be the Monarch of all the world in Civil Government , it is 
 madnefs anihoftility to Kings, Paftors, and People, for any 
 one ma:i to claim and feck to be the Monarch of all the 
 world in Ecclefiaftick Government. But the former is true : 
 Ergo, ft is the Utter. I am ready to make good the 
 Comparifon. 
 
 III. But, Sir, if the Pope be S. Peter's SuccefTor, is not 
 his Apojloltck office as Univerial as his Monarchy or Ruling 
 olfice? Surely the fir ft part of the Apoftles office was to 
 preach and baptize, and make Chriftians and gather 
 churches, and the Governing of them was but the fecond 
 part : And is the Pope the Apoflle of all the world ? Then 
 it ieemeth that he is a betrayer of moft of the whole earth 
 to the Devil, that neither preacheth to them per fe vel 
 per alios. But S. Peter s Charge was not Vniverfal but 
 Indefinite. And even as to Government, why did he 
 never fo much as lend his Deputies to govern the 
 Abaflins for fo many hundred years ? Nay hence it feem- 
 eth to follow, that all the preaching and Church-order 
 that hath been for fo many hundred years, cither there 
 or in any other Nation, by which millions have been 
 turned to Chriftianity and edified, without the miflion or 
 
 I 2 Com- 
 
C*« ) 
 
 • Cbmrniflion of the Roman Monarch, fhould have been 
 left undone, and all was unlawful ? 
 
 IV. But muft your Pope be obeyed as Supreme but in 
 the Vacancy of General Councils ? Dare you preach this at 
 Rome ? i . How then come the Councils ofconjlance and 
 Bajil for fuch Doctrine to bz unapproved or reprobate Coun- 
 cils ? How came Pope Eugenim to keep up and continue 
 the fucceffion, when fo great a General Council had de- 
 pofed him as Heretical, Simoniacal, and many ways flagi- 
 tious? 2. And what? Have we a Catholick Church 
 with two Heads ? that ar&per vices the Vicars of Chrift ? 
 A Pope one year, and a Council another ? Then fure they 
 are two Churches^ feeing the Pars imperans is the fpecify- 
 ing part. 3. But the beft is, it is at the Pope's will, whe- 
 ther ever there fliall be a General Council more ? And he 
 knoweth which fide his Bread is Buttered on ? Nay, they 
 fay, no Decree is valid without his approbation: And u 
 ever a John^or Eugenics of them all will approve of his 
 own Depofition for Herefie, Simony, Adultery, &c he 
 is not the Man that I took him for. 4. But if the name 
 [ General Council ] be not a Cheat, and taken for aCoun- 
 cil very far from being General, as to the whole cbriftian 
 worlds let the Pope fet his heart at reft,: I will undertake 
 to iecure him from the danger of fuch a Council, and to 
 prove that fuch there never ought to be> will be, or can be y 
 unlefs Chriftianity come much nearer to be rooted out of 
 the Earth, and the Church brought into a narrower 
 room. 
 
 V. But you have a reflecting Comparifon between the 
 Kings prefiding and the Pope s>. and between a National 
 Council and the Bijhops of the whole Chriffian World* To 
 begin at the later part. Alas poor ignotant Ma» y 
 if you Relieve this yourfelf? And alas unfaithful Man y 
 
 if 
 
(«9) 
 
 if you believe it not and yet dare fay it ? Do you yet 
 know no difference between the crhu Romans , and 
 the orbis universalis ? Or will you with willUm Johnfon, 
 alias Tenet , prove your Councils to be Univerfal, 
 becaufe fuch places as Thracia had Bi/hops there, as 
 if Thracia had been without the Empire ? or becaufe 
 fuch a name as Johannes Perfidis is found at Nice > 
 Read all the fubfcribed names, and return to a founder 
 mind ! The adore t knew what he faid, when he gave 
 the reafon why James Bifliop of Nifibis in Pcrfia, or 
 near it, was at the Council of Nice , Becaufe Nifibis 
 was then unAer the Roman Emperour. 
 
 Do you not know that moil of the Chriftian World 
 (two to one) are not of the Pope's Subjects • and are 
 All the Bifiops of the Chriftian World then on your fide ? 
 And do you not know that when Conflantine prefided at 
 Nice, his Dominion was full as large as the Biihop of 
 Rome's was, and a little larger. 
 
 VI. But becaufe you flhall find us reafonable, we 
 will tell you, that we confent to General Councils 
 where the Pope confenteth not ? We confent to- what 
 the great Councils at Calcedon and Owflantwople^ be- 
 fore mentioned, fay of the Humnne Jttjlitntion of his Pri- 
 macy, and the Reafon and Mutability of.it ; and fo doth 
 not the Pope ? We confent to the Councils at Conftance^ 
 Baftl, pifa, that the Pope may be depofed as a Heretick 3 
 and worfe 5 but the Pope doth not: Is it not he then 
 that difTenteth from all the Bijhops of the. worldl 
 
 VII. And for the Kings prefiding we wholly own it: 
 He is the Governour of Clergymen^ as well as of Phyfici- 
 ans^ and he is to fee thaf they abufenof their Function 
 
 to 
 
C 7*0 
 
 to the common hurt. The difference is here, 1. Our 
 King Governeth but his own Dominions : But your Pope 
 would Govern all the World. 2. Our King hath an un- 
 doubted Title : Your Pope is an Ufurper. 3. And as to 
 your name [Head"] he hath given the World full iatis- 
 fadion, that he did never claim to be a Priejl-Head or 
 Cover nonr, a Constitutive Head of a properly called Churchy 
 nor to have the power of word, Sacraments, -and' Keys, fo 
 as to adminifter them ; but to be a Civil Head and Go- 
 vemour of Prieftsj and the Churches in his Dominions • 
 as he is of Phyficians, dr c. 
 
 VIII. And you miftake the Puritans, if you think they 
 are not for this Government ; Why elfe take they the 
 Oath of Supremacy ? Yea, and if you think that they 
 are not for as much Unity and Concord of all the 
 Churches in a Kingdom, as can be had without a grea- 
 ter hurt, than the leffer particularities of their concord 
 will do good : And they are not againft National Synods 
 for fuch Concord : And they hold the King to be the Re- 
 gular Head or Governour, or Principium of that Concord ; 
 But not frinctpium effentiale ipfius Ecc\efi& : And there- 
 fore the Puritans differ from judicious Ric. Hooker, who 
 faith, [// the King be the Head of the Church, he mufl 
 needs be a chrifiian :] For we hold that an Infidel King 
 
 v may be fo the Head , that is, the Rightful Governour of 
 // the Chriftians and Churches in his Dominion ; or elfe 
 how fhould they be obliged to obey him ? 
 
 IX. And you are miftaken, if you think that the Pu- 
 ritans and the Prelatifts differ about fubmitting our Faith 
 to the judgment of the Church : We fubferibe the fame 
 Articles, which fay that General Councils mayerre, and 
 have erred, even about -matters of Faith. 
 
 X. But I muft tell you, that the Puritans, who are ac- 
 
 cufed 
 
cufed of difirder and confufion^ do many of them bath 
 disorder and confufion^ even in words and do&rine. And 
 they diftinguiih here between the churches keeping and 
 teaching the Chriftian Faith, and the churches judging in 
 matters of Faith. The firft they are wholly for : We muft 
 receive our Faith from our Teachers, and oportet difcen- 
 tem fide humana credere. But if by Judging you mean 
 ftriftly a Decifive judgment , in which we mult reft, which 
 way fbever the lentence pais, as if the Church might 
 not only teach us the truth of our Religion, but judge in 
 partem utramltbet^ whether it be true or not, the Puri- 
 tans own no fuch power in the Church, nor will lb fub- 
 mit their Faith to the judgment of it. They believe that 
 Pallors in Councils have power to judge that there is a 
 God, Almighty, ejrc . a Chrift, a Holy Ghoft, that Chrift 
 dyed, rofe, &c. that the Scripture is true, that there is 
 an abfolute neceflity of Holinefs, that there is a Refur- 
 reLtion and Life everlafting, that Gods Commandments 
 muft be kept, and fin not committed, &c. But that no 
 Council hath power to judge that there is no God, no 
 Chrift, or the contrary to any one of thefe, or any other 
 revealed Truth of God. 
 
 XL And I muft not let pafs your Schifmatical inference^ 
 that [c/fe there fhould be as many Religions and ways of 
 rvorfhip .is Parijhes or per fans'] if fome fupreme Governour 
 determined not in matters of worfhip : For i. It was not 
 fo, when no Supreme Governour determined, on earth : 
 2. But either you mean the Subjlantials of Gods Wor* 
 (hip or the Circumftantials : In the firft as faith is not to 
 be got by force,fo neither is GodUne[s^ but yet Governours 
 fhould here do their beft : But as to the other we abhor 
 the Conceit, that there are as many Religions^ as there is 
 difference about vefiuns^gefluus^ daysdndmeats : 
 
 But 
 
(7*) 
 
 But perhaps you take the word Religion in the Romane 
 fenfe, as you confine it to thole that you call [the Re- 
 ligious'} (as if you took the people of your Church to be 
 irreligious : ) And fo yon have indeed too ?nany Religions, 
 however they come to make one Church : The Religion 
 of the Carthufians is one, and of the Benediffines another, 
 and of the Franciscans another •, I cannot name them all : 
 One eateth Herbs and Fiilb and another eateth Flefh 
 feldom, another often • one wcareth one habit,and another 
 weareth another h one Religion hath one Rule of Life,and 
 another hath another. But with us there is but one Re- 
 ligion ( which is the chrijlian ) though one man wear 
 cloth and another ft urTe, one white and another black, 
 one eat Fleih and another Fifli, and another can feldom 
 get either ; though one wear his Hair long and another 
 fhort, though one be old and another be young, yet we 
 are all of one Religion : Yea, though one preach and pray 
 in Englilh,another in Welch, another in French, and ano- 
 ther in Dutch, yet we take not thefe to be fo many Religi- 
 ons : No nor though one think Free praying fitter for Mini- 
 fters than an impofed Form, and another think an impofed 
 Form only fit, and a third think as the meer Puritan, 
 that both having their Conveniences and Inconveniences, 
 there mould be feafons for both. 
 
 And I pray you here tell me two things if you can. 
 I . Whether the great difference of Liturgies (which are 
 the very words and Order of the Churches Worjhip) be not 
 liker a difference of Religions , than the colour of our 
 cloaths, or the meat we eat, or the lighting of a Candle^ 
 tjre. And yet do I need to tell you how many Liturgies 
 are recorded in the Bibliotheca, patrum*. Yea, that it was 
 fix hundred years and more before the Churches in one 
 Empire ufed all one and the fame Liturgy ? and for fome 
 
 hundred 
 
(73) 
 
 liuitdre H , ihit every Church ufed what the Bifhop 
 foleafed ? Yea, that the riiil rcftraint of free-praying 
 that v. e find was, by a Council ordaining that the Pres- 
 byter fliould firft fliew his Prayer to the Fathers that they 
 might be Pure it was found ? And had Bajil and Cbryfoflome, 
 and all others that varyed, as divers Religions as Litur- 
 gies ? 
 
 2. Whether all the doclrind Controverfies among 
 your felves, as between all your School Doctors about 
 . Predestination, Grace, and free y ill-, about Perfeverauce, 
 -about the Immaculate Conception of the Virgin Mary, 
 about the Power of the Pope over all Kings in Tempo- 
 rals, and about the killing of excommunicate Kings, and 
 the abfolving their Subjects, and whether after excom- 
 munication they are Kings or no 9 ( of which Hen. FowLis 
 hath cited great if ore on one fide, J and all the Moral 
 Controverfies about loving God, about Perjuries, Vows, 
 Murder, Fornication, Lying, Stealing, Drunkennefs, 
 Gluttony, ( of which you may fee great (tore in Montal- 
 tus\ Letters, The Myftery o f Jefuitifme, and Mr. Clark- 
 fons late Book called The PriElicd Divinity of the Church 
 of Rome : ) I fay, is not Religion as much concerned 
 about all thefe differences, and all the reft among you 
 which make many Horfe-loads, yea I think Cart-loads 
 of Volumes, as it is in the colour of the Preachers Cloaths, 
 or the Meat he eateth ? And are not Proteftants ( that is, 
 meer chrifllms difowning Popery ) as justifiable in their 
 Unity and Charity, for taking Men to be of the fame Re- 
 ligion, who ufe not the fame Garments, Gelt u res, and 
 Ceremonies, and that bear with differences herein, as 
 your Church that beareth with all thefe loads of different 
 Doctrines in your moft Learned Famous Doctors ( and 
 not in the weaker Priefts alone ) even whether excom- 
 
 K municate 
 
(74) 
 
 municate Kings may be killed or no • and whether the 
 Pope hath Power to put down and let up Emperours and 
 Kings ? If you fay that your One Religion and One Church 
 hath no i uch difference, it muft be by faying that you all 
 agree to Gregory the feventh in Co mil, Rom. ejr Innoc. 3. in 
 Concil. Lateran. on the worfer fide, and all own the 
 Doctors cited by H. Forvlis aforefaid : But indeed I muft 
 fpeak better of you, even that ibme are of a better mind, 
 whom Goldaftus hath gathered and prelerved, and divers 
 of the Learned Men of France, and fome in Spain, But 
 we think the difference even between the Prelatiffs, Pres- 
 byterians , Independants , yea and the moderate Ana- 
 baptifts, to be far lefs than thefe which your unanimous 
 agreeing Church doth conftantly bear with, without 
 Silencing, Imprifoning, Ejecting, or Condemning, or 
 fo much as di [owning the judgments of the worfer fide. 
 
 He that readeth Parfons on one fide, and jvatfons 
 Quodlibets on the other ; Barclay and mtherington on 
 one fide, and Zuarez, and the far greater prevalent Par- 
 ty on the other, will either wonder at the ftrength $f your 
 Unity which no doctrinal differences even about the 
 Blood of Kings can at all diffoive •, or elfe he may won- 
 der at the laxe and fandie temperament of fuch Prote- 
 ftants as cannot bear with a Man that readeth not in their 
 Book, and fingeth not in their Tune $ and is frill crying 
 out againfr others as Sectaries, becaufe they have piped 
 to them and they have not danced ; and fuch as no Man 
 can live quietly within reach of, unlefs they fwallow 
 every Morfel which they cut for them, having Throats 
 neither wider, or at leaft no narrower than theirs. As if 
 King Henry the eighth's days were the meafure of true 
 Difcipline, when one Man was burnt for being too far 
 from Popery, and another hanged, or beheaded, for be- 
 ing 
 
ingPopifh, and it was hard to know the middle Region, 
 and harder to know how long it would be calm I till 
 ltrangers cryed, Deus bom, quomodo hie vivunt Gentes, 
 But as none are more cruel in Wars than Cowards, (nor 
 in Robberies than Women,) nor any more gentle and 
 pitiful than valiant experienced Souldiers • fo few are i'o 
 iniblent and bloody obtruders of their Dilates and Wills 
 upon the World, as thofe that being leaft able to prove 
 them good, have nothing but Inquifitions and Pnfons, 
 Silencings and Banifhings, Fire and Faggot, effectually 
 to make chem good. 
 
 Rut if St. James be in the right, who faith, that Pure 
 Religion and unde filed is this, to vifit the Fatherless and 
 widows in their adverfity^ and to keep our [elves unfpot- 
 ted of the world, then certainly tho Jefuits Morals, and 
 the My fiery ofjefuitifm, and Clark fin's Roman Practical 
 Divinity, and Fowlis's Treafons of the Papifts* contain 
 more of the concerns of Religion, than preaching in a 
 confecrated or unconfecrated place, and than eating 
 Fieih, Fiih, or neither, in Lent or on Fridays, doth. O 
 die If range difference between your Unity and Concord, 
 and the Protectants ! How faft is yours? Howloofeis 
 ours ? . 
 
 And it is to be confidered we pretend not to fo much 
 perfection in this world, as ever to expect that all Men 
 mould be juft of the fame Size and Complexion, or fpeak 
 the fame Language, or have all the fame Opinions, 
 Thoughts, or Words: If we can keep the Unity of the 
 Spirit in the Bond of peace, in the feven Points named 
 by the Apoftle, Epb. 4. 3., 4, 5,6. fofaras we have at- 
 tained do walk by the fame Rule ( of Love and Peace) 
 and mind the fame things, till God reveal more to fuch 
 a^iUffei, {Phil. 3.) we mall be glad of fuch a meafure 
 
 K 2 of 
 
(76) 
 
 of Union-: For we believe it impoflible to be perfect in' 
 Concord, while mod, yea all are lb wofully imperfect 
 in Knowledge, Faith, Love and Obedience. We wait 
 for perfection of all in Heaven 5 and we find that few 
 things in the World ever did fo much againft Unity, as 
 pretending to more than is to be hoped for, and laying 
 in on fo high terms, and fo many as we know will never 
 be received. Therefore our Mutual Love and forbear- 
 ance with different Forms and Circumftances, is agree- 
 able to the Principles of our Religion. 
 
 But for you that pretend to Unit% Concord^ and In* 
 fallible Judgement , to tolerate Cart-loads of Doctrinal 
 Controversies, divers Expofitions of many hundred 
 Texts of Scripture, divers readings of the Text it felf, 
 contrary Doctrines about God's Grace, about all the Ten 
 Commandments, about the Eftates and Lives of Kings, 
 and never fo much as to condemn either fide nor filence 
 the Preachers, never imprifon them, or banifh them five 
 miles from Cities and Corporations, never put them to 
 any difgrace, but ftill honour them as renowned Doctors, 
 as if the Lives of Kings, and the reft of thefe things were 
 lefs than a fcorm of Prayer, or a Ceremony, yea when 
 your Inquifition torment poor Proteftants for fmaller 
 matters, ( as reading the Bible, or a Proteftant Book 5 ) 
 rnethinks all this fheweth that Chriftian Concord is foun- 
 ded on better Principles than yours, and that yours is but 
 
 the Bond of your Clergy mtereftb 
 
 ■ 
 
 CHAP. 
 
(77) 
 
 ■ 
 
 CHAP. rv. 
 His own falfe Defer iptbn of Pafifis. 
 
 YOUR next work being to give your Relations, flrft 
 the falfe and then the true delcription of a Papifi, 
 it's moft deceitful work that you make in both. 
 
 I. In the falfe delcription you do quite pais over the 
 great Conflitutive Caufes of Popery, in which it is that it 
 differs from Apojlolical Chrifti.wity : And you name a few 
 of the fuperftrudures or remoter differences, and cite not 
 one Proteftant that fpeaketh thofe words, but only the 
 prefent Arch-bijhop of York, and as you fay, the vulgar con- 
 ceit : And you are ordinarily careful, in every Paragraph, 
 to put info me one word, by the diibwning of which you 
 may difownthe fentence.* 
 
 But, i. Is it not a meer deceiving trick to word your 
 own Accufations fo in the Proteftants name, as you know 
 you can eafilyeft p\eid,Not GuiltfMzy not one alter fome 
 one rvord in every Verfe of any Chapter in the Bible, and 
 then proteft,' that not on& ofa^thofe i r erfes tf in the iiible I 
 So if the Printer have formfeJ^r^ in cadi Leaf of your. 
 Book, may you not. proftejft xhat, not one Leaf of it is 
 yours? 
 
 2. And is it not deceitfully done to appeal to the Ful-- 
 gtr as the Accufcars, thafi thi^ f c^ar^e/y9u,..Wjhe^i you 
 khow : how vain'it lis to £xpe#, * t&ar,r (how fcjiiqci foe ver 
 their judgments be) the Vulgar |hould f^at^ f ny.Contro- 
 verfies fo exa&ly,. as not -to mils it Jft.<a. yptfk Qt } wre - 
 w^n • they ihit the rfenfeji And you kr^ew^w hard it is, 
 tte'difprove^oun For :#JbGj#jjill jujjge^a^s the opinion 
 
 of 
 
C7§) 
 
 of the Vulgar? If I (hould fay that few or none of my 
 acquaintance do charge you to fpeak thofe very words, 
 you may fay that you know [ome- that do, and I cannot 
 confute you. 
 
 3. And have you not the Differences between you and 
 us voluminoufly ftated and handled long ago, by many 
 whole Books have been received by the Churches, and 
 Licenfed by Authority, when the Vulgar flat ing of them 
 was never Licenfed nor owned? Why did you not ga-; 
 ther out of Jewcl^ vjber's Anfwer to the Jefuites Chal- 
 lenge^ Dr. Challoncr, chillingworth, Dr. Field , Dr. 6>4~> 
 kenthorf, Dr. Reigmlds, Dr. John white , Bifhop Morton, 
 Dr. Ames, Sadeel, Chamier, whitakers, or .fuch others, 
 what the things are that Proteftants charge you with ? 
 And anfwer what is there charged on you ? 
 
 I my felf have enumerated many of the things which 
 we take for Popery, and not to be defended, in my Key 
 for Catholicks, and in my Safe Religion, and in One sheet 
 again/? Popery, almoft twenty years ago 5 and Once then 
 in my {Full and eafie Satisfaction which is the true Religi- 
 on^ and in my {Certainty of chriflianity without Popery. ~] 
 And you have given no anfwer to any one of them that 
 I ever heard of: But you can better difpute, it feems, 
 with your Relations, and with the women and Country- 
 Labourer s y or Tradesmen, that never ufe to fpeak in that 
 ftri&nefs of words as fhall prevent the Cavils of a ftudied 
 Sophifter. / . : 
 
 J 4. As for the A. B. of Twk, I am almoft aJStjjaftge* to 
 him, and more to his Book, which I never faw.\But 
 two things I can fay, 1. Thar we are no more obliged 
 tbjuf^ifle his words, ^han you -to juftifiethe words of any 
 one of your Doctors, i. ' Jhh no man is foifit toarfwer 
 fc^HimashetsMtoye1ff ! By<^afe noi imnhwwqtfafo 
 
 well 
 
€79 ) 
 
 well in what fenfehetook the word [>*/>//?. ] I fuppofe 
 you know that Grotim, who nerfwadeth us all to an obe- 
 dient Union with your Churchy under the Popes Govern- 
 ment according to the Canons, owning the Decrees of all 
 the Councils, even that of Trent, yet for all this doth 
 fpeak againit Papifts : But he tells you that by Papifts he 
 meaneth thofe Flatterers of the Pope, vpbp approve of all 
 that he faith or doth. And that it was not the Govern- 
 ment or Doctrine of that Church that was to have been 
 reformed, but the Opinions of ibme Schoolmen, and the 
 excefics, and ill lives of many o£ the Clergie. Now could 
 not Grot ins eafily have produced fuch Papifts as thefe, as 
 having laid as grots things as you recite ? 
 
 And how far Bifhop Bromhall, and the Doctor that 
 lately published him, own Grotiw, I will not tell you, 
 but refer you to their own words : To which many more 
 might eafily be added. Now fuppofe that Dr. Heylin, or 
 A.Biihop Bromhall, or his Prefacer mould fay, that by 
 {_Papijh^ they mean fuch as Grotiut did, do you think 
 that they could not prove as grofs words, as any cited by. 
 you, in fome fuch Flatterers of the Pope ? And you 
 know, I fuppofe, that fome of late would not have the 
 church of Rome called Papifts, or at leaft fo charged, but 
 only the Court of Rome, 
 
 But let us take notice of fome of the Particulars. 
 
 I. Your firft Article is, That Papifts are [aid to mrfhip 
 Stocks and Stones, Medals, and Pictures of Jefus Chrift <zs 
 Gods, and pray to them, and put their whole confidence in 
 them, as the ancient Heathens did in their dumb Idols of 
 Jupiter, Mars, rjre. 
 
 An(. i. Your Do&ors are oft charged with maintain- 
 ing that the Image of Chrift and the Crofs muft be rvor- 
 fhipped with Utria, which is the Worfhip called Divine : 
 
 And 
 
<8P> 
 
 And inftead of this you putUn' the word [> Gods. 2 It is 
 not [_t> refuting thefe Images to be really < Gods^ hut [rvor- 
 f'ipping them as God only jhould be rvorjhippedf\ contrary to 
 the fecond Commandment, which forbiddeth fuch Bodily 
 actions as were fymbolicai'of Idol-Worlhip, -though the 
 Mind were kept never* fo free from accounting God to be 
 like Idols, or Idols to be Gods. 
 
 2. Who chargeth you of putting your whole trufl in 
 images I Is not fart of it too much ? 
 
 3. How prove you that the Heathens ordinarily did 
 fo ? Or that they took Jupiter, &c % to be nothing but the 
 Image, and not a Coc-leftial Power ? 
 
 4. But inftead of faying any more on this point, I 
 again tell you, that Dr. Stillingfeet hath in his new De- 
 fence againft T. G, fo fully proved that the generality of 
 the Heathen Nations did worlhip one Universal Supreme 
 God, and worshipped their inferior Gods much like as 
 you do Angels, and worshipped their Images, not as be- 
 ing Gods themfelves, but with fuch a Relation to the 
 Deity, as you do your Images ; and that your Image 
 Worlhip is fuch as the ancient Fathers condemned in the 
 Heathens ; that none of you will ever be able folidly to 
 confute him, or defend your Idols any more : So dear do 
 you pay for T. G. his temporary triumph. 
 
 II. Your fecond feigned Charge is, [that the Tope can 
 give men leave to commit any fin for money — or fo pardon 
 Any (in after, as you jlall not he in the leaf: danger of any 
 funifhrnent for it temporal, or eternal, in Purgatory, or in 
 
 HeU.2 
 
 Anf. I will take your part in this, and prove that the 
 Squib-maker, who drew up this Charge, doth do you 
 wrong. What a- §bb was : he to think that any Pope 
 would ever be fick/or fore, or dye, if he could forgive 
 
 all 
 
(SO 
 
 all temporal punijhment ? Unlefs the unhappy man can 
 forgive all others, and not himfelf ? At leait he would 
 preterve ibme of his Friends in health and immortality 
 on Earth? And the Whores, that Baronies himfelf faith 
 made Popes at their pleafure, would have found ibme 
 Popes lb grateful as to have faved them from dying, if 
 not from bringing forth in pain. And truly I mould 
 hope that at lead: the Pope that by a Council was con- 
 demned for an Infidel, and believing not any life to come 
 in Heaven or Hell, would have been Co tender-hearted as 
 to forgive all the world the puniihment in Hell. And it 
 was a great mill: .ike in thefe Slanderers of you, to except 
 no fin : As if the Popes could forgive them that would 
 diminilh their Kingdoms, or rettrain their Domination 5 
 much lefs that would depole them. Could Pope Euge- 
 nics ever forgive the Univerfal Church, as it's called, 
 that is, the great General Council which in vain con- 
 demned and depofed him ? When he can fcarce forgive 
 a poor Proteftant the Rack and Fire, for reading the Bible 
 or ferving God out of the Reman way. 
 
 And doubtlefs he is wronged by this Charge, that he 
 can nuliifie all pain, death. Purgatory, and Hell ; for I 
 think you will fay, that quoad potent iam or dinat am Chrift 
 cannot do it, or at leaft he will not. And were this be- 
 lieved by all the World, no wonder if they willingly 
 obeyed him, and called him, Our Lord God the Pope. For 
 he could conquer any Kingdom, by faving all his Soul- 
 diers from hurt and death. 
 
 It is enough that he can forgive Ibme part or time 
 of Purgatory Torments, and that (as great Doctors fay) 
 he can (and lefier Pi iefts than hej forgive the pains of 
 Hell to a (inner that hath no true contrition for fin (that 
 is, repenteth not out of any Love to God or Goodnefs) 
 
 L but 
 
(82) 
 
 but only Attrition and the Sacrament of Penance and Ab- 
 solution^ (that is, repenteth only for fear of Hell, and 
 would fin ftill if he durft.) 
 
 And though you may hope that there are no Copies of 
 the old Pardons yet to be ieen, or any of Tecelius Mer- 
 chandife now extant, yet the fure Hiitory of them is com- 
 mon, and if you deny it, it will be proved to your 
 ihame. What a multitude of Writers have better cited 
 your practice and confuted it I 
 
 But yet I remember (to do you right) that even Hilde- 
 brand himfelf {Greg, j.) in a Roman Council faith, that 
 [neither the Sacrament of Baptifm, nor Penance is of any 
 force to pardon any impenitent Hypocrite^] which is well 
 faid ; and as for true Penitent believers ^ we verily believe 
 that they are pardoned if jo jure by the Gofpel, as to de- 
 (rruclive or hellifh Punimment ; and that every true Mi- 
 nister of Chrift may validly deliver this pardon minifte- 
 rially, by true abfolution, in the Sacrament, and with- 
 out it. But in what meajure God himfelf will remit tem- 
 poral chajlijements, few men can know till the event tell 
 it them i And neither Pope nor Prieft can forgive with- 
 out him 5 nor know what God will remit, any more than 
 another man may know, that is, by Gods Word, and by 
 the event. 
 
 And again, I fay if it were in the Popes power (how- 
 ever you may abfolve him from Bribery or the Love of 
 Money) that there would be more difference in point of 
 bodily fuffering, between his Subjects or Favourites and 
 other men, than was ever yet perceived. It's policy 
 therefore to confine the bufinefs to Purgatory^ that no 
 witnefs may be able to difprove it. 
 
 You add to the Charge, [That of all Chritfs Merits 
 the Pope is the Supreme Lord> to dijpofe of them to the 
 
(*3\ 
 
 living and the dead, as he by his unerring Spirit thin:s 
 fitting?] 
 
 An)w. Here the Charger wrongs you too : For feeing 
 all mens Lives and Mercies are the Fruits of Chrifts Me- 
 rits, if this were true,the Pope couid kill all his Enemies 
 at his pleafure, and when he hath killed them could cart: 
 them into Hell, or keep them out of Heaven : And then 
 no one in his wits would be againft him, or difpleafe him. 
 It's enough to be able to do as aforefaid. 
 
 III. Your next is [ the papift honours the Virgin Mary 
 much more than he does her divine Son, or God the Father : 
 for one Prayer he fays to God, he [ays ten to the Virgin7\ 
 
 Anfw. This is injurious too, whoever made it : The 
 Pagans honour not their Inferiour Gods, lb much as the 
 Supreme! And for the number of Prayers, it's not like 
 that all Papifts ufe the fame, or by the fame Beads : But 
 whether you give inordinate honour to the Virgin Mary, 
 and put not up a very large proportion of your Prayers to 
 her ; if Dr. Stillingfleet, and abundance before him, may 
 not be trufted in their Citations, I hope your own Pray- 
 er-books may be believed. It's bad enough to make her 
 like Juno, though you fhould not equal her with Jove. 
 Angels have refufed fmaller honour. 
 
 IV. You add Q His Prayers are a company of Latine 
 words, he neither under/lands, or cares to under fiand them, 
 which if he do but patter over in fuch a number, though his 
 heart and mind be wholly taken up with worldly thoughts 
 and defires, he thinks, &c] 
 
 Anfw, At the firit line one would have thought you 
 had grown paft blufhing, and had denyed your Latine 
 Praicrs, not underftood ; but you never want one word 
 to help you out in renouncing the whole Sentence : You 
 make me think of that forry Religion which teacheth 
 
 L 2 men, 
 
(84) 
 
 men, that if one Article in a Vow, among many, be un- 
 lawful, they may renounce all Obligation to anything 
 elfe that there is Vowed -, and lb a Knave may be difob- 
 liged to all Vows and Covenants, it he will but drop in 
 any thing that is unlawful. Do not your unlearned 
 Multitude join in your Latine Prayers ? Do Mafs-books, 
 and your dai'y Maffes, all deceive our Eyes and Ears ? 
 No, that's not it ; what then ! muft all be defrous to un- 
 derftand it, if they cannot ? I rather think the Calumny 
 is, that [ his mind and heart may be wholly taken up with 
 worldly defires ? ] But who was it that put in that into 
 the Charge ? was it not your felf ? We know that you 
 fay, There jhould be fome General kind of Devotion and good 
 Defire, though he know not what is [aid • and a General 
 Beliefs called Implicite, which is no Belief of an) of the 
 Particulars, and a General Jmplicite Defire, which is no 
 Defire of any exprefs Particular, being a Faith that is no 
 Faiths and a Prayer which is no Prayer, would make a 
 Religion which is no Religion, if you had no better. 
 
 V. The next is £ if he do but believe as his church-men 
 believe) though he be wholly ignorant of their Belief, his 
 Soul is fafe enough?} 
 
 An'ftv, What is a Man but his Wit? The Word 
 ( wholly ) craftily put in by your felf, enableth you alio 
 to renounce this Charge : For we all confefs that your 
 Doctors commonly hold 3 that this one Article muft be 
 believed, [ That the church is to be believed and obeyed, ] 
 and that's one Particular. . But I pray tell us if you can : 
 i. Dare your Church fay that every word revealed muft 
 be believed Explicitely of neceflity to Salvation? No: 
 2. And have they in any General Council determined 
 what thofe Particular Articles are that are fo neceffary, 
 ( fince you departed from the fufficiency of the Creed ? ) 
 
 Or 
 
(8 5 ) 
 
 Or do not your Doctors, without any Decree of the 
 Church, ufe to debate it as a free opinion? 3. And do 
 they not differ among themfeives, as all in pieces about 
 the Point? And do not your chief Learned School-men 
 cited at large by Fr. a Sancia Clara on our Articles hold 
 that the Particular Belief of Chrift himfelf, or the fuper- 
 natural Articles of the Creed are not ofneceflky? And! 
 know not of any one thing that you are agreed to be ne- 
 ceflary, befides the Belief that the Church, ( that is, the 
 Pope and his Council} are Infallible, or to be believed and 
 obeyed 5 and it is a Learned School Doctor and Jefuite 
 Fran. Albcrtintu Corol.p. 250. that juftirieth a Country- 
 man that lhould believe a falihood if twenty Bilhops tell 
 it him, and that the Command of Faith doth oblige to 
 believe falihood, it being not per ft, hut per accidens, ejre. 
 And I think the old man is now among you at London, 
 (Fr. a Sancia Clara,.) who having cited abundance of 
 Doctors againft the necelfity of believing in Chrift or 
 any Supernatural Point, or in fome cafes knowing the 
 Law of Nature and the Decalogue, faith p. 20. [ To 
 [peak mv fence freely, 1 think that the Common People com- 
 mitting them [elves to the inflruclionof the Paftors, trujl- 
 /#(7 their knowledge and goodnefs, if the v be deceived, it 
 fhall be accounted invincible ignorance, or probable at lea ft : 
 So Herera \ which excufeth from fault : Tea, fome Doctors 
 oive fo much to the Inftruffion of DocJors on whom the care 
 of the Flock lyeth, that if they teach hie & nunc that 
 God would be hated, that a rude Parifhioner is bound to be- 
 lieve them. See abundance more in him cited, Dew, 
 Nat. Grat. Probl. 15, and 16. And that you may 
 know that this opinion is not rare, he addeth, p. 123. 
 [Jt feemeth to be the common opinion of the Schools and 
 DocJors at this day d that the Laity erring with their Tea- 
 chers. 
 
cm 
 
 chers^ or Paftors, are altogether excttfed from all fault : 
 Tea , by erring thus many veayes materially they merit for 
 the Act of Chriflian Obedience which they ewe their Tea- 
 chers^ as Valentia faith To. 3. Difp. 1. q. 2. p. j. and 
 others with Angles, Vaf. quez. &cl\ 
 
 And if this be true, what Prince, Lord, or any other 
 Lay-man, that would be out of all danger of Sin and 
 Hell, would not be a Papift, and be fure to chufe a 
 Prieft that is ignorant enough to take Perjury, Drunken- 
 nefs , Gluttony , Adultery, Fornication, Perlecution, 
 Opre/Hon for no Sin, and then he may be fure that it's 
 none to him, but he meriteth by obeying him that will 
 perfwade him to it ? 
 
 And what if theie bid Subjects kill their Kings, would 
 it not be finlefs and meritorious by this Rule ? 
 
 But you'll fay, Thefe be but the words of Writers, 
 and Books may be mifunderftood, when they (ay that 
 this is the common Opinion of the Doctors. And per- 
 haps if I talk with you, or another, you will proteft that 
 this is none of your belief. But how mall I know that 
 w. H. or his Neighbour, or Grandfather, know better 
 what is the Faith or Religion of the Papifts than the old 
 Queens Con feflbr, and all thofe famous Doctors, whom 
 he citeth, and all that I my felf have read ? 
 
 And remember your Undertaking, cited in my Title 
 Page. 
 
 Is it not the moft common Opinion of your Doctors, 
 that all men are bound to know and believe according to 
 their opportunities, and probable inftrudions ? But what 
 is commonly neceffary your Learned Church-men cannot 
 tell us, no not the Pope or Councils ? And who can tell 
 what other mens capacities atid opportunities have been ? 
 and fo whether he be x a Believer indeed, or not? or bound 
 to be fo ? VI. Your 
 
(*7) 
 
 VI. Your next part is^/fr makes Gods of- fitful men : - 
 He maketh iefs fcruple of violating Gods Laws, than he 
 doth any Ordinance of the Pope, or any Law of his Church.~\ 
 
 Anf. That one word [any] is either thefalihood of 
 your Accufer, or the craft of the Clark that drew up 
 the Inditement : And I think it fhould not be drawn up 
 of thefe Laws compared formaliter, but matcrialiter : 
 For I cannot think you lb unreafonable, as to think that 
 the Pope is above God > 7 but that when you call away 
 God's Laws to keep the Pope's, it is becaufe you think 
 that the Pope hath power to change and abrogate God's 
 Laws, or difpenfe with them 5 or that you are bound to 
 believe that it is none of Gods Law, if the Pope fay it's 
 none : For Inftance, i. I know that you caft away 
 Chrift's Law for receiving his Body and Blood, the Cup 
 as well as the Bread in the Sacrament : But why you do 
 la, I am no Judge. 
 
 2. I know that you break the Second Commandment, 
 and ufually leave it out of the Decalogue too : But why 
 you do it, I am no Judge. 
 
 3. I know that the Pope and his approved General 
 Council at Later ane make a Law againft Gods Law for 
 obedience to the higher powers, and this Papiftspro- 
 feis to receive as part of their Religion: But on what 
 reafons you do it, I leave to you. 
 
 You Inftance {.If he commit Fornication it is but a Ve- 
 nial sin"] Do You hold that any of your approved 
 Councils have defined it to be a Mortal Sin ? If fo, I hope 
 you will take thofe for Heretical that think it is not al- 
 ways fo : I refer you to Mr. Clark fons Vraftical Divinity 
 aforefaid, and the Jefuites Morals, But doubtlefs all of 
 you have not the fame Judgment either of Fornication 
 or Murder, ( as is there proved -, ) for you are not bound 
 
 to 
 
(88) 
 
 to be fo far agreed, in iuch little things : But your craft 
 put in the Javing word next, £ and fpr inkling himfelf with 
 a little Holy water he is x* free from all f pot as a new Bap- 
 tized Infant 7\ 
 
 Anfw. They fay, No Man wrongcth himself: You 
 may lay a fal(e Charge againft your felf that you may the 
 eafier deny it ^ There muit be ibmewhat more than Holt 
 water, elie what need of Attrition and Confeflion, and 
 Penance, if it pleale the Pried, or Commutation of Pe- 
 nance ? what need the Crufado's to have killed fo many 
 thoufands of the ivaldenfes and Aibigenfes to procure 
 the pardon of their fins ( O dreadful way to pardon I ) 
 What rojm for Pilgrimages, fatisfa&ions, or for Purga- 
 tory, or for Maflfes to beTaid for the Souls in Purgatory, 
 or for praying to the Virgin Mary, and abundance fuch, 
 if Holy water alone would do all the Bufinefs ? Was not 
 he much overfeen, or did grofly prevaricate, that drew 
 up this Charge ? Might I but chule my Adverfaries Ad- 
 vocate, and agree with him to fay nothing but what I 
 can difprove, I would certainly have the better, and be 
 juftified. 
 
 VII. The next part is, {And as for his obedience to Ma- 
 <lifi rates, if they be not of his Religion, he owes them no 
 allegiance : And if he have by Oath obliged himfelf, he 
 his a holy Father can difpenfe with him for that, or any 
 ■other Oath, for a piece of Money : if his Prince perfecute 
 him for his keligion,let him but have fo much defperate cou- 
 rage as to facrifice his own life to flab orpoyfon his faid Per- 
 secutor, he fball at Rome be canonized for a Saint : Nor 
 ■can private Perfans expect any fidelity from him, when he 
 ts thus traiteroujly rebellions againfi his Liege Lord and So- 
 ver/itgn, &c.3 
 Anf. Now I perceive you are over bold, and do too 
 
 hardly 
 
hardly blufh, when you have the face to bring in fuch an 
 initance, and by the inferting of a word or two of your 
 own, to dare to walh off from your Religion the blot of 
 Perfidiouihefs. and Rebellion, when it is part of the De- 
 crees of your approved General Council. The Prevari- 
 cator wrongeth you, i. By making [not of his Religion} 
 to be all that's neceflary to free you from allegiance. 2. By 
 putting in [ or any other Oath for a piece of Money :] I 
 have not yet found that the Pope undertaketh to difpenfc 
 withaman that will 1 wear to believe the Roman Churchy 
 or the reft in Pope Pius his Trent Oath, nor yet with the 
 Vow of Baptifm, if feconded by an Oath. 3. By faying 
 only [If his Prince persecute him $ ] for the Dodors fay 
 that he muft be firft excommunicate ^ or a Heretick at leaft, 
 and fome fay he muft have the Pope's Order before he 
 may kill a King- ? and the Council only ipeaketh ofDepof/ng, 
 ana not of killing. 4. And the Prevaricator too rafhfy 
 promifed [Canonizing:"] He that murdered one of the 
 French Kings, was but praifed in an Oration by the Pope, 
 (proved by many; but not Canonized : Garnet was not 
 every one. 
 
 Butbecaufe I fee you grow fobold, (and alfo in what 
 follows return to what you had faid before; I will, inftead 
 of following you farther, tell you what fuch as I mean 
 by a papifl, and what fome other men mean by him. 
 
 M CHAR 
 
(9<>) 
 
 C H A P. V. 
 
 7he true Hifiory of the Papacy^ its original 
 and growth. 
 
 T Hough I referve the opening of the ambiguities of 
 the word Papiji till near the end, I lhall fo far an- 
 ticipate that, as to tell you here alio, that the Word 
 [PAPIST] is equivocal : I. In the fenfe of Grotim, 
 and all our Reverend Country-men that are of his judg- 
 ment, £ " Papifts are thofe th.it without any difference do ap' 
 cc prove of all the fayin^s and doings of Popes , for honour or 
 " lucre \ake as is ufual, ] Dilcuf. p. 1 5 . 
 
 Jfofafl, then of all the Adulteries, Murders, Simonie, 
 Herefie, Infidelity charged on fome of them by their own 
 Writers and by Councils. I am forry if this be £ ufual ] 
 I hope yet that there are few of thefe Papifts in the World, 
 and that few Popes themielves will deny that they are 
 finners. 
 
 But he elfewhere defireth the Reformation, 1. Of 
 fome bold difputes of the School-men •, 2. And the ill 
 lives of the Clergie • 3. And fome Cuftoms which have 
 neither Councils, nor Tradition. 
 
 II. Some who are for the Supremacy of General Coun- 
 cils above the Pope, do call thofe Papifts that are for the 
 Pope 's Supremacy above fuch Councils ; or that give him 
 the Legiflative as well as the Judicial Power over the 
 UniverfalChurch: Though themfelves give him the 
 Supreme Judicial Power when there is no General 
 Council. 
 
 III. Proteftants call thofe Papifts who hold that the 
 
 Roman 
 
(9i) 
 
 Roman Pope is rightfully the Cover /tour of the Univerfai 
 Church on Earthy either as to Legijlative or Judicial-exe- 
 cutive Power ^ either with Councils or without. Two things 
 are here included in our Judgment, i. That there is no 
 rightful Univerfai Govemour under chrijl over all the 
 Church on Eartl\ either as to Legiflation^ox Judgment: 
 2. That the Roman Pope therefore is no juch Govemour. 
 
 In this third fenfe now I am to tell you what we Prote- 
 ctants mean by a Papift more particularly. And firft I 
 muft tell you what a POPE is, before I can well tell 
 you what a Papiit. is : Which I ihall do, I. De fach Hi- 
 Jloricallj : II, De jure as to the Power which he claim- 
 eth. 
 
 I. A long time the Biihops ot Rome were feldome cal- 
 led Popes, and other Biihops were ib called as well as 
 they: At firlt the Biihops of Rome were pious perlecuted 
 Men, and many of them Martyrs, and ufurped no Power 
 over any Churches but their own • which with Alexan- 
 dria were the two tirft that brake Ignatius his Tell of Uni- 
 ty, who faith, [ To every Church there is one Altar , and 
 one Bijhop with his fellow Presbyter and Deacons.'] But 
 Rome having long called her (elf the Miftris of the World, 
 and being the Seat of the Empire and Senate, and of the 
 Governing Power of the orbis Romanes, the Chriftians 
 there grew greater than others, and the Bilhop as it in- 
 creafed kept it under his Power : And when Chriftians 
 had peace ( which was under the far greatcft part of the 
 Heatlien Emperours, and for the tar longed: time ) the 
 Greatnefs of Romt giving Greatnefs to that Church, and 
 lb to the Bilhop, and great opportunity to help other 
 Churches, becaufethe Governing Power of the Empire 
 was there, this Bilhop grew to be of grcatell wealth and 
 intcrcf: And in times of Peace the Strife which Chrift 
 
 M 2 once 
 
(92) 
 
 once ended was taken up among the Bifhops [which of 
 them jhculd be the greatefl : ] And St. Paul having taught 
 Chriftians that they ihould notgo voluntarily to Law a- 
 gainjl each other before Heathens filxSxzxz were but a wife 
 man among them to be an Arbitrator - 7 the Chriftians lup- 
 pofing that they had none wiier or fitter than their Bifhop, 
 made him their Common Arbitrator in things Civil, as 
 well as Ecclefiaftical: By which means Cuftom making 
 it like a Law, Bifhops became de faclo church- Magi- 
 flrates : But they had no Power to execute any Penal 
 Laws, cither Jewifh or Roman ^ or to make any of their 
 own, except as Arbitrators or Dodfcors to thofe that 
 would voluntarily receive them : And they had no Power 
 of Life and Death, nor to dif-member any,nor to beat or 
 fcourge them, nor to Fine them or Confifcate their E- 
 ftates : But being entrufted by chrift as his Minifters 
 with the Power of the Church-Keys, and by the People 
 with the Power of 'Civil Arbitrations^ they were by this 
 the Jlated Governours of all Chriftians • who yet obeyed 
 the Roman Heathen Magiftrates, but- brought none of 
 their own differences voluntarily before them. 
 
 Andbecaufe that Multitudes of Herefies took advan- 
 tage of the Churches liberty, and fwarmed among them 
 to their great weakning and difgrace, and chrift had com- 
 manded his Servants to ferve him in as much Unity and 
 Concord as they could, duty and neceflity drove the Pa- 
 itors of the Churches t3 Correspondencies^ and to meet to- 
 gether on all juft occafions, and at laft to Affcciations for 
 the ordering of theie Meetings ! In which they agreed in 
 what Compafs and in what Place , or by whofe Call fuch 
 Meetings fhould be held, and what Bifhops in thofe Meet- 
 ings Ihould pre fide or fit higheft, and firft fpeak and 
 fubferibe : And ufually they thought that to follow the 
 
 Order 
 
(9J) 
 
 Order of the Civil Government, and give precedency to 
 thofe that were Bifliops of fuch Cities as had precedency 
 m the Civil Government, was the moft convenient Or- 
 der : And in thefe Meetings they agreed on fuch Canons 
 or Orders for all in that Compafs to obferve, as they 
 thought belt tended to their ends: And having no 
 forcing Power ( as is aforefaid ) they formed their Im- 
 pofitions on voluntarily penitents fo as might ferve in- 
 ftead of the Power of the Sword: Even Murderers, In- 
 ceftuous, Adulterers, they could not puniih with Death, 
 Stripes, or MulctSj and they were loth to di.'grace Chri- 
 ftianity lb much as to accufe fuch to the Heathen Magi- 
 ftrates ; and therefore they laid the greater ihame upon 
 them, forbidding them Communion with Chriftians for 
 fo many years as they thought meet, and before they re- 
 ftored them they were humbly to beg the Prayers and 
 Communion of the Church. But yet thefe Synods were 
 fmall and few and rare, and never any dreamt of them 
 as a Council of all the Church on Earth. 
 
 But when God bleffed the Rome World with a Chrifti- 
 an Emperour after the fharp Persecution of Diockfian^nd 
 this Emperour had by Religion and Intereft made the 
 Christian Sotddiers his chief confidents or ftrennth, he 
 ftudied the utmofl: incre a\e of the Christians ■, and to that 
 end invited all to Chriitianity, by the favour of the Court, 
 and by fuch Honours, Commands, Wealth, and Dig- 
 nities, as they were capable of- and above all he exalted 
 the Chriftian Bifhops, whom he. found the Rulers of the 
 Chriftian Societies : He gave them Honours,and Weaith, 
 and Power: He made a Law that no Chriftians fiiould be 
 forced to go to the Civil Heathen Judicatures, from their 
 Bifhops, and gave Power to the Bifhops to be the Cliri- 
 ftians Judges, fome few hainous Crimes being in time 
 
 excepted : 
 
(94) 
 
 excepted : And fo the Bifliops were by bis Law made C/- 
 vU Ma.giflra.tes or Arbitrators ; yet not with any Power 
 of Life, or Limbs, or Eftate : So that all that would be- 
 come ChriiHans, and would be iubjecl to the Bifliops Ca- 
 nons, and Church Diicipline, were freed from Death, 
 Stripes, and Mul els, for many Crimes which all others 
 were lyable to, and Excommunication and fome Penance 
 was initead of all : By fuch means Multitudes of world- 
 ly Men, and by the Preaching of the Gofpel Multitudes 
 that were found Chriftians, came together into the Chur- 
 ches : And Biihopricks being now very definable for their 
 Power, Honour, and Wealth, Men that moil loved 
 Power •, Honour, and wealthy ( that is, Proud, worUl), 
 Carnal Men) did earneftly leek them, and ftrive for 
 Precedency in them :. But yet while the People had the 
 choice, or a Negative therein, and the old Spirit of Chri- 
 ftianity remained in many of the Bifliops, in many places 
 bad ones were kept out, and many excellent Men were 
 preferred. 
 
 The Herefie of Arrius and the Alexandrian Contenti- 
 ons thereabout, required a remedy for the Churches 
 Peace: The Bifliops could not end it themfelves: It 
 fpread fo far that it was Confiantine's great grief to fee 
 Chriftians fo quickly difgrace themfelves, and weaken 
 their Religion in the Eyes of the Heathens : Therefore 
 he called a Council of Bifliops confuting moftly of thole 
 of the Eaftern parts where the troubles arofe: Two 
 Priefts of Rome were there, but not the Bifliop, nor but 
 few of the Weft: Where the Emperours open Rebukes 
 and Lamentation for their Contention-, and his earneft. 
 Exhortation to Peace, and his burning all the Libells or 
 Accufations which the Bifliops brought in againft each 
 other, and his continual prefence and moderating over-' 
 
 fight 
 
C95) 
 
 fight of them, brought that meeting at Iaft to that good 
 and peaceable End, which elfe it was never like to have 
 attained. 
 
 It never came into Conflantine's mind to call this Coun- 
 cil as an Univerfal Representative of the whole Chriftnn 
 World, or as the Governours of the Churches that were 
 out of his Dominions 5 but as a fit expedient to end the 
 ftrife that was raifed in thole Parts : For as few of the 
 Weft were there, fo none of all other Kingdoms were 
 once called. For who fhould call them? Confiantine 
 that called the Council neither did it,nor ever pretended to 
 a power to do it. The Pope called not the Council, 
 much leis did he call the reft of the Chriftian World : 
 Socrates tells us, /. 1. c. 15. that St. Tbom.ts had Preach- 
 ed to the Parthians, and Bartholontcrv to the Indians, 
 and Matthew to the Ethiopians, though the middle JndU 
 was not Converted till Conjhntinc y s days, by Frh^fftnii*s, 
 and Edefms, and Iberia by a Maid:] And (oEufeb. 1. 3, 
 c. 3 . who faith, that St. Andrew Preached to the Scythi- 
 ans • and in Fit, Conftant. /. 4. c. 8. that there were 
 many Churches in Per ft a : And no doubt thele Apoftles 
 Preached not in vain : Scotland and other Countries that 
 were out of the Roman Empire had Churches. Yet any 
 Neighbour Biihop that defired it, might voluntarily be 
 prefent. When theodoret (in his Life) tells us that 
 [ James Bilhop of Nifibis ( in the borders of Perfia ) was 
 at the Council of Nice : For Nifibis was then under the 
 Government of the Roman Empire, *] he plainly intima- 
 teth that none but the Subjects of the Empire were cal- 
 led : And the names yet vifible, of the Subfcribers prove 
 it. 
 
 Notwithstanding this Councils decifions, the Con- 
 tentions continue, and the Major part of the Bifliops- 
 
 went 
 
went that wayufually as the Emperours went: Andfo 
 in the Reign of Conjtantius^ and Valens^ they moft turn- 
 ed to the ArrUns^ at leaft in words : And many General 
 Councils (lb called, of the Empire) the Arrians had,in 
 which they prevailed, and made Creeds for their turn 
 as they at Nice had done againft them, and brought Per- 
 fecution on the Orthodox, filencing, and ejecting them, 
 and icattering their Meetings as prohibited Conventicles, 
 theEmperourhimlelf fometime executing their difperfi- 
 ons and reftraint : And among other Liberia the Bifhop 
 of Rome, againft his Confcience Subfcribed to them. 
 
 The Fathers at the Council of Nice did determine of 
 the bounds of the Patriarchs of the Empire, which be- 
 ing at tfrft but three, ( Rome, Alexandria and Antioch>) 
 Jerufalem was after added, and after that Constantinople : 
 For Confiantine having now ftrengthned himfeif by the 
 Christian Intereft, and being further out of the danger of 
 mutable Souldiers, than his PredecefTours, did that which 
 none of them was ever able to do, by removing the Im- 
 perial Seat from Rome to Conftantinople, and fo leaving 
 that Famous City as naked and almoft neglected: 
 Whereby two great changes befell the Clergie, i. The 
 Bifhop of Rome was left more abfolute and uncontrouled 
 in the Weft 5 2 . And the Bifhop of Confiantinople fet up 
 againft him for the Primacy in the Empire : At firft he 
 claimed but an Equality, but afterward a Priority as V ri- 
 ver fat Hi/hop, becaufe his Seat was the Imperial Seat. 
 
 The Patriarch of Jerufalem was fo far from the Court, 
 and of fo Imall power, that he made the leaft ftir of any 
 of the five, though he had the faireft pretenfe incompa- 
 rably for a claim of Supremacy on Religious reafons, if 
 a supreme there muft have been ( cbrift himfeif having 
 been there a Minifler to the Circumcifion^ and Shepherd 
 
 of 
 
C97) 
 
 of the Sheep of the Houie of ifrael, and his Kinfman 
 James then Biihop after, and that being the Mother- 
 Church out of which fprung all the reft.) But the other 
 four Patriarchs (etpecially three of them) became as fo 
 many Generals of Armies militating frequently againft 
 each other : and he that got the flronger Party of Biihops 
 and Court-favourers carryed all, againft the reft. But 
 no place more turbulent, nor no Biihop more unquiet 
 than thole of Alexandria : Pride and Worldlinefs now 
 grew apace, and (o corrupted the Clergie, that in their 
 Synods the flefl)ly part too oft prevailed againft the fiiri- 
 tuall When Court and Councils were tor the Arnans, 
 the whole Eaftern part of the Empire was embroiled in 
 the Contention, and the .Orthodox in the greater Biihop- 
 ricks caft out : When they were down and caft out them- 
 felves, the temporizing and turbulent Biihops ufually 
 got the Major Vote : Excellent Gregory Na.zianz,en for 
 the great fervice that he had done againft die Arrians 
 was chofen by the People, and made Patriarch of Con- 
 ftxntinoyle \ But the Synod of Biihops envyed him and re- 
 jefted him, to whom he gave place and would not ftrive. 
 Diofcoru* of Alexandria and his party fought it out at the 
 General Council, and killed Flavians : And being after 
 overcome and outed of his Seat, did ftill claim and keep 
 the Title with his followers, and the moft of his Patri- 
 archate of the People ftuck to him $ Co that he propaga- 
 ted his Opinion and Intereft in all thofe remote parts of 
 the Empire : Yea among Volunteers in Ethiopia and 
 other extra-imperial parts, which no Law or Canon had 
 fubjecled to him ; while the Patriarch that fucceeded 
 him by the Councils Decree, had his party only as the 
 reft, -within the Empire : So that to this day the Syrians, 
 Ethiopians, and abundance others profefs themfelvcs the 
 
 N follow- 
 
r?8> 
 
 followers of Diofcoru* as the true Bifhop injuriously, fay 
 they, caftout. 
 
 cbryfofiome afterwards was caft out of his Patriarchate 
 of tonjtA vtimple, by a Synod of Bifhops and the Court. 
 
 At Rome the Biiliopiick was liich a prey, that con- 
 tending for it troubled the Publick Peace:At the choice of 
 Damajus they fought it out in the Church, and his party 
 won that facrcd Field, leaving many Carcafles there to 
 the Church-Communion of the dead. 
 
 But it became the greet advantage of Rome, that when 
 the Empire was divided, the Weftern Emperour proved 
 Orthodox while the Eaftern were oft Arrians : Which 
 kept up the honour of the Weftern Biihops who had not 
 the temptations of the Eaft ; where fliarp perfections 
 and the defolation of their Flocks, and the boaftofthe 
 Arrians as the Major part, that was alio fetled by Au- 
 thority, caufed the ejected Bifhops fometime to folicite 
 them of the Weft for help, by lending them fome to ac- 
 quaint the Arrians that their Caufe was owned by the 
 Weftern Bifhops, or to put fome Countenance on their 
 depreiled Caufe ( and indeed the Weftern Emperour did 
 refcue them.) This occafioneth the Papifts to this day to 
 pretend that this was an Acl: of their fubjeclion to the 
 Pope : St. Baft I was the chief in this folicitation, and you 
 {hall read his words ( Translated.) 
 
 " Verily the manners of -proud men ( fpeaking of the 
 " Weftern Bifhops ) ufe to grow more infolent^ if they be 
 * honoured : And if God be merciful to us^ what other ad- 
 <c dition have we need oft but if Gods anger remain on us^ 
 <c what help can the pride of the weft bring us ? when they 
 " neither know the truth ^ nor can endure to fpeak it • but 
 " beiw preptffeffed with falje fufpicions they do the fame 
 J c things now which the) did in the Cafe of Marcellus^ con- 
 
 JJ tentioufly 
 
(9$) 
 
 " tentiottfly difpnting againfi thofe tJut taught th& truth^ 
 " but for Here jie confirming it by their Authority ? Indeed I 
 " was willing, ( not as reprejenting the Pttblick Perfon of 
 ii theEaft) towrtte to their Leader (Damaius) but not 
 " about Church-matters • but that I might intimate that 
 tc they neither knew the truth of the things thai are done 
 cc with fie y nor did admit the way by which ithev might learnt 
 " them. And in general, that they jhould not infxlt over 
 u the calamitous and affl;Jed, nor think that Pride did 
 cc make for therr dignity^ when that one fin alone is enough 
 " to make t:s hateful to God. But this Epiftle of Bafti 
 Andr. Schottus the Jefuit: left out oiBafiTs Works when 
 he publifhed them, Antw. Lat. A, D. i 6 t til TertuU 
 Han had made as bold vritfi the Bifhop of Rome long be- 
 fore, lib. de Pudic. pag.j^i. againft Zephe> ■> H - : So had 
 Cyprian and Pirmilian againft Stephen : Hilary Pt&arj, 
 with Liberia and the Councils, even that of Nice : But 
 mod notable was the fhirp Conteft of the Carthage 
 Council, of which Augujrine was one, againft Zq\".wm^ 
 and Boniface and Celeflwe ; when the Pope falfly alledg- 
 ed a Canon of the Nicene Council for Appeal to Rome y 
 they denyed his claim, and evinced the forgery, and 
 flood it out againft him to the laft. 
 
 I. And here you may fee that they took not the Pope's 
 Power to be of God (jure divino: ) For they fearched 
 only all the Archives to find out the true Copes of the Ni- 
 cene Council^ ( Pifanns Canons being not then made 5 ) 
 and did not go to the Scripture to decide the Cafe, nor to 
 Tradition Apofholical^ only pleading Church-L,aws and Or- 
 der as on their fide. 
 
 And that they never dreamt of a Divine Infiitution of 
 this Romtn Papacy or Primacy, but only -as the Arch- 
 Bilhopof Canterbury in England hath precedency by <ths 
 
 N 2 King's 
 
( ioo ) 
 
 King's Laws, and not by God's ; fo Rome was the firft Seat 
 by the meer appointment of man, even Emperours and 
 Councils, is yet fully tvident $ I . In that the [ame Power 
 that made the other four Patriarchs, made the Bifliop of 
 Rome a Patriarch ; and he was not made Pope or Prime 
 patriarch before he was made Patriarch : But no man 
 dreameth of a Divine Inftitution of the other four Pa- 
 triarchs: Ergo. 
 
 2. Becaufe the whole Eaftern Church, which was 
 far greater than the Weftern, firft equalled the Patriarch 
 of Confkantinofle to him of Rome, and after preferred 
 him - when yet they never dreamed of a Divine Infti- 
 tution of the Patriarchate of Conftantinople : For it was 
 but lately made : And no man of reafon can judge, that 
 all the Catholick Emperours, Bifhops, and People of the 
 far greater!: part of the Imperial Church, would profe£ 
 fed ly equal or prefer a Humane Office before one which 
 they believed to be of Divine Inftitution. 
 
 3. To this day all the Greek Church Ihew themfelves 
 to be of that judgment, by adhering to the Patriarch of 
 confiantimple, whom they confefs to have been made 
 fuch by Emperours and Councils. And in the Conteft 
 with them the cafe is commonly pleaded accordingly. 
 
 4. Gregory Nazianzen would never have wifhed fo 
 earneftly that there were no inequality, fuperiority aprio- 
 rity of Seats, if he had taken them to be of Divine In- 
 ftitution : Durft he have fo oppofed the Law and Order 
 of God? 
 
 5. But to pre all out of doulc, it is exprefly determi- 
 ned by the moll famous General Councils, even two of 
 the four which are likened to the four Gofpels, Con fan- 
 tinople and CalceAon, that the Primacy was given to 
 Rome by the Fathers (fo they called Councils) becaufe it 
 
 was 
 
was the Imperial Seat . and therefore they give equal Pri- 
 viledges to Confantinople, becaule it is the Imperial Seat. 
 The words of the Council of Calcedon (oft cited) are 
 thefe (tranflated.) 
 
 Ac!:. 1 6. Binii pag. 134. [ c< we following always the 
 cc definitions of tlte holy Fathers and the Canons, and know - 
 
 * ing thoje that have now been read of the 150 Bifrops mofi 
 cc beloved of God, that were congregated under the Empe- 
 cC rour , of pious memory, Theodofius the Greater, in the 
 a Royal City of Conftantinople, New Rome, have our 
 18 [elves alfo defined the fame things, concerning the Pri* 
 
 * viledges of the fame mofi holy Church of Confbantino- 
 cc pie;, New Rome : For to the Seat of old Rome, tecaufe 
 " of the Empire of that City, the Fathers con fequently gave 
 cc the Priviledges, And the 150 Bijhops mofi beloved of 
 ^ God, being moved with the fame intentions, have given 
 cc equal Priviledges to the mofi holy Seat of New Rome • 
 ct reafonably judging that the City adorned with the Em- 
 " pire and Senate y jhall en'yy equal Priviledges with old 
 " Regal. Rome. 
 
 This Council was called by the Emperour Mat tian . . 
 and his Lay-Officers were called the Judges : And the Bi- 
 ihops, to fhew what they thought of Rome, cryed out 
 [Tbes that contradict it are Neflorians : Let them th.it 
 contradict it wali' to Rome. Bin. p. 98.] 
 
 If iuch a General Council he not to be believed, fare- 
 well all the Papifts Infallibility, Authority, Tradition, 
 and Religion: If it be to be believed, the Pope is a Hu- 
 mane Creature, and not a Divine. 
 
 Btrfl Binins faith, that Rome receiveth not the Canons 
 of i',is Council o{ Conflantinoplc, which this confirmeth, 
 but only their condemnation of Macedonius : And he faith 
 [That every Council hath jufi fo mttch flrength and autho- 
 rity 
 
(102) 
 
 rity 46 the Apojlolick See befowcth on it : For (faith he) 
 uMiffs this be admitted, no reafon can be given why fome 
 Councils of greater numbers of Bijhops were reprobated, 
 and others of a {nutter number confirmed^ Vol. 2. p. 515. 
 And yet mull w'e hear the noife of [all the chrijiian 
 World, and all the Bijhops, and General Councils, and the 
 Tradition of our Forefathers, &c7\ as againft us, when 
 all is but the Pope of Rome, and [nch as pleafe him ? and it 
 is He and his pleafers that refufe the moft General Coun- 
 cils and Tradition ? Away with this falfe deceitful talk. 
 
 6. Once more hear their own Confefiion • Their late 
 Englifh Bilhop (of Calcedon, a fatal name J R.Smyth in 
 his Survey againft Bii'hop Bromhall faith, cap. 5. [To u>s it 
 fufflceth, that the Bifhop of Rome is S. Peter'* Succeffor, 
 and this all the Fathers teflifje, and all the Catholick 
 Church believeth : But whether it be jure divino or huma- 
 XlO is no point of Faiths] 
 
 Anf. 1 . Is not that a point of your Faith which the 
 General Councils affirm ? at lead of your Religion ? Who 
 can tell then what is your Faith ? 2. If an bijloric<i? point 
 be not to be believed from General Councils, why ill mid 
 the Hiftory of Peters being at Rome, and Bifhop there, be 
 believed as from Fathers ? (which Nilm hath laid Co 
 much againft.j 3. Do not the Fathers as much agree 
 that Peter was firfi Bijhop of Antinh ? If then you have 
 no more to fhew than they, where is your Title ? 4. If 
 your Divine Right of fucceeding Peter be no point of 
 Faith, then he that believeth it not, doth not fin againft 
 any point that God would have him believe as from him, 
 and therefore is not to be thought erroneous in the Faith. 
 5 . And yet upon this, which is no point of Faith, you 
 build your Faith and chwch> and would have all Christi- 
 ans do the like, on pain of damnation. 
 
 II. And 
 
IF. And as the Roman Primacy was but of Man's devi* 
 [info fo I next prove, that it was but over one Emi ire, w\\~ 
 Jefs any Neighbours for their own advantage did after- 
 ward voluntarily fubject themfelves. i. Becaufe the 
 Powers that gave him his Primacy, extended but to the 
 Empire. The Emperour and his Subjects ruled not other 
 Lands. 
 
 2. Becaufe the four other Patriarchs,made by the fame 
 Power, had no power without the Empire : As appeareth 
 by the distribution of their Provinces in the Council of 
 Nice, and afterward : P/fan/us Canons we regard not, 
 that take in Ethiopia, 
 
 Obj. The Abaflins now receive theit chief Bifiop from 
 the Patriarch ^Alexandria. 
 
 That proveth not that ever they were under Rome : 
 For there is not the leaft proof that ever they did fo, till 
 Diojcoru-s and his Succeffors feparated from Rome y being 
 rejected by them as Hereticks, and by long and flow de- 
 grees enlarged their power over many Neighbour Vo- 
 lunteers. 
 
 3. Becaufe the General Councils in which the Pope pre- 
 sided, were but of the Empire. And the Popes neve* 
 claimed a more general extenfive power then, than the 
 Councils-. Who indeed with the Emperours made the 
 Papacy in its firft irate. 
 
 4. Becaufe when the Patriarch of Confiantinople claim- 
 ed the Primacy, yea called himfelf Universal Rifbep^. 
 which Gregory fharply reprehendeth as Antiehri{tian,yet 
 he never claimed the Government of the whole Ghrifri- 
 an World, but only of the Empire. And in all their 
 Contefts there is no intimation of any fucb different 
 Claim of the Competitors, as if Rome claimed all the 
 world, and Conflantinopfe but the Empire, or Romm- 
 
 World:. 
 
World : Their Conteft was about the fame Churches or 
 Circuit, who (hould be Chief. 
 
 5. The Initances of the feveral Countries that were 
 never under the Pope, do prove it : Even the great Em- 
 pire of AfaffiA) and all the reft for. -named without the 
 Empire. Of which and the Exception more under the 
 next. 
 
 III. The General Councils were all ib called only in re- 
 fpe&to the generality of the Empire, nnd not as of all 
 the Chriftian World 5 which was never dreamed of. 
 Proved, 
 
 1. Becaufe theEmperours that called them {Conflan- 
 tine^ Martian, crc.) had no power owe of the Empire. 
 
 2. There is no credible Hiftory ;hat mentioneth any 
 further call 5 much lefs of all the Chriftian World. 
 
 2. It was the Affairs only of the Empire that the 
 Councils judged of, as is to be {qgo. in all their Ca- 
 nons. 
 
 4. The Names of the Bifhops yet to be Teen, as Sub- 
 fcribers, fully prove it. 
 
 5. It was not a thing probable, if poflible, that the 
 Indians, Per/tans, and other Nations, mould fend their 
 Bifhops into the Roman Empire, which was ufually at 
 War with them, or dreaded and detefted by them. 
 
 6. Theodore t's forefaid words of James Bifhop of Ni- 
 fibis fheweth it [that he was at the Council if Nice, for 
 Nifibis w.ts then under the Roman Em fir- ~\ 
 
 7. I have oft cited the words of Reyneriw, faying, 
 that the outer Churches planted by the Apoftles were 
 not under the Church of Rome. 
 
 8. The executive part neither could, nor ever was per- 
 formed upon the Churches without the Empire. When 
 did any Patriarch, or any Provincial, or General Coun- 
 cil 
 
Os) 
 
 cil fend for any Bifhop or other perfon out of India, Scy- 
 thia, Ethiopia, or any other exterior Nation > to anfwer 
 any Accufation ? or pafs any Sentence of Depofition, or 
 Sufpenfion againft them ? or put any other into their 
 places ? 
 
 p. General Councils are confeffed by Papifls to be but 
 a Humane and not a Divine Infitution : and what Hu- 
 mane Power could fettle them in and over the Church 
 Univerfal? If you fay It is by Univerfal Consent • prove 
 to us that ever there was fuch a Confent, or that ever 
 there was any meeting or treaty for fuch Conient, of all 
 the Chriftian World, and we will yield it to you. Surely 
 if there be any Chriftians at the Antipodes they were 
 not fent to in thofe days when Lac? antics, Augufiine, and 
 others, denyed that there were any Antipodes , and derided 
 it * nor when the Pope by our Countryman Boniface his 
 Instigation excommunicated VirfiHm for holding that 
 there were Antipodes. Hear their great difputer Pigbi- 
 /#, Hierarch. EccleJ. lib. 6. c. I . fol. 230. [ General Coun- 
 cils ( faith he ) have not a Divine or Supernatural Origi- 
 nal, but meerly an Humane Original , and are the Inven- 
 tion of Conltantine M Prince ; profitable indeed [omc 'times 
 to find cut in Controverfie which is the Orthodox and Cathc- 
 lick Truth, though to this they are not nece[[ary y feeing it 
 is a readier way to advife with the Apoflolick Seat. 3 So 
 that General Councils are Novel, Humane, and only of 
 the Empire then. 
 
 10. But to end all the Controverfie, the names of the 
 Subfcribers are yet to be feen, who were not therepre- 
 fentatives of the Chriftian World, but of the Empire, as 
 is notorious. 
 
 *AineM Sylvim Epift. 288. faith that [ before the Coun- 
 cil of Nice there w.ts little re [pec? bad to the church of 
 
 O Rome!] 
 
(io6) 
 
 Rome.'] And though when he was made Pope, Intereft 
 caufed him to revoke his judgment of the Councils being 
 above the Pope, he never revoked fuch hiftorical narra- 
 tives. 
 
 Their great Learned Mathematical (yet militant) Car- 
 dinal C a' anus li. de Concord. Cathol. c. 13. ejrc. lakh 
 [] that the Pxpacie is but of Pofitive right ^ and that Priejh 
 are jure Divino eqtial, and that it is fubjccriona/ Confent 
 which giveth the Pope and Bijhops their Majority^ and 
 that the dilinffion of Diocefes, and that a Bifhop be over 
 Presbyters are of Pofitive Rights and that chrifl gave no 
 more to Peter than the reft ; and that if the congregate 
 Church jhou/d chufe the Bjhop of Trent for their Pre ft dent 
 and Head) he \hould be more properly Peter*/ Succejjor than 
 the Bishop of Rome.] 
 
 Object. Oh but this Book ts difallorved by the Pope. 
 
 Anfrv. No wonder : So is ail that is againft him. 
 
 The Exceptions which we grant are thefe. u There 
 were fome Cities of the Empire that were near to other 
 Nations, where the Princes being Heathens, Chriftians 
 were underlings and few : And the Bifhops of thefe Ci- 
 ties extended their care to as many of the Neighbour 
 Countries as would voluntarily fubmit to them : So the 
 Biihop o&Tomys was Bifhop of many Scythians^ and fo 
 fome that were on the Borders of Perfta> had many Per- 
 fans, and were at Nice. 
 
 2 . There were fome Countries that were fometimes 
 under the Roman Power, and fometime under the Perfian^ 
 or others, as Victory carried it 9 and thefe when they 
 had been once of the Imperial Church, took it (when 
 they fell under Heathens) to be their Honour, Strength, 
 and Priviledge to be fo accounted ftill, and fo would 
 come to their Councils after if they could: So it was 
 
 with 
 
(io 7 ) 
 
 with the Armenians 5 and the Africans, when the Cothes 
 had conquered them, ejr c. 
 
 3. There were fome Bifhops that lived on the Borders 
 of the Empire, under Heathens, that needed the help 
 of Neighbour Churches, and accordingly were oft with 
 them, craving their help : So it was with the old Bri- 
 tans^ as to the Bifhops of France. 
 
 4. There were fome fmall Countries adjoining to the 
 Empire, who took the Friendship of the Roman Power 
 for their great Honour and fafety, and therefore were 
 glad to conform in Religion to the Empire, and to let 
 their Bilhops join with them. 
 
 5 . And there were fome Neighbour Countries who 
 were turned to Chriltianity by the Emiifaries of the 3i- 
 fliopof Rome ^ who therefore (rejoicing alfo in fo pow- 
 erful a Patronage) were willingly his Subjects : But this 
 was long after the firft great Councils. Thefe two lafh 
 were the Saxons cafe in England. Accordingly you may 
 fometimes find two or three out of fuch Countries at 
 fome of the General Councils of the Empire. Which 
 yet were called General but as to the Empire^ and not as 
 to the World. 
 
 To proceed in the Hiftory : When Chriftians were 
 (moftlyj exempted from the Magiftrates Judicatures (that 
 were moft Heathens, though under a Chriftian Prince,) 
 and fo the Bijhops Canons were to them, as the Laws of 
 the L tnd are to us, it is no wonder that Councils muft 
 then be very frequent, and Canons of great efteem 5 
 and hereupon Bimops byprofperity growing more and 
 more worldly and carnal, made uie of their Synodical 
 Power, as is aforeiaid, to accomplilh their own Wills: 
 So that the Synods of Bilhops became the great Incen- 
 di.uies and Troublers of the Empire. You need no more 
 
 O 2 to 
 
to fatisfie you of this, but to read the A&s of the Coun- 
 cils, and the words of Nazianzen (called Theologus ) 
 againft Synods and contentious Bilhops, and the fad Ex- 
 clamations of Hillary Pictav, They that had too little zeal 
 againft Ungodlinefs, Unrighteouihefs, Pride, and Ma- 
 Jice, were lb zealous againft any that withdrew from 
 their Power and contradicted them, that they eafily ftig- 
 matized them for Hereticks, and made even godly fober 
 Chriftians fufpetfted of Herefie for their fakes ; while no- 
 torious Vice was ufed gently in thofe that adhered unto 
 them. Even holy Auguftine faith [Drunkennefs is a, 
 mortal fin^ ft fit ajjidua^ if it be daily or conflant ; (what, 
 not elle ? ) and that they mufl not be roughly and /larfsty 
 dealt with^ but gently and by fair words .*] Vid. Aquin. 
 22. q. 150. a. 1.4. ad 4. & a. 2. 1. 
 
 And their Great Gregory Q That with leave the) muft 
 be left to their own wit^ (or difpofition,) left they grow 
 worfe if they be fulled away jrom juch a Cuftom^ ] (as 
 Drunkennefs.) 
 
 But when it came to fuch as withdrew from under 
 them, they were not fo gentle. Lucifer Calaritanm is 
 made the Head of a Herefie, becaufe he was but too 
 much againft the receiving of fuch as had been Arrians. 
 The large Catalogues of Herefies contain many that ne- 
 ver erred in Fundamentals. They profecuted the Prifcil- 
 lianifts fo hotly^ that if godly men were but given to faft- 
 ing and ftrictnefs of life, they "were brought into fufpicion 
 of Pnfcillianifm : And the Vulgar took advantage of the 
 Bifhops turbuleney and ill difpofition to abufe the godly. 
 S. Martin therefore feparated from the whole Synod of 
 the Bilhops about him, and neither would join with them, 
 nor have any Communion with them, as fuppofing them 
 proud men that fupprefled piety, and Strengthened the 
 
 wicked, 
 
wicked, by their intemperate profecution : Whereupon 
 they fui petted and accufed him alfo as an unlearned Fel- 
 low, and a Favourer of the Prifcillianifts. They did 
 not only bring in the ufe of the Magiftrates Sword in Re- 
 ligion againft Hcrefie^ which Martin could not bear, 
 but they owned and flattered an ufurping Emperour, that 
 they might have the help of his Sword to do their work : 
 So that in all thole parts of France, Germany, and the 
 Borders of Italy, I find not a Bilhop that refufed to own 
 the Uiurper, fave S. A?nbrofc % and Martin, and one 
 French Bifhop : And Sulfititis Severtu tells us that they 
 were men too bad themielves., and that upon his Know- 
 ledge V^c/;/.? the Leader of them fcarce cared what he 
 faid or did. S. Cyril at Alexandria is noted by Socrates as 
 the firft Bilhop there that ufed the Sword ; and his Kinfman 
 S. Thcophilm went beyond him, and took upon him even 
 to favour the Errour of the Anthropomorphites, that he 
 might have their help againft fuch as he hated, and pro- 
 fecuted Chry[o(iom till he had procured his ejection, which 
 made a rupture in that Church, and caufed the feparation 
 of his Adherents, whom the Bifhop would have taken • 
 for a new Seel:, and called them Joannites • fuch skill 
 had the domineering fort of Prelates in making and mul r 
 tiplving Herefies and Seels >, and calling themielves ftill 
 the Catholick Bifhops becaufe they kept the upper hand, 
 and major Vote, except where the Arrians over-topt 
 them, who then claimed the Catholick Title to them- 
 fel ves. And by what Arts fome of them kept the favour 
 of the Emperours, to do their work and keep up their 
 greatnefs, Socrates tells you in the inftance of the faid 
 S. Theophilns, who fent one before the great Battel be- 
 tween Tbeodofuu and Eugenics another Ufurper, with 
 two Letters, and a rich Prefent, and bid him ftay till the - 
 
 Battel 
 
Cno) 
 
 Bittel was over, and then give the flattering Letter and 
 the Prefent to him whoever that got the better. 
 
 But though ftill fince the world came into the Church, 
 and the Greatnefs, Power, and Honour of Prelacy made 
 that Office a very alluring bait to the defires of the mod 
 worldly flefhly men, yet God kept up fome that main- 
 tained their integrity, and bare their teftimony againft 
 the pride and carnality of the reft 5 and though the fcan- 
 dals of the Catholicks turned many to the Novatians^ 
 and other Seels that profeft more ftri&nefs, (yea Salvia* 
 makes the Arrians^ Gothes^ and Vandals themfelves to 
 be men of more honefty and temperance than the Ca- 
 tholick Clergiej yet found Doctrine had ftill lbme holy 
 Men that did maintain it. 
 
 But what were the Popes doing all this while ? Sound 
 Doctrine by the advantage of the foundnefs of the Weft- 
 ern Emperour as is faid, yet kept out Arrianifm, Pelagia- 
 nifme and fuch other Herefies there : but they were ftill 
 ftriving to be the Great eft : Leo one of thebeft of them 
 was one of the firft that laid claim to an Univerlal Head- 
 ship within the Empire : I told you how Zoftmm and his 
 Followers ftrove with the Africans^ to have Appeals 
 made to Rome from the African Bifhops and Councils : 
 which the Africans ftifly oppofed as contrary to the Ca- 
 nons, to Cuftom, andtothereafonofDifcipline, which 
 required that Cafes mould be judged and ended where 
 perfons and things were known, and not by Strangers a- 
 fiir off, where Witnefles could not without intolerable 
 charge and trouble be brought beyond Sea to profecute the 
 fuite. The words of the African Council tranflated are 
 thefe: £ cc Let your Holinefs, as befeemeth you, repel the 
 " wicked refuges of Presbyters and the Clergie that follow 
 " them, becaufe this is not taken from the African Church 
 
 by 
 
Cm) 
 
 "by any definitions of the Fathers, and the Nicene D 
 cC creesdid mod plainly commit both the inferior Cfc 
 4C and the Biihops themfelves, to the Metropolitans : 1 
 " they did moft prudently and molt juftly provide th.it 
 "all bufinefs iliould be ended in the very places \\ here 
 cc they began, and the Grace of the Holy Ghoft will do 
 <c (or lhould not) be wanting to each province: which 
 c< Equity mould by the Priefts of Chrift be prudently ob- 
 tC ferved, and molt conftantly maintained : efpecially be- 
 cc caufe it is granted to every one to appeal to the Coun- 
 <c cils of their own Province, or to an Univerfal Council, 
 cc if he be offended with the fentence of the Cognitors: 
 "unlels there lhould be anyone that can think that our 
 (i God can (or will) infpire a Juftice of tryal into any One 
 u ALm, and deny it to innumerable Priefts that are Coh- 
 " gregated in Council. Or how can that fentence that 
 " is paft beyond Seas be valid, to which the neceffary 
 " perfons of the Witneffes could not be brought, becaufe 
 " of the infirmities of Sexe or Age, many other impedi- 
 <c ments intervening? For that any (that is Jtegate}) 
 cc lhould be lent from the fide of your Holinels we find 
 " not constituted by any Synod of the Fathers (/'/ feems 
 H t&ey /;ever thon^ht of a Divine r/obt) becaufe tha t w hicfl 
 " you lent us by our Fellow Bifhop F.m-iinu< as done by 
 lc t\\QNicene Council — {they prove n\\i< fal'e) — fend 
 cc not your Clergy Executors ( or Agitators ) to potent 
 ct men : Do not yield to it, left we leem to bring the Se- 
 <c cular arrogancy into the Church of Chrift, which pre- 
 cc ferreth the light of fimplicity and day of humility fur 
 " them that defire to fee God : For of our Brother F.tu- 
 " ftintu (the Popes Legate) we are fecure that the fsrfe 
 " Brotherly love in your Holinetfes hone fry and mode- 
 Jj ration,, can fuffer him to fray no longer in Africa.~] 
 
 The 
 
C"2) 
 
 The Popes took this heinoufly from the Africans ; 
 that they fhould ftop them in their afcent to the Univer- 
 fal Monarchy : So that Pope Boniface , Epift. ad Eulal. 
 faith, [ " Aurelius fome times Bijhop of Carthage, with bis 
 cc Colleagues^ did begin by the Devils infligation to wax 
 <w proud againf the church of Rome, in the days of our 
 " Predecejjors Boniface and Celeftine.] O how little do 
 proud men inftigated by the Devil know themfelves, 
 when they think that the Diabolical pride is in them that 
 will not ferve their pride i 
 
 And Harding againlt Jewels Art. 4. Se&. 19. faith ^Af- 
 ter the whole African Church had perfevered in Scbifm, 
 the [pace of twenty years^ and had removed themfelves 
 from the obedience of the Apofrolick Seat y being [educed by 
 Aurelius Bijhop of Carthage, &c7\ 
 
 Here note, 1 . That fo numerous were the Bifhops in 
 Africa^ that one of their Provincial Councils had fir more 
 Bilbops than the Council of 'Trent , or divers others called 
 General. 2. That they were men of the moft eminent learn- 
 ing and piety, and that had kept up Discipline above al- 
 moft any Church in the Empire. S.Auguftixe was one that 
 fubfcribed the forefaid Letter : and were fuch Men like 
 to be feduced by Aureiitu'* 3. Note with what Impu- 
 dencie even fuch men as Herding yet pretend that St Au- 
 gufiine was for their Papal Claim, when yet he profefieth 
 him to be one of the Schifmaticks that call: off obedience 
 to the Seat of Rome. 4. Note what good Company we 
 have in our reproach of the fame pretended Schifm. 
 J. Note how ihamelefly the Papifts ftill tell us of all the 
 Bifiops of the Cbriftian WorU being for them, and asking 
 Us, where w.is our Church before Luther^ that is, a Society 
 of Chnfians that obeyed not the Pope • when they con- 
 fefs that Augufline and all the African Church for twenty 
 
 years 
 
(»3) 
 
 years obeyed him not : ( and alas, foon after the Vandals 
 came and conquered them, and perfecuted and deftroyed 
 thofe famous Bifhops that did furvive. ) 
 
 And that you may further know that they had yet 
 more difobedient Refifters than African Bifhops, you 
 may remember that even the Egyptian Monks, fo long fa- 
 mous for their great aufterity and (anclity, had renoun- 
 ced not only obedience but Communion with the Pope 
 and his Adherents : Fulgent ins was about going to live 
 with them for their holinefs, but he was told of this, and 
 turned his courfe : vid, vit. Fulgent, 
 
 And how great were all thofe Churches of J&thiopia^ 
 Armenia ( exterior ) India^ and the reft which the Apo- 
 flles converted^ which Reyneriiu a forefaid truly faith, are 
 not under the Church of Rome ? Cont. waldenf, Catal. in 
 piblioth. Patr. To. l.p. 773. 
 
 I have formerly recited the words of Melch. Canus^ one 
 *» of their great Bifliops, faying \Loc. Theolog, li. b. c. j.fol, 
 " 20 1. Not only the Greeks, but almo'f ALL THE REST 
 " OF THE BISHOPS OF THE WHOLE WORLD 
 (i have vehemently fought to dejlrcy, the priviledge of the 
 ( * Church 0/Rome. And indeed they had on their fide both 
 ( c the Arms of Emperours, and the GREATER NUMr 
 " BER OF CHURCHES ; and yet they could never pre- 
 vail to abrogate the Power of the one Pope of Rome. 
 
 See here their own ConfefTion, 1 . Where Chriftians op*- 
 pofing the Pope were before Luther. 2. And of what 
 credit their boaft of Univcrtality and Catholick Traditi^ 
 on is. One while (fr.ff.) faith, The Bifhops of the whole 
 world were for them: But when their caufe leads them 
 to tell truth, they fay, Almofi all the Bifhops of the whole 
 world have vehemently fought againfl the Pope^ and.' the 
 Arms of Emperors and the greater number of Cbitrcbes 
 were againfl them, P And 
 
(U4) 
 
 And indeed, if it had been none but the Greeks, he 
 might well have faid [The greater number of churches:'] 
 For the Conteit which begun upon the Emperours re- 
 moval to Conjlantinople , and at the firit General Coun- 
 cil, increifing more and more, till Gregory oppofed 
 Johns Claim of Univerfal Bifhop, as Antichrifhan, at 
 lall phoc>u the cruel murderer of Mauritius give the Title 
 to the Bilhop of Rome : But that no whit ended the con- 
 teft, following Emperors being contrary minded, and 
 the Greeks continuing their Claim, the Biftiops of Rome 
 and Constantinople excommunicating one another ; fo that 
 by this abominable ftriving which lhould be the Chief or 
 Greateft, the Churches that were of old in the Empire 
 have been divided, and Co they continue to this very 
 Day, as unreconcileable as ever. 
 
 And when Gregory fent his EmifTary hither to Preach 
 to the Saxons, they found the Chriftian Britans and 
 Scots not only avcrfe to the Government, Orders, and 
 Ceremonies of Rome (fo that in many Kings Reigns 
 neither words nor force could make them yield) but 
 alfo fuch as refufed their Communion , and would 
 not fo much as eat and drink with them in the fame 
 houfe. 
 
 No wonder then that Marinarius at the Council of 
 Trent complain, that the church is [hut up in the Corners of 
 Europe: and that Sonnius Bilhop of Antwerp &y(Demcnj?r. 
 Relig. Chri[U li. 2 . Tract. 5 . c. 3 .) £ / pray you what room 
 hath the Catholick Church now in the habitable world ?] 
 Scarce three Elns long in comparison of the vajlnefs which 
 the Satanical church doth pofjefs. . 
 
 The truth is, faith Brierwood, Divide the known world 
 (and alas how much is unknown ?) into thirty parts, and 
 about nineteen are Heathens, and fix Mahometans, and 
 
 five 
 
five Christians of 'all forts: And ofthefe Chriftians the 
 Papifts at this day are as fome think about a fifth part, 
 fome think a fourth part, and fome think a third part. 
 
 And after the afTuming of the Universal Title, their 
 Popes more and more degenerated to fuch odious wicked- 
 nefs at laft as we hope few Pagans are guilty of: 
 which we fpeak, not as from Enemies, but from their 
 own Hiftorians and Flatterers , fuch as Platina, Ba- 
 roniw, Genebrard, ejrc. Nay, not fo much from them 
 as from Councils General and Provincial which have ao 
 cufed, condemned, and depofed them. Read in my Key 
 for Catholicks pag. 220, 221, 222. the words of Bxro- 
 nin<, Gencbrard, Platina : CL. Efpenfatts, Com. Afuffj 
 Gmcciardine, &c. Nic, Clemangis, Bernard, Alv. Pelagi- 
 m lay more. Let any impartial man but read the Articles 
 on which the Council at Confiance condemned and de- 
 pofed John 23. about 70 in number, in which they make 
 him almoft as bad as a man out of Hell can be, and indeed 
 fay, he was commonly called, [The Devil incarnate.'} 
 
 Read the Articles on which the Council at Baft/ con- 
 demned and depofed Eugenius the Fourth as a perjured 
 Wretch, an obftinate Heretick, and all the reft. 
 
 Read the Articles on which another Council depofed 
 John 13. dim 12. And read the Lives of many more in 
 their own Hiftorians. 
 
 And what came the church to when it had fuch 
 Heads? when "Baroniw faith, ad an. 912. that [the face 
 of the holy Roman Church wis exceeding filthy : when the 
 mift Potent ivhores did rule at Rome, by whofe pleafure Seats 
 mere changed, Bijhops were given, and which is a thing 
 horrid to be heard, and not to be fpoken, their Lovers were 
 thrufl intoVtXexs Chair, being falfe Popes, who are not to 
 he written in the Catalogue of the Roman Popes, but only for 
 
 P 2 ' the 
 
•the marking of fuch times : And rvhat kind of Cardinals^, 
 Priefls, and Deacons, think you, we malt imagine^ that 
 thefe Monfers did chuje, when nothing isfo rooted in Na- 
 ture as for every one to beget his like.~] For near 150 
 years, faith Genebrard, about .fifty Popes were rather Apo- 
 flatical than Apofolical."] 
 
 And where was their uninterrupted Succeffion all this 
 time ? 
 
 Pope Nicolas in his Decretals Caranz. p, 393. Jpj) 
 faith ■[ He that by Money or the favour of Men, or Popu- 
 lar or Military Tumults is intruded into the ApoJIolical 
 Seat, without the Concordant and Canonical Election of the 
 Cardinals and the following religious Clergy, let him not 
 Retaken for a Pope nor Apoflolical, but Apofiatical,"} And 
 of the Clergy he faith £ Priefls that commit Fornication 
 cannot have the honour of Priefihood • ] Yea, £ Let no 
 M.an hear Mafs of a Priefl whom he certainly knoweth to 
 have a Concubine or woman introduced^ (And (hall not 
 Protestants forgive thofe that will not hear fuch, or as 
 bad ?) Where then was the Papacy under fuch ? 
 
 For above forty years together there were more Popes 
 than one at once, and fometimes more than two, one 
 dwelling at Rome, and another at Avignion, or el fe where : 
 One fet up and obeyed by one Party, and another by ano- 
 ther Party, each condemning the other as an Uiurper. 
 And had the Univerfal Church then any one Head ? And 
 with what wickednefs are they charged, one deftroy- 
 ing what the other was for 5 fee in wernerus FafciaL 
 and my Key p. 28, 29 30. 
 
 wernerus and others fay, that SilveHer the fecond was 
 made Pope by the help of the Devil to whom he did homage, 
 that all might go as Ik would have it — but ke quickly met 
 with the End that fuch have that place their hope in de- 
 ceitful 
 
(."7) 
 
 eeaful Devils^ When one Pope cuts another in pieces* 
 and cafteth his Carcafs into the Water, as unworthy of 
 Chriftian Burial ( as you may find in the Lives of For- 
 mofut and Sergio ) muft we yet fuppofe fuch the Law- 
 ful Rulers of the World ? 
 
 The fourteenth Scheme (faith wcrnerus) w.ts fcanda- 
 lous And full of confufion, between Benedict the Ninth and 
 five others : which Benedict was wholly vitious, and there- 
 fore being damned, Appeared in a monftrous and horrid 
 \hape, his Me Ad And Tail were like An Afles, the rejl of 
 his Body like a Bear, faying^ I thus appear becaufe I lived 
 tike a Be aft. In this Scheme (faith the Author) there was 
 no lefs than fix Popes at once, i . Benedict was expulfed. 
 2. Silvefter the Third gets in, but is caft out again, and 
 Benedict reft or ed. 3. But being again cafi out, Gregory 
 the Sixth is put into bis place : who becaufe he was ignorant 
 of Letters > caufed another Pope to be Confe crated with him y 
 to perform Church- Offices, which was the fourth : which 
 difpleafed many, and therefore a third is chofen inftead of 
 the two that were fighting with one another : But Henry 
 ( the Emperour ) coming in, depofed them all, And chofe 
 Clement the Second, ( who was the fixth of them that 
 were alive at once.) In my Opinion this Gregory the Sixth 
 fhewed himfelf the honefteft Man of them all : Who 
 though he could not read himfelf had the humility by 
 chufing a Partner to confefs his ignorance. And I am 
 perfwaded if the queftion had come before him, which 
 was the trueft Translation of the Hebrew or Greek Text, 
 or fuch like, the Man would fcarce have pretended to 
 Infallibility in judging. The nineteenth Schifme, w.ts be- 
 tween Innocent the Second and Peter Leonis, and Inno- 
 cent ( faith the Author ) got the better becaufe he had 
 more on his fide .] A good Title no doubt J and thence 
 a good Succeflion. The 
 
(n8) 
 
 The twentieth Schifme ( faith PWrnerus ) w.ts great 
 between Alexander the Third and four other s^ and it /aft* 
 ed feventeen years. 
 
 After Nicolas the Fourth ( faith he ) there was no Pope 
 for two years and a half ( where was the Church then ? ) 
 and Celeftine the fifth that face ee died him reftgning it, Bo- 
 niface the Eighth entered, that filed himself Lord of the 
 whole World in Spirituals and Temporals • of whom it was 
 faid, he entered as a Fox, lived as a Lyon^ and dyed like a. 
 Dog. I have as good hope of the falvation of Celefine 
 the Fifth and Felix the Fifth as any two of them,becaufe as 
 they were drawn in as fimple Men in ignorance, fo their 
 refignation fhewed fome hope that they repented. 
 
 The 22. Scheme (faith jvc merits ad an. 1373.Jw.tt the 
 vcorfl and mofl fubtil Scheme of all that were before it : for 
 it w \is fo perplexed that the mo ft Learned and Conscientious 
 Men were not able to find out to whom they Jhould adhere : 
 And it wis continued for forty years to the great fcandalof 
 the whole Clergie, and the great lofs of Jouls, becaufe of 
 Her e fie s and' other evils that then fprung up, becaufe there 
 Was no dijcipline in the Church againft them. And there* 
 fore fr 9m this Urban the Sixth to the time of Martin the 
 Fifths J know not who was Pope. ] (Nor I neither : nor 
 any one elfe I think). . 
 
 The twenty third Schifme, was between Felix the 
 Fifth and Eugenim the Fourth, of which faith Werner us 
 £ Hence arofe great contention among the Writers of this 
 Matter, pro & contra, and they cannot agree to this day : 
 For one part faith that a Council is above the Pope • the 
 ether fart on the contrary faith, no, but the Pope is above 
 the Council : God grant his Church Peace, &c.~] The Chri- 
 ftian World being all in Divifions becaufe of fidings for 
 theie feveral Popes, the Emperours were conftrained to 
 
 call 
 
(up) 
 
 call General Councils to end the Schifmes : That at Co*> 
 fiance thought they had done the Work ; but they left 
 Work enough for that at Bafil, and more than they could 
 do : When they found not a fit Man among die Clergy, 
 they chofe a Lay-man to be Pope, the Duke of s.noy, 
 a Man noted for honeft Simplicity and Piety, and called 
 him Felix the Fifth : But EugeniM, who was caft out by 
 the Council for his wickednefs, kept the place, and made 
 the Duke glad to refign and leave the Popedome. 
 
 Should I ftay to tell you after the Barbarous Age goo, 
 what work the Popes made in the World, how many 
 thoufand they forced to death upon the Wars at Jerufa- 
 lem • how many fcore thoufand waldenjes and Albigen- 
 fes they Murdered •, How they forced Kings to kifs their 
 Feet, and trod on the Neck of Frederick the Emperour : 
 How they divided the Empire by a Rebellious War a- 
 gainft theEmperours Henry the Third and Fourth •, And 
 how they Armed their Subjects and Neighbours againft 
 them, yea the Emperours Son againft his own Father ; 
 And how the Writers of thofe times are divided, and 
 open the lamentable Divifions of the Ages in which they 
 lived ; What work they made here againft the Kings of 
 England, 5 and what pafled between Boniface the Eighth 
 and the King of France, and the Coin on which he Stam- 
 ped his Reiolution to destroy Babylon, &c. you would 
 little think that either Holin efs oxVnity were any Pro- 
 perty of the Roman Church. 
 
 Qu. But if moft did not favour them, horv did they af- 
 cend to [o great power ? Anf. i. The old Name of the 
 Imperial Rome, and the Popes Primacic in the Empire, 
 kept up a Veperation for him in the ignorant. 2. The 
 -Eaftern Emperours feated at &*$$** inople were fo ta- 
 ken up wish Wars, Rebellions, and other Difficulties 
 
 at 
 
( 12©) 
 
 at home, that they could not take fufficient care of the 
 Weft 5 but left the Popes too much advantage to grow 
 great:and wickednefs alfo increafing among them(though 
 the Princes prelence kept their Patriarchs in more order 
 and fubmiflfion, than the Popes that were become mafter- 
 lefs) provoked God to give them up to be conquered by 
 the Mahometan Turks : And by the Ambition of the 
 Popes, the Emperours wanted the due affiftance of their 
 Weftern Subjects, to refift their Enemies. And the 
 Pope took the advantage of the Eaftern Emperours weak- 
 neis, to lead the Weft into a fettled Rebellion, offering 
 theKingoffr*/^ the Weftern Empire, which he em- 
 braced, the Pope making his Bargain with him for his 
 own advantage. 3. And in the Wars ©f Chriftian 
 Princes, the Pope ufed to obtrude his Arbitration, in 
 fuch a manner as tended to his gain: fothat he fhortly 
 got to be a temporal Prince of a great part of //a/y, and 
 to have Crowns and Kingdoms made feudatary to him. 
 4. And he got Germapy to be broken into fo many fmall 
 Republicks and Liberties, as that they were not able to 
 unite to refift him. 5. And he took great advantage of 
 the religious humours of any that were devout,and allow- 
 ed them fo many and various Societies, and with fo great 
 Priviledges, as obliged them generally to uphold and ferve 
 him : Though he cruelly perfecuted all that were againft 
 ■ his Power and Intereft, yet he allowed almoft all the Di- 
 verfities of fuch as would but unite in him and ferve him. 
 6. And as he fo twifted his own and all his Clergies Inter- 
 eft, that they were all ready to obey and defend him a- 
 gainft their fe veral Princes, and thereby had a great pow- 
 er in every Chriftian State in Europe, io, keeping all his 
 Clergie unmarryed, their wealth ftill accumulated and 
 flowed into the Church : And the Eaftern Empire being 
 
firft weakned and then overthrown, and the Weftern 
 Nations kept weak, and in continual Wars againft each 
 othgr, there was none well able to refift his Pride, but 
 one party ftill was ready to flatter him, partly to keep 
 their own Clergy in Peace, and partly to have his help 
 againft their Enemies. 
 
 And the grand Cheat by which they were commonly 
 deceived was, that they lookt more at his prefent poftefli- 
 on of Primacie, than at the reafon and right by which 
 he claimed it •, and fo he that had been Prime Patriarch 
 in one Empire, fet up by the Prince, ftill claimed the 
 right of the fame places when the Empire was diflblved ; 
 as if the Subjects of the Kings oi France, Spain, &c. muft 
 obey him, becaufe they did fo when they were the Sub- 
 jects of Conft.wtine, Tkcedofiw, Valentinian &c. For 
 by little and little he changed his Title mentioned in the 
 Council ofca/ceden, into a pretended Divine Right, and 
 fo they that would not have obeyed him as let up by 
 Cxjar and his Councils, obeyed him as if he had been fet 
 up by God : For the name of St. Peter and his Chair and 
 Succeffour was ufed as the common blind. 
 
 And next to that he did by degrees change his claim 
 of a. Primacie in the Empire into a claim of Primacie in 
 all the world : and his claim of a meer Primacie, into a 
 claim of Sever aignty, or Governing Monarchy. 
 
 If you ask me, how could he blind Men fo far as to 
 make luch a change ? You feem not to know Man-kind, 
 nor to obferve common experience. Do younotconfi- 
 der what power the Clergie had every where got with 
 the People ? What an advantage pofleflion and St. Pe- 
 ters name were? And how lamentably ignorant they 
 kept the People ? Do we not lee that even in our more 
 knowing times, yea among Proteftants, yea with fome 
 
 Q^ Divines, 
 
(122) 
 
 Divines^ the evident diftinction between their Humane 
 Right and their pretended Divine Right, and between an 
 Univerfal Council or Church of the Empire, and of the 
 ■whole wcrl-i, have not been fufficiently obicrved in our 
 
 
 Difputes agiinft them ? 
 
 And the additional Countries of voluntary Subjects in 
 Brittain, Hungary, Sweden, Denmark) &c. which of 
 later times, fince his Imperial Primuie, have fallen in to 
 him, have much helped to blind the people herein, and 
 fo ferve his Claim as by Divine Right. For which ends 
 his Emiflaries have taken great pains, at the Eaft and 
 Weft Indies, in China, and 'japan and Congo, (and 
 once they made an attempt in Abaffta, ) and among the 
 Greeks and in many ocher Nations of the World $ lau- 
 dably leeking to win fome Heathens to Chrift, that they 
 might win them to the Pope ; and turbulently feeking to 
 difturb the Greeks and other Chriftian Churches, to 
 draw them to the obedience of the Pope. 
 
 The Doctrines by which they promote their defign are 
 more than I may now fray to open. 
 
 I. One of the chief is, by deprefling the Honour of the 
 facred Scriptures, as inefficient to acquaint us with all 
 Gods will that is necellary to our falvation, without fup- 
 flemental Tradition • that fo all men might be brought 
 to depend on them as the Keepers of Tradition. 
 
 But i. Is their Tradition yet written in any of their 
 ewn 5^'/, or not? If not, where are they kept? And 
 who knoweth what they are ? Is it not ftrange that fo 
 many Doctors in fo many Ages, all remembring them, 
 Would none of them ever write them down ? Are they 
 in the Memcry of the Pope only ? ( What of thole that 
 could not read, or that were condemned as Hereticks or 
 Infidels ? ; Then all the World muft receive them from 
 
 the 
 
 J 
 
0*3) 
 
 the Popes Memory. If fo, muft it be mrd cr writi*g ? 
 And had he no Memory of them before he was Pope? 
 But if it be in other Mens Memories that your unwritten 
 Traditions are kept, in whofe is it ? If in all the Do&ors 
 of your Church, why did not Luther^ Metanclhon, Pet. 
 Martyr{w& the reft that turned from you, know them ? 
 Or did they fuddenly forget them all when they turn- 
 ed Protectants ? And how vaft muft your neceflary 
 Religion be, if yet it muft have more in it unwritten, 
 than is to be found in all your great Volumes of Coun- 
 cils, and your huge Library ? 
 
 But I fuppofe you will fay that all your unwritten Tra- 
 ditions are novo written : If fo, they are not unwritten : 
 And how long have they been written, and by whom ? 
 If Fathers and Sons could keep them unwritten in me- 
 mory a thoufand years, why not noo, and why not 
 1600? &c t "If they were written in the beginning, 
 where be the Books ? Are they not fuch as other Christi- 
 ans can read and underftand as well as you, for an illite- 
 rate Pope ? ■) If there be a neceflity of having them in 
 writing now, was there not the fame neceflity to former 
 Ages? 
 
 2. I fuppofe you will fend us to your Councils fo'rthbfe 
 Traditions : But if the Bilhops know them not before 
 they come to the Council, how do they begin to know 
 them then ? Do they go thither for a new miraculous 
 Revelation of an old Tradition left with the whole 
 Church J 
 
 1 . But do not Councils oft determine things confefled- 
 !y uncertain to the Church before ; and yet out of utter 
 uncertainty, it fuddenly becometh an Article of Faith ? 
 Fprlnfcmcfc, the great Council at is ft I faith ( Bin. fefs. 
 36. />. 80. ) [ ct A hard Qiieftion hath been in divers parts 
 
 Q^z "and 
 
r«4) 
 
 " and before this Synod, about the Conception of the: 
 * c glorious Virgin Mary, and the beginning of her San&i- 
 " fication : Some faying that the Virgin and her Soul was 
 f* forfome time, or inftant of time, actually under Origi- 
 " nal Sin : Others on the contrary faying, that from the 
 " beginning of her Creation God loving her gave her 
 "Grace, by which prefer ving and freeing, that blefled 
 " Perfbn from the Original Spot — We having diligently 
 ct lookt into the Authorities and Reafons which for many 
 cc years paft have in publick relation on both fides been 
 " alledged, before this holy Synod, and having feen ma- 
 ," ny other things about it, and weighed them by ma- 
 " ture confkleration, do Define and Declare, That the Do- 
 , <c ttrine affirming That the: glorious Virgin Mary the Mo- 
 Ci ther of God, by the fingular preventing and opcra- 
 <c ting Grace of God, was never actually under Original 
 ? Sin, but was ever free from ail Original and actual Sin, 
 ," and was holy and immaculate, is to be approved, held 
 <c and embraced of all Catholicks as godly and confo- 
 f* aant to Church- worfhip> Catholick Fakn, right Rea- 
 ," fon, and facred Scripture : and that henceforth it fhall 
 " be lawful for no Man to Preach or Teach the con- 
 "trary. 
 
 Where was this Tradition kept before, that was fo 
 hard a Controverfie till now ? 
 
 2. And do not General Councils bring in Novelties I 
 I cited formerly the words of cajttan in his Oration in 
 the Council at the Later ane under Leo 10. charging 
 the Council of Cwflanee^ Bafil and Pifa with Novelty, 
 and fuch Novelty as would have quite defaced the 
 Church and was inconfiftent with it. And Pighius chargr 
 eth them with the like- Yea I told you before where he 
 faith that General Councils, themfelyes are a Novelty de- 
 vifed by Conftantint. 3. Be 
 
0»5) 
 
 3. Be not General Councils themfelves approved or 
 reprobated at the pleafure of the Pope? What a num- 
 ber of reprobated Councils were there r that yet were as 
 numerous as the approved, and as lawfuly called and 
 afiembled. Bellarmine inftanceth in the x. of Epkefa T 
 Conjiance, bAJit, and many more : Of which more be- 
 fore. 
 
 II. Another of their deceits is by pretending to Vine. 
 Lerinenfis Rule, quod ab omnibus^ ubique, (emper^ &c. as if 
 Antiquity and Universality were on their fide. I mull 
 remember that I have long ago confuted thefe and the 
 reft of their deceits in my Key for Catholicks :. Yet I will 
 briefly fpeak here to thefe two. 
 
 1. For Antiquity we willingly ftand to it, and to-the 
 rejecting of all Novelty in Religion : But we mufthave 
 better proof than the word of our Grand-fathers, or a 
 Prieft. 1. Is any of their Books or Traditions elder than 
 the holy Scripture? 2. Either the Greeks, Armenians^ 
 AbajJineS) ejre. have been fure Keepers of Antiquity^ or 
 not : If yea, then we may take their Teftimony as well 
 as the Church of Romes. If not, why may not you: 
 prove as ill Keepers of it as they ? 
 
 3. But are they not certain Novelties that you would' 
 impofeonus under the colour ofc Antiquity ? Read bur 
 Pet. Moulin de Nov it. Papifmi, or Mr. Tlu Doelitt/es Dif- 
 courfe in the Morning Lettures against Popery, and you 
 fhall fee the Novelty of your Religion fully proved. Take, 
 now but thefe few inftances. 1 . Your very Patriarchate , , 
 Primacie y Claim of Univerfality, General Conncils,, arc 
 all proved Novelties before. 
 
 2. Your own Writers confefs that the denying the. 
 People Cbrijts Blood (or the Cup) in. the Lords Supper is, 
 a Novelty, that prevailed by Coftorn by litde and little^: 
 
 and. 
 
and was not common long before the Council at Con- 
 (lantt.: Dare you ky tbat it) was ib from the beginning, or 
 ofold? 
 
 3. Can you poflibly believe that your forbidding men 
 to read the Scriptures m a known Tongue without a 
 Licence is not a Novelty, if eve*?, you read Chryjojlom, 
 Augujline, Jerome-, or any thing of the Ancients ? 
 
 4. Is it not a Novelty fori the piiMick Prayers/- of {the 
 Church to be ordinarily made in a Tongue notunder- 
 ftood by the generality of the People ? But I muft flop. 
 
 2. And as to Umverfality I have before proved, 1 . That 
 by their own Confeflion moft of the Churches and Bi- 
 fhopsofthe World have been againft them. 2. That 
 at this daythey are not above the third part of Chrifti- 
 ans. Too fmall an Univerfal Church for any man of 
 Charity and Confideration to be a member of: A Se£t 
 that call themfelves I All the: Church, Jacob, a Vitr, 
 Hijlor. Orient. Cap. 77. tells us that, the Churches in 
 the Eaflerly part 0/Afia alone exceeded \in multitude both 
 the Greek and Latine churches. 
 
 As for their telling us that all thefe followed Diofcorus 
 a Heretick, or were Neftorians, and that all the Aba[- 
 Jines, Armenians, Georgians, Syrians, Coptics, Greeks, 
 Protectants, &c. are Hereticks, or Schifrrtaticks, I have 
 anfwered it fo oft at large that I muft not repeat what I 
 havefaid. Only, 1 . 1 fay that if the Cenfures and Re- 
 vilings of Adversaries can un-chriften all others, and ap- 
 propriate th£ Church fothenv that have leaft Charity, 
 perhaps theQiiakers may fliortly have as fair a Title as 
 the Papifts. If General Councils be not to he believed 
 when they &ereticate Popes 1 , I will not believe a Railer 
 when he Hereticatesnibftidf theJChriftian World,' Whom 
 he never few or fpake ffimJ Sti*&tost*Ban judgeth perfons 
 
 unheard. 
 
unheard. 2; I repeat the words ^Burchardm one of your 
 own, that long lived among them, and fpake what he 
 faw,/>. 3 25, $2£. [And .is for tho[e that we judge to be 
 damned Hcreticks^ as the Neftorians, Jacobites^ Maro- 
 nites, Georgians, and the like, I found them to be for the 
 mo ft part good and fimple men, and living ftncerely towards 
 God and Men, they are of great abflinence, erf.—— And 
 p. 324. he faith, that \_the Syrians, Greeks, Armenians, 
 Georgians, Neitorians, Nubians, Jubcans, Chaldeans, 
 Maronites, Ethiopians, Egyptians, and many other Na- 
 tions of Christians there inhabit • and that fome are Scbif- 
 maticks not fuhjecJ to the Pope, and others called Here ticks ^ 
 as the Neitorians, Jacobites, &c. but there are miny in 
 thefe Setts that are very fimple, knowing nothing of Here- 
 fies ^ devoted to Chrift, macerating the Flejh with Faflinfs, 
 and clothed with the mojl (imple Garments, fo that they fdr 
 excel the very RELIGIOUS of the Church of Rome.} 
 And, p. 323. of the Papiits, whom he calleth by the 
 Name of Chriftians, as if it were proper -to them, he 
 iaith, [There are in the Land of Promife men of every 
 Nation under Heaven^ and every Nation hveth after their 
 own Rites; -wd to (peak the very truth to our own oreat 
 confuflon, there are none found in it that are worfe wd 
 more corrupt in Manners than Chrijlians,'} ( that is, Pa- 
 pills. ) 
 
 3. If greater Etrours and Vices than are among the 
 Armenians, \\ Abaffines^ Syrians^ &c. will allow us to 
 reject men from our Communion, how much more 
 cauic lYAMiwe to renounce Communion with Popes and 
 Papiftsthan Vvith thefe Churches ? 
 
 4. How < mi any man lay that Nations and Countries 
 are to be rejfe&ed as Hereticks, unlefs the fingle perfoni 
 guilty were iryed and heard ? when thete is no Herefie 
 
 but 
 
• C«8) 
 
 but what is in individuals, and no Law of God or Rea- 
 fon. condemneth the innocent for the guilties faults ; 
 much lefs all Pofterity for their Anceftors. 
 
 III. But they never gain more than by aggravating 
 the Divifions that are among other Chriftians, and boaft- 
 ing of the Unity of their Church : And the Contentions 
 that have been among us have given them fuch advan- 
 tage, as that fome in the fenfe of their former guilt, ha- 
 ving been SecVmafters themlelves, have turned Papifts, 
 as thinking it the ftate of Union ; and having found no 
 fettlement in thoie ways which they have tryed, becaufe 
 they never rightly underftood the true temperament of 
 the Chriftian Religion which they profefled, they think 
 to find it in that way that they never tryed 5 as fick men 
 turn from fide to fide for eafe, while the caufe of their 
 wearinefs and pain is within them, and turneth with 
 them. 
 
 Here let the Reader note, 1. That Fools judge of Dif- 
 ferences in Religion by the noife that it makes in the 
 World 5 but men of Reafon judge of it by the greatness 
 and number of the points of Difference. Verily our 
 Differences here in England and the Neighbour Prote- 
 ctant Churches, have fnewed in us much perfonai pee- 
 vifhnefs, unskilfulnefs, and other faults • but in my judg- 
 ment they are fuch as greatly commend our real concord 
 in the fame Religion, and partly our Confcieace in valu- 
 ing it, and being loth to lofe it. 
 
 If you fee Latine Grammarians reviling one another, 
 about the foiling or pronunciation of a word or two, and 
 critically contending with Varro^ Ge/liu* 9 ef** rwhich is 
 the right, when a man that never knew a word of La- 
 tine but Welch or .Irifli, never ftrove about fuch Quefti- 
 otis in his life 5 which of thefe will you think have more 
 
 agreement 
 
(129^ 
 
 agreement in their Language? I would fay that thofc 
 men that difagree but about the pronunciation of a few 
 words are very much agreed, in companion of a Barba- 
 rian, that agreeth not with them in a Sentence or a 
 Word. Even the old Schoolmen were in Language 
 more agreed with Erajmus^ Fabcr, Hutten, and other Cri- 
 tical Grammarians that derided them, than any illiterate 
 man was with any of them. All Gruterus his Volumes 
 of Grammatical Controverfies, fliew not lb much di- 
 ftance in Language, as the peaceable filence of an un- 
 learned man doth. 
 
 And no one ftrives much about that which he doth 
 not much care for: Countrymen can contemptuoufly 
 laugh at Logical Difputes or Criticifms. Horfes or Oxen 
 will not drive with us for our Gold or Jewels, Clothes 
 or Food, as we do with one another • and yet they are 
 not fo like us in the ejtimation of fuch things, as we are 
 to one another. 
 
 When I hear religious perfons contentioufly cenfuring 
 each other, about lbme little points of Ceremony, Or- 
 der, Difcipline, or Form, which are but the fimbria or 
 the Welts and Laces of Religion, I am angry at their 
 weaknefs and defect of love ; but I muft needs think 
 that there is very great concord in the Frith and Religion 
 (Objective) of thefc men, who differ about no greater 
 matters than fuch as thefe. If men that were building 
 a Palace would fall together by the Ears, only about the 
 driving of a Pin, I ihould marvel at their concord that 
 differed in no more • though I could wilh them, like 
 wrangling Children, whipt for their folly and froward- 
 nefs till they were quiet. The oreat things that Pro- 
 tefiants have paltrily wrangled about, are, i. The Do- 
 ctrinal Controverfies called ArminUn : 2. And the mu- 
 
 R ters 
 
tersofDifcipline. and Ceremonies. The former I have 
 fhewed lately in a large Volume, hath much more of 
 verbal than of real difference, and is cherilhed by the am* 
 biguity of words, aud the unskilfulnefs oftoomanyto 
 diicufs thole ambiguities, and find out exactly the true 
 ftateofthe Controverfie : It is oft but Stubble that ma- 
 keth the greateft blaze. 
 
 And as for the other, I would not undervalue the leaft 
 things of Religion, but I will fay, that Engagement, 
 Tatfion and worldly latere ft are magnifying Glafles to- 
 many men, and make a Mote to feem a Beam, and a 
 Gnat to Teem a Camel. And it is one of the Devils old 
 Wiles, to keep men from learning of ChrinV, how to 
 Worfhip the Father of Spirits, in fpirit and truth, by 
 ftarting fuch Queftions, as> whether in this Mountain or 
 at Jerusalem men. ought to wor\hip ? and to hinder godly e* 
 difying by doting about queftions that gender ftrife. And 
 fighting for Shoo-buckles may /lie w the quarrel fomnefs 
 of men, but it proveth not the Greatnefs of the mat- 
 ter. 
 
 2. Note further that though Subjective Religion 
 (the measures of our belief, Love and Obedience) be as 
 various as perfons are ; yet the objective Religion of all 
 true Prot eft ants is the fame : Not only the fame in the 
 Effentials {one God, one Saviour and Lord, one BaptifmaS 
 Covenant, one Creed, one Spirit, one Body of Cbrift, and 
 one Hope of Glory, Eph. 4. 4, 5, 6.) but alfo the fame ia 
 all the Integral parts : For it is Integrally the Holy Scrip* 
 ture which containeth all that they take (with the Law 
 of Nature) to be the whole Law of God; and fo the Rule 
 of Divine Faith, De fire and Duty. They may [abjective- 
 ly have fome difference in understanding feme Texts, 
 (as the moft JLearned and holy in the world have :) 
 
 But 
 
But Objectively they have no other Divine Faith or Re- 
 ligion. 
 
 3. And note, that the Church that Proteflants, yea 
 Greeks^ Armenians, Syrians y Abaffines are of, are all cer- 
 tainly one and the fame Church : For a Church is confti- 
 tuted of the Ruling and the Ruled Parts. And they perfect- 
 ly agree that cbrift is the only Effentiating and Univerlal 
 Head ; In him they all unite, and contefs that there is 
 no other. Even the Patriarch of Conflantinople^ as I 
 have mewed, claimeth but a Primacie in the Empire, 
 and not the Government of all the World a no not of us 
 in England, 
 
 And as for the Ruled Conftitutive part, we are agreed 
 that it is All Baptized cbrijlians that have not apostati- 
 zed, nor forfaken any Effential part of Chriftianity, nor 
 are excommunicate by Power from Chrift. So that we 
 are clearly all of one and the fame Church. 
 
 But how far the Papifts differ in the Greatness and 
 number of their Controverfies, I think to tell you a little 
 more anon. 
 
 IV. I may not ftay to fliew at large, how they vary 
 their fliape and courfe as may fit their Intereft: How 
 fometime they put on the perfon of Infidels or Atheifts 
 to plead men into an uncertainty of all Religion, that 
 they may be loofe enough to follow them into theirs ; 
 For even fo Car, Bover'ms would have perfwaded our 
 late King, Apparat. ad Consult. [ The firjl thing is (faith 
 he) feeing true Religion is to be inquired after by you y 
 that before you addrefs your [elf to Jearcb for it y you firjl 
 have all Religions in jufpicionwith you • and that you will 
 fo long fuffend ( or take off) your mind and will from the 
 Faith and Religion of the Protejlants, as you arc infearcb- 
 ing after the truth.'} 
 
 R 2 Reader^ 
 
Reader, doth not this tell you whence much of our late 
 Atheifm and Infidelity cometh, and what it tendeth to ? 
 I tell thee not the words of a Novice, but a perfon chofen 
 to have feduced our King, when he was Prince, in Spain. 
 And is not this way very fuitable to the end ? How muft 
 men become Papifts? Boverius will teach you: Firft 
 " fufpeff all Religion, and with your very Mind and will 
 cc ceafe to believe that there is a God, or that he is Pow- 
 " erfull, Wife or Good, or that we are his Creatures and 
 " Subjects, or that there is any Heaven or Hell or Life to 
 " come, or that Chrift is not a Deceiver but a Saviour, 
 <c or that any of the Bible is true : Ceafe from Loving, 
 "Fearing, Obeying or trufting God, and from loving 
 cc man for his fake: Ceafe praying tohim> andforbear- 
 <c ing any wickednefs, injuftice, cruelty, perjury or fil- 
 <c thinefs as being forbidden by him, and this as long as 
 e< you are fearching after the truth.] Verily this devil- 
 ifh counfel is fo notoriously followed now by fome, 
 that we may fear what truth it is that they are" fearch- 
 ing after. Certainly this way is of the Devil, and how it 
 can lead to God I know not. I love Carte fan Philo- 
 fophy the worfe becaufe its principle is fo congruous to 
 this. 
 
 And their Doctrine of lawful hiding their Religion by 
 Equivocation is commonly known. And what they fay 
 about coming to our Churches I have formerly cited at 
 large out of Thorn, a Jefu, and the lawfulness of denying 
 the perfon of a Clergie-man or a Religious man: And the 
 ground of all, [becaufe humane Law? for the molt part bind 
 not the Subjects Conscience when there is great hazard 
 of life i as Azoriu* hath Well taught, Infl.Moral.To.iX 8. 
 c. 27. See the Authors words de Converf. Gent. li. 5. Dub, 
 4, pag, 218. and Dub. 5. p. 2i8,2ip*andDub.5.p. 220. 
 
 We 
 
(»33) 
 
 We may find them in our Churches and garb when their 
 intereft requires it. But again I muft for all thefe points 
 refer the Reader to my fere mentioned Book (A Key for Ca- 
 tholic k s. ) 
 
 The hiftory of the Papacie being thus briefly given 
 you, I fhould next briefly tell you, I. What a Pope is • 
 II. What a Papift is - ? III. What the prefent Papal 
 Church is : But it requireth more than this ihort Writ- 
 ing, to open any one of thefe to the full: But take this 
 breviate. 
 
 CHAP. VI. 
 
 what the Pope is. 
 
 I, T If TE arc not to defcribe the Bifhop otRome as he 
 \ V was at tne beginnings but as in that Stature 
 to which he is fincc grown up. And lb unmeafurable a 
 Potentate muft be defcribed to you but by parts, and ina- 
 dequate Conceptions • And I will no more undertake to 
 enumerate all, than to Name all the Kingdomsknown 
 and unknown to us Europeans which he claimeth the 
 Government of. But I remember w r ho it was that (hew- 
 ed Chrift all the Kingdoms of the worlds and faid, All 
 thefe things will J give thee if thou wilt fall down and wor- 
 jhip me, Math. 4. 9. Or as Luk. 4. 6. All this Power 
 will I give thee and the Glory of them, for that U deliver- 
 ed to me-, and to whomsoever J will I give it, 
 
 I. The Pope of Rome is an Vjurper, who from the law- 
 ful Epi\copacy of one particular church afpired to be x 
 Bifiop over many Churches and Bijhops^ and a Metropoli- 
 tan 9 and thence to be a Patriarchy and the fir ft Patriarch 
 
 in 
 
in the Roman Empire in order of Dignity, and entred a 
 
 Contejlfor the Primncie with his Competitor of Conttan- 
 trnople, vohich is not ended to this day ; And next claimed 
 an V niverfal Government in the Empire as well as a. Prima- 
 cy ; And a I jo the Government of juch Neighbour Chur cites 
 as had once been in the Empire^ or haa been lately convert- 
 ed by any of his Clergie • And lofty being made a King of 
 Rome or Secular Prince in Italy, he alfo claimed a Mo- 
 narchy or Government over all the world under the name 
 cfEcclefiafiical.2 
 
 All this is proved in the foregoing Hiftory of the Pa- 
 pacy, and may better be found out by any that will per- 
 il fe the Hiftory of the Church and Empire, than by par- 
 ticular Citations. 
 
 II. By the name of Ec cleft a flic al power he underfiand- 
 eth not only that which is truly fpintual or facerdotal, by 
 vohich Gods word is preached and apply ed to particular per- 
 fons, by reception into Chrijliin Communion > and exclu- 
 fion from it y fententially ; But alfo a power of erecting 
 Courts of 'judicature in all Kingdoms to judge of cafes about 
 Miniflers, Temples, Tythes, Te'laments, Adminislrat on 
 of Goods, Lawfulnefs of Marriages, Divorces and many fuch 
 like, in a manner of Conjlraint which is proper to the Ma- 
 giflrate : Abufively calling this the Ecclefiaftical Power in 
 foro exteriore, di'fincl from thejacerdotal in foro interiore, 
 cheating the world with words. 
 Experience fully proveth this. 
 
 III. For the performance of this Deceit they appropriate 
 to Princes and other Magiprates the Titles of [CIVIL] 
 or [SECULAR] making the World believe that as Soul 
 And Body differ, Jo the Pope and his Clergie being Cover nours 
 of the Soul, or in order to falvation, excel Kings and Ma. 
 gsflrateswbo are but G over nours for bodily welfare and ci- 
 vil Peace. Whereas 
 
C'35) 
 
 Whereas indeed the difference of the Offices ofcbrijti- 
 an Magi [ir ate s and Paftors, is not, that one is but for the 
 Bod) and the other for the Soul* for both are to further 
 mens Salvation, and true Religion, and the obedience 
 of Gods Laws in order thereto: But it is in this, that 
 Princes and Magistrates have the Power of Governing 
 men in things Secular and Religious within their true 
 Cognilance by the Sword, that is, by external Compulfion 
 and Coercion y by Mulcts and Penalties forcibly execu- 
 ted $ whereas the Paftors have only the Charge of Teach- 
 ing men Qhrifts Doctrine, and Guiding the Church in 
 the administration of Gods Worfhip, and by the Keys or 
 Authority from Chrift, judging who is capable or unca- 
 pable of Church Communion, and declaring pardon and 
 SaLvation to the penitent for their Comfort, and the 
 contrary to the impenitent for their humiliation ; and 
 all this only by iVord of Month, without any Conjlrtinin* 
 force. 
 
 Proof of the Character. 
 
 Pope Innoc.3. iyid.cjr Coflns Hifl. Tran[uh. p. 147, 
 148) [ u God made two great Lights m the Firmament of 
 C£ Heaven, — and of the V niverfal Church ; that is y he in- 
 cc Hituted two Dignities , which are the Pontifical Autho- 
 cc rity and the Regal Power : But that which ruleth the 
 " Day, that is, things [piritual, is the greateft, and that 
 tc which ruleth carnal things is the lefs : that it may he 
 (( known that the difference between Popes and Kings 
 "is [itch .is is the difference between the Sun and the 
 , < c Moon. 
 
 If this were true, the Ioweft Prieft were incompara- 
 bly more honourable- or amiable than Kings, as the 
 Soul is more excellent than the Body : But David, Solo- 
 mon, HezekUh, Jo ft ah, and all good Kings p did ihew 
 
 that 
 
ci 3 o 
 
 that Religion was the matter of their Government and 
 the principal part of their care. Read for this fully Bilhop 
 Bilfon of Chriftian obedience, Bifhop Buckeridge for 
 the Magistrates Power, and Bilhop Andrews Torturx 
 Torti • excellent difcourfes againil: the Papal Ufurpati- 
 on. 
 
 IV. The Office which he thm claimeth as over nil the 
 Earth, is to be the Vicar of Chrifi or of Cod, or the Vice- 
 Chrifi or Vice -God, as Kings have their Vice-Kings in re* 
 mote Provinces, 
 
 Proved. 
 1 have elfewhere cited the words of Popes faying, that 
 they are Vice-chnHi and Vice-Dei, at large: And Pope 
 Juliia's words [we holding the place of the Great God y 
 the Maker of all things and all Larvs :] And Carol. Bo- 
 veri/a's words, Consult, de. Rat.fidei, &c. to our late 
 King, faying [Be fides Chrifi the Invifible Head of the 
 Church, there is a neceffity, that we acknowledge another 
 certain vifible Head, fubrogate to Chrijl and infkituted of 
 him, &C.3 And Card. Betrand's .words in Biblioth. Pa- 
 trum, that faith, Almighty God had not been wife eJfe 9 if 
 he had not [ent One only to Govern the world under him :] 
 And Boveriw reafon [chrifl was himfelfon Earth once a. 
 vifible Monarch ; And if the church had need of a vifible 
 Monarch, it hath need of one ftill."] Chrift faid that it 
 was neceffary that he went away that the Paraclete might 
 come, whom Tertullian calleth his Agent • But the Pa- 
 pifts will not part with him fo, but they will have his 
 Bedy here ftill, and yet a Vice-Chrift or vifible Monarch 
 alfo in his ftead: See their own words^ which I 
 have cited at large in my Anfwer to Mr. Jobn- 
 fton. 
 
 V. The fret ended ground of this his Claim is, that St, 
 
 Peter 
 
Peter reeehed this power from chrift, and that St. Peter 
 was Biflop UH at Rome, and that the Pope [ucceedeth him 
 in his Bijhoprick, and Power, 
 
 This is profefled commonly by them. 
 
 But i. It isfalfe that St. Peter received any fuch Po- 
 wer from Chrift, as to be the Governour of all the reft 
 of the Apoftles and Chriftians in the World : He never 
 exercifed or claimed fuch a Government, but in cafes 
 of Controverfie Act. ij. and Gal. i,&.c. He dealethbut 
 on equal terms with the reft. And they that laid / am 
 of Ceph.zs, are as well rebuked as they that faid^ / am of 
 Paul. 2 And i Cor. 12. 28, 29, &c. Apoftles are laid to 
 be but chief Members of the Church, and Chrifl the 
 only Head: And when the Difciples ftrove whoihould 
 be the greateft, Chrift giveth it not to Peter , but forbid- 
 eth it to them all : And Peter himfelf as a fellow Elder 
 exhorteth all Elders to overfee and feed the Flock, not as 
 Lords over the Heritage^ &c. and never claimeth a So ve- 
 raignty to himfelf. No word mentioneth any Power 
 that St. Peter had greater than his Apoftleflup : And 
 Be liar mine profeffeth that the Pope hath not his power 
 as fucceeding him in his Apoftlefliip, but as an ordinary 
 Paftor over the whole Church. 
 
 2. There is no certainty that ever Peter was at Rome 
 (as Nilus hath fliewed 5 ) but a humane Teftimony of ma- 
 ny later Fathers, upon the words of uncertain Reporters 
 before them, which are to be believed indeed as probable 
 but no more 5 There being as great a number ofPapift 
 Writers I think (about 60) that tell us there was a Pope 
 Joanc, and yet it is uncertain if not leaft probable. But 
 if he was at Rome, Apoftles were no where proper Bi- 
 fliops. Biiliopswere the fixed Elders or Paftors of parti- 
 cular Churches : Apoftles were moveable and Itine- 
 
 S rant, 
 
C*38 ) 
 
 rant, having an Indefinite Commifllon to go preach the 
 Gofpel to all the world as far as they were able. Though 
 the ancient Fathers ufed to call them Biihops becaufe 
 yro tempore they Ruled (perfwafively) where they came : 
 Though indeed their work was to fettle Churches 
 and Biihops, and not to be fettled Biihops themfelves. 
 
 5. Paul was certainly and long at Rome, and likerto 
 be as a Bifhop there of the two: If Paul was not one, 
 peter was not ; for there is no more, but lefs proof of 
 his Government there, If Paul was one, then one City 
 had two, contrary to the old Canons. 
 
 4. There is no proof that Peters being I aft at Rome 
 gave his Power to all or any following Biihops of Rome, 
 any more than to the Biihops of Antioch who are faid to 
 fucceed him in his firft Biihoprick - 7 or any more than 
 Chrifts dying at Jerusalem, the Mother Church, did fix 
 the Supremacie there : or any more than the other eleven 
 Apoftles did leave their power which they had above 
 all ordinary Biihops, to the places where they abode 
 (either laft or firft.) If Peter s dying Biihop at Rome 
 prove fuch a fucceflion of Univerfal Monarchy, the afore- 
 faid Succeflions will be proved by the fame Reafon, which 
 yet none affirm : Even Alexandria claimed but from St. 
 Mark who was lefs than thirteen Apoftles : But no Tefta- 
 ment of Peter declaring any conveyance of fuch a Monar- 
 chy is pretended by the Popes (which is a wonder :) Nor 
 any word that ever he ufed of fuch importance. 
 
 j. I have lhewed that General Councils {Caked, and 
 Conftant. ) have declared that Rome $ primacy had a later 
 humane rife. 
 
 Yet would they have exercifed no other Government 
 than St. Peter did, the world would not have been trou- 
 bled by them as they have been. 
 
 YLTU 
 
VI. fhePupifls feem wt refo/ved. themfelves whetbe* 
 the Pope have an Univerfal Apoff/cfiip or Teaching office, 
 as well as the Univerjal Monarchy or Government. 
 
 Though Bell ar mine fay that he fucceedeth not Peter as 
 an Apoflle, but as a P aft or ; yet mod others that I have 
 ieen medling with it, fay otherwife. If he fuccecd 
 not in the Apoftlefhip, he is no true Succeflbur of 
 St. Peter at all, in any fuperemience of Power : For 
 what he had was as an Apoftle: If he do, then he is 
 bound to go preach himfelf to the Nations of the world as 
 Peter was ; To fend others to preach, and not do it him- 
 ielfwas no Apo/llelhip: They were fent themfelves. Da- 
 vid and Solomon fet up Priefls, and yet were themfelves 
 no Prielh : Hezekiah and Jo (tab lent and fet up Preachers, 
 and yet undertook not that office themfelves. 
 
 VII. This Pope claimeth the fo/e Power of calling Gene- 
 ral Councils of all the Chrifi. an world {yet never did it) 
 And consequently of being the Judge when any \hallie call- 
 ed) and fo whether ever there {hall be an) or not. And 
 though former General Councils voted that they jhould 
 be every ten years, yet he prevaileth to the contra- 
 
 VIII. Alfo he claimeth the jole power of prefiding in 
 fuch Councils, and alfo of making their Decrees either valid 
 -by his approbation or null or invalid by his Reprobation, as 
 he fleafe : fo that nothing that they Decree is of force but as 
 it pleafeth him 5 whence we have diftincJ Catalogues of Ap- 
 proved and Reprobate Councils. 
 
 Yet no mortal man knoweth oftentimes how much of 
 a Councils Afts and Decrees the Pope approveth. When 
 Martin the fifth had confented to all done by the Coun- 
 cil of Conjfance, the word \Conciliariter atfa~] feemcd 
 to the Council to mean [ all that they did de facto as a. 
 
 S 2 Council^ 
 
(Ho) 
 
 Council."] But the Popes ever fince yet reject that Coun : 
 cil on pretenfe that by [conaliariter~\ was meant all that 
 dejure m a Council they might do. Gregory the firft ap- 
 proved of the four firft General Councils, receiving them 
 as the four Gofpels (and if his Predeceffors did not, it 
 was becaufe their confent was not taken to be neceflary, 
 nor much fought.) And yet now Bellarmine raileth at 
 the Council of Calcedon^ and they tell us how much 
 of it they receive and how much not. And fo of many 
 others. 
 
 And nothing is more evident in fuch Hiftory, than 
 that the Emperors and not the Pope, were they that 
 called divers of the firft Councils. 
 
 IX. The Pope accordingly claimeth a fupremacy above 
 General Councils ; that he may dijjolve them - 7 hut they 
 cannot queflion or depofe him ; though General Councils 
 have decreed the contrary. 
 
 I recited Binnius words before, Vol. 2. p. 515. Pighius, 
 GretJerS) Bel/armine's, and multitudes more might foon 
 be produced to the fame fenfe ; The eighth General 
 Council at Conftantinople faith, Can. 2 1 . that [ tc None 
 " muft compofe any Accufations againft the Pope] Vid. 
 tC Bellarm. de cone it. li. 2. c. 11. 
 
 Saith Pighim^ Hier. Eccl. li. 6. [" The Councils oRcon- 
 u fiance and Baft I went about by a new trick and pernicious 
 " example to deftroy the Ecclefiaftical Hierarchy ,and in- 
 " ftead of it to bring in the domination of a promifcuous 
 u confufed popular multitude 5 that is, to raife again B& 
 <c by Ion itfelf • fubje^ingtothemfelves, or the Commu- 
 " nity of the Church (which they falfly pretended that they 
 " reprefented) the very Head and Prince of the whole 
 " Church : and him that is the Vicar of Chrift himfelf in 
 f c this his Kingdom 5 and this againft Order and Nature, 
 
 L "againft 
 
(HO 
 
 €t againft the cleareft light of Gofpel Verity, againft all 
 cc Authority of Antiquity, and againft the undoubted faith 
 " and judgment of the Orthodox Church it felf.] ( And 
 yet our Papifts would perfwade us that their Grandfathers, 
 much lefs great General Councils cannot bring in Novel- 
 ties on pretenle of Antiquity, and miflead them.J Truly 
 faid Lud. Fives j in Augujl. de Civ. Dei 1. 20. c. 2 6 Q a Thole 
 " are taken by them for Edi&s and Councils which make 
 " for them ♦, the red they no more regard than a meet- 
 " ing of Women in a Work-houfe or a Wafhing- 
 place.] 
 
 X. He chimeth a power of Legislation fo all the chri- 
 fiian World, Kings, and States, and jingle Subjects • and 
 that no Kings can nullifie bis Laws to their own Subjects : 
 As alfo the power of receiving Accujations and Appeals^, 
 and of judging and executing accordingly. 
 
 This needeth no proof, being not denyed. 
 
 XL He claimcth power to Interdict whole Kingdoms ; 
 that if, when they think the Rulers give ^them Caufe • to- 
 forbid the preaching of the Gofpel and publick ivorfhip of 
 God^ to all the People of the Land • yea forbidding the 
 Clerfic who are Subjects to obey their own Princes who 
 (ball command them (ss the Kings 0/Ifrael did the Pr lefts 
 and Levites) to do their offices. 
 
 That is, If the State or King offend them, they will 
 be avenged on God by denying him all Publick Wor- 
 fhip, and on the fouls of millions of innocent people by 
 doing their word to fend them to Hell, (where the un- 
 believing ignorant, and thofe that worlhip not God, 
 muft go.) The inftances in Germany, and the Veneti- 
 an Interdict and others are too full proof of their Claim' 
 and Practice. 
 
 XII. The Tope claimeth power , even by the Decrees of an 
 
 approved 
 
( *4» > 
 
 approved General Council to oblige aS men to believe that 
 All theirs and all other mem fanfes and perception upon 
 fenfe, are certainly deceived, when they think that there 
 is real Bread and wine after Consecration : And this de- 
 ny at of all mens Common fenfe, he hath made an Article 
 of faiths and neceffary tofalvation. 
 
 XIIL He^ hath by t ' e fame Council decreed that all thofe 
 that do not thus far renounce all their fanfes, [hall he ex- 
 terminated and made uncap ah le to make an) will, &c. And 
 by other of his Laws, that they be all burnt as Hereticks 5 
 and delivered to that end to the fecular power, 
 
 XIV. By the fame Council hs hath decreed that Tempo- 
 rals Lords fhall take an Oath to execute this Decree, and 
 fhall be excommunicated if they exterminate not all fuch 
 Believers of fenfe from their dominions : And to dishonour 
 Kings by Excommunications (whom the fifth Command- 
 ment bids us honour) ii an act of Papal power. 
 
 XV. By the fame Council he hath Decreed to depofe all 
 temporal Lords that will not thus deflroj or exterminate 
 their Subjects, and to give their Dominions to Papifs that 
 will do it : So that the Popes power to depofe Princes is be- 
 come an Article of their Religion. 
 
 And in his Roman Councils Greg. 7 declareth that he 
 hath power to take down and fet up Kings and Emperors: 
 And in his Letters to the German Clergy : And what he 
 faid, he did pra&ife by bloody and unnatural wars, to 
 the great diffraction of all the Empire. 
 
 Saith Innocent 3. Serm. 2. ["Tome it is faid, I have 
 "fet thee over Nations and Kingdoms, to fet up and dm 
 
 u ftroy, and [catter / am fat up a* a middle per [on be- 
 
 " tween God and Man ; on this fide God, but beyond Man • 
 "yea greater than Man • who judge all, and can be judged 
 u of none : I am the Brideoraom^ &£*"] 
 
 XVI. By 
 
043 > 
 
 XVL By the fame Council he hath fewer to difpe.nfe with 
 the Oaths of all the Subjects of fuch Pr;nces, and to disob- 
 lige them, how many foever, from their Allegiance . jo that 
 the Popes Power thus to difj'olve the obligation of Oaths if 
 •alfo become an Article of their Religion. 
 
 I prove ail thefe together, by giving you the words of 
 the Council in Engliih. Once again ( though I have oft 
 cited them) c r. they lay that [ " No man can be faved 
 " out of their Univerfal Church.] And c 2. that Q" The 
 • " Bread and Wine in the Sacrament of the Altar are tran- 
 " fubftantiate into the Body and Blood of Chriit, the 
 cc appearances remaining.] And c. 3. [" We excommu- 
 nicate and anathematize every Herefie extolling it fel£ 
 cc againft this holy Orthodox Catholick Faith, which we 
 "have before expounded, condemning all Hereticks by 
 
 44 what Names ibever they be called And being con- 
 
 fct demned, let them be left to the prefent Secular Power, 
 cc or their Bayliffs, to be puniihed, the Clergy being firft 
 cc degraded of their Orders. And let the Goods of fuch 
 cc condemned ones be confifcate, if they be Lay-men $ ; 
 "but if they be Clergy-men, let them be given to the 
 u Churches whence they had their Stipends. And thofe 
 Cc that are found to be noted only by Jufpicion, if they do 
 tc not by congruous purgation demonitrate their inno- 
 <c cency, according to the confiderations of the fufpicion, 
 tc and the quality of the perfon, let them be fmitten with 
 " the Sword of Anathema, and avoided by all men, till they 
 Ci have given fufficient fatisfadion; and if they remain a 
 cc year excommunicate let them be condemned as Herer 
 cc ticks : And let the Secular Powers, in what Office foever, 
 " be admonilhed and perfwaded, and if it be neceflary, 
 <c compelled by Ecclefiaftical cenfure, that as they would 
 -" be reputed and accounted Believers , fo for the defence 
 
 "of 
 
(»44> 
 
 of the Faith, the) take an Oath pMickl), that they will 
 ' ftudy in good earnefr, according to their power, to ex- 
 c terminate all that are by the Church denoted Hereticks, 
 c from the Countries fubject to their jurifdi&ion. So 
 c that when any one 'hall be taken into Spiritual or Tempo- 
 c rd power , he fliall by hU Oath make good this Chapter. 
 
 But if tlie Temporal Lord, being admonilhed by the 
 c Church, ihall neglect to purge his Country of hereti- 
 c cal defilement, let him by the Metropolitan, and other 
 c com- Provincial Biihops be tyed by the bond of Excom- 
 c munication. And if he refufe to fatisfie within a year, 
 c let it be fignified to the Pope, that he may from thence- 
 ' forth denounce his Vaffals abfolved from his fidelity, 
 c and may expofe his Country to be feized on by Ca- 
 c tholicks, who rooting out the Hereticks may poflefs it 
 c without contradiction, and may keep it in the purity 
 c of Faith, faving the Right of the Principal Lord, lo 
 c be it that he himfelf do make no hindrance hereabout, 
 c nor oppofe any impediment: And the fame Law is to 
 c be obferved with them that are not Principal Lords. 
 c And the Catholicks that, taking the Sign of the Crofs^ 
 c fhall fet themfelves to the rooting out of the Hereticks, 
 c fhall enjoy the fame Indulgences and holy Priviledges 
 c which were granted to thofe that go to the relief of the 
 c Holy Land. Moreover we decree, That the Believers, 
 c Receivers, Defenders, and Favourers of Hereticks fliall 
 c be Excommunicate ♦ firmly decreeing, that after any 
 c fuch is noted by Excommunication, if he refufe to fa- 
 c tisfie within a year, he fhall from thenceforth be ipfo 
 c jure, infamous^ and may not be admitted to publick 
 c Offices or Councils or to the choice of fuch, or to bear 
 
 witnefs : And he fhall be inteflate, and not have pow- 
 lt fir to make a will, nor may come to a fueceflion of In- 
 
 heritance ; 
 
( 145 ) 
 
 " heritance : And no man (hall be forced to anfwer him in 
 " any Caufe but he fhall be forced to anfwer others : And 
 " if he be a Judge, his fentence fhall be invalid, and no 
 u Caufes (hall be brought to his hearing : If a Notary (or 
 " Regifter) the inftruments made by him fhall be utterly 
 "void, and damned with the damned Author: Andfo 
 " in other like cafes we command that it be obferved. 
 They further command Bifhops by themfelves or their 
 Archdeacons or other fit perfons, once or twice a year 
 to fearch every Pariih where any Heretick is found to 
 dwell, and to put all the Neighbourhood to their 
 Oathes, whether they know of any Hereticks there, or 
 of my private meetings^ or any that in life and manners 
 do differ from the Common Conversation of the faithful r , &c. 
 And the Biihops that negl eel: this are to becaft out, and 
 others put into their places that will dc them. 
 
 Here you fee that no man muftlive on Earth (for all 
 Kingdoms mu ft be i'ubject to the Pope) that will not re- 
 nounce his humanity and animality or common fenfes, 
 and declare himfelf below a Beaft, That all Kings are 
 the Popes Subjects, commanded by him, and muft take 
 anew Oath when they are crowned to deftroy all their 
 Subjects that believe their fenfes ; That even the iiii- 
 pected are undone if they prove not the Negative: That 
 Princes muft be a thoufand fold worfe than hang-men,, 
 who hang not whole Countries but a few condemned 
 Maieafctors : That Popes can and muft depofe Kings, 
 and Lords that will not do fuch things as theie, and give 
 their Dominion to others : That the fign of the Oofs is 
 theCrofs Makers fign : That all the promiles of the par- 
 don and happinefs that were made to the invaders of 
 the holy Land are given to thofe Wretches, that when 
 they have lived iii filthinefs and wickednefs will expiate 
 
 T it 
 
040 
 
 it by murdering the innocent (as theydid,fay Hiitorians, 
 by above an hundred thouland.) This is the Roman 
 way to heaven. That the very favorers of thefe men 
 that will not renounce humanity are to be alio utterly 
 ruined. That (as in the Japan perlecution of the Chri- 
 ftiins,) all the neighbour-hood muft be Sworn to deteft 
 them ? And the office of a Bifhop is to lee all this done : 
 And now if you will fee you fee how the Church of 
 Rome is upheld, and propagated : And what the Reli- 
 gion called Popery is ? And confider whether as Angels 
 and Saints are near of Kin, or like in diipofition, it be 
 not lb alio with Devils and wicked men : And w hether 
 all Protectants be not Dead men in Law, or condemned, 
 where the Papal Religion and Laws are received: And 
 what will follow hereupon. 
 
 And befides Gregory the firft's Declaration in his Ro- 
 man Councils before mentioned, he faith in Epifr. 7. 1.4. 
 £ cc And for the confpiracy of Hereticks and the King, we 
 " believe it is not unknown to you that are near them 
 cc howit may be impugned by the Catholick Bifhops 
 * and Dukes • and many others in the German parts : 
 <c For the faithful of the Church of Rome are come to 
 * c fuch a number, that unlefsthe King fhallcome to fa- 
 <c tisfa&ion, they may openly profefs to chufe another 
 cc King ; and obferving Juftice, we have promiled 
 <c to favour them, and will keep our promife firm, 
 "&c. 
 
 XVII. The Pope^ though pretending to be the infallible 
 Judge of Controversies , doth tolerate his mofl famous Learn- 
 ed Doctor j, in great numbers , without any Condemnation 
 or difowning^ to write that excommunicate Kings are no 
 Kings ', and may lawfully be killed^ as fome fay by the Popes 
 confent or direclion^ or as others fay^ without it. 
 
 Henry 
 
047,) 
 
 Henry Powlis in his Book of Popifh Treafons, hath fo 
 largely proved, by citing the exprefs words of their chief 
 Dodors, Jefuits, Dominicans and others, that this is 
 their ordinary affertion, that I muft remit the Reader 
 thither for full fatisfadion beyond all denyal. 
 
 I briefly refer you but to the words of Learned Snare* 
 &dverf.fect. Angl. /. 6. Cap. 4. feci. 14. and Cap. 6. fee?. 
 22.24. ^zoriw Infiit. Afor. part.i.X. 8.C.13. AndDom. 
 Banncs in Thorn. 21. q. 1 2. a. 2. faith [" when there is 
 u evident knowledg of the Crime, Subjects may lawfully ex- 
 u empt themselves from the Power of their Princes, be- 
 " fore any declaratory, fentence of a Judge, Jo they have 
 <c hut ftrength to do />.] [Hence it followeth that the 
 " faithful (Papifts) of England and Saxonie are to be ex* 
 " cufed, that do not free themjelves from the Power of 
 a their Super iours, nor make war againfl them : becauft 
 u commonly the) Are not jlrong enough, to manage thofe 
 cc wars : and great dangers hang over them. 
 
 So then, the dilability of die Papiits is all the fecurity 
 we can hope for from them. 
 
 Aquiline Triumph as faith (de poteft. Eccl. q, 46. a. 2.) 
 <c There is no doubt but the Pope may depofe all Kings, when 
 " there is reasonable caufefor it. 
 
 Part of Suarez. words are (Defend fid. Cath. 1. 6. c. 4. 
 §. 14.) £" After fentence he is altogether deprived of his 
 <c Kingdom, fo that he cannot byjuft title pojjefs it : There- 
 of ore from thence-forward he may be handled as ameer 
 " Tyrant, and co.vfequentiy any private man may kill him. 
 
 I have elfewhere cited Card. Perrons words out of Bi- 
 fliop Ujher profeffing that, if the Pope may not depofe 
 Kings, it will follow that he is Antichrifl who hath [0 long 
 profiled it : I grant the confequence. 
 
 T 2 \ XVIII. The 
 
C143) 
 
 XVIII. The Pope profejjeth the fallibility of General 
 Councils , hut that he is infallible himfelf. 
 
 The firft is proved by his reprobating many. For the 
 fecond, faith Leo 10. in Bull, cont, Luth.in Bin, p. 655. 
 £ cc The holy Popes our fredecejfours never erred in their 
 cc Canons and Confitutions7\ 
 
 XIX. They hold this gift of infallibility to be by fuper- 
 natural Injpiration, beyond all natural faculties andmeans • 
 even to men that cannot Re ad or have no Learning, at leap 
 none in the Text of Scripture^ to judge of juch Texts, the 
 t ran flat ion andexpofition of them. 
 
 That they pretend to be Judges in Controverfies de 
 fide, I need not prove : Nor that ibme have been Lads, 
 and fome Men unlearned, as I proved before of Greg. 6, 
 Their own Hiftories agree in this. 
 
 XX. Though the Decrees of General Councils be their 
 very Religion, and pretended immutable, the Pope pre- 
 tendeth to a Power to change them. (And yet they pre- 
 tend that all is old and from their forefathers.) 
 
 Both thefe foregoing parts are proved, by Pope Ju- 
 lius 2. in his General Council at the Laterane with 
 their approbation, Monitor, cont. Prag. SancJ. Bin. Vol. 
 4. p. 560. £" Though the Inflitutions of jacred Canons, 
 
 cc holy Fathers, and Popes of Rome and their Decrees 
 
 c< be judged immutable as made by Divine Inspiration, jet 
 w the Pope 0/Rome, who though of uncquii merits, hold- 
 <c eth the place of the Eternal King, and the Maker of all 
 " Things and all Laws on Earth, may abrogate thefe 
 cc Decrees when they are abufed. 
 
 XXI. By the fame pretended Power he changeth Chrills 
 own fnjlituted Sacrament, even in the fubftance of it, de- 
 nying all the Laity the Cup, while they condemn all that 
 will not believe that the wine is turned into his very 
 Bhod; And he that eat eth not the Flefh of Chrifi, and 
 
 drinketh 
 
( 14? ) 
 
 drinheth not his Bloody hath not Life, {which the) expound 
 of tie sacrament.') 
 
 Chrift faid when he had given them the Cup, Drink 
 yes all of it, Mat. 26.27. And Paul delivereth it to the 
 Laity from the Lord, 1 Cor. 11.23.25.28. [" This do 
 " ye, as oft as ye drink it, in remembrance of me.] 
 cc And [as oft as ye eat this Bread, and drink this Cup, 
 cc ye ihew the Lords death till he come : Let a manexa- 
 " mine himfelf, and fo let him eat of this Bread, and 
 "drink of this Cup] iCor. 10.21. Ye cannot drink 
 " the Cup of the Lord, and the Cup of Devils, is gi- 
 1 c ven to the Laity as a reafon againft their Idol Commu- 
 <(, nion. In relation to the Sacrament it's faid that [all 
 " were made to drink into one Spirit.] The recepti- 
 on of the Spirit being likened to that drinking. And if 
 the Pope may abrogate one half the Sacrament, why not 
 the other. 
 
 XXII. The Pope declareth all the world to be damned ex- 
 cept his oven Subjects. 
 
 See the forefaid firft Canon of Innocents Laterane 
 Council. 
 
 Leo \o.Abrog. Pragm. Sancl. Bui. in the 17. General 
 Council at Laterane faith L cc And feeing it is of necefjity 
 tofahation that all the faithful of Chrift be fubjeit to the 
 Pope of Rome, as we are taught by the Tej im ny of 
 Divine Scripture and of the holy Fathers^ and it is de- 
 clared in the conjiitution of Pope Boniface the 7. rjrc 
 Pope P///.<2.was converted from the fupremacie of 
 Councils by this Do&rine of a Cardinal which he ap^ 
 proveth (or by the Popedom,) Bui. Retract, in Bin. VoU 
 4. p. 5 14. £ a I came to the Fountain of truth which the 
 cc holy Doctors both Greek and Latine fhew, who with 
 g one Voice fay, that he cannot be faved that holdcth 
 
 Cc not 
 
05°) 
 
 i( not the Unity of the holy Church of Rome . and that 
 "allthofe Virtues are maimed to him that refuleth to 
 " obey the Pope of Rome • though he lye in Sackcloth 
 cc and Aflies, and faft and pray both Day and Night, and 
 cc feem in the reft or other things to fulfil the Law of 
 cc God. 
 
 (BelUrmine faith de Ecclef. I. 3. c. 5.) that [ cc No man, 
 " though he would, can be fubjecT: to Chrift, that is not 
 " fubjed: to the Pope.] And therefore he faith that our 
 Baptilm implicitely fubjecleth us to the Pope 5 or we 
 are fo baptized to him. 
 
 And faith Gonial. Rodericks in Godigntis de rebut Ab Af- 
 fix. 1. 2.c. 18. p. 323. to the Emperours Mother, [/ deny- 
 cd that any one is fubjeci to Christ thAt is not fubjeci to 
 his Vicar.'} But faid the old Woman to him, [Neither 
 I nor mine do deny obedience to S, Peter : we are in the fame 
 Faith novo that we were in from the beginning : if that 
 was not the right, why w.ts there no one found in fo many 
 Ages and Generations that would warn t*s of our Err our ? ] 
 (See here what Tradition is, and whether the Papal 
 Church and Charge was Univerfal.) The Jefuite an- 
 fweredj [The Pope of Rome who is pafior of the whole 
 Church of Chrift y could not in the years that are by-pafi 
 fend Teachers into Aba/Ha, because the Mahometans in- 
 eompaffed all, and had left no pAJfage to them • but now 
 the Maritime w Ay to Ethiopia is open 9 they can do that 
 which they could not do before.^ 
 
 So that it feemeth;, 1 . Chrift hath made the Pope Go- 
 vernour of Countries that he cannot fend to, and fer 
 the poor man an impoflible task. 2. He hath made it 
 rtecefTary to falvation to whole Kingdoms to believe in $ 
 Pope that they could never hear from 5 nor whether 
 there were fueh a Man or City in the world. 3. Orelfe 
 
 theit 
 
050 
 
 their Faith grWeth new as the Sea paffage is open . And 
 wo to them if their new acquaintance with the Pope 
 make all, all, all his Laws neceffary to them, which they 
 might have been faved without before. How much hap- 
 pier were they when they never heard of his Name ? 
 
 See here, all you Jefuites, one old Woman is able ul 
 anfwerably to confute you all, ifihe ftand but on equal 
 ground with you, and be not under your power, inquifi* 
 tion, or fear. 
 
 XXIII. In fo doing the pope damneth and unchurchetb 
 about two or three parts of the Christians upon earth, and 
 to would de/Jroy the Body Politick of chrifi. 
 
 For the Body is rather to be denominated from the 
 greater part than from the lefs : Elfe why do Votes in Ge- 
 neral Councils go for the fenfe of the Church ? And I 
 have ihewed before that the Abajftnes, Coptics in Egypt, 
 Syrians, Armenians^ Georgians, Greeks, Mofcovites, Pro- 
 teflants, and the reft, are far more (two or three to one) 
 than all the Papifts in the World. Much more when 
 Mahomet anifm had not drowned fo many Countries that 
 were of the Greek Profeflion,was it fo. 
 
 And how the Saviour of the World will take it for 
 this Ufurper to rob him of the moil of his Flock, and 
 damn mod of his Church, ( and corrupt the reft ) con- 
 fider and judge. 
 
 XXIV. By [o doing the Pope fets a Serf, or (mall divided 
 Parcel of the church, and calleth it the whole church of 
 Chrifi. 
 
 Even as fome Anabaptifts ( I hope not many ) and 
 other Seels appropriate Chriftianity, or true Church- 
 Communion, to them\clves y and fay, nre are all the 
 church ! fo doth the Pope : His Univerfal Church is 
 too fmdUfor any understanding Chriftian to own, as fuch, 
 and to be a Member of, as fuch. XXV. The 
 
XXV. The Pope damneth not only Wo or three farts of 
 the C'jrifiian World, but alfo his own Reprefentative Body, 
 or Churchy called Papifls • [uch an Abaddon is he. 
 
 Proved. The General Councils at Conftance and Baft 
 ( to fay nothing of many others ) were the Reprefenta- 
 tive Church of the Papifts, and took it to be de fide that 
 a Council was above the Pope : But the Pope hath dam- 
 ned them for this as an error, and for their depofing 
 Popes: See Concil. Later, fub Jul. 2. and fub Leone 10. 
 & Concil. Florent. Review the fore-cited Speeches of 
 Cretan and Pighius againft them. Many more Coun- 
 cils have they condemned. 
 
 XXVI. Tea Popes have damned Popes alfo, ( and it if 
 mo ft to be feared left they damn t hem fe Ives, more than 
 others.) 
 
 I need not tell of MarceUnm, nor of Honori/ts con- 
 demned for an Heretick by divers Popes 5 nor repeat the 
 Schifmes and Damnations of each other therein, nor the 
 Story of Sergius and Formofu-s and Stephen, &c. nor 
 their forementioned wickednefs. watfon in his Qmdli- 
 bets tells you of Bellarmines Sentence againft Pope Sixtus 
 Quint lit) [Conceptis verbis , quantum capio, quantum (apio, 
 quantum intelligo, Dominus no fie r Papa defcendit ad infer- 
 num :] And as others report him [ Qui fine pesnitentia 
 vivit, ejr fine pcenitentia moritur y ad infer num defcendit .] 
 See Barotiius forecited. 
 
 XXVII. Though the Pope condemn and unchurch fo many, 
 yet doth he tolerate in his own Church abundance of diffe- 
 rences, de fide, and abundance of Controverfies in Theo- 
 logie, and abundance of Differences and Errours in great 
 and dangerous matters of Morality, and abundance of Setts 
 that varioufly ferve God, ,fo tljey will ferve him, and uphold 
 his Kingdom, 
 
 1. The, 
 
 : 
 
053) 
 
 i . The holy Scripture is all de fide, that is, a Divine 
 Revelation to be believed : The Popes tolerated Transla- 
 tions that differ in many hundred places, or that erred (6 
 oft 5 and Commentators that differ in many hundred Texts 
 as to the Exposition ; yea, they tolerate thofe that deny 
 the immaculate conception of the Virgin, after a General 
 Council hath defined it. 
 
 2. Hetolerateth vaft Volumes of Theological Diffe- 
 rences, in the School Doctors. 
 
 3. Hetolerateth all the Moral DocJrines for murdering 
 Kings before mentioned, and all thofe cited by Mr. Clark* 
 {on in his Pr iclical Divinity of the Church of Rome, and all 
 thole mentioned in the Provincial Letters, and the Jefu- 
 ites Morals, about Murder, Adultery, Perjury, Lying, fel- 
 dom loving God, not loving him intenfively above all, 
 ejre. See my Key, ejrep. 79. 
 
 4. He tolerateth abundance of Religious Se<fts, Jefu- 
 ites, Auguflimans, Franciscans, Carthusians, ejrc who 
 differ from each other in their ferving God, as much as 5 
 many of the Seels of Proteftants, who are defpifed for 
 their difcord. 
 
 XXVIII. He pretendeth a necejjity to the ending of 
 Controversies that he be the 'judge, and yet rvill not end 
 them by his Judgment, but continueth many hundred un- 
 decided. 
 
 If we difpute with a Papift, and cite the Scriptures, 
 they ask us prefently, who jhall be Judge of the mean- 
 ing of them ? As if the Pope would decide all : And yet 
 to this day he will neither write any deciding Commen- 
 tary on the Bible, nor on one Book of it ; nor end the 
 Controverfies among his own Commentators. Nor will 
 he end any of the fore- mentioned Controverfies in Mora- 
 lity, of great importance. 
 
 U XXIX. He 
 
C l 54) 
 
 X)£IX. He foeareth all his Clergie never to take or in- 
 tervret Scripture^ bnt according to the unanimous fenfe of 
 the Fathers, (fee the Trent Oath : ) when yet the Fathers ' 
 do not rtnanimon{ly expound the Scripture, nor any one Book 
 of it. 
 
 And few Priefts know what the Fathers are unani- 
 mous in, nor can do, unlefs they read them all 5 which 
 by this Oath they feem obliged to do. Was not Greg. 
 Nazianz. one of the Fathers ? who faith, Or at. 18. [" I 
 cc would there were no Prefidency, nor Prerogative of 
 " place, and tyrannical Priviledges • that fo we might be 
 " known only by Vertue, ( or delerts : ) But now this 
 cc Right fide and Left fide, and Middle and Lower De- 
 " gree, and Prefidency and Concomitancy, have begot 
 cc us many contentions to no purpofe, and have driven 
 <c many into the Ditch, and have led them away to the 
 cc Region of Goats.] Is not this Herefie, or worfe, with 
 you? 
 
 Was not ifidore Pe htfiot a a Father? (but a (harp Re- 
 prover of proud and wicked Priefts and Prelates ) who 
 faith, lib, 3. Ep:fl. 223. ad Hieracem £" And when I have 
 <c ibewed what difference there is between the ancient 
 cc Miniftry and the prefent Tyranny, why do you not 
 "crown and praife the lovers of Equality?] Doth not 
 this deferve a Fagot with you ? 
 
 How ordinarily dothCajetan, and others of yours, re- 
 ject ( defervedly) the Expositions of Fathers ? Bellar- 
 minc chargeth' Jiiftin, Irenaws, &c. with error, de Beat, 
 SS. li, 1 . Cap. 6. He faithj, [there is no truft to be given 
 to Tertullian, de Rom. Font. li. 4. c. 8. He faith, En~ 
 \ehius was addicted to Hereticks, and that Cyprian deem- 
 ed to fin mortally, de Rom. Pont, li.^.c.j. Diony[. Peta- 
 vw de Trinit. citeth the words of moft of the an- 
 
 cienteft 
 
(155) 
 
 dented as favouring Arrianii in (almoft like Sondius him- 
 i'elf or vhiloflorgnis 3 ) and is fain to go to the \_Ma]or Vote' 
 of the Niccne Council as the proofs that moil of the an-' 
 cients were not really of the Arrians mind. D aliens hath 
 told you more of the Fathers differences, and unfatis- 
 faclory expolitions. 
 
 XXX. He confeffeth all the Scripture to he Gods in* 
 fallible word, yea his Doctors have ajjerted its f efficiency is 
 a Divine Law-, and yet his pretenfe of its Insufficiency 
 without Traditional Jupflernent, u one of the Pillars of 
 his Kingdom. 
 
 The fecond part needs no proof: For the flrft, the 
 elder Popes oft afTert it ; And the School-men in their 
 Prologue to the Sentences (Scotus, Durandu* and many 
 others :) But when Reformers confuted them by Scrip- 
 ture, they found that would not ferve their turn, fas 
 Micatah of Ahab, it prophefyed not good of them but 
 evil.) And fince then, they cry up the church and 
 Tradition, and deprefs the fufficiency of Scripture. 
 
 Even Card. Richlicu pag. 38. confeffeth [ vC As for us, 
 cc we afTert no other Rule but Scripture, neither of ano- 
 ther fort, nor total: yea we fay that it is the whole 
 " Rule of our falvation, and that on a double account: 
 " both becaufe it contained! immediately and formally 
 " the fum of our filvation •, that is, all the Articles that 
 c ' are neceflary to mans falvation^ by neceflky of means 5 
 c; and becaufe it mediately containeth what ever we 
 " are bound to believe, as it fends us to the Church to be ' # 
 cc initrucled by her, of whofe infallibility it certainly con* 
 cc firmcth us.] Here the fum of our Religion is granted. 
 
 At the Council of Baft I Ragufius's oration (Bin. p. 199) 
 faith [ k< That Faith and all things neceffary to filvation, 
 " both matters of belief and practice, are founded in the 
 
 U 2 "literal 
 
" literal fenfe of Scripture, and only from that mayar- 
 <c gumentation be taken for the proving of thofe things 
 " that are matters of Faith and neceflary to falvation, 
 <; and not from thofe paflages that are fpoken by allego- 
 " ry, & c. And (up. 7. [ u The holy Scripture in the li- 
 " teral tenfe foundly and well underftood, is the infallible 
 tc andmoft fufficient rule of Faith.] See more of his orati- 
 on opened in my Key pag. 93 , 94, 575 . The Teftimony of 
 Bellarmine^ Cojferus and others I have fomerly recited. 
 
 XXXI. The Pope teacheth us that rye cannot truly be- 
 lieve the Articles of our Faith or the truth of Script ure^ but 
 hecaufe of the Author it) and Infallibility of the Pope and his 
 Church declaring them • jo that rve mufl believe that the 
 Pope is Chrifls Vicar and authorized by him, and made in- 
 fallible^ before rve cr.n believe that there is a Chrift^ or 
 that he hath given an) authority or gifts to any. 
 
 This is not to be denyed : And Knot againft Chilling- 
 worth hath no other fliift, but to refolve their belief of 
 the Churches infallibility and authority, not into any 
 word or donation of Chrilt, but into Miracles wrought by 
 the church. So that no man can be a Believer that is 
 not flrft certain of the Papifts Miracles (and how can 
 millions know them, when they fee them not ? and in 
 all my life I could never meet with one that faw them.) 
 And he muft next be certain that thofe miracles prove 
 the infallibility of the Pope \ when yet they confefs that 
 they prove not the Infallibility of him that doth them, 
 /v&fa&k&f V ale mine Great re aky hath done and ftill doth more won- 
 " derous cures by touch or flrcaking^ than ever I heard 
 
 by any credible report that any Papift did : and yet he 
 pretendeth to no Infallibility. 
 
 And thofe Canonized Saints that have been moft cre- 
 dibly famed for the greatefl: Miracles, have born their 
 
 Teftimony 
 
057) 
 
 Teftimony againft Popery, and therefore Popery was 
 not confirmed by them. For inftance, St. Martin is by 
 his Difciple and Friend Stdpiti:ts seven* affirmed to have 
 done more Miracles than I have ever credibly read done 
 by any fince the A pottles : I fcarce except Gregory Neo- 
 cefar : And yet, whereas the Papal Councils give high 
 priviledges, of pardon, cjrc to thole that will take the 
 Crofs to kill the ivaldenfes, and compel Princes to it, and 
 uphold their Kingdom by fuch means, St. Martin fepa- 
 rated to the death from the Synods and Bilhops about 
 him, for feeking the Magiftrates Sword to be drawn a- 
 gainlt even PrijCiIiian Gnoflicks, and he profefieth that 
 an Angel appeared to him and chaftiled him iharply for 
 once communicating with the Bilhops at the motion of 
 Masimusy when he did it only to fave mens lives, that 
 were condemned as Prifci/lianifts. Here are Miracles 
 again/t the very Pillars of Popery. 
 
 So alio the Egyptian Monks were the moft famous for 
 Miracles of any People. And yet (as their Miracles 
 were no confirmation of the crrour of the Anthropomor- 
 phizes which their fimplicity and raflinefs involved them 
 in, fo) they renounced Communion with the Church 
 of RemC) and therefore confirmed it not by their Mi- 
 racles. 
 
 How few Chriftians be there on Earth, if none are 
 fuch but thofe that by known Popiih miracles believed 
 the Pope to be infallible before they believed that there 
 was a Chrift ? 
 
 And thus they muft believe him to be Infallible not 
 as Pope, but iomewhat elfe : For to be Pope, is to be 
 [Cbrifis fretensUd near : ] And to believe that he is au- 
 th rized or Infallible as cbrifis Vicar, before they believe 
 there is a chri), is a mad-mans contradiction and impoffi- 
 
 ble. 
 
058) 
 
 ble. What Infallible wight then is it that We muft jfirft 
 believe the Pope to be, before we believe him to be 
 Pope ? To what impudence will intereft and faction car- 
 ry men f 
 
 I will again recite the words of an honeft Jefuit, 
 Jofeih. yico/U de tempor. novif. It, $.c. 3. Q cc To all the 
 " miracles of Antichrift, though he do great ones, the 
 " Church lhall boldly oppole the belief of the Scriptures : 
 " And by the inexpugnable tettimony of this truth, lhall 
 €i by molt clear light expel all his juglings as Clouds -- — 
 "Signs are given to Infidels-, Scriptures to Believers 5 
 tc and therefore the primitive Church abounded with 
 <c miracles, when Infidels were to be called : But the 
 " laft ,when the faithful are already called, lhall reft more 
 " on the Scripture than on miracles : yea I will boldly 
 cc fay, that all miracles are vain and empty, unlefsthey 
 cc be approved by the Scripture 5 that is, have a Do- 
 " clrine conform to the Scripture. But the Scripture 
 " it felf is of it felfa moft firm argument of truth. 
 
 Ob). " But he grants that Infidels had miracles. An], 
 He lived long in the weft-Indies among them, and in 
 his Trent, of the Convert Ind. and his Hifi. Ind. he pro- 
 fefleth that the Ignorance, Drunkennefs and Wicked- 
 neis of the Roman Priefts there, was the great hinder- 
 ance of their Ccnverfion^ but that Miracles there 
 were none. God had not given them there any iuch 
 gift. 
 
 Once more, Did the Miracle which Thymus de D<tmo- 
 macis^ p. 76. reciteth out of Proffer* that \ji per (on pof- 
 feffed by the Devil was cured fa drinking the wine in the En- 
 ch 'drip") confirm the Popes Religion, who hath caft out the 
 Cup * or the Protectants that ufe it ? 
 
 XXXII. Though S. Paul/*?, Let every Sod be fsbjecf 
 
 to 
 
to the higher Powers, and give- fonour to whom honour is 
 due, the Pope as far as he is able exempteth a/I his Clervie 
 from the Government of the Magifirate ; yea they are for- 
 bidden to fall down to Princes, ore At at their Tables, but 
 Emperours muft take them .rs equals. 
 
 The firft part is commonly known : Caranz,. fag. 395, 
 reciteth this Decree of Pope Nichols, that ["No Lay 
 ^ man muft judge a Prieft, nor examine any thing of his 
 " life : And no Secular Prince ought to judge the facts of 
 "any Bilhops or Priefts whatfoever. 
 
 The Eighth General Council at Conffantinople faith, 
 c ■■■;. 14. [ ' c Minifters muft not full down to Princes, nor 
 cc eat at their Tables, nor debafe themfelves to them 5 
 ct but Emperours muft take them as equals. 
 
 XXXIII. The Pope confejjeth even word of our Obje- 
 1 to be true ; for all his killing and d mining us 
 
 tts Hi'rettchs. 
 
 Proved before : We have not a word of our Objective 
 Religion, but the Sacramental Covenant, and its Expo- 
 firion in the Creed, Lords Prater, and Decalogue, and the 
 Canonical Scripture, which we receive. And they con- 
 fcfs nil this to be infallibly true^ and lb juftifie all. our 
 Pofltive Religion. 
 
 XXXIV. Tk Popes to this day will not tvtl the Church 
 fo much as what a Chriflian is, and what mu;l make a man 
 a Member of th?ir Church, in the Ejjentia's of 'A 
 
 ber. Of which more anon. 
 
 XXXV. while the Decrees of General Councils are in 
 quoad nos the Churches Fittb, the Pope will never ic : 
 
 know how bh our Faith mafl be , nor when we ; 
 
 in 
 huve all. 
 
 If every General Council add new Articles Ycr ma- 
 ny) quoad nos', who knaweth when they wiii A 
 
 done? 
 
done ? and whether we have yet half the Chriftian 
 Faith, or not? 
 
 XXXVI. The Popes Religion maketh Contradictions ne- 
 ceffary to be believed-^ that is, impojfibilities. 
 
 The Contradictions of Tranfubjlanttation I have open* 
 cd in my [_F all Satisfaction} Confirmed General Coun- 
 cils they commonly agree do make Decrees which rauft 
 neceflarily be believed : And it is notorious, that fuch 
 Decrees are Contradictory. I he General Council at 
 Conflance confirmed by Martin 5. and that at Bafil con- 
 firmed by Fcelix 5. do make it de fide for a Council to be 
 above the Pope. Bin. p. 43. 79. 96. Cone. Bafil. Sefl. u/t. 
 they fay, [ cc Not one of the skilful did ever doubt, but 
 " that the Pope was lubjeft to the judgment of a Gene- 
 " ral Council in matters of Faith 5 and that he cannot 
 " without their confent diffolve or remove a General 
 " Council 3 yea and that this is an Article of Faith, which 
 " without deftrudtion of falvation cannot be denyed, and 
 " that defide the Council is above the Pope, and that he 
 cc is a Heretick that is againft this.] Eugenius alfo owned 
 this Council, Bin. ib. p. 42. 
 
 But the Councils of Florence^ and at the Laterane 
 fub Jul. 2. and fub Leone 10. fay the clean contrary. 
 
 The 6. Council at Conflant. approved by Pope Adrian 
 is now faid by them to have many errors. 
 
 XXXVII. The Pope arrogateth\fovoer to alter the con- 
 flitutions of the Spirit of God in the holy Scriptures. 
 
 Proved. The Council of Conflance taking away the 
 Cup faith [ Ct Though in the Primitive Church this Sa- 
 crament was received by Believers under both 
 6C kinds, &c^ yea though Chrift fo inftituted it, yet 
 they altered it. 
 
 I elfewhere cited Pope Innocents words \By thefulnefs 
 
(i6i) 
 
 of our Power we can difpenfe with the Law, being above 
 the Law."} And the Glofs oft faith, [The pope difpenfeth. 
 againft the Apoflle^ againfl the Old Teftament, &c. 
 
 The Council of Trent fay, Seff, 21. cap. 1, 2. that 
 [This power was always in the Churchy that in difpenjing 
 the Sacraments, [wing the fubftance of them, it may or- 
 dain or change things as it jhuld judge mo fl expedient to the 
 profit of the Receiver. ( But is not the Cup of the fub- 
 ftance, as truly as the Bread ?) 
 
 Andrad. Def.Conc. Trid. //. 2. P. 136. [ cc Hence it is 
 " plain that they do not erre that fay, the Popes of Rome 
 " may fometimes difpenfe with Laws made by paul^ and 
 " the four firft Councils. And rafquez faith To. 2. Difp. 
 216. /V. 60. ["Though we grant that this was a Pre- 
 " cept of the Apoftlesj yet the Church and Popes might 
 c< on juft caufes abrogate it : For the power of the Apo- 
 " ftles was no greater than the power of the Church and 
 " Pope in bringing in Precepts.] 
 
 One of L'tthers Opinions oppofed as Heretical by Leo 
 10. was this, [It is certain that it is not in the hand of 
 the church or Pope to make Articles of Faith."] See more 
 in my Key, p. 243, 244. 
 
 XXXVIII. The Pope fetteth up a Puhlick iror/hip of God, 
 in a Tongue not under flood by mofl of the ivorfluppers • and, 
 forbiddeth men, without Licence to read the Scriptures in a 
 known Tongue. 
 
 Practice and the Trent Council prove both thefe. 
 
 XXXIX. The Pope determineth that the Image of Chrift 
 be reverenced with equal honour as the holy Scriptures. ~} 
 
 So it is decreed Concil. Conflant. the eighth General 
 Can. 3. And yet Images are mans work, and at the beft 
 unneceffary, and the holy Scriptures are Gods work by 
 his Spirit, and the Law by which we mull: live, and be 
 judged at the laft, X XL. And 
 
(162) 
 
 XL. And when all this Power over the whole Earth is 
 thus claimed, there is no foffible means left for any mortal 
 man, much lefs for the Antipodes, to know who is the 
 man that hath this Power y and whom on fain of damnation 
 we mufl obey, and believe in before we can believe in 
 Chrifl. 
 
 Proved : If there be any poflibility of knowing it s it 
 muft be either, i. Byperfonal qualifications of mind; 
 2. Or by right of election 5 3. Or of Ordination 5 4. Or 
 of Potfeffion 5 5. Or of Acceptance by the Church after 
 PorTetfion. I cannot Imagine any other way. But there 
 is no poflibility of knowing who is Pope by any ofthefe 
 wayes. 
 
 I. The firft is not pretended by them : But anon we 
 fhall thence prove their Nullity for want of necefTary 
 Qualifications. 
 
 II. If Election will tell us, then it is either any Electi- 
 on whatjoever, or elfe Election by authorized Perfons. Not 
 the firft • elfe the Turks, or the Greeks, or the Adverfa- 
 ries of Rome might eled a Pope : And an hundred might 
 be elected at once feveral ways. Not the later 5 For if 
 any one way of Election be necefTary, Popes were no Popes 
 when that way failed : Sometime they were elected by 
 the People of R.<me (and were they the Chufers for all the 
 world ? ) Sometimes by the People and the Presbyters : 
 Sometimes by the Neighbour Bifhops and Ordainers : Some- 
 times by the Emperours ; And laftly by the Cardinals. 
 If one way only be valid, the reft were invalid : And 
 how mall we prove which ? If any of thefe ways are va- 
 lid • then fix men or five may be chofen at once by the 
 feveral ways : And where is the proof? 
 
 III. If Ordination be the notifying Title, then, i.Thofe 
 Lay men that were put in full poflcflion unordained were 
 
 no 
 
(«*3) 
 
 no Popes ; and where then is the SuccefSon ? 2. And 
 who is it that hath that ordaining Authority ? If fbme 
 Bifhops ordain one, and fome another, and lb twenty 
 fas they long did divers in many years Schilm) which of 
 thefe is the true Pope ? or is it all ? 
 
 IV. ViPcffcffion were the Title, then the Turk may be 
 Pope ; or he that can get it by the Sword : Then there 
 can be no Ufurper, but the ftrongeft hath beft Right. 
 Then he that kept at Rome had better title than he that 
 Was in Germing or at Avignion. 
 
 V. If it be the Churches after acceptance ; then, 1. He 
 was an Ufurper before. 2. And what or who is that Ac- 
 centing church ? Sure they that muft make a Pope of no 
 Pope, by after acceptance, mould have the antecedent 
 Election: Elfe Popes mull all be firft Ufurpers, before 
 they are true Popes. But, 1. If it muft be the major 
 fart of die chrifiian ivorld, then there is no Pope, becaufe 
 two parts are again ft him. If it muft be one Sect: of 
 Chriftians only like the Papifts, that will but think them- 
 felves the Church, or better than the reft • who is it that 
 can prove their title to this Choice? And muft it be All 
 of them, or but Parti If All, 1. How fhall we ever 
 know it ? Never fuch a thing was tryed. 2. And then 
 there was no Pope in the 40 or 50 years Schilm. If it 
 muft be Part, how ihall we ever know which part it muft 
 be ? If the major or the melior, how lhall it be ever tryed 
 and known in a divifion ? None to this day knowetli 
 who had the major or melior part in many a Schifm. 
 
 If they fay thit file nt non-ofpofit ion is Confent. I An- 
 fwer, That's a known Fallhood, when moft men, even a 
 thoufand to one, have neitherCall nor Opportunity to fig- 
 nrfie their diftent effectually - and when no wife men that 
 love their time and peace, will run to Rome by thoufands 
 
 X 2 out 
 
C^4) 
 
 out of all Kingdoms, to tell them their diflent. 
 
 2 . But it was no filent \ubmifJion, when fever al Popes 
 were upheld by fever al Kingdoms. So that there is no way 
 of certain notice who is the true Pope, but he muft go 
 for the man, as Eugenics 4. did after his Depoiition, who 
 can keep poffeffion, which is no title at all. 
 
 2 . Yea, I prove certainly, according to their own Prin- 
 ciples, that there is no Pope at Rome y nor hath been for 
 many an hundred years. 
 
 For they hold themfelves, that the Right muft be 
 derived by an uninterrupted Succeffion from S. peter, 
 (and call us no Minifters for want of Succeffion : ) But 
 that they have no fuch uninterrupted Succeffion is noto- 
 rious. 
 
 For, 1 . An Infidel and Heretick Pope, fo openly judg- 
 ed, can be no Pope : Elfe a Turk might be Pope. For 
 he that is no Chriftian, is no Chriftian Bifhop. But Popes 
 (before mentioned) have been judged Infidels, Hereticks, 
 incarnate Devils. 
 
 2. A Pope actually depofed as an uncapable wicked 
 Heretick, by a General Council, was no Pope : Yet fuch 
 was Enge nim 4. who yet kept the place, and the reft are 
 his SuccefTors. 
 
 3. There have been fometimes feveral years without 
 any Pope at all : And if two or three years make no in- 
 terruption, how fhall we know how long time doth it ? 
 
 4. BaroniM, Qenebrard^ and others aforementioned, 
 confefs that for 50 of them together they were Apoftati- 
 cal, and deferve not to be named among the Popes, be- 
 ing wicked men, made and ruled by Whores, &c. 
 Where then is the fucceffion ? 
 
 And if it were poffible for thofe at Rome to know that 
 there is a Pope, and to know who and which is he, yet 
 
 how 
 

 0*5) 
 
 how Should all the reft of the world have any aflurance 
 of it ? You'll fay, it is not neceflary : Pofleflion and 
 common Report muft fatisfie them in china, Congo, A- 
 baffia, and the Phillipines, &c. 
 
 An[w. No Building can be ftronger than its Founda- 
 dation, nor Conclufion than its Premifes: How then 
 fliall luch men have aflurance of their Religion when 
 they mult take it on the Credit of a Pope as infallible of 
 whom they have no aflurance? And how lliall they be 
 certain that they are of the right Church, when they 
 are uncertain who is the Head whom they mult be fub- 
 jecls to ? 
 
 CHAP. VII. 
 what a P A P I S T is. 
 
 II. 1 I" Aving fhewed what a Pope is, I am next hence 
 Jl J[ to tell you what we Proteftants take a Papifl 
 to be. 
 
 And firft as to the name, it is equivocal : There are 
 fo many forts that are called commonly by the one name 
 of Papifls, that it is hard to enumerate and deicribe 
 them all. 
 
 i. There are fome that believe that the Pope is but a 
 Humane Creature, that hath run up his power into Ty- 
 ranny by abufe, and it were well if he were either down, 
 or reduced to his firft itate : But they take themfelves to 
 be as thole that live under other abufive, opprefling or 
 tyrannical Governours, who muft live in Patience and 
 Submiflion, and are not bound to ruine themfelves, by 
 oppofinghimin-vain 5 and though he impofe on them 
 
 many 
 
many things which they like not, but had ratlierthey 
 were reformed, yet it being not in their power, and 
 Princes and Magiftrates commanding them the fame, 
 they take Conformity to be orderly, and Nonconformity to 
 beunpeaceableandofillfame- And if any of the things 
 tcommanded them prove finful, they hope God will 
 forgive them (for bowing in the houie of Rimmon) and 
 will lay it on Popes, Princes and Prelates, and not on 
 them that are not bound to ftudy Controverfies •, and 
 who do what they do but in obedience and for peace (pre- 
 tenfes that quiet their Conlciences in felf-iaving Confor- 
 mity :) I verily think that the greater part of thofe called 
 Papifts in all the world, are of this Jelf-favingfort. As 
 we fee in all Countries that the greater number are or 
 feem to be of the Religion of thole in power, be it what 
 it will be. And we ordinarily hear that the common peo- 
 ple will thus talk againft the Popes Doctrines and Practi- 
 ces, and yet quiet themielves on fuch terms of Conformi- 
 ty as I here defcribe. 
 
 II. Another fort called Papifts do believe that the 
 Pope is a meer humane creature alfo, not over all the 
 world but in the Empire and where Princes let him : And 
 confequently as men fet him up, men might take him 
 down. But yet that it is an Orderly Inftitution, as Kings 
 and Emperors, and that his place is Lawful, and that 
 it is the duty of the Church to obey him, efpecially 
 when Princes alfo do command it : And that men have 
 power from God to make, as National, Provincial, and 
 Patriarchal churches and Rulers, fo alfo an Un'werfal 
 Church and Ruler for Order and Unity fake over many 
 Countries, and that it is good and defirable to thefe 
 ends. 
 
 Of thefe there are two forts, i. One fort take the 
 
 Papacie 
 
Papacie and Patriarchs to be a lawful and laudable in- 
 ftitution of Conflantine, confirmed by other Princes. 
 
 2. The other fort take them to be laudable Inftitutions of 
 General Councils, or elfe o£ particular consenting Btjhops be- 
 fore the firft General Council (whom thy call the church.) 
 
 III. Another fort called Papifts, do believe the Pope 
 (as the former j to be a humane Creature, viz. of the firft. 
 or ancient Bilhops by mutual confcnt $ but that it was a 
 nece(jary thing, which by Gods General Laws, and his 
 fpeciallnfpiration, they did well, and were bound to do 
 for the Churches concord and ftrength $ and that it is 
 not lawful for the Church now to alter it, or any Prince 
 in his Dominions. 
 
 Thele alio are of three forts : i. Some think that the 
 Roman Seat may be altered, and the Church upon juft 
 caute may remove the Primacy to another Bifliop. This 
 feemeth to be the opinion of Cardinal Cu[anm afore 
 cited de Concord, who faith, The Church might make the 
 Biihop of Trent chief. 2. Others feem rather to think, 
 that God hath by Decree annexed the Supremacy to 
 Rome, and yet (as R. Smyth, the Biihop of Cakedon, and 
 Ruler of the Englijh Popifli Clergy afore cited ) think, 
 that it is not de fide, that the Pope is Peters Succeflbr. 
 
 3. Others fay that they are not fure but God may deftroy 
 Rome, and remove the Primacy; but Men may not 
 do it. 
 
 IV. The whole Greek Church feem yet of the fecond 
 or third opinion, (that the Pope had a juft Primacy in one 
 Empire, which was juftly removed to Conftanttnople :) 
 But there are fome that think the Pope had alfo a juffc 
 Primacy in all the chriUian world y and yet that he hath 
 it but by Humane Injtitution. 
 
 V. There are other that think the Pope is the Univer- 
 
 fa! 
 
fal Head by Divine Inflitution •, even as S. Peters Succef- 
 for, by derivation of the Power which Chrift gave 
 Peter/ 
 
 And as about the Foundation, fo about the Subject and 
 the Meajure of Power, yea w' o is the true Chief Ruler 
 over the Uuniverial Church, there are thefe feveral iorts 
 of Popery. 
 
 I. Some believe that it is General Councils that are the 
 Subject or Poffelfors of Supreme, church Power and Infal- 
 libility^ and that the Pope is but the firft in order of the 
 five Patriarchs in fuch Councils • who hath no neceffary 
 right to call them, nor no negative Voice in them, nor 
 any Government over the other Patriarchs , or their 
 Churches ; but only the firft Seat, if he be there; juft 
 as the Patriarch of Alexandria firft, and of Constantino- 
 ple after had when the Patriarch of Rome was abfent. 
 And thus indeed it was in the Empire, for a long time. 
 But thofe five Patriarchs ruled not all the mrld h no 
 more than our two Provincial Archbifhops do. 
 
 II. Others called Papifts do go farther, and believe 
 that General Councils indeed have the fupreme Legifla- 
 tive Power, and the chief Executive while they fit, and 
 are the Seat of Infallibility: But becaufe they are not to 
 be always or ordinary, God hath not left the four Patri- 
 archs^ and all the worlds ungoverned in the Intervals 5 but 
 the Roman Pope is the Supreme Governour of the worlds 
 when there is no General Council : Yet fo that he muft 
 Govern by their Laws or C anons; 
 
 III. Another fort (and I think the molt numerous 
 among the Learned) called Papifts, hold that Neither 
 the pope alone, nor the Council alone, are the Seat or Pof- 
 fejjors of the fupreme Legislative Power, or the Infalli- 
 bility^ nor of the fupreme judging and executive power 
 
 fedente 
 
(i6 9 ) 
 
 fedente concilio • but it is both of them agreeing or con- 
 junct: And two Fallibles joyning, become one Infal- 
 lible. 
 
 IV. Another fort of Papifts, and very numerous efpe- 
 cially in Italy, hold, that the Pope done ii Supreme and 
 Infallible in Legillation and Judgment, and that Coun- 
 cils are but his Couniellors, to prepare Laws, to which 
 his Fiat giveth Authority and Infallibility. 
 
 All thefe indeed are commonly called PAPISTS, 
 becaufe that more or lels they are Subjects of the Pope. 
 But who can give one definition, or the lame marks of 
 men that are really of fo many minds ? If I deicribe one 
 fort, the other will lay, this is not our Opinion 5 you do 
 us wrong. And fo of all the reft. 
 
 And here you may fee, that when the Queftionis, 
 whether a Papijl may be faved ? and whether a Papijl be a 
 Heretichl or the like • that it cannot be well anfwered, 
 till we know of which fort of Papifts you fpeak. 
 
 But becaufe I find that already my Writing is fwelled 
 beyond my firft intent, I will give you the Properties or 
 inadequate conceptions of only one fort of Papifts, which 
 is the third fort in the laft diftribution, who hold the so- 
 verai^nty and Infallibility to be in the Pope and Council 
 conjuncl, and that by Divine Right : Becaufe if I fpeak 
 of any of the other forts, I find they fly for refuge hither, 
 and moft Writers go upon this ground, and will own no- 
 thing as their Religion but what is in Approved General 
 Councils. 
 
 And here I defire the Reader to perufe what I have 
 faid in my [Full and eafte fatis fact ion, drcJ] out of Veron, 
 and others, as they defcribe their Faith themielves. 
 
 I. A P AP I ST of this fort is one that believe th that 
 the Pope and his Council \ or Churchy is Infallible in propofing 
 
 Y the 
 
( l 7*) 
 
 the will of Chritf ; and believeth in Chrift^ and receiveth 
 
 the Cofpel as true, for the Authority and Infallibility of 
 this Pope and Council, and hereon layeth all the hopes of 
 his Jalvation, as on the churches Faith : And till this Au- 
 thority and Infallibility he believeth before he believeth 
 that there is a Pope or a Church ofchrifl, or a Chrifi indeed, 
 or a promise or gift from chrifl of any Authority or Infal- 
 libility to them : Much more before he knoweth who is the 
 true Pope, and which are true General Councils, or whe- 
 ther ever there were any fuch, or what it is that they have 
 decreed to be believed. 
 
 1. That they take all their Faith in Chrift and the Go- 
 fpel on the credit of the Church ( that is, the Pope and 
 Council ) propofing it, the moderated: of all this fort 
 profefs ; as out of Veron, and others, I provedHas afore- 
 cited. Hence it is that one tells us that the Scripture is 
 fo full of feeming Contradictions and Improbabilities, 
 that he would no more believe it than Efop's Fables, were 
 it not for the Authority of the Church. Another faid 
 £Would I ever believe the Trinity, the Incarnation, that 
 if you lay a man to dye in a clofeCheft of Lead or Mar- 
 ble his Soul could get out to Heaven, that the Body fhall 
 rife again, &c. were it not for the Authority of the 
 Church ? ] 
 
 2. They believe this Infallibility and Authority of the 
 Tope before they can believe that there is any Pope at alJ. 
 For to be a Pope is eflentially to be chnHs Vicar as they 
 defcribehim: And, as I faid, it is impoflible to believe 
 that chrifi hath a Vicar, before they believe that he is 
 Chrifl. As it is to believe a Son without a Parent. 
 
 3. They believe the Infallibility and Authority of the 
 Church, (as they profefs) before they believe that there 
 is any Church : For to be a Church is euentialiy to be a 
 
 Society 
 
C*70 
 
 Society of Christians : And he that yet believeth not that 
 Chrift is truly Chrift ^ cannot believe that Chrift tans are 
 truly chrift ians^ fave de nomine • nor that Chrift hath a 
 Church : For they are Relatives, as mfe and Husband. 
 
 4. They believe the Infallibility and Authority of the 
 Churchy that is, the Pope and Council^ before they be- 
 lieve that 7^//^ £ /£<• c/;r//? 5 For they profefs to believe 
 in him, becaufe of the faid Churches Authority and In- 
 fallibility : And the Premifes go before the Conclu- 
 fion. 
 
 5 . They believe the faid Infallibility and Authority of 
 the Church, before they believe that ever Chriji gave 
 them fuch Authority and Infallibility : For they cannot 
 believe that Chrift gave it them, before they believe that 
 there is a Chrift ^ and a word of gift. 
 
 And now is not here a Riddle hard enough to pofe the 
 wifeft ? which way do all thefe Believers^ through all the 
 worlds come to knovp that the Pope and Council , or Churchy 
 are authorized and Infallible^ before they believe that 
 Chrifl ever gave it them ? which way do they think that 
 they came by it * Let him unriddle it that can. 
 
 6. They believe thus in the Pope, before they know 
 what a Pope is y or who is he that they muft thus believe in. 
 For alas, how can all or any in the world know what is 
 neceflary to make a Pope ? what Election ? what Ordina- 
 tion ? what Qualification ? and whether the man had all 
 thefe ? And of divers Pretenders which is he that hath the 
 proofs of a true title ? 
 
 7. They believe thus in Councils , when they know not 
 what Councils are true, and what not 5 nay whether ever 
 there were any: For I have elfe where fully proved that 
 there never was any, nor ever will be, that are truly 
 Univerfal as to all the ChrifHan World. 
 
 Y 2 8. Much 
 
(»7 2 ) 
 
 8. Much lefs do thefe beginners know certainly, what 
 General Councils have decreed to be believed bythofe 
 that will be faved. 
 
 That which will be faid to all this is, that It is not ne- 
 ceffary that all men receive their Faith from Councils ; it is 
 Sufficient if it be from the Church^rerJ, though not from the 
 Reprefentative. 
 
 Anf. Very good: i. Elfe no man was a Chriftian, 
 nor could be 3 before the firft General Council, which 
 ' was above 3 00 years. 
 
 2. But (till this anfwereth none of the Contradicti- 
 ons about believing in and from the Pope : May we ali 
 take our Faith from the Church-real, without taking it 
 from the Pope, or not ? If ye a, we may poffibly be good 
 friends at laft. If not, all the Contradictions about him 
 are ftill upheld by you. 
 
 3. And if you muft take it from the Authority and 
 Infallibility of the church Real, {rill all the Contradicti- 
 ons will follow as if you took it from Councils : For can 
 you believe that this Church is chrifls church, and hath 
 this power and gift from him, before you believe that he 
 is Chrift* and that ever he made fuch a gift or promife to 
 them? 
 
 4. And who or what is this Real Church, that muft be 
 firft known to be thus impowered and infallible: Is it 
 fome few, or many, or muft it be the mo ft ? If a few or 
 many, you profefs that they may be Hereticks, and have 
 not that authority or gift. If it muft be all, or the greater 
 part -, 1. Then the Church of .fo^goeth down, that is 
 at moft but a third part. 2. How (hall every poor man 
 (or any man) know which is the judgment of the major 
 part ? Can he take the Votes of all the Chriftian World ? 
 3. And have all that were converted in the Apoftles days 
 
 and 
 
07a) 
 
 and fmce, firft known the Major Vote of the Chriftians, 
 or were they converted by the foreknown Infallibility or 
 Authority of the Majority ? ( or of the Pope ?) 
 
 Some will fay, we fee theMadnefs of this Popery, but 
 how then do you fay that the faith mujl be received, if 
 not from the Church ? I anfwer I have told you at large 
 in a Treadle called The Reasons of the Chrijlian Religion, 
 and briefly in a (mailer Treatife called The certainty of 
 Chriftianitj without Popery 
 
 Briefly, Judging is one thing, and Teaching is another 
 thing. Before I fubmit to the Decifion ofajW^Imuft 
 know his Commiffion or Authority . and I muft then 
 ftand to his Sentence which way ever he decide the Cafe. 
 Men be not converted to Chriftianity by fuch Judges, but 
 by Te ? c hers ; Nor will I believe the Judge if he lay there 
 is no Chriji, no Life to come, crc. But a Teacher is to 
 make intelligible to his Hearer or Scholar, the evidence 
 of truth which is in the matter taught, and to draw men 
 to believe by telling them thofe true reafons upon which 
 he did believe himfelf: And no man takes him for his 
 Teacher that he is perfwaded knoweth no more than 
 himfelf. And the greater reputation of Knowledge and 
 Honefty the Teacher hath, the eafier we apply our minds 
 to learn of him, and a humane trull or faith prepareth us 
 to receive that evidence of truth which may beget a Di- 
 vine Faith by die help of Grace. But ftill the Learner 
 truly believeth no more than he thus learneth. And I 
 may hear a ftranger tell what he hath to fay, and be con- 
 vinced by the evidence that he giveth me of the truth, 
 though I know not of any Authority that he hath to teach 
 me, much lefs judicially to decide the Cafe. I little doi.bt 
 but mDft that were converted by the Apoftles themfelves; 
 were perfwaded to believe in Chrift by the evidence of 
 
 truth 
 
074) 
 
 truth proposed (the Spirit cooperating) before they knew 
 of any Authority of the Apoftles ; much lefs before they 
 heard what they laid in a General Connelly or what was 
 the Vote oi the Universal Church •, or what any Pope faid 
 as Ruler of the reft. Thefe things are very plain and 
 fure, and they that will be wilfully blinded by faction, 
 and prejudice, and worldly intereft againft plain truth, 
 have no excufe if they perilh in darknels. 
 
 II. A PAPIST {of this fort) is one that believe th 
 that the Pope of Rome is the rightful Cover nour of all the 
 world 5 that is, that all Chriflians immediately ', and all In- 
 fidels and Heathens mediately, are hound by Cod to obey 
 him, as Chri(ls Vicegerent on Earth : And that he, with 
 bis Council, is thus an Universal Lawgiver and Judge to 
 all Kings, States, and Persons, that dwell round about 
 the Earth, 
 
 But a Proteftant denyeth this, and holdeth that there 
 is no Univerfal Monarch, or Legislator, to all the world, 
 but God and our Saviour 5 and that he hath made no 
 fuch Vice-Chrift, or Vicegerent 5 and that luch a Claim 
 is High-Treafon, as ufurping his Prerogative. And that 
 if Pride had not in tantum made them mad, no men 
 could think themfelves thus capable of Governing all 
 the World. Protectants believe that there is no fuch 
 thing on Earth, as an Univerfal Church headed by any 
 mortal Head, Pope or Council, but that Chrift is the 
 only Univerfal Governour or Head. 
 
 III. This Papift is one that holdeth, that the church of 
 Chrift on Earth is no bigger than the Popes Dominion, and 
 that it is neceffary to falvation to be fubjecf to the Pope ; 
 andctnfequently he unchttrcheth two or three parts of the 
 Chriftian World, and damneth mo ft of the Body of Chrift, 
 And robbetk him of the great eft ftrt of his Kingdom^ as 
 
 far 
 
far as denying bis Right amounts te : And confequently ** 
 a notorious Schifmatick or Sectary ; appropriating the Church 
 title only to his Self, 
 
 This is proved before from the Matters of their Re- 
 ligion. 
 
 IV. thn Papifi is one that holdeth, that thofe Councils 
 which were General .is to one Empire, "were General as to 
 all the christian world : And that fuch General Councils 
 there mu(l be, (if it pleafe the Pope to call them?) though 
 they muft come from all the Quarters of the Earthy and 
 •whence they have no Sea pafjage, and out of the Empires of 
 many Prince s y and many that are Enemies to the Chriflian 
 Name , and perhaps at Wars with chrijlians ; and when 
 the Voyage or journey is (uch, that if the Churches be de- 
 prived of a thoufand Bijhops, twenty of them are never 
 like to live to return home to the remote ft Nations, Nor 
 could they converfe as a Council, by reafon of the number 
 and diverfity of Languages, if they were equally gathered. 
 
 Or they hold, that if a fmall part of the Chriflian 
 world afjemble {as at Trent ) when the reft cannot come, 
 this is an Vniverfal Council of and to all the Chriflian 
 World. 
 
 V. This Pap if is one that holdeth, if a fallible Pope and 
 a fallihle General Council do but agree, their Decrees are 
 infallible : As if an unlearned Pope (e. g. that under -{lands 
 not the Text of Scripture in the Original ) and an unlearn- 
 ed Council {as to the mo ft) fhould agree, their Decrees 
 would be learned • e. g. in judging which is the true Tran- 
 slation of a Tongue which they never undcr/lood. As if 
 ten purblind men if they meet together might produce 
 the Effefts of the cleareft fight, or Fools by conjunction 
 become wife. 
 
 VI. cc He holdeth that Tradition from Fathers to 
 
 "Children 
 
(«7«> 
 
 f c Children is the fure way of conveying all the matter 
 " of Faith and Religion ♦, and yet that the greateft Gene- 
 cc ral Councils, which are the. Church reprelentauve, 
 <c may erre in matter of Faith^ and have erred 5 unlels a 
 cc Pope (who is fallible) approve of their Decrees. 
 
 VII. " And when he hath trufled to this w ay of Tra- 
 cc diiion, he denyeth the Judgment and Tradition profef- 
 c - fed by the greater half Df the Chriftian World. 
 
 VIII. cc He beiieveth that, all men are bound on pain 
 " of damnation to believe that the Senfes and perception 
 cc of all men in the World are deceived, in apprehending 
 u that after Conlecration there is true Bread and Wine in 
 cc the Sacrament. And he that will fo believe his own 
 u and others Senfes, mould fuflfer as an Heretick, and be 
 £C rooted out of all the Dominions of all Chriftian Lords 
 u on Earth. So merciful is he to his Neighbours. 
 
 For an approved General Council hath decreed this, 
 and fuch Councils are his Religion. Were it his own 
 Father or Mother, Wife or Child, that cannot thus re- 
 nounce all his own and other mens Senfes, and believe 
 that there is no Bread or Wine in fpight of his fight, 
 tafte, touch, &c he believeth that they mould be burnt 
 as Hreticks^ or exterminated. He may be a good n&- 
 tur'd man that is loth it fhould be fo ; or he may be 
 one that is ignorant of his own Religion, and doth not 
 know that this is one Article of Popery 5 or he may be 
 an unconscionable man, that will not obey that which he 
 knoweth to be his Religion • or he may be unable to exe- 
 cute fuch Laws : But it is his Religion to believe that he 
 ought to do it. 
 
 IX. cc If he be a Temporal Lord of a Proteftant Coun- 
 " try, it is part of his Religion to take himfelf obliged to 
 " root out, deftroy, or burn all his Proteftant Subjects, and 
 " all others that deny Tranfubftantiation. Ob;. 
 
( l 77^> 
 
 Obj. The King -df France, and [ome others, &o it not. 
 
 An], No man is bound to do that which he cannot do. 
 But if he can do it, and he be a P^ift-, by the exprefs 
 words of an Approved General Council he is bound to 
 do it, and to believe that it is his duty. I (peak not of 
 what men do, but what their Religion binds them to do : 
 Though intereft or good nature hinder them. 
 
 X. " He believeth that all Temporal Lords that will 
 " not firft take an Oath thus to root out their Subiefts, 
 " and then do it, may be firft Excommunicated by the 
 " Pope, and then depoled if they repent not, and their 
 " Dominions be given to be feized by another Papiil 
 w that will do it. 
 
 The words of the Council are before cited. 
 
 XL cc He believeth that in this cafe the Pope may ab- 
 * folve all the Subjects of iuch Temporal Lords from 
 w their Oaths, and Duties of Allegiance or Fidelity to 
 « fuch Rulers. 
 
 This alio is exprefs in the Councils words. 
 
 XII. " He is one that believeth that the Priviledges of 
 " the Roman Church were given it by die Fathers, be- 
 *' caufe it was the Imperial Seat, and therefore Confian- 
 " tinople had after equal Priviledges : (For fo faith the 
 Aforecited General Council : ) And yet he believeth the 
 " clean contrary, even that Rome's Priviledges were gi~ 
 tc ven it by S. Peter, and ConjUntinople's are not equal. 
 (For Popes and Councils alio are for this.) 
 
 XIII. u He believeth. that it is de fide that General 
 * c Councils are above Popes, and may judge them, and 
 " depofe them if there be caufe, even as Hereticks or 
 "Infidels, Adulterers, Murderers, Simonifts, &c t And yet 
 "he believeth that all this is falie, and die contrary 
 " true. 
 
 Z For 
 
For the-approved General Councils of £4/// and Con- 
 flavce fay the firft^ (and others 5 ) and thofe fore-cited at 
 the Lit "crane and Florence fay the latter. 
 
 XIV. " He maketh uncharitablenefs, and bold damn- 
 " ing all others, a comfortable mark of the fafety of his 
 "ftute, and the truth of his Religion, and our Charity 
 M a mark that ours is vvorfe •, whereas Chrift hath faid, By 
 this fl. all all men know that ye are myVifctplts^ if ye hue 
 one another. 
 
 It's ulual with them to fay, [Tou jay that a Papijl may 
 be javed, and we jay that a. Protefiant cannot 5 therefore 
 
 -we are tn the fafer jUte."] As if our cafe were ever the 
 more dangerous for their condemning us. As if a man 
 that doteth-in a Fever, fhould fay to thofe about him, [Ton 
 fay that I may live^ and I [ay that all you are mortally jick - 
 therefore my caje is better than your s^] God fakh, Judge 
 
 ' not, that ye be not judged 5 and who art thou that judgefl 
 another mans Servant ? And thefe men hope their cafeis 
 fafe, becaufe they fin againfr' this Law, and damn the 
 moft of the Univerfal Church. 
 
 XV. " A Papift thinketh that all the Bible is not big 
 "enough, or hath not enough in it, to lave thofe -jhat 
 ** believe and praiftife it, or to make us a laving Religi- 
 on •■ but Other Tradition muftbe received with equal 
 cc reverence ; - and the Decrees of ail the approved Gene- 
 u ral Councils mud make it up. 
 
 XVI. " He confeffeth every Article and word ;of the 
 ' "Religion of the Proteftantig b to be infallibly true j and 
 
 "yet'holdeth that they are 10 be burnt and damned as 
 * Hereticks. 
 
 For he cenfefleth every part of the Canonical Scrip- 
 ture to be true, and we have; no more in our. (objective, 
 pofitive) Religion } not a word. Our Negations of Po- 
 pery 
 
pefy are not properly our Religion J : arty more tlran 
 ipeaking againft Diieafcs is our Health : But 
 health contained! our own freedom from an hundred 3 
 eafes which we never thought of, as well as thofe that 
 we once had or feared ; fo our Faith and Religion is fret 
 from Popery, and containeth that which is agai.ntt it. 
 
 XVII. cc A Papiit is for fwearing men to tike Scripture 
 in that fenfe as the holy Mother Church doth hold, and 
 hath held it: Whereas, i. Their Church hath given 
 them no Commentary on the Scripture, one way or 
 other. 2. And their Tranflations have been altered in 
 many hundred places by Clement 8. and Sixfifk, lb 
 that their Clergy is f worn to take one Tranflation to 
 to be right one year, and a different one to be right 
 the next. 
 
 XVIII. <: They are for fwearing men to take or inter- 
 pret Scripture but according to the unanimous fenfe of 
 the Fathers, and confequently never to interpret the 
 molt of it at all. 
 
 XIX. " A Papift hath a thriving Faith and Religion," 
 which groweth bigger and bigger, as faft as General 
 Councils add new Decrees ; lb that they know not 
 when they /hall have all : And yet they cry out againft 
 novelty and change, and boaft of Antiquity. 
 
 XX. " He holdeth that Priefts or Prelates may not 
 fall down to Princes, or eat at their Tables, nor debafc 
 themfelvcstothem- but Emperours mult take them 
 as equals. Canal. Gen. 8. Confl. Cm. 14. 
 
 XXI. rt He is latisfied that their Church hath a Judge 
 of C jntroverfies, though he decide them not .-And 
 he gl iryeth in the Unity and great Concord of their 
 ChiLvh, whole Doctors differ de fde even in the Ex- 
 
 ? pofition of many hundred Texts of Gods Word ; and 
 
 Z 2 "where 
 
(i8o) 
 
 " where they differ in the Morals before cited, about 
 *? Murder, killing excommunicate Kings, <^f . and in 
 " Volumes of Controverfies. And yet he looketh upon 
 " far fmaller differences among us with great otfenfe, as 
 <c if they were intolerable, and were fo many different 
 €i Religions : And all becaufe in all their differences they 
 " agree in one Pope. As if it were not as good an Uni- 
 cc on to agree in one God, one Chrift, one Spirit, one 
 " Body or Church of Chrift, one Faith (Creed and Scrip- 
 " turej one Baptifmal Covenant, and one Hope of life 
 "eternal, Eph. 4. 3, 4, 5,6. which is the Union that 
 cc God defcribeth. 
 
 XXII. " He believeth that the Pope doth juftly take 
 cc away from the People one half of the fubftance of 
 tc Chrifts own Sacrament, and deny them that which 
 ^ c they hold to be his very Blood. 
 
 XXIII. " They believe that they ought not to read the 
 cc Scripture tranflated without a Licence.So faith Con.Trid. 
 
 XXIV. " They believe that the Image of Chrift is to 
 <c be reverenced equally with the holy Scriptures. 
 
 It is a Councils words before cited : Yea they muft be- 
 lieve the fecond Council at Nice, that Latria, is to be gi- 
 ven only to God : and yet a canonized S. Thomn 3. q. 25. 
 a. 3. & 4. maintaineth that Latris, or Divine Wonliip is ta 
 be given, 1 . To the Image of Chrift, 2. To the Crofs that 
 he dyed on, 3. And to the Sign of the Crofs. And how 
 largely J 'ac.Nauc I 'ant //<■, Cabrera, and multitudes of the 
 Schoolmen are for it, fee my Key, p. 165, &c % 
 
 XXV. "They will publickly pray to God, andpraife 
 " him, in an unknown Tongue > becaufe the Pope will 
 <c have it fo. 
 
 XXVI. " They think that the far greateft part of the 
 * Body of Chrift are tormented in the Flames of Purga- 
 
(iSO 
 
 u tory, to make fatisfa&ion to Gods Juftice for fome 
 M Sins, notwithstanding Chrifts fufficient fatisfa&ion. 
 
 XXVII. " Expecting to go to the Flames of Purgato- 
 " ry when they dye, they cannot poflibly be willing to 
 " leave this World, and confequently muft be world- 
 " lings, and never truly willing to dye. For the bafeft 
 cc condition on Earth will feern to them more defirablc 
 " than Purgatory. 
 
 XXVIII. " They think that the Flames of Purgatory 
 " do perfecl mens preparation for Heaven : whereas he 
 c< is readied for Heaven that is likeft to thofe in Heaven 
 "and moft holy, and that is they that moft Jove God ! 
 " And they that are angry here with every one that hurt- 
 c< eth him, and do not think that tormenting men will 
 " win their love, yet look that the torments of Purgato- 
 " ry (hould help us to love God, better than all the mer- 
 cc cies on Earth will do. 
 
 XXIX. " The generality of Papifts believe a fallible 
 " Prieft, or Printer, or fuch other perlbn, telling them 
 " what is the Faith of the Univerlal Church, and yet 
 " think that this is an Infallible Faith. 
 
 XXX. "A Papift is one that layeth his hopes offal- 
 cc vation upon his belief of and obedience to a Pope 
 cc which by their own Principles is no Pope, and a Ge- 
 cc neral Council which is no General Council, never was, 
 "nor never will be- and on his Coramunion with a 
 "Catholick Church which is no Catholick Church, but 
 Ct a Sed. All which hath been proved already, and 
 morelhall be. 
 
 I have told you in part what we take a Papift to be. 
 Some things, before mentioned in the defcriptionofa 
 Pope, have been here neceflarily repeated. 
 
 CHAP. 
 
( flip 
 
 CHAP. VIII. 
 
 TVh.it the Pififls Church is : ( called the RmariCatbo- 
 lick Chitrch.) 
 
 W 
 
 /Hat their CHURCH is may fo eafily be ga- 
 thered from what is faid, that I {hall fay but lit- 
 tle more of it. 
 
 In General, It is a Society called Ecclefiaftkdl, conftitn- 
 ted of fitch a Head, and fitch Members y as I hwe de- 
 fcribed. 
 
 Particularly, I. " It is a Humane Church as to the Effi- 
 cient Caule of its Form-, made by Man, as diftind 
 cc from that Church-form which was inftituted by Chrift 5 
 <c even by the Fathers, becauie that Rome was the Impe- 
 " rial Seat. As is proved before. 
 
 II. cc It is a Humane Church as to the conftitutive 
 <c Head, as diftintt from the true Univerfal Church, 
 cc which hath no Head (fingle or collective. Pope or 
 " Council) that is not God. 
 
 III. " It is a Se<5l confifting of about the third part of 
 ' c the Chriftian world, calling themfelves the whole 
 u Church, and condemning all the reft for not fubje<5ling 
 °* themfelves to this Ufurping Head. 
 
 IV. "It is a new Church in comparifon of Chrifts 
 " Univerfal Church, as having a new Humane Original. 
 (As is proved.) 
 
 , V. <c It is a treafonable Church, as fet up without 
 €C Chrifts Authority, and challenging his Prerogative, 
 * and weakning his Kipgdom, by unchurching the great- 
 £ eft part. 
 
 VI. " It is an unholy Church, as diftinA from the 
 
 "holy 
 
"holy Catholick Church, and that both in the etfential 
 (C Matter and Form, i. In the Matter, its Head which. 
 < c is a conftitutive part; having been oft a condemned 
 " Heretick, Infidel, Murderer, and other flagitious wick- 
 <c ed man. 2. As to the Form, being not of God it is 
 rc not holy. 3. Befides that, as to the Head, he was long 
 u made by the moit wicked Whores. 
 All this is before proved at large. 
 
 VII. " It is a Church that hath had its pretended fuc- 
 "cetfion interrupted {as is proved;) fbmetimes by long 
 " Vacinces, lometimes by long Schifmes, when no one 
 u was the Univerfal Head ^ fometimes by the Incapacity 
 " of the Perfons, being Lay-men, or Infidels, Simoniacal, 
 "condemned depoled Hereticks, and therefore no Bi- 
 " lhops. 
 
 VIII. <c It is a Schifmatical Church, that cuts off it Idf 
 cc from all the reit of the chrifti.w Church : And by ma- 
 " king a falfe Head and Principle, and conditions of Uni- 
 "tv, which the Univerfal church never did, never will, 
 " or can unite in, is the grand caufe of the greater!: con- 
 " tinned Schifm. 
 
 IX. " Ii is a trayterous church againft Princes, ma- 
 " king it their very Religion to force bloody Oaths on 
 " kbem, and to excommunicate and depofethem, and 
 " give away their Dominions, and that tolerateth its moft 
 " famous Duitrrs to maintain, that being excommuni- 
 " cate, they are no Kings, and may be killed 5 and to 
 4 maintain, that the Pope is above them in Temporals, 
 u and may fet up and pull down Kings when he feeth 
 " cjufc. 
 
 All this is exprefly proved before. 
 
 X. "It is a c-W<-£ that believeth Contradictions (m 
 " ts proved in their Councils ) e. r. The Council of Bafil, 
 
(i84) 
 
 <c Seff, ult. faying [No one of the skilful did ever doubt, 
 <c but that the Pope was lubject to the Judgment of a 
 " General Council, in things that concern Faith, &c. ] 
 cc And others faying the clean contrary : As alio in divers 
 " other things. 
 
 XI. " It was for above- fortv years, fometimes two, 
 * fometimes three churches, initead of one: For the 
 cc Head being an effential part, two or three Heads make 
 cc as many Churches. 
 
 XII. " It is at this day divers Churches really, as to 
 " the Form J that are by the ignorant fuppoied to be one: 
 " Two or three Forms and Partes Imper intes, being eflen- 
 " tial, make as many Churches, though the fubjects live 
 * c mixt. The fumma Potefi.ts is a conftitutive effential 
 cc part. Some called Papifts take the Pope for thzfummx 
 n Potejl.u, and fome a Council, and fome both conjunct, 
 <c and fome the Church real or diffufed tlirough the 
 " World. 
 
 XIII. " It is a Church made up of a tolerated hodge- 
 " podge of many Seels, fome utterly uncapable Members, 
 cc io they do but ferve the Pope. 
 
 I have (hewed out of many Doctors cited by Sancla 
 Clara that many that believe not in Chriit are of their 
 Church, He faith himfelf pag. 115. {Dens, Nat. Grat.) 
 £ tc What is clearer than that at this Day, the Gofpel 
 rc bindeth not, where it is not authentically preached 5 
 " that is, that at this Day men may be faved without an 
 "explicite belief of Chrift? For in that fence fpeaks 
 "the Doctor concerning the Jews: And verily whate- 
 " ver my illultricus Matter hold, with his learned Ma- 
 " fter Herera, I think that this was the Opinion ofScotus, 
 "and the COMMON one, citing many that fol- 
 " low it. 
 
 And 
 
 cc 
 
( «8 5 ) 
 
 And that men that hold all the different Opinions in 
 the Jefu:tes Morals, and the Schoolmen, beiides many 
 various Religious Seels, make up their Church, is not 
 denyed. 
 
 XIV. u It is a Church that pretendeth to have a Judge 
 cc and end of Controverfies • but indeed hath a Judge 
 " that for the molt part dare not decide them, and that 
 " can make no end of them when decided. 
 
 For initance, the Controverfie of the Virgins imma- 
 culate conception decided at Baftl, is never the nearer an 
 end. Images were decreed up by fome Councils, and 
 down by others. Even S. Thomas flood not to the ie- 
 cond Council of Nice about Image Worfhip. The vari- 
 ous Councils that decreed varioufly for and againft a Coun- 
 cils Supremacy, never the more ended the ftrife. 
 
 And indeed it is fohard to know appro-red from repro- 
 bate Councils, and what parts of them the Pope meant to 
 approve, and whatnot, fas by Pope Martin 5. his Cm* 
 ciliariter appeareth ) that there is no certainty, and no 
 end. 
 
 XV. c: It is a Church that hath almoft laid by the anci- 
 a ent Dilcipline of Chriits appointment, and inftead of 
 a it hath let up partly Auricular Confeflion, when it 
 " ihould be Publick, and partly a tyrannical fort of ho- 
 • cc itile proclaiming their Advertaries excommunicate 
 cc without hearing them, and forbidding Gods Word and 
 f c Worihip to whole Kingdoms. 
 
 Saith Learned Alba[p:neus a Bilhop, Obferv. i.pag. 1. 
 \_lf ever any one in this Age w. is deprived of Communion 
 (which I I'norv not whether it ever fell out) it w .s onlj 
 from the receiving of , the Eucharifi : In the 1 otljsr parts of 
 his life he retained the fame familiarity and cornier fe with 
 other Believers, which he had before he wa* excommuni- 
 cated. ' A a XVI. « It 
 
(tU) 
 
 XVI. cc It is a Church that is upheld by Flames and 
 " Blood, diftrufting the ancient Discipline, and the meer 
 " Protection of the Magiftrate, and the proper work of 
 < c his Office. 
 
 The forefaid 12. General Council at Later arte proveth 
 it, befides Inquifitions and bloody Executions. 
 
 XVII. u It is a Church that cherifheth ignorance in the 
 cc matters of Salvation. 
 
 Proved, i.By forbidding the reading of the Scrip- 
 tures tranflated, without Licence. 2. Their Prayers in 
 an unknown Tongue. 3. The quality of their common- 
 eft Members. 
 
 XVIII. " It is a Church that militateth againft Chrifti- 
 <c an Love. 1. By their forefaid condemning the moft 
 of Chriftians. 2 . By the forefaid bloody Religion and 
 Execution. 
 
 XIX. " It is a Church which hath often damned it felf, 
 * c one Pope and Council damning others. As is f rove A. 
 
 XX. " It is a Church which indeed is no churchy ac* 
 " cording to their own Rules ; the Pope indeed being no 
 " Pope, and the General Councils no General Councils, 
 u {as is proved.} And if it were one, it could not poflibly 
 " be certainly known to be fo ; becaufe the Pope, who 
 " is an effentiating part, cannot be certainly known. As 
 is proved both as to Election, Ordination, and all that is 
 neceffary to a Right and Title. 
 
 As to the Doctrines which they hold contrary to the 
 Scriptures, I have named many of them elfeu here, fin 
 my Key, pag. 39, 142, 143, &c.) And others more 
 largely. 
 
 And thus I have told you what I take a Pope, a Papift 
 and the Papal church to be. Butyou muff remember that 
 as the fame nun may be a vifible Chriftian or Member 
 
 of 
 
cm 
 
 of the true Univerfal Church as headed by Chrift, and a 
 vifible Papift or Member of the Sectarian Church as head- 
 ed by the Pope, fo I judge none of you as in the firft re- 
 fpeft, but allow you the fame Charity proportionably as I 
 do other erring Seds: Andefpeciallytothofemanythou- 
 fands who adhere to a Church which they underftand 
 not, and profefs that in grofs which in particulars they 
 themfelves abhor : Of which number I am not hopeleis 
 your felf (ff . H.) to be one. 
 
 CHAP. IX. 
 
 How our Religion differeth from the Pafifts. 
 
 AN D now out of all this it is eafie for you to gather 
 how our Religion differeth from the Papifts: I 
 ihall recite but a few of the Differences, leaving you to 
 colled the reft from what is faid of theirs. 
 
 I. Our Religion is wholly Divine^ or made by Cod i For 
 fo is the holy Scripture, which is all ours. But the Papifts 
 fuper additions are made hy men : Even Popes and Coun- 
 cils, under pretence of Declaring , Expounding , Go- 
 verning, Judging, &c. 
 
 II. " The Religion of Proteftants is no bigger, nor no 
 ct other in the Eflentials, than the Sacramental Covenant 
 " with God the Father, Son, and Holy Ghoft, expoun- 
 cc ded in the Creed, Lords Prayer, and Decalogue : And 
 " in the Integrals no bigger, nor other, than the holy Ca- 
 " nonical Scriptures. But the Papifts is as big as all the 
 " Decrees of all General Councils, added to all the Bible $ 
 ct if not the Popes Decretals alfo, and uncertain Tra- 
 " ditions. 
 
 A a 2 Tell 
 
(i88) 
 
 Tell us not of our 39 Articles, and other Church Con- 
 feUions, as contrary to this : For thofe Confeffions all pro- 
 fefs what I here fay : And you may as well tell us of our 
 other Books and Sermons. Our queftion is not of mens 
 Subjective Religion . For fo each perfon hath one of his 
 own^ And it cannot "be known but by, knowing what 
 is in each mans mind ! And our Books and Confeffions 
 are (as is aforefaid) but the Expreilion of our fenfe of that 
 which is our Regular objective Religion : And we are 
 "ready to confefs and amend any mifconception : but 
 our objective Religion which is the Rule and Z,arrofour 
 Faith is only Divine. r . ... . . . } 
 
 III. cc Our Religion is knbwh, J even the Sicred Bible. 
 c; But yours is unknown ; what are approved Councils, 
 " and what decrees are intended to be aefide, and what 
 <c temporal, and what perpetual, and how far the Popes 
 " Decretajs bind, and whether all ifidore Merc at or s De- 
 u cc cretals be the Popes, with abundance of the like. 
 
 IV. cc Our Religion is owned by you, and every word 
 cc confefled to be Divine and Infallible : But your added 
 " Popery is difowned by us as finful, prefumptuous and 
 < £ ,falfe. . 
 
 V.. " Our Religion is .fixed and unchangeable -, (Tor fo 
 you confefs the holy Scriptures to be :) " But yours is Hill 
 " fwelling bigger and bigger while Councils will increafe 
 " it, and jiath no certain bounds. 
 
 VI. u Our Religion is only that ancient one delivered 
 ec by the Holy Ghoft in the Apoftles, and fo is certainly 
 cc Apoftolical, your- additions are Novelties fince brought 
 " in. 
 
 VII. " Our Religion is Infallible, Holy, Pure, your 
 * additions are fallible, contradictory, finful, oft contrary 
 i c to plain Scripture, condemning one another. 
 
 VIII. 2 Our 
 
0*0 . 
 
 VIII. cc Our Religion is Univerfal, owned by all the 
 "Chriftian World in the Eflentials, and in the Main in 
 a the Integrals, that is, the Scripture : Greeks, Papifts, 
 Armenians, Abafuiies, and all other parties that are Chri- 
 ftians own it. "But your additions are fomedifowned 
 " by one pajj of Criftians, and fome by another, and 
 " Tome by all lave your felves. 
 
 IX. (C Our Religion therefore is the true terms of Ca- 
 "tholick concord, according to Vincent. Lerincrf. Do- 
 tlrine, q/ted ab c?nnibus^ fewper^ ubique rcceptum cji. 
 cc But your additions are the very Engine of the dividing 
 iC Enemy, by which he hath long kept the Chriftian 
 "World, diftraded by difcord > with all the calamitous 
 ** effects and conlequents. 
 
 X. cc Our Religion hath a certain Rule for the ending 
 cc of all controvcrfies, fo far as there is hope of ending 
 fC them in this world : All men will reft in the Judgment 
 of God ; and his word in all luch neceflary things is 
 plainer than all your General Councils: But your Hu- 
 mane Authority is luch as fighteth with it felf and all the 
 world, and which the Univerfal Church never yet receiv- 
 ed nor will ever reft in. 
 
 XL " Our Religion owncth a certain lawful Govern* 
 "ment appointed by God, which v.ell u(ed may keep 
 cc juft order in the world : That is, Parents in Families, 
 " Paftors in fueh particular Churches asChrilt hatiiin- 
 <c ftituted, fas pin ' for perlbnal Communion in holy 
 Doctrine, Wonliip and Conversation •,) which they are 
 indeed capable of Overfeeing and Governing by Sacred 
 Doctrine in Cnrifts way : And Aflbciations or Corre- 
 spondencies of thefe Paftors for concord • " And Prin- 
 zes and Magiftrates to keep peace and order among 
 <c tliem all ; Governing Glergie-rhen as they do Philc- 
 
 fophers, 
 
O9<0 
 
 fophers, Phyficians, &c. But yours hath an Utopian 
 pretended Government of men on the other fide the 
 world, whofe Countries you fcarce ever heard or dream* 
 ed of; and an Ufurpation of an impoflible confounding 
 kind and degree of Rule. 
 
 XII. " Our Religion is fitted to give Glory to ChrifT, 
 cc and his Grace and Kingdom. But yours to fet up 
 " Proud Ufurpers over Princes and People, in fuch an 
 " impoflible Government making Subjection to him, ne- 
 " ceftary to falvation. As if a man unacquainted with 
 Cofmography that never heard that there was fuch a 
 Town as Rome in the world, mud be no Chriftian and 
 be damned : when yet the Popes name was never men- 
 tioned in our Baptifm. 
 
 XIII. " Our Religion is Faith working by Love, 
 ct Chrifts Minifters that are truly of our Religion, take 
 "only convincing evidence of Truth, and unfeigned 
 * c love, and works of love, to be their means of winning 
 if Souls : And they take not Chrifts Difcipline, which 
 cc worketh only on the confcience, to be a leaden Sword, 
 <<r or vain. But yours is a hanging killing Religi- 
 cc on ; Jails , Strappado's, Exterminating, and Burning 
 Cc men are your means and works of love. You tike a 
 Bonfire, or the Afhes of the Bodies of fuch as will not 
 believe in the Pope, to be a great Medicine to fave the 
 peoples Souls. Such Murders as were done on the Alhi- 
 grnjes, wddenfes, in the Inquifitions, the French and Irijb 
 MafTacres, Smithfield Flames, piedmont ^ drc. are your 
 proof that you loveGod and Man, and fome of your good 
 vporks. 
 
 XIV. " Our Religion tendeth to holy confolation, and 
 " 2l heavenly mind and life : For it teacheth us how to be 
 <c certain of Gods love by its effects on our Souls, and to 
 
 " know 
 
('90 
 
 €C know that we are justified by Chrift, and to truft the 
 "fufficiency of his Sacrifice, Merits, and Interceflion 5 
 w and to believe, that when we are abfent from the body 
 " we (hall be prefent with the Lord, 2 Cor. 5. 1 .7, 8. and 
 ** to defire to depart and be with Chrift, Phil. 1.2$. But 
 yours leaveth a man uncertain of his Juftification : For 
 you moftly deride fuch diftinguifhed Fundamentals, as 
 (received) eflentiate a juftified Chriftian • And your Do- 
 ctors lay all mens necelfary Religion, and fo their Peace, 
 upon their receipt of fo much truth .is hath been authenti- 
 city prof ofed to them-, whereas no man living is certain 
 that he hath received lb much as hath been fo propofed : 
 All men are guilty of neglecting fome fuch Propofal at 
 one time or other: And gradual neglects the beft are 
 guilty of. And you cannot afcertain men what is an au- 
 thentick Propofal. You alfo tell men of the neceffity of 
 their own \atis factions for the fin that Chrift forgiveth, 
 and that in the Fire of Purgatory $ fo that (as is laid be- 
 fore) none fuch can dye comfortably, that look to go 
 hence into fuch a Fire, where torment may make it hard 
 to you to love God that tormenteth you. It is a fpirit of 
 bondage that feemeth to actuate your very auirerities, and 
 to turn your Religion into fuperftitious tasks of felf-rnade 
 Services ; Ceremonies, and expectations of the expiating 
 Flames in Purgatory : But you fliew too little of the Spi- 
 rit of adoption, of power > love and a [ou#d mind, 2 Tim.i. 7. 
 of righteoufnefs, peace and joy in the Holy Ghof y Rom. 14. 
 Tcrrour and Torments are temptations to you to defire 
 the miferableft life on Earth (much more a life of plea- 
 fure) rather than to dye, when fuch Flames muft next 
 follow. 
 
 XV. u We offer God fuch Worfhip as we can prove 
 * by his Word that he commandeth and accepteth 5 and 
 
 " fuch 
 
(192) 
 
 * c fuch rcafonable (ervice in fpirit and truth, which is not 
 cc unfuitable to the Father of Spirits, and God of wifdom • 
 cc yet ufing all reverent and deGent behaviour of- the bo- 
 " dy as well as of the mind. But it would be hard to 
 number over all the Humane inventions of Formalities, 
 and Rites, and Ceremonies, and Images, and other arbi- 
 trary external things, by which you have corrupted the 
 Worlhip of God j, and hid the body in your newfaihion- 
 ^d Cloathing, which you pretended to adorn ; And as 
 worldly minds do cumber themfelves, as Afartba, with 
 many unnecelfary things, and then iky, [is it not lawful 
 to do this and that\~\ while they hereby alienate the 
 thoughts, affections, and time, which fhould be laid out on 
 the one thing needful • fo do you in Gods Worfhip make 
 fuch abundance of work with your Ceremonies, for 
 thoughts, affections, and time, as maketh it very difficult to 
 give the great and fpiritual part of Worfhip its proporti- 
 on, (far beyond what Augujiine Epifi. ad Januar. fo much 
 complained of in his time : ) and then think you juftifie 
 all, if you can fay, How prove you this or that unlawful ? 
 As i't your Servant (hould inftead of his work play at 
 Cards moft of the day, and ask you [How you prove it un- 
 lawful ? ] You never well ftudyed 2 Cor. 1 1 . 3 . [1 fear 
 left by any means as the Serpent beguiled Eve through his 
 fubtilty^ fo your minds ftould be corrupted from the fimpli- 
 c it) that is in chrift f\ nor Col. 2. 18, 19, 20. 22, 23. nor 
 Act. 1 5. 28. nor Rom. 14 and 15. nor Job. 4. 20, 21. An 
 ignorant Woman fet upon Chrift, juft as you pervert all 
 holy difcourfc, with turning all to [which is the true 
 Church ? ] Our Fathers Wor flipped in this Mountain, and 
 ye fay that in Jerufalem is the place where men /hould wor* 
 flip: But Chrift anfweretli you in her, The true worfljip- 
 pers /hall trorfkip the Father in fpirit- and in truth : For the 
 
 Father 
 
Father feeketb fuch to wcrflip him : God is a Spirit, &c^\ 
 Thole that by Cuftom be not ingaged in your way of nu- 
 merous Formalities and bodily actions, can hardly think 
 that you are fpiritually and feriouOy worfhipping God, 
 or can believe that Infinite Wildom would be pleafed 
 
 with fuch things as 1 am loth to denominate or de- 
 
 fcribe. 
 
 XVI. " Our Religion teacheth us that without Holi- 
 cc nefs none fhall fee God, and none but the Pure in 
 " Heart and Life are blefled, and if any man have not the 
 < c fan&ifying fpiritof Chrift he is none of his : and that 
 <c God mull be loved above all, and our treafure, heart 
 " and converfation muft be in Heaven, and none but 
 " Saints are faved. I think you deny none of this ; 
 And yet you Canonize a Saint as if he were a wonder or 
 rarity, and you call a few (equeftred Votaries Religious, 
 as if all that will be faved muft not be religious. And 
 your D odors arc permitted to teach all that's cited in the 
 Jefuites Aforals, and Mr. clarkfon fore-cited: Even that 
 it is not commanded, that God be intensely loved above all. 
 Tolet. I/. 4. de Inftruff. Sacerdot. c. 9. fee our Morton Apo- 
 log. fart 1 . /. 2. c . 1 3 . Staple ton 1.6. de Juftif. c. 1 o. ejr Var 
 lent. I. de Votis c. 3. [This Precept of loving God rvith all 
 the mind, is doctrinal, not obligatory^] fee my Key, chap. 
 
 33,34- 38. 
 
 And yet you have the Fronts to perfwade men that wc 
 are for only Imputative Holinefs, and againft good works . 
 
 XVII. " Our Religion is tor increafing true practical 
 Ct knowledge in all men, by all our induftry, as know- 
 " ing the Father of Lights faveth us by illumination 5 
 " and therefore we are for all mens reading or hearing the 
 " holy Scriptures , and worihipping God in a know a 
 
 tongue : But yet with the help of the skilfulleft Teach- 
 
 B b « ers. 
 
 iC 
 
C'94) 
 
 '* ers. The Prince of darknefs leadeth men in the dark 
 to do the works of darknefs, that they may be caft into 
 outer darknefs. How the cafe is with yours I have be- 
 fore fhe wed. 
 
 XVIII. " Our Religion is for fo much failing and au- 
 " derides as is truly neceflary to the fubduing of Pride, 
 " Worldlinefs, or flelhly lulls, or to exprefs our felf-abafe- 
 "ment in due times of humiliation, {prescribed by Ati~ 
 " thority on publick occaj/ons, or discerned by our {elves iri 
 cc private . ) and fo much as is truly helpful to us in Gods 
 " fervice, or our preparations for death. But how much 
 you have turned thefe into unreafonable Ceremony, and 
 how much into a pretended fatisfaclion to Gods Juflice 
 by punifhing our felves, as if our hurt delighted God 
 when it tends not to our healing, I fhall not now ftay to 
 open. See DalUus de Pcenis, Indulge ntis^ ejr &e Jejuniis, 
 of it at large. 
 
 XIX. " Our Religion teacheth us that all that truly 
 (c believe in, and are heartily devoted to God the Father, 
 u Son, and Holy Ghofl, as their God, and Saviour, and 
 " Sanclifier, foriaking the Devil, the World, and the 
 " Fleih, fhould be taken by Baptifmal profeflion hereof 
 cc into the Church, and fhall be faved, if they prove not 
 <c Hypocrites or Apoftates : And that we mufl judge men 
 cc by this their Profeflion, till they plainly or provedly 
 cc nullifie it, fuppofing every man, under God, to be the 
 " beft Judge of his own heart. 
 
 But your Religion teacheth you to hold and fay, that 
 if men are never fo fully perlwaded in themfelves that 
 they truly love God and holinefs, and are thus devoted 
 to him, yea and if their lives exprefs it, yet if they be 
 not Papifts, they are all deceived, and none but Papifts 
 
095; 
 
 fo love God : And every Papift thus knoweth the hearts 
 of others, better than we can know our own. 
 
 XX. " Our Religion leaveth us room for Repentance, 
 " and hope of Pardon, if we miftake. For we take not 
 our (elves to be impeccable or infallible in all that we 
 hold • though we are lure that our Rule and Objective 
 Religion is infallible. But your Church being founded 
 in the falie conceit of the Popes and Councils Infallibi- 
 lity, you ihut the door againft repentance and amend- 
 ment ; and when once a falie Decree is paft, you take 
 your felves obliged to defend it, left by Reformation you 
 pluck up your Foundation, and all ihould fall. Were it 
 not for this I am perfwaded your Church would recant 
 at leaft the Doftrine of Tranfubftantiation, if not that 
 of depofing Princes, and fome others. 
 
 And now I humbly prefent what I have written to 
 w. H. and not without hope (if he will but impartially 
 read it ) of his reduction : For the man ieemeth to me 
 to (in through Ignorance, and to have an honefter zeal 
 than many ethers. For my own part, i. I profefs to 
 him I write as I think ; ancFthat after forty years reading 
 I think as many of the Papifts Books as of the Prote- 
 ftants. 2. And that I would joyfully recant, whatever 
 it coft me, if I could find that I do erre. But I have 
 ihewed him that I differ not from them, without that 
 which to me appeareth to be conftraining Reafon. 
 3. And that if he will prove to me that I have in one 
 word of this Book unjuftly accufed, either their POPE, 
 PAPISTS, RELIGION, or CHURC H, I fhall 
 thankfully receive his conviction, and repent. 
 
 And 
 
And I agree with him wholly in profefling my Religion 
 to be, The APOSTOLICAL CHRISTIANITY, 
 and whatever he proveth to be truly fuch I will receive. 
 The Name of [The Protectant Religion] I like not, be* 
 caufe meer chrijlianity is all our Religion^ and our Prote- 
 flat ion againft Popery denominateth not our Religion it 
 felf, but our Rejection of their Corruptions of it. But 
 the Name of [The Proteflants Religion] I approve and 
 own,thatis, APOSTOLICK CHRISTIANITY 
 CLEANSED FROM POPERY. 
 
 Aug. 9. 1676. 
 
 FIV^IS. 
 
THE 
 
 CONTENTS- 
 
 CHAP. I. 
 
 WHether Chrijl hath not left us fure and eafte notice 
 what the chrifiian Religion is : rvhat it is, and 
 how delivered tons, in three degrees, i. The Effentials 
 generally in the Sacramcntrd Covenant, 2. The Expo fit f- 
 on of the Effentials in three fumm tries, the Cncd, Lords 
 Prayer and Decalogue. 3. The Effentials, Integrals and 
 needful Accidentals in the whole Canonical Scripture, p. i, 
 &c. 
 
 Our Con feffion, Articles, Books, and Sermons are but the 
 exprejfions of our Subjective Religion, or fides menfurata., 
 and arc not our Objective and fides menfurans in termi- 
 nis. p. 9. 
 
 The Papifls confefs every word of our Objective Religion 
 to be Divine and Infallible. But we confefs not the truth 
 0/all theirs. They blame m on ! y, 1. As not having c- 
 nough. 2. And a4 not receiving it the right way. p. 9. 
 
 I. whether the Papifis Religion be better than ours\ as 
 bigger ? Some Queries of the Antiquity of the belief of the 
 Romin additions, viz. the Apocrypha and the Decrees of all 
 the Councils, &c. p. 1 o 3 &C. ivhat Implicite Faith we art 
 
 ( a ) agreed 
 
The Contents. 
 
 agreed in, and what not. p. |2. 7V Papijls confefs that 
 their Church hath not sept God's own written word with- 
 out many hundred err ours, and fo not all that is de fide. p. 
 1 3 . Therefore they mujl needs dijiinguijh the Eifentials ef 
 Cbrijlianity ft cm other pints. 
 
 Of Implicit e belief in the Tope and Councils, p. 13. &C. 
 
 II. whether itwxs or is necejfary to receive Chriflianity 
 as from the Infallibility or Authority of the Pope and Papift s 
 (or Councils) p. 19. &C. we have much more and furer 
 Tradition for our Religion than that which the Papijls 
 would have us truft to. 20. The difference of our Tra- 
 dition from theirs, whether Rome or a church there may 
 not ceafe. p. 22. whether the Seat, the Ele&ion, or what 
 doth prove the Pope to be St. PQtQt'sfuccejJour. p. 2 3 . whe- 
 ther Books or oral Tradition by Memory of ail Generati- 
 ons 3 be the furer preservative of the Faith, p. 24. 
 
 CHAP. II. 
 
 THe Puritane is ambiguously named, andfaljly described. 
 p. 25. 
 
 Of Imputed Righteoujnefs. p. 30. Puritanes not againft 
 external worship, nor all Ceremonies, p. 36. Of their 
 U[ige. ibid. 
 
 The Puritans judgment about Fafls Holy-days, Cere- 
 monies,^, p. 38. The Papift writer knoweth not what 
 the Puritans Religion is, p. 40. The true Religion of a, 
 Pur it ax? defcribed.p. 41, 42. 1. The writer rvrongeth 
 his Relations. 2 . He declareth that he ws* before an un- 
 godly pey 'fidious Hypocrite , and no true Puritane^ and there* 
 fore no wonder that he turned papift, p. 43. 
 
 None 
 
The Contents. 
 
 None but Juch can turn P^pij s without jelf Contra* 
 diction. 
 
 His (lander of the Puritanes^ that they think Ptet) y cha- 
 rity^ Humility and other Chrifian Virtues not pofjible and 
 ncceffary to falvation. p. 45. 
 
 CHAP. III. 
 
 His hard character of Prelatical Protejlants. p. 46. 
 Many Nonconformifls are Epifcopal • therefore 
 not dtjtingui'l able by that name* p. 47. 
 
 what men man) Iff/hops and Conformifis have been and 
 are in England, p. 48. 
 
 The Religion which is uppermoft^ right or wrongs will be 
 profcffedufually by the moft, and therefore by btdrnen. p. 4P. 
 
 It is worfe with the PapiJls,who are m ny very bad^ even 
 where they differ from fuper tours and fu/fer. ibid. 
 
 Hs accufations of Puritanes and Prelaticks Protejlants 
 about imputed Rghteoufnefs and inherent confuted : A true 
 description of the Protejlants judgment of jujlifing Right c- 
 oufnefs. p. 5 1 , 5 2 , &C. 
 
 His derifion of Imputed Righteoujnefs as a Mummery, 
 p. 54, 5 5 . H.s grojsjlandcr that we are for Qneer Imput- 
 ed Holinefs.] p. 55. 
 
 The true middle way about Indifferent Rituals, p. j£. 
 
 1. Of hi charge on Prelatifs for file ncing Puritanes for 
 not observing Fafls^ &c. which they neglect themfelvcs* 
 
 P. 5 7- 
 
 Puritanes and Papi sfafting. 
 
 2 . Of wax tapers on the Altar, p. 5 8 . 
 
 3. Of the Sign of the Crofs. p. 58, J0. 
 
 4. Of the real pre fence, p. 60. 
 
 (a) 2 5. Of 
 
The Contents* 
 
 5. OfConfeffion and Absolution, p. 6 1 . 
 
 6. Of bowing at the Name Jefus, and Images, p. 62 . 
 
 7. Of the Surplice, Girdle, Stole , and Cafuble.p. 6$. 
 
 2. Of fraying for the Dead. p. 64. 
 
 9. O/ f /^ Government of the Pope and Councils, p. 65 , 
 
 I. whether Gods wifdom require it. 2. Civil and Ec- 
 clejiapck Monarchy of the whole worlds Compared, p. 66,67. 
 
 3. /; */&£ Pope Universal Apoflle or Teacher? p, 55". 
 
 4. whether the Pope be Head but in the Vacancy of Coun- 
 cils?, p. 66. 5 . Mojt of the chrifiian World by far are no 
 Papifls. 68. 6. The Pope diffenteth from General Councils, 
 and fo far from the Univerfal church : we own them when 
 he doth not. 69. J. The difference between the Kings 
 Headflup and the Popes. 37. 8. Puritanes are for the 
 Kings jupremacie. 70, 9. How far they fubmit their judg- 
 ment to the Churches, p. 70. 10. The Church teacheth 
 us the Faith, but may not judge in partem utramlibet, 
 viz. that there is no God, no Chrift, no Heaven^ &c. 
 p. 71. 
 
 II. It's Schifmatical and worfe to feign that various ha- 
 bite, GejlureSf Meats, ejrc make various Religions. Q^t, Do 
 variety of Liturgies make various Religions? 2. Is not 
 Religion more concerned in the Papifls Doclrinal Differences 
 among themfehes about Predeflination, Grace, Free-will^ 
 the immaculate conception and hundreds more in the School 
 Doclors, and cbout the depofwg, excommunicating and kil- 
 ling Kings, and about all the Controversies mentioned by 
 the Janjenifls in the Jefuits Morals^ and by Mr. Clarkfort 
 in the Practical Divinity of the Papiiis, thin in variety 
 of C'othes, Form?s or Ceremonies? And is it not as lau- 
 dable for Protef ants to hold Vnion and Communion with 
 them that ufe not the fame vends ot rites, as in the Church 
 
The Contents 
 
 o/Rome to tolerate without jo much as any disowning cen- 
 fure, the foresaid Doctrinal Deferences at out King filling 
 (when excommunicate) Murder, Adultery, Fornication^ 
 Perjury, Lying, Stealing, &c. mentioned in the foresaid 
 Books, p. 7 2. 
 
 CHAP. IV. 
 
 H, W'i" til forming Accusations, which he can heft an- 
 fwer. p. 77. what Grotius meant by Papifls* 
 p. 79. 
 
 I. OfPapifts Image-worftip. p. jp. 
 
 II. Of Popes Pardons, p. 8o. 
 
 III. Their praying to the Virgin Maty. 83. 
 
 IV. Litine prayers. 84. 
 
 V. Implicit e belief in Teachers. 85. 
 
 VI. Preferring the churches Laves to Gods. 87* 
 
 VII. Obedience. SS. 
 
 CHAP. V. 
 
 THe true Hiftory of the Papacie, its original and 
 growth. 24. ^ 
 
 1. The ancient Church took not the Papacie to be of Gods 
 wflitution, but Mans, fully proved, p. 9£, &c. 
 
 2 . The Roman Primacie was ever but one Empire, and 
 not all the chriftian People in the world, proved, p. 103, 
 &c. 
 
 3. Councils were General only as to the Empire , and not 
 the world, p. 1 4. Five exceptions* p. 1 6. 
 
 Remark* 
 
 m* 
 
The Contents. 
 
 Remarks upon the Africans pretended fchifm (Auftin 
 be in?* one.) p. 112. The no take words of Mel. Canus 
 againfl the Roman Universality. 113. 
 
 The means of the Popes I all growth to maturity, up. 
 
 The doctrines by which they do their work. p. 122. 
 
 I. Depr effing the Scriptures Sufficiency s.nd crying up their 
 Traditions, which are again confuted. 123. 
 
 2. Pretending Antiquity and Univerfality. 125.. Both 
 confuted. The objection of He re fie and Schi\m to other 
 Churches anjwered p. 127. 
 
 3. Aggravating our Divifions and boafling of theirlini- 
 ty.p. 128. 
 
 Even the fcandalous contending SecJs among Proteflants 
 have more Unity with each other than the Papifts 9 proved. 
 
 4. Their vile Counfel to men to fufpeel all Religion and 
 fufpend it, to make them PapisJs : Boverius to our late 
 King. p. 131. 
 
 W 
 
 CHAP. VI. 
 
 Hat the Pope is in forty characters, or inadequate 
 conceptions of him. p. 134. &c. 
 
 CHAR VII. 
 
 WHat a Papifi is. 7 he word [PAPIST] is equi- 
 vocal. Many forts are called Papifls that differ 
 both in the Foundation and the very Form and the Subjeft 
 *nd the Terminus of Church Power, and are not formally 
 one Church as is commonly thought, pag. 16 $ . 
 
 A PAPIST of the mofi learned fort defcribed, wbo 
 
 placeth 
 
The Contents. 
 
 place th the Authority Univerfal and the Infallibility in 
 the Pope and Council agreeing : Thirty Properties or Cha- 
 racters of them. The fir/l about the Re joint ion of their 
 Faith into the Authority or Infallibility of the Church pro- 
 posing. Horv Prtteflants refoke their Faith, and how 
 they take it from their Teachers, p. 169. &c. 
 
 See the rejl . 
 
 W 
 
 CHAP. VIII. 
 
 Hat the Papifts Church called the Roman Catholick 
 Church is, in twenty Characters, p. 184. 
 
 CHAP. IX. 
 
 T 
 
 ''twenty Properties of the Proteftant's Religion as it 
 differeth from Popery. 187. 
 
ERRATA. 
 
 PAge 26. line 28. for lurrian read Pijanus. p. j6. 1. 7. for u» r. ft. p. 97, 
 1. II. r. Presbyters. P.03.I. 10. r. Roman, p 94. 1. 2. for «r r. 0/. p. 107. 
 1, 1. for Gethesr. Vandals, p. no. L 4. deleawrf. p uj.l. 13. for Com.r.Corn. 
 p. 113. 1. 1 1. r. Libraries, p. 1 55. 1. 28. r. Greatreakj. 
 
 Errata, in Roman Tradition, &c. 
 
 Page 18. 1. 1. foe m#/? rwf r. Moral, p. 10. 1. 5. r. Georgians, p. 29. 1. 16, 
 t, Sirmium, p. 57. 1. $. for /»»d s. /<wi.