■ •■ 
 
 
 t tut ftbenlogfef j, 
 
 PRINCETON, N. J. 
 
 Collection of Puritan Literature. 
 
 Divisio7t 
 
 Section 
 
 Number 
 
 ScB 
 
 |t|30 
 
 — — ;- v-:.-- * f 
 

 *l <s< 
 
 7i 
 
 •■/j>tiz*& 
 
 c 
 
< 
 
 
Digitized by the Internet Archive 
 
 in 2012 with funding from 
 
 Princeton Theological Seminary Library 
 
 http://archive.org/details/nakedpopOObaxt 
 
Naked PoperyT 
 
 OR, THE 
 
 NAKED FALSHOOD 
 
 Of a Book called the 
 
 CATHOLICK NAKED TRV TH, 
 
 OR THE 
 
 Puritan Convert to Apoftolical 
 
 Ghriftianity ; Written by W. H. 
 
 Opening their Fundamental Errour of Unwritten Tradi- 
 tion, and their unjuft Defcription of the Puritan, the 
 Prelatical Proteflant^ and the Papift, and their differen- 
 ces •, and better acquainting the ignorant of the true 
 difference^efpecially what a Puritan and what a Papi/l is. 
 
 By RICHARD BAXTER, a Profeffor of raeer 
 
 Apoftolical Chriftianity. 
 
 trita frtquenfo via eft per Amici fallere nomen ; 
 Trits frequenjifr licet Jit via, crimen habet. 
 
 The common beaten way of mens deceit 
 Is as a Loving Friend to work the Cheat : 
 But thongh this be the common beaten way, 
 It will prove criminal another day. 
 
 W. H. this Author, pag. if. faith [if you do not find that — they ( yottr Catholic^ 
 Neighbours) hold nothing, nor Pra&ife nothing, but what they are able to give 
 a very fatisfaEtory account of to any impartial Enquirer, then fay, I am a 
 Knave, a Lyar, and a Cheat, one that defervtth no mercy from God or Man % 
 in this World or the next.] 
 
 L O N D O N, 
 
 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, L 
 
 *58 HEN the Confutation of the Treatife of 
 Tranfubftantiation was in the Prefs, this 
 Book came to my notice, written, if the 
 Stile may go for Proof, by the feme Au- 
 thor : It is conje&ured that your Name is 
 Mr. w. Hutchinfen of Lincolnshire^ fome- 
 tirne of Queens Colledge in Cambridge • and that it is in- 
 deed your neareft Relations whom you fo earneftly la- 
 bour to pervert : Your Stile perfwadeth me that you 
 are ferious, and verily think that your way is right : And 
 I iuppofe you fee that we alfo are as confident of the truth 
 of our Profeflion, as you are of yours : The Queftion is, 
 whether it be jeur Zeal, or ours^ that is according to 
 Knowledge ? 
 
 A 2 The 
 
CO 
 
 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 Apofio/ical Chripanity 3 that is the 
 true and fafe Religion ; And. hath God left the matter fo 
 obfeure as that we cannot come to an agreement in fo 
 weighty a matter of Fad:, as to know what Q the Afoftoli- 
 cal Christianity*] 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 ? Ton 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 isourdifadvan- 
 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 Con^erfed with more 
 of them than I have done ? It's like you have : But is that 
 the reafon of my miftake ? You earneftJy invite your 
 Relations to Converfe with the Papifts, becaufe mens 
 writings may be miftaken: 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 fo on. This is your certainty. 
 I will tell you briefly what I take for the Afoftolical 
 
 Chrifti- 
 
chrifiU&ityi and by what Notices I receive it •, and then 
 I will again confider yours. 
 
 I take not Chrifiianity to be a thing fo hardly to be 
 known,as you would make it 5 either as to the Being of it, 
 or the Publication, I take it to have its E\JentUl$, Inte- 
 grals^ and Accidentals • and that theie are not to be con- 
 founded : If it cannot be readily known what Chriftiani- 
 ty is, how fhall we preach it to Heathens ? or bow fhall 
 Chriftians be known toothers, or themfelves? and who 
 can have the comfort of an unknown Religion ? 
 
 You tell us that nothing of it is writte n in the New 
 Tcftament, but the Life of Chrift by four Men, and a 
 few occasional Epiftles, cjrc. But do you think that 
 Chrift himfelf did not inftitute Chrifthnity, and tell Men 
 plainly what it was? Did not thofe four Men write 
 CbnjTs Doctrine as well as his Life ? And is he not the. 
 Author of our Faith ? Did he not preach the Gofpel ? And 
 do you not call thefe four Books the four Evangelifts ? 
 And doth not the Gofpel contain and defcribe Clffiftiani- 
 ty ? Did not Chrift oft tell us what it is to be his Difci- 
 ples ? And were not the Diiciples called Chriftians fhort- 
 ly after, as words of the fame fignification? But what 
 place is there for any doubt, when Chrift himfelf did 
 inftitute Baptifm, and defcribe it ? and command that 
 all Nations being Difcipled fhould be Baptized into 
 the Name of the Father, the Son, and the Holy 
 Ghoft 5 as being the Faith which Diiciples muft profefs ? 
 And do not you to this day profefs, that Baptizing is 
 Chriftening,and that Baptifm wafheth away all fin, (iup- 
 pofing the Baptized to receive it as Baptifm, by true Co- 
 venant-con fent at leaft ? ) And doth not Baptifm enter us* 
 into the true Church of Chrift ? Sure all this is paft dfo 
 fpute ^ where then is the difficulty ? Is not a truly bapti- 
 zed; 
 
CO 
 
 zed Perfon a Chriftian ? And was it then as hard a mat- 
 ter as you make it, to know what Faith was nece\]ary to 
 Bdptifm, (in the Perfon at age, or the Parent of Infants ?) 
 Surely then the Scripture, that mentioneth the Hiftory of 
 to many thoufands baptized, would have told us of that 
 grand Controverfie , and how it was decided. But no 
 Fucli Controverfie was then debated, for ought we there 
 find. If Baptifmal Covenanting with God the Father, 
 Son, and Holy Ghoft, as our God and Father reconciled 
 in Chrift, our Saviour, and our San&ifier, be not the 
 Symbol or Badge o£ CbrijlteHs^ and that which vifibly ma- 
 keth them fuch $ your own Church, and all the Chriftian 
 World is deceived. And we know that it was not the 
 Cuftom of the Apoftles and Paftors 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 in God the Father^ Son^ and Holy 
 Gho(i^\ without underftanding what they laid : And 
 therefore their ordinary Preaching was the Expofition of 
 t-hcfe three Articles : And the Creed called The Apoftles, 
 is the Expofition of thefe three Articles $ 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 lren&tu, Ter- 
 tnllixn^ MarcelluSs in Epiphani&s, Ritffinus, &c) 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 picUv. 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 fuch a one there was, the moft Learned 
 Antiquaries give us fufficient proofj was but the fame in 
 
 fenfe 
 
(7) 
 
 fenfe as the Weftern, even the Expofition o? iLe Baptil- 
 mal Faith 5 and this the Baptized did profefs before Bap- 
 tifm : And the work of Catechifts was to teach this and 
 the fenfe of it to the Catechumens. And that [He that 
 belteveth and is bapized (that is, truly devoted to God 
 the Father, Son, and Holy Ghoft, by the Baptifmal Co- 
 venant) jkall be faved, and he that belteveth not frail be 
 damned^ isJpyChrift him felf made the fum of his Go- 
 fpel, or Law of Grace. 
 
 As the Image of the bleffed Trinity on mans Soul is 
 Life, Lights and Love 5 fo the fummaries of that facred 
 Doftrine which rnuft imprint it on us, is the Symbotum 
 Fidei, the Creed, the fummary of things to be believed 5 
 and the Lords Prayer, the Symbolum and fummary of 
 things to be willed, defined, and fought ; and the Decalogue, 
 the fummary of things to be yraCttfied • being the Dire- 
 ctory of Mans three Faculties, the Intellect, the willy and 
 the Executive Power. And all this we believe was deli- 
 vered to the Churches by the Apoftles, and received by 
 all Chriftians, many years ("eight at leaft ) before any 
 Book of the New Teftamcnt was written : And for the 
 fuller underftanding and improvement of it, and for alt 
 the integral parts of 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 ail that, as Gods 
 Word, which by the(e Apoftles was delivered . 
 the Churches •, becaufe they had the promife of the Ho- 
 ly Ghoft to lead them into .ill truth, ancl cc 
 tnkigs that Chrift-taught and commanded re- 
 
 membrance. We are a^urcd that J\ that is 
 the N&& T'fldikevt W'js written bf&tthiMfy 
 and that the Spirit bF&dtf well knew,- tl 
 
were to dye, without written Records, the memory of 
 Mankind would not faithfully -texain, and deliver to Po- 
 fterity, fuch copious matter a$ the Integrals an4 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: The fir ft con- 
 taineth the whole E [fence ofchrifianity, and is the Sacra- 
 mental Covenant, in which we' are belie vingly given up 
 to God the Father, Son, and Holy Ghofl, and God to us, 
 in the Relation of a God and Father, a Saviour and a 
 San&ifier. This is done initially, ad efje, m Baptifm, 
 and after ad robur in the Lords Supper. This is delivered 
 to us by Tradition Naturally Infallible, de faclo: For all 
 chrifiians, as 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 Expofition of the three Ar- 
 ticles of this Sacramental Covenant, intheCm*^ Lords 
 Prajer, and Decalogue 5 which hath been delivered by 
 memory alfo, and kept unchanged ( fave the foreiaid 
 additions of fome explicatory words in the Creeds 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 y and needful Acci- 
 dentals. 
 
 Our Religioli then is all from Chrift and his Spirit, in 
 infpired men, commiflioned to deliver it, and is well 
 called as you do, the Apoftolical chriflianityi 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 lis 
 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 Pofkrir. Second- 
 ly in the holy scriptures, w T here they are eoht lifted ( as 
 the Brain, Heart, and stomach, in the Body ) among all 
 the reft as the Principal Parts. The third form is \o 
 large that 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 thoufands of words mors than are of ab- 
 folute necelfity to Salvation •, but no more than is ufeful 
 or helpful to Salvation. 
 
 In all this I have fhewed you what our Religion is, 
 (O'jectiveh 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 particular Churches, underftand thnfe 
 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 meafures, 
 and fuch expreflions being but our fides me nfurata may 
 be altered and amended, and we pretend not to perfe<5ti- 
 on in them: But the former being our fides vel K ligio 
 menfurans, our Divine O bjeffi veVzith or Religion, is 
 inculpable and unalterable. 
 
 2. Note that/w Papifts do grant all our Objective Faith 
 and Religion, even every word of it, to be true, infalli- 
 ble, and of God \ You own, I fay, every word of our, Re- 
 ligion: That is, all the Sacramental Covenant, all the 
 
 B Creed, 
 
f IO) 
 
 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 ofit 5 
 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 
 againft us for ? 
 
 And now let us fee whether your way be better and 
 i urer than this of ours is ? 
 
 I. Your Religion is much Bigger than ours. 
 
 II. You hold it on other Reafbns, 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-vcritten Traditi- 
 ons ( if there be any more, who knows what?J you name 
 your felf here, facing on Try days, and on the vigils of 
 Saints, Ember-days > 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 
 Chnftianity, or not ? If not, a Man may be a ChriUan ; 
 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 theApoftles Baptized, believe all 
 the Apocrypha and all the Decrees of your Councils, and 
 your Oral Traditions? 
 
 Q^ 3. Did the ancient Fathers and Catechifts teach all 
 thofe to the Catechumens before they Baptized them? 
 
 £L 4« And were not thofe all Chriftians, and in the 
 
 true 
 
true Church, and in a ftate of Life, whom the Apoftles 
 Baptized, without the profeffion of any fuch Belief? 
 
 Q^ y. What was the Creed, the Symbolum fidei ufed 
 for, if not to diftinguiih the Faith of the Chriftian 
 Church from Infidelity, Herefie, and all without ? And 
 if all the Decrees of Councils be. as neceffary 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 Chriftian Creed ? 
 
 Q^ 6. Doth not Chrift at the Institution of his Sacra- 
 ment, Mat.iS. exprefly promife that he that believeth 
 ( according to Baptifm, in the Father, Son, and Holy 
 Ghofi) Jha/lbefaved? 
 
 Q^ 7. Is it not a reproach to God and the Chriftian Re- 
 ligion, to tell the World that God hath written us by 
 his Spirit fo great a Book as the Bible is, and yet there is 
 not in it enough to Salvation, bur that abundance un- 
 necejfary to Salvation is in it, and fome neceflary things 
 left out? 
 
 jQ^8. Have your Oral fuperadded Traditions more 
 Evidence of Truth than the Bible, or more Evidence of 
 Necejfity to be believed ? Not more Evidence of Truth t 
 For you confefs the certain Truth of all the Bible, and that 
 as fully manifeft as your Additions. If it have more Evi- 
 dence ofNcceffify what is it ? It is not becaufe it is a JD/- 
 vine Revelation: For fo 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 Fry dap, or on the Vigils of 
 Saints-days, or other fuch Traditions ? ] But if you will 
 make both the whole Bible and Tradition neceffary to bt 
 
 B 2 be- 
 
(12) 
 
 > 
 
 believed^ it muft be either Explicitely, or as you call it, 
 Implicit elj: If Explicitely, (that is, as each Point is par- 
 ticularly underftood and believed,) then it's doubtful 
 whether there be one Man in the World that is a Chri- 
 ftian, and can be faved ? \i Implicit el«)) 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 Spirit of chrift in his Apoflles 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 Minifterial 
 Keeper of the Sacred Do&rine as delivered ? This alio we 
 agree in. Or is it that the church de eventu Jbafl 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 Univerfal church) we are agreed that 
 the Univerfal church fhall never Apoftatize y for if 
 Chrift had no Church, he were no Head of it. And we 
 are agreed that they fliall never turn fuch true Here ticks, 
 as hold not truly all the Effentials of 'Chrifianify: For fuch 
 alfo are no Chriftans • becaufe each Effential part is 
 necefTary to the Ejfence. But whether the Univerfal 
 Church) much more the Greater part) may not make 
 or receive fbme culpable alteration by Ami(fion,Omiflion, 
 or Commiflion, we have reafon to quelhon ? We never 
 heard any Proof that the Negative was necefTary to Salvati- 
 on,nor is it held by all your (elves-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 corre&ed by P. Clem. 8. and 
 sixm j . do fatisfie all the World, that you hold that the 
 
 Uni- 
 
Univerfal Church, or the major part, even your own,, 
 may culpably erre, or alter the very written Word of 
 God. And who would then believe you, if you faid, 
 [But the Unwritten word it cannot alter ?\J It's true in- 
 deed, the Ejjentials confidered, as Written or Unwritten, 
 all the true Church, nor any one Chrirtian, while fuch, 
 cannot deny.- But fure, if many thoufand Errours may 
 be found in that Book which you take your felves for the 
 Word of God, and this through the fault or failing of 
 fuch as have had the keeping of it $ and all Divine 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 E\Jentids of Chriftia- 
 nity (called Fundamentals) from the Integrals and Acci- 
 dent a Is, (as if Chriftianity w T ere 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 
 confess of the Church Univerfal 
 
 But, I fuppofethat we have not yet met with the Faith 
 that you account neceffary to falvation: It is that the. 
 Pope of Rome, and a General Council, cannot erre, in deli- 
 ve ring to us the ApoftolicalDoffrine te be believed. And 
 this is an implicite 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 J Believe that which 
 I never oace thought of? But this is but implicit e Faith? 
 
04) 
 
 A cheating Name for No-belief of thofe things : For by 
 Implicite here you can mean only Virtual^ and that is no 
 Actual Belief of that thing at all, but of fomething elfe, 
 which would infer more were it known : Nay Virtual is 
 roo 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 • Then will you call 
 this Chriftianity, to believe in the Pope^ and nut in 
 Chrift ? Or do you mean, that men may be faved with- 
 out Chriitianity, 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 believq 
 that we are all finners, and that fin deferveth that punifli- 
 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 ? Andean we believe that we 
 have fin and defert of Punifhmenr, 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, whofe 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 firft Hearers of the Apoftles, th$n 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 is Infallibte, which is a contra- 
 diction. If Not, Then I muft believe the Infallibility of 
 other Hearers of the Apoftles, before I can believe the 
 Popes ? And the Queftion will recur, How I fhall know 
 them to be Infallible ? And who they were that were 
 thole Infallible Witnefles? Whether Paftors only, or 
 the People ? Whether of fome one Church, or of all 
 the Churches ? And how I lhall prove that they gave 
 fuch a Teftimony ? 
 
 So that your pretenfe of a Neeeflity 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 firft, before it be poffible to believe in the Pope 
 and Council as authorifed by Chrift. 
 
 And if my Implicite Faith be the Belief of this Arti- 
 cle, l/iny Church in all the world, yca^the greater part 
 
cf all the Churches*, may err in matters oj r Faith 4 or Apo* 
 flatize^andonly the Pope ofKomoand his Council cannot ;]J 
 What Proof, or whofe Tradition doth this reft upon ? 
 
 Q^ p. Do not Bellarmine^ Cofterus, and many of your 
 Writers profefs that the Scriptures contain all things 
 ordinarily necefiary 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 sanZa Clara ) that the Belief in Chrift 
 is not necefiary to all ? And will you fay then, that he 
 that believeth Explicitely the whole Bible cannot be faved 
 without believing alfo your pretended Traditions ? 
 
 Q^ 10. And do you not hereby, inftead of the light bur* 
 den and eafie yoak of Chrift, and his Commands which 
 are not grievous^ bring Chriftians under a harder yoak 
 than that which the Jews were not able to bear ? When 
 it feemed good to the Holy Ghoft in the Apoftles to 
 impofe but a few and necefiary things, Acf. 15. 28. 
 And how r 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- 
 ftand them all, or know what they are ? 
 
 Q± 11. While you pretend a Neceflity of your nume- 
 rous Ceremonies, (as Failing on Fry day s, and fuch other 
 named by you,) do you not lay a fnare of perpetual Di- 
 vifion in the Churches ? and do you not make as many 
 inconfiftent Churches, as there be Societies of Chriftians 
 that differ (and ftiH 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 , mnt 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 
 
07J> 
 
 not long left the Cuftom of adoring on the Lords-days 
 -without genuflexion^ though the firft great General Coun- 
 cil ( Niclcan. 20. ) and the ancient Fathers common^ 
 made it a Tradition, and Practice of the whole Church ? 
 and it was Decreed to be ib ufed by all ? Abundance of 
 fuch Inftances may be given. 
 
 Q. 13. You do very injuriously to your own Seft and 
 Cauie, here to pretend Tradition as coming down from 
 the Apoftles, for fuch things as your own Do&ors plead 
 but your Churches later Institution for : It's fully proved 
 by Da/eus dejej units, that the Lent Faft was long but for a 
 fhort time, before it came to fourty days : And it's an 
 odd thing, if you will pretend Tradition from the Apo- 
 ftles, for the Holy-days, or the Vigil Fafts, of thofe Saints 
 that were born many hundred years after the Apoftles 
 death ? 
 
 We confefs our Faith is not fo big as yours ? We have 
 many fcore Texts of Scripture that promife Salvation to 
 them that believe much Iefs than the Bible itfelf contain- 
 ed^ Yet we profefs our felves 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 Papifls, and from yo'ur Tradition:) We crave 
 your confideration of thefe Queftions. 
 
 1. When the Apoftles (andDtfciples,Ac~?.S.) Were 
 fcattered,and preached the Gofpel to many Nations,Were 
 they not true Chriftians, and farved, that received the 
 Gofpel from any one of them, or from any Perfon what- 
 foever? \iAquila or Prijci/la 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. Da 
 
(i8) 
 
 2, Do you believe that if the Roman Bifhop or Chur- 
 ches Revelation or Propofal were neceffary to true Faith 
 and to Salvation, that Chrift would never have told 
 Menfo? Nor any of his Apoftles have left it us on Re- 
 cord ? When there were Herefies and Schifmes fo wo 
 fully troubling the Churches as vc find in Paul's Epiftles 
 to the Cor. Gal. col. and in the Rev. 2. and 3.^. fliould 
 we never have found one word for this fpeedy way of 
 decifion, to appeal to the Church of Rome ? Would Paul 
 have rebuked them for faying, I am of Cephas^ and made 
 him but a Miy/ifter by vehom they believed^ without ever 
 mentioning his Office and Dignity ? would he never have 
 told the Church of Rome of their Miftrif-ihip and Infalli- 
 bility above the reft ? Would fo neceffiry a Fundamental 
 of Faith have been fo much filenccd ? 
 
 3. Did the Apoftles, Evangelifts, or ancient Fathers, 
 ufe to Convert Infidels by any i'uch Method , and telling 
 them that they muft believe, firft the Infallibility of the 
 Bifhop of Rome and his Clergie, 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 neceffary, 
 and written, to prove this firft Fundamental ( the Infal- 
 libility of the Roman Biflwp and his Councils ) than to have 
 proved the Gofpel it felf direftly ? Is it not a wonder that 
 we fhould have fuch Volumes as Eufebiu* his Praparatio 
 ejrDemonftratio Evangel, and fo many written by thofe 
 before and after him, to prove the Gojpel^ and none of 
 them hit on this Method, nor write at large to make it 
 good ? The Churches Authority and Unity, is ordinari- 
 ly pleaded againft Here fie s and Schifmes^ but who ever 
 Converted Infidels by the Authority of the Papal Church, 
 either proved or afferted as the neceffary Medium of 
 Faith? 
 
 4. Da 
 
4. Do you not confefs that all other Churches may 
 erre befides the Roman? And their plea of Tradition you 
 account invalid : Your Book called [ Confiderations on 
 the Council of Trent , by R. //.] />. 40. lakh, £ " All Con- 
 " ciliary Definitions are not only Declarations and Teftifi- 
 " cations of fuch Apofiolical Traditions as were left by them 
 u evident and confficuous in all Chrifiian Churches Planted 
 cc by them • but are many times Determinations of Points 
 cc deduced from,andnecef]ary consequents to, fuch clear Tradi- 
 CQ tionals, whether written or unwritten. 2. If the Act s 
 cc of General Councils were only fuch Declarations of Apo- 
 " flolical Tradition, yet it ispojfible that fome particular 
 cc Church, may in time, depart from fuch a Tradition en* 
 <c t ruffed to them • elfe how can any Church become Hereti- 
 cc cal againfi any fuch Tradition ? ] 
 
 Do you not at this day accufe the Greek Churchy the 
 Mufcovites, the Armenians, the Jacobite s, Syrians, Cop- 
 ties, Abaffincs, the Proteftants, &c. as having departed 
 from, or corrupted the firft Tradition ? And how fmall a 
 part of the Univerfality of Chriftians are the Papifts ? And 
 if the greater part of Chriftians may fo forfake the Apo- 
 ftolical Tradition, why may not the Pope of Rome and 
 his Council ? How lhall 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 ? And is that a certain Proof that it is Apoftolical I 
 Why is it not fo then with all the reft, the Abaffines, the 
 Armenians, &c. and the Majority of Chriftians ? But 
 of this I have fpoken in the former Treatife. 
 
 5 . And there I have defired you to tell us,whether your 
 Grandfather, or his Priefl, was Infallible ? If yea, how 
 came he by it more than all thofe churches ? If not, do 
 you not delude your Relations, by drawing 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 fure 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, 
 Abaffine, ejrc. Churches ? When Pope Cxlefline himfelf 
 falfly urged the Nicene Council for Appeals to Rome, con- 
 trary to Augujiine and the Carthage Council ? Either tell 
 your Readers plainly, that it's 'you, and fuch & 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 5 and that he is a true Pope, and 
 il a true Council, and that they are more Infallible than 
 the major part of Chriftians. And our Faith can be no 
 ftronger than theweakeffc neceflary medium of it, from 
 whence it muftarife. 
 
 6. I have faid fo much of this in a fmall Book, called, 
 £ The certainty of Chrijlianity 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 5 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 tejlimony of 
 Tradition for our Religion than you have for Popery, we 
 fliould think our Faith were very tame. Compare ours 
 with yours: I. Yours is A pretended Authoritative de- 
 termination, which refts upon a fuppoied Infpiration of 
 fome Perfons, by virtue of a fpecial Priviledge peculiar 
 to themfelves, 2. It is the Tradition of the minor part 
 alChriftians, againft the my or. 3. It refts on the pre- 
 tended Infallibility of' a Pope, which great General Coun* 
 cils have laid may be a ffirretick, and have depofed' divers 
 
 as 
 
(21) 
 
 as Hereticks, andworfe: 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 
 C ilce &on reciting the fenfe of that of Constantinople againft 
 the faid Divine right, affirming, that the Popes Primacy 
 n\ts given him by the Fathers, becauje Rome vpm the Im- 
 perial seat. 5, It refts upon an Authority (of Popes 
 and General Councils,) which being at firft but the Cler- 
 gie of one Empire^ hath thence claimed the fame Power 
 over all the chriflian world, which they hid got in the 
 Dominions of one Prince. 6. It refts on a Claim down* 
 right contradictory to it felf, as aforefaid, viz. That we 
 rauft believe that the Pope hath this Power and Infallibi- 
 lity given him and his Councils, by Chrift and his Gofpel, 
 before we can believe that there is a Chrift and a Gofpel 
 authorized and true. 
 
 Now our Tradition is this: For all the Effentials of 
 our Religion, the Sacramental Covenant, and the three 
 expofitoiy 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 con fefs: And,defac7o, that thefe Books 
 came down from the Apoftles, at leaft that the Gofpel 
 was preached by them, we have the Teftimony alfo of £- 
 nemies and Perfecutors. And are not all thefe more th&i 
 the Teftimony of one Sec7 alone? 2. And in this we 
 have as much to confirm us as you have, of the wifdom? 
 piety, care of the church to freferve the Golpel, and 
 
 much 
 
(22) 
 
 much more too ; for we have the Piety otall the Churches 
 to plead, and not your Sett done : And we undertake to 
 provefucha moral Infallibility as is alfo Natural, viz. 
 That Mans Nature and Interefis fupgofed, it is no more 
 poflible for fo many Perfons and Nations of crofs 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 Fa&ion 
 ,alone might eafilier have deceived men. 
 
 3. Yea, even as to chrifis Promife, we can better prove 
 that the Universal church fit Body of Chrijfians,(ha\l never 
 lofe the Faith, than you can prove it of Rome alone, or 
 the Papal Sett, hellarmine himfelf 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 
 Bijhop of Rome^ when there is no Rome ? But you'll fay, 
 that if he dwell at Avignion, he may be called Biflwp of 
 Rome ? But if he be called fo when he is not fo, at leaft 
 when there is no Rome, or no chrifiian Church there, lure 
 &falfe Name is not an Effential 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- 
 cedon, as afore-cited, was in the right, (that Romes Privi- 
 ledge was given by the Fathers, hecaufe it vpxs the Imperial 
 Seat : ) And fo that the Pope is not S. Peters Succeffor, 
 eo nomine, becaufe he is Bijhop of Rome. But if the 
 Bifhop of Avignion, or Vienna, might become S. Peters 
 Succeflbr (who never was Bifhop there,) how ihall we 
 know that the Bifhop of Rome is his Succeflbr novel We 
 have hitherto had no better means to prove it,and deceive 
 the World, than by faying that S. Peter dyed Bifliop 
 
 of 
 
r*3) 
 
 .of Rome^ where the Pope is Biihop: But S. Peter dyed 
 not Biihop of Avignion. If the Place prove not the Suc- 
 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 chofen, i . Sometime by the Peo- 
 ple, (witnefs the blood- (hed at the choice of Damafa in 
 the Church: J 2. Sometime by the People, and the 
 Neighbour Ordaining Biihops : 3 . Sometime by a Synod : 
 4. Sometime by the Emperours : 5. And laftly, by the 
 Roman Cardinals. If any of thefe maychufe, then we 
 may have four or five lawful Popes, chofen four or five 
 feveral ways, at once. If only one of thefe have the 
 Power, S. Peter had no SuccefTors under all the other 
 Eleftions. So that the Claim will fall rather to Antioch 
 than to Avignion ^ or any other Town, becaufe they fay 
 it was S. Peter'* firft Biihoprick, from which he removed 
 for a greater. If you are driven with poor Mr. John/on^ 
 alias, Terret^ to fay, that An) way will ferve which jerveth 
 for the truth of an Election of Princes^ &c. then ftill we 
 may have four Popes at leaft. I doubt you muft be forced 
 to fayasfome, that it is the acceptance of the Univerfal 
 Church », which muft prove who is the Univerfal Mo- 
 narch. 1 . But fome muft be Electors ^bdoxt it comes to ac- 
 ceptance And who hath the Power of Elect ingiknd 2. what 
 if now the major part of the Church fhould prefer the Bi- 
 fhop of Constantinople ? I hope you are not fo ignorant of 
 Cofmography as not to know that the Greek Church wflen 
 they firft preferred the Biihop of Confi. was far greater 
 than the Latine. 3. Andlfuppofe you know that it is 
 not near half the Chriftian World that now accepteth of 
 the Pope as their Governour. 4. And I pray you do 
 but get the Pope to fufpend his claim till the Church Uni- 
 versal 
 
( *4) 
 
 verfal zccept him, and we fhall not be troubled with him: 
 For how fliall they fignifk their acceptance? If in a 
 General Council, you know how they of Co/*/? ancc.fi afil, 
 and Pifa, are reviled by the Pope and thofe that now go 
 for your Church, for pretending to a power to depofe 
 and chufe Popes; and how Eugenics 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 ? 
 
 Infum,we have the Tradition of a Church as big as 
 three of the Roman for ail our Rdioiov • and of all the 
 Roman Church it felf • befidesthe 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 felves confefs not to be true : 
 We believe that the Faith of the Univerf.l Church fhall 
 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 chrift ; no Humane 
 Vicarious Monarch or Governour of all the World: We 
 believe that Men muft 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 ceafe 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 Boohs in Companion of 
 
 Cm- 
 
(2 b O 
 
 converge and talk with thofe of your prefent Party; 
 yea that your own Religion is not to be known by Booh, 
 as being fyable to be mifunderftood, lb 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 confcience in your way, and therefore 
 that you write not this fraudulently againft your con* 
 fcience. Sure then you muft needs be a man of more 
 than ordinary ignorance, that can believe, what you 
 fay. 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 tmy tell 
 us what he belieietb him\elf ', 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 (hall 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, that notwithftanding the Fifth Command- 
 ment [Honour 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* 
 noursin a Houfe than one, though fubordinate one to the 
 other. Is this your common Judgment ? May I fay there- 
 fore chat this is other mens belief ? You know that when 
 we alledge the fayings of your moft Learned Writers, 
 we are ordinarily told, that it is not the judgment of par- 
 ticular Doftors, but of the Church in Councils, which 
 we muft call your Churches' Judgment. You under- 
 take not- to juftifie any more. And if I talk with 
 
 D any 
 
(»0 
 
 any of my Neighbours and ask him what he be- 
 lieveth, have I any more than a fingle Do&ors opinion? 
 Is his Am wer ? the Faith of your Church ? But would you 
 have any one paft feven years old believe you, that -wri- 
 ting is of no more uie to Memory for confervation of An- 
 tiquities ? when God would not trull his Ten Command- 
 ments to the Peoples Memories, but would write them in 
 Stone, and put them in the Arke, ( which you have fo 
 little skill in Antiquity as to fay here was the jJVy? wri- 
 ting: Sure if you will read your Jefuite Eufeb. Nirem- 
 bergms 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 y or to Books, to decide any Controverfie now of the 
 various readings ? Did Pope Clem. 8. and sixtus 5. re- 
 form the vulgar Latinc by Memory or by Books ? Pope 
 Piws Trent Oath fweareth Men to Interpret Scripture 
 according to the confent of the Fathers : Do any of your 
 Do&ors know how that is by Memory and Oral Tradi- 
 tion 5 or by Books ? Did Pofievine, and Sixths Senen{is y 
 and fiich others, Corred Books by Oral Tradition, or by 
 Books ? Did Celejline and the Carthage Council debate 
 the Cafe of the Nicene Canon ( a narrow Inftance which 
 Memory might have lerved.-for ) out of Mens Memories^ 
 or out of •written Records?. Why doth Turrit* 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 fcnowa 
 now as Arijlotles and Plato's, if Memory without Books 
 could have done ? Have you as full notice now of the 
 A&s of Jama j John, Matthew, Thomas, 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 La?ws, Inftitutes, Pan- 
 de&s, and Digefts. Can you decide the Controverfies 
 about the DecretalS, publifhed by ifidore Mercator, by 
 Tradition? What are all your Libraries for at th^ Vati- 
 can, Florence, Parity and in each Learned Mans Houfe, 
 if Books be fo ufelefs and unintelligible ? If one of your 
 Relations ask you, what is in the Council of Trent ; Flo- 
 rence^ Later ane, and fo upward, can you tell him fully 
 without Book by Tradition ? And are not thefe Councils 
 your very Religion ? Doth every Papift Neighbour carry 
 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, surl^s, Bi~ 
 niws , Baronius, Juflelltts , Alba[f>in<ew , Petavim y sir- 
 mon&M, ejrc could do ? Or is all left uncertain becaufe 
 it is written ? 
 
 Through Gods Mercy our Eflentials, and fomewhat 
 more, are delivered certainly down to us by two hands, 
 by Oral and Practical Tradition, and by the Scripture, 
 becaufe they lye in a narrow room. But yet if you had 
 the front to tell the World, that your immutable Church 
 hath never changed the Creed it felf, we could not be- 
 lieve you, becaufe Books contr idift you. Tradition fo m 
 your Great Grandfather cannot aUure us that C r /'/^3 
 
 D 2 was 
 
C*8) 
 
 was in the Creed from the days of the Apoftles : Nor 
 that [the Holy Catholick Churchy the Communion of Saint s^\ 
 and Jie other words mentioned in Voffim^ and Ujher de 
 SymboHs) were in fo long : Nor that the Greeks added no 
 words to their Creed at Nice^ nor afterward at Constan- 
 tinople^ in General Councils 5 nor that all S. Hilaries 
 outcry againft Creeds was in vain. Nor can Tradi- 
 tion without Book yet affure us, what were the very 
 words of the Creed ufed commonly by the Greek /, im- 
 mediately before the Nicene Council • nor who wrote 
 that afcribed to Athanafius : Nor among the various 
 Formulas of that called the ApofFles, found, as afore - 
 faid, in Irentus^ Tertullian , Epfhmins \ Ruffinw^ ejre. 
 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 
 affure 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 Bifliop had not power to 
 u(e what Liturgy hepleafed, in his own City or Faro- 
 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. 
 Bafil for his fingularity and innovations, and S. Bajil re- 
 torts on them, that they at Neocxfarca had fcarce left 
 any thing unchanged : I hope this is not the lefs credible 
 becaufe Bafil hath written it. 
 
 At leaft, I pray hereafter give over your ill practice 
 of leading fimple Readers into a Wood of £hnrch- 
 Hiflory, 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 5 and 
 at leaft the diverfion to voluminous Controversies about 
 particular mens words may hide your Errours. Do 
 not refolve all the Controverfie, yea the Faith of your 
 Followers, into a multitude of Books of Councils and 
 Fathers which they never (aw. And do not take fo 
 much care to corrupt and alter Books, for your in- 
 tereflyas inftances and your Indices Expurg. tell us 
 you have done, Refolve without Book the Controver- 
 fie about your great Laterane Council, whether Dr. 
 Taylor^ Dr. Pier[on y Dr. Cunnings ( and Bilhop Coufins 
 lately,) that fay Innocent. 3. made and publiflied the Ca- 
 nons, and the Council did not content to them, be 
 in the right, or rather they that anfwered Dr. Pier fin 
 and Dr. Gunning, and indeed your Church, which holds 
 the contrary (which Mr. Dodvcell feemeth to me lately 
 to have fully proved, in his Book about tolerating Pa- 
 pifts.J 
 
 Nay why may we not exped that you lay by your 
 Book Catechifms, your Office Books, your Controverfie 
 Books, and teach your People all without Book ? 
 
 But by this Counfel to your Relations, you fully fhew 
 that you would have them to have no certainty at all, 
 either what Christianity is, or what Popery is. For they 
 (hall never fpeak with the Vniverfal churchy or with a 
 General Council^ while they live : And all their Neigh- 
 bours, to whom you fend them', are fallible Perfons. I 
 fuppofe you one of the chief of them, and alas, how fal- 
 lible you are, you have in two Writings grofly (hewed. 
 
 Having laid thus much more, to fhew that your Foun- 
 dation is Sand, who fend us from Books to our Grandfa- 
 thers, as infallible 5 and that this is no better a ground 
 
 than 
 
than the Ahaffines, Greeks^ and others, may build on as 
 well as you • and that we our (elves have a far lurer 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 Charafter of Parties. 
 
 CHAP. II. 
 
 YO U defcribe to us four fuppofed Parties. I. The Pu- 
 ritan. II. The PreUtical Prote(ant^ (whom your 
 Fitz-sirnmons calleth, The Formalifl.) III. The Pafift^ as 
 you fuppofe us fa/fly to describe him. IV. The Ptpiji^ as 
 you fuppofe him truly defcribed^ whom you call The 
 Apoftolical chriftian. In all which you ihew that you are 
 far from Infallibility, and a man unfit for your Relations 
 to trutt in lb great a Cafe. 
 
 I. I confefs you give the Puritan a very laudable de- 
 fcription, in comparifen of the PrelatiflProtefiant^ and 
 the feigned papi/l. And you tell us, that you were once 
 a Puritan your felf, and you own ftill that which you de- 
 fcribe as Puritanifm, only adding Popery to it, which you 
 think it wants. I confefs you fpeak incomparably more 
 honourably and charitably of Puritans, than fome ma- 
 licious' in tereffed Perfons, of their own Proteftant Pro- 
 feflion will do. But, 
 
 i. You deal not informingly, in your defer ibing a P//- 
 ritan, before you difingutjb that amhiguoiu ill-made 
 word. It hath three common acceptions among us at 
 leaft. 
 
 Firft, The ancientcfl, as it fignifieth the old or later 
 
 Catharifsj 
 
Catharifty who held that they were perfecJ (if they are 
 not belyed : ) And none come nearer thefe than the Pa- 
 pifts and Quakers, certainly Protefiants are far from it* 
 
 Secondly, the old Non-c onformijh had the name of Pu* 
 ritdnes put on them, by thofe that were againft them : 
 For what reafon, I leave them to anfwer to God. 
 
 Thirdly, and becaufe thefe Non-conformifts lived flritt- 
 ly, and were for much preaching, and praying, and holy 
 conference, and fpending the Lords-day in holy Exerci- 
 fes, and ferious diligence in working out our Salvation, 
 and were fharp againft drunkennefs, {wearing, and fuch 
 other fins, therefore the vulgar Rabble of vicious ones.> 
 that durft not rail at Piety under the name of Piety, took 
 the advantage of the Bifhops difpleafure at the Non-con- 
 formifts, and of the name Puritane, and put that name 
 upon all Chriftians among them, that were notably feri- 
 om in practical Godliness, perf wading themielves that 
 they were all but Hypocrites : And fo the name among 
 the vulgar Rabble grew common to godly Con for mifts and 
 Non-conformifls : And as if loquendum cum vulgo had been 
 a Law, by this means the Devil did more hurt both to 
 godltnefs ( rendringit among the vulgar to be but odious 
 Hypocrific and Singularity ) and to Eptfcopacy (making 
 Multitudes that difliked the wickednefs of the Rabble, 
 to think that all this came from the 'Bi&ops J and it did 
 more to advance and honour the Non-conformifls, (be- 
 caufe 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 Biihop Downawe in his Spittle Sermon, called Abr a- 
 hams Trial, and Mr. Rohert Bolton^ who faith, thath^ 
 \believeththat never poor perfected mrdpafjed through the 
 Mouths of "wicked Men with more bitter jcorn^ ft nee Ma- 
 foe 
 
C30 
 
 lice jlrfienfrei into the Heart of Man : ] Really the per- 
 mitting of the common Rabble of all the debauched Sin- 
 ners of the Land to make ferious godlinefs a common 
 fcorn under the name of Puritanifme, 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 Word ( fome fay, Mar. 
 Ant. da Dom. Spalatenfs was the inventor of it,) and that 
 was Doctrinal Puritanes* by which name they under* 
 flood thofe by fome called Calvinifts* by others Antu 
 Arminians* who held the Do&rine of your Dominicans, 
 .orofthejanfenifts. 
 
 Now who can well tell which of thefe forts of Puri- 
 tanes you were, and talk of, while you Characterize the 
 fecond fort* as well as the firjl* and yet diftinguiih them 
 fromPrelatiek Protejfant's ? 
 
 2. But which ever it is, obferve here that you own 
 tht Puritanes Religion (till, and fay, £ / have not fo much 
 left Puritanism, as Pre laticks call it* as added that to it 
 wherein I found it come jhort of the holy Apoflles Dottrine 
 and Infiitutions,'} p. i. And when you have defcribed 
 the Puritane as one ferioufly confcionable and regardful 
 of his Salvation, ( at large ) you add, [ If this he to he 
 a Puritane* would to God all the World were Puritane s\ 
 I am fo far from being Converted from thus much of a Pu- 
 ritane* that I mofi 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 Puritan, your 
 felf, unlefsyou take the word as fitted to your felf, and 
 fuch as you. 
 
 If 
 
( 33 ) 
 
 If you had meant by a Vuritane a meer Non-confoYmifi 
 as fuch, you would not fo laudably have defcribed 
 the work of God upon his Soul and Life as you have 
 done: For if moft Non-conformifts be fuch, yet foare 
 many others as well as they. And it's eafie to fee 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 ois. Non-conformijl 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 is, the name doth not 
 fignifie. 
 
 A Non-tonformijt 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 neceflary to the Miniftry, 
 he is a Njn-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 thofe that agree with them in the fore- 
 faid common Principles and Pradice of Chriftianity, ( as 
 far as they require not them to Cm : ) And they are not of 
 a different Religion from every one that fafteth not on 
 Fridays, ox Saints vigils ,&c. as you feem to be, nor 
 
 E from 
 
(34) 
 
 from every one that doth fo 5 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 fhouldonfuch Terms be of one Religion: They 
 believe Socrate s and Soz,omen> 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 imperfeft condition of 
 Chriftians here on Earth. 
 
 At this time in England a confiderable part ( if not the 
 far greateft) of the file need Mimfters are for the Primi* 
 five Epifcopacy^ and (ome Liturgie, as you may fee in their 
 offer of A. Bifhop Ujl:er r s Reduction to the King^and their 
 defires of a reformed Liturgie. Among the old Non-con- 
 formifts^ there were divers degrees : fuch as Dr. Regnolds r 
 Mr. Perkins^ Dr. Humfrey, Paul' Bayn , &c. did yield to 
 more than fome others could do. How can you tell thea 
 by the name of a Puritane, what to charge any fingle 
 Perfon with ? 
 
 But it feemeth you take their Nonconformity in Gene- 
 ral^ and their temper of mind and life together. But then 
 you greatly wrong them*, and feemnotat all to know 
 what their Religion is. 
 
 There are two things which you fay they miftake in : 
 I. Their Do&rine of Imputed R'ghteoufne(s> and the Co- 
 venant^ and not folic it oufly endeavouring after the acqiu- 
 fition of Virtue^ becaufe they truft to the Imputed Righte- 
 cufnefs . ] your words are too large to recite : You partly 
 here unworthily injure them by afcribing to them the very 
 opinions and word? of the Antinomians, whom they have 
 better confuted than ever you did* And as to their Do- 
 
 <ftrine 
 
(35) 
 
 ftrine of Imputed Rigbteoufnefs, even Bell ar mine in one 
 fenfe ownetn it: And whether our fenfe be found I pro- 
 voke you to try particularly by your perufalofmy own 
 Writings on that Subjeft, efpeeially a late Treattfe* of 
 [Jujlijpng Righteoufnefs and Imputation,] andaTrea- 
 tife called [ Catholick Tbeologie: ] In which if there 
 be nothing which you dare or can confute, judge whe- 
 ther your meer derifion of [Imputative Rigbteoujnefs'] be 
 not delufory : If you dare fay, that you truft not to chrifis 
 Sacrifice , and merit or torn perfect rigbteoufnefs, as procu- 
 ring you pardon and life^ (Jus ad Impunitatem & Regnum 
 OelorumJ enjoy your felf-confidence while you can. But 
 if you fay in this as rve y then make publick Confeflion 
 of the injury of your reproach of fuch Imputed Righte- 
 vtfnejs, as you truft your falvation upon your felf. 
 
 I imagine you will fay, that my judgment is no certain 
 fignification of the judgment of the Puritans ; for I am 
 fmgular, and therefore what I fay in thefe Books is no 
 proof of the fenfe of the Non-conforming Puritans. But, 
 i. mi judgment of their fenfe is as good as yours. 2. Do 
 you know of any one Nonconformift that hath publish- 
 ed any difTent to what I have w r ritten ? (Dr. Tully was a 
 Confirmift.) 3. You profefs (before) to borrow the name 
 £ Puritan] from the Prelattjls. And I have this to fay for 
 my Authority in declaring the fenfe of Puritans, that one 
 or more (whofe^^i^/ is of kin to the Roman, but far lefs 
 mild than yours) who are Prelatical or fuper-Prelatioal, 
 have about 17 years ago (being Mafters of that Lan- 
 guage)branded me with the Name of [Pur us futus Purita- 
 nus, & qui totum Puritanijmum tot us fpirat.] (The Pfeudo- 
 Ti/enw hath juft the fame ftile as the late Unmasker of the 
 Presbyterians , vobo reviletb modeft, judicio/a, pious, and 
 peaceable J] Corbet v and in the moft ingenious ftrainof 
 
 E z wrath 
 
C30 
 
 wrath and malice doth valiantly militate againft Love.) 
 Therefore Prelatifts being Judges, I may as credibly as 
 ahother tell you what is the Puritan Judgment. 
 
 •2. Your lecond accufation of the Puritan is, that [He 
 begins to quarrel with all external Worfhip and Ceremonies^ 
 But this is alfofpoken ignorantly and untruly: You be- 
 fore miftook the Antinomian for the Puritan, and here 
 you feem to take the Separatifl for the Puritan. Read the 
 Reformed Liturgy, and other Papers offered at the savoy 
 to the Bifhops, and you may Tee 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 
 aU things to edification, decently and in order ; and for 
 external as well as internal Worfhip of God : As know- 
 ing that the Body is his, and made to Worfhip him as 
 well as the Soul, and therefore fhould 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- 
 <c nation, by considering the open profanenefs, and little 
 iC fenfe of God, he obferveth generally in zealous Con/or- 
 " miffs. And on the other fide he taketh notice of his Bre- 
 " thren the Non-conformifts, that they are generally free 
 "from open andfcandalous fins, and at leafl figh and breath 
 " after interior fpirit and devotion, which certainly mufi 
 a be that mufi give as a title to Heaven^ rather than a few 
 u Cringes, and exterior Verbal Devotions, which any one 
 " though never fo prophane may eajily exercifeJJ 
 
 1. But do you not here and in your former defcription 
 quite contradift your felf, when you charge them as neg- 
 lefting inherent righteoufnefs ? 
 
 2. We are not 10 foolifh as not to know, that the un- 
 
 reverent 
 
(37) 
 
 reverent hypocritical abufe of Gods external Worfliip, by 
 other? whoibever, will not excufe us for neglecting it. 
 Of the Conformifts we mult fpeak anon. 
 
 3. By the way I would you could impartially confider, 
 if the Puritans be fo good men , as you fairly confefs them 
 to be, what the realbn is that Papifts generally are far 
 more fiery againft them than againft thofe whom you 
 fpeak fo meanly of as PreUtical Protejtants ? Remember 
 how your Writer after the London Fire, anfwered by Dr. 
 LloUy did flatter thefe as more fuitable to the Papifts ge- 
 nius in comparifon of the Puritans : And the Unmask er 
 againft J. Corbet will tell you out of Wat[on (an honou- 
 rable Witnefs hanged for Treafon in Cobhams> &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 H^reticis com-* 
 burendk & 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 crue i \ malicious^ 
 or flanderous and unmerciful he is to the Puritanes ? 
 
 You'll fay for both, that it is becaufe the Puritans are 
 moft againft them± and Intereft ruleth the world. But I 
 anfwer, i, God's Intereft is higheft /with every true 
 Chriftian : 2. I confefs it's true, that Puritans are moft; 
 againft Popery : But npuly as far as I have been acquain- 
 ted with them, they are not moft againft your Perfons, 
 nor would have any injyftice or cruelty exercifed againft 
 you: But, the fea^ofyour^^p^orPw^r-^/^^nd 
 
 S itiaa ,' uc " [ 
 
C3«) 
 
 fuch Maf] ''acres as were in Franc <f, ( of Thirty Thoufand, 
 or Forty Thoufand ^ ) or in Ireland^ (of Two Hundred 
 Thoufand, ) hath made them think your Power incon- 
 fiftent with their fafety: 3. And you muft remember 
 that the Pofitive Additions of the Church of Rome^ are in 
 the Judgment of the Puritans very great fins : But you 
 have truly no charge againft the Puritans, for any one 
 Article of their Religion -, but only for not receivings and 
 for f rote fling againft pur Additions. 
 
 4. But I perceive,/*. 5. your Inftances of their defe- 
 ftivenefs are, that they are not for £" fajlingdays, part:- 
 Cl cular Garments for Prtejts, fet Forms , chriftmas-daf^ 
 a Good-Friday Afcenfion, whitfuntide, &c. which they 
 " ta^e for meet Humane inventions and will-xvorfbip . Be- 
 <c caufe the) think that the New Teflament was written to 
 Cc inflrutt us Chriflians in the xvhold Body of Gofpel-wor- 
 "Jhip, &c. 
 
 But you are beft prove this only by telling us that you 
 knowfbme per fons 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 neceffity to the Church, and is 
 of Divine Inftitution, the holy Scripture is a fufficient 
 Rule : But that very many Circumftances and outward 
 A<5te have in Scripture but a General Law (that they be 
 all done to edification,decently,orderly,in Concord, & c.) 
 and it is left to Humane Prudence to order them by fuch 
 Rules: We cbnden)n no one that ufeth holy Fafts o*> 
 Feafts, but think therti needful : We judge not thofe that 
 celebrate the Memprial of God's great Mercies to his 
 Church, by giving him thimfo for the holy Life and 
 Db&rine^f his Ermherit Ssffirits, 1 { &t ] ' But will youiplain- 
 ly 'Have our judgment ? We 
 
flftp 
 
 We think Saint Paul was in the right that taught the 
 Church oiRome it felf, both the£*Vr/and the Flocks, 
 that they muft neither judge nor defpife each other for 
 differences about Meats and Days, but receive each other 
 (to Communion notwithstanding fuch differences) as 
 chrifl received us, Rom. 14. and 15. And we will not 
 believe your Grand-Father, nor Great-Grand-Fathcr, if 
 they told us that the Apoftles by Tradition did inftitute 
 Holy-days, and Vigils for St. Tecla, or St. hvidgit, or St. 
 'thorns 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 Apoftlesby Tradition ordained for the Univerfal 
 Church, we profefs our felves ready and refol ved to obey. 
 
 But if you plead not Tradition for any of thje things, 
 buttheC^«r^/ Commands^ (as you muft do, or be An- 
 gular, or afliamed •, ) here you come to the quick of our 
 difference : 1 . We know not of any Universal fhariows 
 Ltrv-giver under Chrifl: that hath any power to make 
 Laws to the Univerfal Church throughout the World ; 
 and we dare not own any fuch Ufurper left we be guilty 
 of Trealbn againft the only Head of the whole Church. 
 
 2. We know not of any power that the chief Bifliop 
 in the Roman Empire hath over other Empires, King- 
 domes, or Churches. 
 
 3. But to our own true p&flors which are fct over u& 
 according to Chrift's order and his Apoftles recorded in 
 Scripture, we Puritanes will fubmit in all fuch Circum- 
 stantials, 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 Charaders of dtftintt Religions, 
 or difiinci Churches, asif wemght not with Love, Peace, 
 aod Chriftian Communion, differ about a Garment, a 
 
 Hblj^ 
 
(4o) 
 
 Holy-day, Faft, or Vigil.. Thus far then you feenrnot 
 to know what a meer Puritan is, 
 
 II. But* Sir, I have much more than all thefe little 
 things againft your Delcription of a Puritane : I plainly 
 perceive in your greireft praifes of him, that you know 
 not what his very Religion ft felf is • or elfe you would 
 never deferibe 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 [elf deny al, morti- 
 fication of the Fle\h, &C, 
 
 Either you judge of a Puritane by what you were your 
 [elf 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 you had no better. 
 Forthefecond you had no'reafon: Fork'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, 
 &c. 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 fhould 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 infpeaking the fenfe of others, aslfaid, 
 both becaufe r am as aforefaid ftigmatized for a total. pu- 
 ritan, and becaufe the generality of all of them of my 
 acquaintance as far as I can difcern are of thfe mind. 
 
 A Puritan then,as the Word is commonly taken by the 
 Rabble, is zferiotts Chrifk'tm Trot eft ant, ivho truly believeth 
 tndpraftifctb what be doth profefa and doth notolortifie 
 
 that 
 
(40 . 
 
 that Profeflion which fliould 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 the 
 World, the Lufts of the Flefh, and the Delufions of the 
 Devil : He beiieveth that all that truly conlent 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 Choft^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 
 Santfifier : He taketh the fear of Gods Juftice,and godly 
 Sorrow, to be but the lower fteps of Holineis ; 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 ^ even a Spirit of holy LIFE, LIGHT, 
 and LOVE, which are the EffCntials of true Holinefs ; 
 and the Spirit of Adoption, and Supplication, cauieth 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, whofe fufficient Sacrifice for Sin, and perfect 
 Righteoufnefs, Habitual, A&ive, and Paflive (as called) 
 advanced in dignity by the Divine Nature, is the Meri- 
 torious caule of all their Mercies to Body and Soul, Re- 
 miflion, Juftification, Holinefs, and Glory: They put 
 up all their Services, as into, and by, the Hand of Chrift • 
 and from his Mediatory Hand they expect all mercies : 
 They take the Holy Ghoft within them to tie Chrift's 
 
 F Ad. 
 
• c 40 
 
 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 Fa- 
 nity as feparated from God in our Hearts, and Enmity, 
 or Mifchief, as Competitors, or as againft 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 •, 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 pradtifed ; and the holy Scrip- 
 tures as the full and comprehenfive Records of the Do- 
 ftrine, 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 
 believe that God forbiddeth it : ( As you may fee at large 
 in their S&v*y Petit i$n for Peace to the Bifhops.) Thefe 
 two it feems you join together • and what their Ob- 
 jective Religion is, I have better told you, than you have 
 
 told 
 
C43> 
 
 told your Relations. But as to the clearnefs of their 
 Judgment ink, and the meafureof their Pra&iceof 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 : i. 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 difhonour your own 
 Relations fo, as to make fo bad" a Defcription of them ? 
 Are they fuch as have no Love to God as God, no delight 
 in Holinefsy no Heavenly Minds ? nothing almojl but fear 
 and its eftetfs ? Have they JiM the Flames ofConcupifcence, 
 and greedy de fires of Money and the things of this Life, 
 drc If it be not fo, you fhould not have told the World 
 fo of them ; If it be fo, 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 falfe 
 to your own Profeflion, againft your Baptifmal 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 ivorks ? Were you de- 
 luded by fuch Antinomian conceits as you defcribe, and 
 took that for Puritanifme ? How elle did you quiet your 
 
 F 2 Con- 
 
f44> 
 
 Confcience in fuch a ftate of Hypocrifie ? If God and 
 Holineis 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 Proteftant, 
 Puritan, or other Chriftian turneth Papift, that doth 
 not thereby declare that he was a falie- 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 prevalenf 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 ftate of Grace and 
 Salvation, that are not of your Church, that is, the Sub-, 
 je&s 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 felf, 
 and that Faith working by Love is our Religion: And, if 
 any Man, faith Saint Partly love not the Lord Jefut Chrifl^ 
 let him be Anathema Maran&tha : And he that loveth the 
 World, the Love of the Father u not in him, l 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 andgaveyouuptoftrongdelufions, 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 thole 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, confifting mainly in Terrour,and 
 its fuperftitious effe&s ? What are moft of your Tasks of 
 Pilgrimages, Penances, and abundance fuch, but the 
 effe&soffervilefear? 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 Chrift inParadife? 
 Could you love God better in this Life, if he tormented 
 you in the Fire,than if he gi ve you comfort by his mercies? 
 
 Youjay that the Puritan [ is made negligent ( by his 
 truft in Chrift ) to adorn his Soul with Piety, Charity, 
 Meeknefs, Patience y Humility and other Chriflian Fer- 
 tues)^ partly thinking them impojjible to be attained^ 
 fart I) deeming there is no abjolute necrffity of them 
 to his Salvation, he having nothing to do but to believe that 
 Jefus chri(i hath done all for him.'} Anfw. Ihad hoped 
 there had been few fuch left in England '; Even Crijp and 
 Saltmarfh, were fcarce fo erroneous : And were you fuch 
 a one ? O mifera We Man that was fuch a Puritan I Who 
 did bewitch you fo grofly to contradid: the whole Te- 
 nour of the Gofpel ? It is juft with God to leave- you, to 
 fet now as light by the Meritorious Righteoufne[s of Chrifl 
 as procuring you Pardon, Grace, and Glory, as you did 
 then fet by Chriflian Virtues, Piety, and Love ? But what 
 if it was fo with you, will that allow you to belie la 
 many others ? How many fcore Volumes have the Puri* 
 
 tans 
 
C40 
 
 tans written which aflert not only the poflibility,but the 
 abfolute neceflity of Piety, Charity, Humility, ejrc. 
 without which none # can fee God, ( Infants Cafe is nut 
 here medled with.) I know not one Perfon in all the 
 Land, or Worlds that will not abhor, as falfe, what you 
 here charge in common on the Puritans, unlefshelea 
 very grofs Antinomian, or fome groffer Heretick acre 
 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 Lr it the 
 Dodrine 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 ihumuit 
 of time it alfo fan&ifieth them, by procuring from Chrilt 
 the Spirit of Sanilification, giving them Love, Humili- 
 ty, Piety, &c. And that this is of abfolute neceflity to 
 their Salvation, Heb. 12. 14. Mat. 18.3. Rem. 8. 1. 6. 
 7. 13. So much of your falfe felf-condemning defcription 
 of a Puritan. 
 
 CHAP. III. 
 
 • 
 II. V70U next Chzrafterize the Prelatical Proteftant : 
 \ Having faid before p. 5 . {Their Preachers in their 
 Sermons have little Life or Zeal 5 and feldom difcourfe of 
 fuck Truths as are aft to awaken Mens Confciences, and 
 make them lay to heart the gr tat concern of the Salvation 
 of their Souls. Orifthejdo at any time f reach of Judg- 
 ment) or of Hell, Repentance ^ or a New Life, they do it 
 
 very 
 
C47) 
 
 very coldly and imperfectly, and feem to talk like Parrots, 
 of what they have learnt by rote or out of others Books, and 
 not what they have had any experience of in their hearts^ 
 And p. 6. Q Generally [peaking^ ( / wijh it were a (lander ) 
 Prelatick Prot eft ants are very Prophane^ and give no figns 
 of any inter lour trouble of Conscience : And if any of them 
 begin to be heartily troubled for his fin ', he is obferved either 
 to turn Fanatick or PapifiJ} 
 
 Anfw. If by a Prelatick Proteftant you fhould unhand- 
 fomly mean only fuch as are worldly Clergy-men, like too 
 many of your Roman Prelates and their Curates, who 
 take Gain for Godlinefs, and who allow their Flefh, their 
 Pride, their Covetoufnefs, and Voluptuoufnefs, and 
 Sloth, to chufe their Religion- whofe God is their Belly, 
 who glory in their fhame, and who mind Earthly things, 
 and are Enemies to Crofs-bearing ; and through Enmity 
 to thofe that are better than themfelves, are Crofs-impo- 
 fers, and Perfecutors, and Silencers, of lober faithful 
 Minifters, becaufe they crofs their Pride and worldly In- 
 tereft $ fuch it's like may be no better Men than you dfe- 
 fcribe them. But why fhould you take the Word in fo 
 narrow a (enfe ? 
 
 But if by Prelatick Protejlantsyoxx mean all fuch Pro- 
 teftants whofe judgment is for Epifcopacy, i. You de- 
 ceive, and I fuppole are deceived, in your diftinguifhing 
 thefe from Non-conformifts : 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 5 there are Epifcopal as well as Presbyte- 
 rian and Independent Non-conformifts now: Yea, divers 
 that are againft the late Wars of the Parliaments and 
 I againft. 
 
(48) 
 
 againft the Covenant, and never took it 5 and fome that 
 have been Souldiers for the King, and fufferedfor him: 
 Yea fo confiderable is the number of them that are Epifco- 
 fal, that in 1660. when the King called them to treat in 
 order to agreement, they offered him no other Form of 
 Church Government y than A. Bifhop Ufher's Re a v5 ion, in 
 which not a Pin of Honour, nor one Farthing of their Re- 
 venue was defired to be taken from Archbiihops, Biihops, 
 Deans, Archdeacons • but only the Parifli Minifters ena- 
 bled under them^ to have done fomewhat more that be- 
 longethto their Office, inftead of Lay-Chancellors, ejrc 
 Moft Non-conformists of my acquaintance would be glad 
 of the terms contained in the Kings Declaration about 
 Ecclefiaftical Affairs, where Bilhops and ArchbiiLopsare 
 left as rich and high as they were before : So far are Non- 
 conformijh [Epijcopal Protectants^ 
 
 2. And though Conformity be very much changed from 
 what it was heretofore, Etifcopacy 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 Epiicopal were heretofore. Do you know what men 
 Bifhop Jewels A. Bifhop Grinda 1 ', and many more of old 
 were? And A.ftiihopV [her, Bifhop HaH, Bifhop Dave- 
 nant, and many more of late ? Who hath written more 
 earneftly and hotly for Epifcopacy, than Bifhop 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 defcrit>e. Per- 
 ufe the Writings of Mr. Rob. Bolton, William ivhateley^ 
 William Tenner, Dr, Prefton-, Dr. Sibbes, Dr. Stoughton, 
 
 D,. 
 
140 
 
 Dr. Go»%*i Mr. Thomas Gitder, Mr. Crook, and abun- 
 dance of fuch others, and enquire how they laboured 
 and lived, and you may hear that they were neither fuch 
 Parrots nor prof bane ones as you mention. 
 
 There may be fome proportionable alteration iuppo- 
 fed to be now made in the perfons of the Conformifts, 
 anfwerabk to that which is made in Conformity it felf; 
 But furely, if you know London, and many Miles near it, 
 and many Pariflies.in the feveral Counties, you muft 
 confefs that now there are many Learned, Pious Confor- 
 mifts, who Preach zealoufiy, end live religioufly, and 
 hate Covetoufnefs and Perfecutiori, and long to fee the 
 promoting of Piety, Peace, and Concord. 
 
 But if you expeft a better Vindication of them, I 
 muft defire you to confider of two things, i. That in 
 molt Countries and Ages the worldlieft men (that is, the 
 wor(t) have been the greedieft drivers and feekers for 
 Church-Power and Preferments • and he that feeketh 
 moft 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 
 have a profpering Religion, and not one that will expofe 
 them to Death, Baniihment, Imprifonment, Beggary, 
 Contempt, or Silence. Moft will be on the upper fide. 
 
 2. And remember that you your felf here confefs the 
 fcandals of forne of your Romifh Party, and what carnal 
 prophane ones they are. Had you not confeffed it, I 
 would have defired you to read two Books, i. Jofep. 
 Acojla, of the wicfited flothful Priefts in the Indies, as 
 
 G the 
 
(so 
 
 the great hindrance of their Converfion. 2. stefh&nui 
 his World of Wonders,taken moil out of the Book of the 
 Queen of Navarre, 0$ the horrid Villanies of your Priefts. 
 
 And one thing I cannot difreg ard : I marvel not if the 
 Papifts be moft bad in Spain, France ', Italy,ejrc or. the L»- 
 therans in Denmark, Saxony, or Sweden . or the Calvi- 
 nijls in Holland; or the Prelatifts and Conformifts in 
 England • becaufe the mo(t (who are commonly the wor(?) 
 will be of the ftronger fide. But that Greeks Ihould be 
 ungodly in Turky, or Protectants in France, or Papifts in 
 England, where they zrefingular, 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- 
 lifts, living in Swearing, Drinking, Lying, Uncleannefs, 
 or fome of the [e, what fhall we think of luch a Religion 
 as this, as in a Land of uprightnefs would teach men to 
 do unjuftly ? I wonder not what fhould 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 e)fe he think that it will yet prove the up- 
 perfide, I cannot eafily conjefture. 
 
 But you accufe the Prela'tick. Proteftant for agreeing 
 with the Puritan in expecting Salvation by the extrinsical 
 righteousness of Chrijl without him, not by any interior 
 righteoufnefs in his own Soul!} - Anfw. I told you your me- 
 mory faileth you : Why did you before then defcribe the 
 Puritan as lb well qualified within, and defiring .after 
 more ? But were you bred among Puritans, and yet talk 
 fo ignoranly and falfly ? This had bgpn more tolerable in 
 
CsO 
 
 iCocbleus, a Gtnebrard^ or other tranfmarine Calumnia- 
 tor, that never knew us here. Read but Dave van* de 
 Juft. and fee how you flander the Conformifts. And read 
 my fore-named Bookstand Mr. Trumans, Mr. ivoodbridges^ 
 the Morning Le&ures at S. Giles of Juflif, Mr. ivotton de 
 Reconciliat. Mr. Bradjhaw de Jttflif. Prxfat. &c. Mr. Gat a- 
 her in many Books, Jo. Goodwin of Juftif. -ejrc. and fee 
 flow you ftander the Puritans. Jn a few plain words, Sir, 
 the Proteftants do not exped 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 Reajon as Chritts is, but from a lower Rea- 
 fon,and fo as of a lower fort. That is,[ a We all hold,that 
 cc Gods Law to perfed man was perfeft, being the Efledb 
 " of his perfedl Holinefs, and required perfonal perpetual 
 "perfect innocency and obedience in man: And that 
 " man breaking this Law, was according to the Juftice of 
 cc it lyable 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 perfeft Holinefs and 
 "Obedience, and the fatisfadory iacrificing of himfelf 
 <Q on the Crofs, where he was in his meafure forfaken 
 "of God, as in our ftead and for our fins 5 whofe pu- 
 " nifhment, as far as was fit for him to undergo, he vo- 
 c * luntarily undertook to fuffer. We believe that he ne- 
 " ver intended by this Redemption, to take man from 
 " under his fubje&ion to God, or makeliim an ungbvern- 
 " ed lawlefs Wight • but that by purchafe he himfelf, as 
 " Mediator, became his Lord and King, and Gods chief 
 " Adminiftratorof the Redeemed World : And his Lord- 
 €C Redeemer, with the Will and Authority of God his 
 
 G 2 " Creator, 
 
u Creator, made him a new Law and Covenant, free ly 
 ^giving Right to Impunity (faving paternal healing Cor- 
 Cc re&ions, and temporal death, and degrees of delercion 
 Cc if men negleft Grace) and Right to the Heavenly Glory ^ 
 <c as thus merited for us by Chrift • and alto the Com- 
 munion of the Holy Ghdftxm Earth, to fit us by Holi- 
 " nefs for Heaven, and to conquer our fins $ and this to 
 all that will by a true effectual Faith, accompanyed with 
 Repentance, unfeiguedly accept the Gift of God, that 
 is, that will truly confent to the Baptil'mal Covenant, 
 taking God for their reconciled God and Father, Jefus 
 " Chrift for their Saviour, and the Holy Ghoft for their 
 "San<5Hfier and Comforter, renouncing the Devil, the 
 u World, and the Flefh, and engaging themfelves as in 
 c ^a Holy War againft them, as the Enemies of the blef- 
 cc fed Trinity, and them. And this Covenant they muft 
 cc keep : For as it giveth Right to Life to fuch Believers,fo 
 " it denounceth certain damnation to Unbelievers and un- 
 " thankful Negle&ers of fo great Salvation. 
 
 "Sothatwhenby[RIGHTEOUSNESSE]we 
 cc mean that which anfwereth Gods perfeft Law, having 
 " no finful imperfeftion, we all profefs that we have no 
 " fuch Righteoufnefs of our own to truft in, there being 
 " no man without fin • and all fin by the Law of Inno- 
 " cency denominating the finner unrighteous andpunifli- 
 cc able by death: But inftead of fuch a Righteoufnefs^ 
 <c Gods Juftice is fo ■ far fatisfied by the Sacrifice and per- 
 cc feil Righteoufnefs of Chrift, as that he freely giveth 
 a us the forefaid Covenant^ and its Free Grace and Bene- 
 " fits: But becaufe ive muft be judged by the Redeemer 
 "according to his Law of Grace, therefore we muft in 
 iC our (elves pcrfonally have the Righteoufnefs which that 
 " Law or Covenant hath made ncceflary to our Juftifi- 
 
 cation 
 
(53) 
 
 " cation firft,and our Salvation afterward? • \yhich is-firft 
 
 cc our foreiaid Faith orCovenant-Confent, and after (to 
 " our falvation) our keeping of that Covenant in true 
 "Obedience and Holinefs to the end, and our Vi&ory 
 " over the three Enemies which we renounced. So that 
 "briefly, God juftifieth as the Donor and the Judge: 
 " Chriit God and Man, as Mediator, juftifietrfls met no- 
 " nmfyi as aforeiaid, and by donation and final fentence • 
 " our J& adlmpunitatem & Gloriam^ pur Right to Impu- 
 " nitj and the He dvenly Glory, juftifieth us as our Formal 
 CQ Rigkeottfnejs Cwhich is a Relation) againft the Accufa- 
 " tion that we ought to be ihut out of Heaven and damn- 
 "ed to Hell. The Covenant of Grace juftifieth us, by 
 " giving us Right to the Love of the Father, the Grace 
 " of the Son, and the Communion of the Holy Ghoft : 
 " Even as Gods Donative and Condonative Inftrument, 
 " or Aft of Grace. Our Perfonal Faith including Repen- 
 " tance juftifieth us, as the matter of our Formal Righte- 
 "ouiheis, againft that particular Accufation, that we 
 "are Impenitent. Unbelievers , and fo have no part in 
 " Chrift and his Covenant Gift. And our fincere, though: 
 " imperfeft, Holinefs added to our Faith, is our material' 
 " Righteoufnefs, againft that particular Accufation, that 
 " we are unholy, and fo unqualified for Heaven : So that 
 " the formal Nature of Righteoufnefs being Relative, 
 "and the word having various ienfes according to the 
 " variety of refpefts, and all thefe fore-mentioned ha- 
 lving their feraral parts or offices, to the Being of our 
 " final perfeft Juftification, all thefe may accordingly be 
 " the Reafons of our expe&ation of falvaticn. I forgot 
 " to adde, that we are fo far juftified by the Holy Ghoft alfo, 
 " as he is the Author of this Holiqgfs,^ which is our ne- 
 "cetfary qualification for eternal lire. I Cor, 6. 10,11. 
 lit. 3.3,4, $* I have. 
 
C54) 
 
 I have here truly, 'diftinaly^ and plainly told you the 
 Protcftant and "Puritan, tharis, fatCbriftid-n Definite of 
 Juftification. 
 
 As to the fenfe of the word [Imputing] fee how we 
 do, or do not own it, briefly in Mr. Bradjiaws Preface, 
 or largeljg^in my Treat, of Jujlifying Righteoufnejs and 
 Imputation. And in my Cat hoi. Theolog. 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 5 and if you will 
 as a Make-bate prove the contrary, you will do it to the 
 Diffenters fhame. If you truft 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 Cler°ie 
 begin to feoff at the Doctrine of Imputative Juflice :' One 
 of them lately^ in a Sermon before his Majefty^ called it^ 
 and not improperly ', the Mummery of Imputative J u/l ice. ~] 
 I will tranferibe no more of your Scoff: It's dangerous 
 mocking at fuch matters : Imputed Righteoufnefs is oft 
 mentioned by the Holy Ghoft in Scripture. It is not fome 
 mens mif-expofition that will jufHfie your derifion. It's 
 no ftrange 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 
 diftinftly, and iinderftanding 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 underftand it. I am of their mind 
 that think it is hen? fafeft to keep clofe to Scripture 
 phrafe ; for want of which many wrangle about their 
 own ambiguous 'otf.Hl-made words, that in the matter 
 difagreeriot. ° l ^ 
 
 * But, 
 
But, Sir,, when you fay, p*g.6 9 [Anjfnpptatjve holy man 
 " /V a meer Chrijlmas Mummer 3] And after your jeafting 
 " with the Boys and Girls, and the Coblers and Botchers 
 ."• Regal Attire, and.the:Daw and her fine Feathers, ; you 
 
 iC conclude [Juch will be the [ad Lot of meer Iy Imputative 
 " Saint s\ nho t.o.themfclves and their Brethren [eem very 
 "fine in the extrtnfcal Eighteoufnefs of cbrift, put on by 
 u their phantafiical Faith > rvh;ljl God -and his Angels un- 
 cc der all this conceited ajjumed Bravery fee a lafcivious, 
 Ci wanton, covetous Mifer J] I mud crave leave to call up- 
 on your Confcience, to judge whether a man that profel- 
 feth that while he feemed.a Puritan he was hut an unholy, 
 lascivious, want on, and covetous mifer, and Gncehis turning 
 Papift tells the World in Print, that he is now a moft falje 
 calumniatory be a fit peribn to invite his Relations to fuch 
 a pitiful change, to lave their Souls? While you talkt 
 but of [Imputative Jujlice~] fome mens ambiguous words 
 gave you an excufe : For (ome Protectants think that no- 
 thing fhould be called J 'u/i 'ifying Righteoufafs, which is 
 not (inlefs and perfect : But this. is but a Controverfie 
 about a word or Name of Righteoufnefs. But .when you 
 here pretend, that t-hey are for meerly.Im^uted Wlvnt\s, I 
 muft lay that I remember not that ever I read a more im- 
 pudent Slander: And he that will dwell in-Gods holy 
 Bill muft not receive a fatfe Report, efpecially in defpight 
 of the fulleft. evidence. that man candefire: Are. not our 
 Bookfellers Shops full of Books for the necefuty of.per- 
 fonal H liuefs ? and that none can be favedtut Saints? 
 Is it not one of our diflikes of your Way, that. Saints 
 muft be made rare Canonized Perfons, when alt Chr> 
 ftians hold, that without Holinef9 npne (hall fee God? 
 When alm^ft all the .Sermons that ever I.hearcfPreachqd 
 by any maaof imfe in pry life profeft this, and almoft 
 P 'all. 
 
 
all our Books are on this very fubjfeft, who would have 
 thought that a man on earth could have been 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 necefjity of pergonal HAinefs to fixation 
 (for that is the moft of all their Sermons that ever I heardj 
 dare you ftand forth with fuch an accufation as this ? as 
 if they held no Holinefs neceffary but Imputative ? Why 
 then are we devoted in Baptifm to the Holy Ghoft ? Yea 
 what are the very Separatists more accufed of, than that 
 they would have none but real Saints in theirCommunion, 
 too far prefuming to judge the Heart ? You fee n a Jea- 
 lous man,, though very ignorant; I pray you ftudynot 
 to excufe this, but let us hear that you as open!y repent 
 as you have finned. 
 
 The moft of your further dealing with the Prelatick 
 Proteflant^ 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 miftaken Scruplers that hold 
 them finful, and a Papift that maketh them a part of his 
 Chriftianity or Religion, and will not be t>f the fame Re- 
 ligion and Church withthofe that be not of his mind, 
 nor will willingly fuffer them to preach or live. I told 
 you that S. PauU and the Churches defcribed by Socrates 
 and Sozomen (about Eafier ) were of thismLd'e tyty: 
 They neither though, liturgies or Ceremonies lb bad (or 
 unlawful at all,) is forneononefide called Puritans do, 
 nor fo.neceffary is to make them a Partition- Wall be- 
 tween Churches istnd'Chuirches, Ot to forbidCommuhion, 
 
 or 
 
or the Preaching of Chrifts Gofpel, or Christian Peace, 
 tathofe 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-> 
 Utick protejhnt is very Angry with the Puritan, that he 
 t will not abftain from Flejh in Lent, on Frydays, Ember- 
 days, and. Vigils of saints— Though practically fpeaking 
 no body takes lefs notice of them than himfelf> — And the 
 poor Puritan, because he will not [olemnly invite the People 
 to observe, what himself never intends to take the leajl 
 notice of, mufl for this be file need and upended both from 
 Office and Benefice."] 
 
 Anfw. i. Here you fliew what things they be that you 
 turn Papift for: Is not eating Flefli on Frydays, Lent, or 
 Vigils , 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 
 Paul's, that fuch things fhould be left indifferent, or at 
 leaft make no breach among us ; by our judging or de- 
 fpi'ng one another: And that neither the Pope, nor any 
 men on Earth, 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: 
 But yet that fuch Falls and Feafts as are appointed by true 
 Authority of Prince or Paftors, not againft the Laws of 
 God, and fuch as (hall be proved to be inftituted by the 
 Apoftles, they will obferve. 
 
 j. Bat the poor Puritan is indeed in hard Circumftan- 
 
 ces, were there no life after this ! 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 
 
 4 H things 5 
 
things • Fiih they would gladly eat, if th^y could get it. 
 There are now among them iuch 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 fufficient 
 quantity to eat one temperate Meal a day, though they 
 are in no want 5 and thePapift that forbeareth Fleih, and 
 eateth better than the Puritan feafteth with, or that faft- 
 eth with one Meal a day, which is many Puritans fulleft 
 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 Failing. Poor John Qalvin did eat but 
 onefmall 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 Chrift and his Dif- 
 ciples ; why do .not thy Difciples fajl, ejrc. 
 
 II. Your fecond Inftance is, [The Prelatick^ Proteftant 
 winders the Puritan fhouJd fcruple adorning the Commu- 
 nion Table, with two, Wax Taper s> &c.'] 
 
 An[. The former Anfwer ierveth to this i Hear, O ye 
 Puritans, wherein the Roman Religion doth furpafs yours J 
 Their Altars have lighted Tapers on : Do you not deferve 
 to be burnt your felves, if you will not burn Candles on 
 your Altars? .*• . 
 
 Yea the Popcj who hath power to fet up and takedown 
 Emperours and Kings, being not only the King of Rome % 
 but the Monarch of the whole World, doth appoint 
 thefe Lights as a Profefiing ftgtt [ cc before God and Man, 
 €C that he is of that Church which in the Primitive Times 
 "for fear of Persecution fetved God by Candle-light in 
 « Dens and Caves,"] And is not this to prove the immuta- 
 bility of their Church, that vary not in a Cireumftanct 
 from the Apoflolical Injlitutiont Doth his domineering 
 over Kings and Nations, and the Hofts of Great Princes, 
 
 * Cardinals, 
 
Cardinals, Prelates, Abbots,, Clergy, Regulars, Sec* 
 lars, that obey him, fhew alio that he is of that old Can- 
 dle-lighted church ? 
 
 But while you feem {till to plead Apoflolical Tradition 
 for all thefe Great Parts of your Religion, tell the poor 
 Puritan, whether it was by Prophefie, 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 Pope doth by this pra&ice condemn 
 himfelf, and fets up thefe Lights to (hew the World how 
 much he and his Church are changed fince thofe fore- 
 mentioned days. 
 
 III. You next fay, £ The prelatick Protefiant wonders 
 what hurt the Puritan can fee in making the fign of that 
 on the forehead of a neve \ baptized Infant, yet [miles at 4 
 Papifi when he makes it on himfelf, or his Victuals, &cj\ 
 
 Anf None of us are aihamed of the Crofs of Chrift, 
 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 Teems by you,) unlefs 
 we will do it alfo by cr offing : The Jews were the Crofs- 
 makers : And there are now fo many Crofs -makers in the 
 World, whofe Tirade we like not, that we are not for- 
 ward to kt up their fign 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 chrifl y 
 would ticit refufe feafonably to Crofs themfelves. But 
 the Puritans think, that when it is made potit&ito ftated 
 jjgn of\tbt Duty and Grace of the New Covtwnt', dedica- 
 ting ihtreby tbtiperfvn to God, as one hereby obliging him* 
 
 H 2 felf 
 
(6o) 
 
 felf to frofefs the Faith of chrift Crucified, and manfully 
 to fight under his Banner againft the Devil, the World, 
 and the Flefh to the death, in hope of the Benefits of bis 
 Crofs and Covenant ; and fo is made a Badge or Symbol of 
 our Chripanitj^] then it is made a Sacrament of the Co- 
 venant of Grace y 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 finch nevp Sacraments or Symbols of Chrifiiahity - 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 Christianity, and Chrifiian Burial jhould 
 not be denyed to thofe Children, whofe 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 Protejlant 
 wonders that the Puritane can doubt the holy Euchrift is 
 really and truly the body of Chrift, &c] And you cite Dr. 
 Cofins Hift. Tranfub. p. 44. . 
 
 Anjw. 1. The Prelatick P rot eft ant 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 reftored 
 to the Liturgie. And as for Dr. Cofins words and book, 
 I again tell you, all the Do&orsof the Roman Church 
 
 are 
 
(*0> 
 
 are never able to anfwer his full proof that Tranfubftan- 
 tiation is a late innovation 5 and none of the dodbrine 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 Chrifis Body be there, but 
 whether Bread and wine be there. For I have told you, 
 i. That we who know not how far a Glorified Spiri- 
 tuakBody is extenfive and inuifible to us, cannot tell 
 you where it is prefent or abfent, no more than of an 
 Angel. 2 . Rut we all hold, as a piece of Plate or Silver 
 Barrs, is really and truly turned into the Kings Coine, fo 
 the Bread and Wine is really and truly turned into Chrifts 
 Sacramental Body and Blood • and yet one is Silver and the 
 other is Bread and wine ftill : The change is true^ but 
 Relative by its Separation to that holy uie : as a Com- 
 mon perfon may be Really Changed into a King, or a 
 Lord, or a Judge, or a Captain, or a Bi/hop, or a DoXor, and 
 yet be a man ftill. This real change we all Confels. But 
 the queftion is, whether there be no Bread. 
 
 V. You fay [The Prelatick Protejlant wonders that the 
 Puritan when he is going out of this world jhould find diffi- 
 culty to make a particular Confeffion of bis fins, if any 
 grievous matter lye en his Conscience , and humbly de fire the 
 Prelatick Priefis abfolution^ faying &c]. 
 
 Anfw. I know of no difference between the Prelatift 
 and the Puritan about Confeffion or Abjolutiou. Dr. John 
 Reynolds a true Puritan, received Abfolution before he 
 dyed: Meer Puritans believe that it is a duty toConfefs 
 our fins to men. i . In Cafe of fuch injury to any as mull 
 have a Confeffion towards the injured peribns Satisfaction 
 and forgiveness. 2. In Cafe of fuch difficulty about either 
 the nature of the fin^ or Consequent dangers or dutyes, as 
 
 make 
 
C«2) 
 
 make a particular Guide neceffary, who cannot refolve 
 our doubts till he know the Cafe. 3. In Cafe that the 
 Conference be fo burdened with the fin, as that thefinncr 
 cannot by other means find eafe, till he have disburdened 
 himfelf by fuch Confeflion. 4. In Cafe k be neceffary 
 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 ; Nor to uphold 
 pragmatical Priefts in the trade of knowing all mens 
 thoughts and fecret anions, 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, fhould but tell the 
 Prieft of every time they aredrunk^ and every Fornica- 
 tion they have committed, every prophane Oath they 
 have fworn, every Lye they have told, (efpecially againft 
 theProteftants, ) and of evaty filthy and prophane Word 
 
 that 
 
that they have fpoken, and every Oppreflion of the poor, 
 and every filthy or covetous thought that hath been in 
 iheir hearts, they had need of a very Traditional Memo- 
 ry to remember them, or great plenty of Ink and Paper 
 to record them, and a whole Diocefs of Clergy-men in 
 one Parifh to hear them. How many hundred Priefts 
 muft this Parifh have, if all fhould thus confefs all fins of 
 Commiflion and Omiflion ? every cold Prayer, and omit- 
 ted Prayer, Exhortation, Alms, Example, &c efpecial- 
 ly the great Qmiffions of the Soul, in thedefe&s of the 
 exercife of Faith, Hope, Love; and Patience, ffac. 
 
 2. And what good will it do a man,, that 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 5 
 as you here do by your Relations 5 or that dare himfelf 
 fin as boldly as you here do, when you accufe Puritans 
 and Prelates as holding meer Imputed Holinefs. 
 
 3. And how great a temptation and injury may this be 
 to your Priefts, in fuch inftances as Mont alt us the J 'an fe- 
 ni& mentioneth, with which I will not defile my Paper ? 
 
 - \vhen,alas ! moft of them are not men fit to bear fuch tem- 
 ptations ; What if twenty thoufand People in one Parifh 
 fliould each make thisConfeffion to a Papift Prieft, [/ am 
 afraid ibave finned in be Hewing the common Report , that 
 you are a very ignorant drunken fot, and a common whore- 
 1 mafter, and a proud, covetous, lying man • ] would it not 
 be like to enrage the Prieft into an enmity againft his 
 Flock? If all the Fornicators in fuch a Parifh fhould tell 
 fuch Priefts of all their filthy thoughts, and words, ard 
 -their immodejt atf tins, and a&#a£ fornications, how like 
 b were it to nfoke fuch impreffions on the poor Priefts 
 Phantafie, as would pollute hiai mth many fifthy ima~ 
 giflatiohs. VL You 
 
C«4) 
 
 VI. You adde, [The PreUtick Proteftant wonders at the 
 Puritans nicenefs, that he can by no means he perjrvadcd to 
 how at the Name of Jefus : when Nature teacheth m a 
 Relative Reverence, rjrc. The found of the Name Jefus is 
 vanijhed and gone, before, the fuperflitious worjhipper can 
 make bis mimical Congie : whereas the PtcJure, a far more 
 .lively representation 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 [Chrijl y 
 otlmmanuel, or Jehovah, or the Hoi) GhoJK] 
 
 2. As to Images, I will but refer you to Dr. stilling* 
 feet'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, [The Conformifts rejeAing 
 the Popifh Girdle, stole, and Cafuble, and yet wondring 
 at the Puritans reje&ing 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] next, and lb 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 B joks can tell you, and your Grandfather 
 had not known better than Baronim himfelf, what the 
 Apoftles did and inftituted, w r e ihould never have known 
 that the Religion which is integrated by a Surplice, Gir- 
 d!e.> stole, and Cafuble, had been herein Apoftolkal, and 
 not rather a novel thing. 
 
 VIII.Yotir 
 
(«5 ) 
 
 VIII. Your eighth Inftance is about praying 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 Protejiants in that point : You mis- 
 take the matter : It is another p'ff^ge, or two or three at 
 Burial, which the Puritan iticks at, vizn which pronoun- 
 ceth of every individual perlbn in the Kingdom, Atheifts, 
 Infidels, Papifts, and Impenitent Sinners that we 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 miseries of 
 this finful life j drcJ] 
 
 IX. Your laft Inftance indeed foucheth the quick of our 
 Controverfie with Rome: You hy[The Prelatick Proteflant 
 wonders at the Puritan s Pride, that he will not [uhmit biz 
 judgment in matters of Faith, to the determination of a 
 Council of all the Reverend Biflwps of the Land, his Maje- 
 fty as Supreme Head and Gov trnour pre fiding!f\ yet lubmit 
 not [to the determination of a General Council of all the 
 Learned Bijhops of the Christian world, his Holinefs the 
 Pope as Supreme paflor presiding, and believe as the Uni- 
 versal Church of Chrift believeth : It's fitting, jays the 
 Conformifi, that for Order fake in Chrifts church, there 
 fhould be in every Nation fome Supreme Governours, to whofe 
 Directions in matters of Divine worfhip, all fhould [ubmit - 
 elfe we jhall have as many ChriftUn Religions and ways of 
 tvorfhip, as there are Parifhes^ Families, or Perfons. The 
 Puritan repljeth, It feems as rational that Chrifi fhould 
 for the fame Reafons of conserving union, decency, and or- 
 der in his Church, appoint one Supreme Pafior over a/lchri- 
 fiians, dijperfed in all the Nations of the world, -whom 
 all fhould obey in the vacancy of General Councils, j 
 
 Anf This deferveth our wakeful Remarks : I. So your 
 
 I facred 
 
facred Cardinal Bertrand ( in Bihlioth. Patrum ) faid, 
 that God had not been wife elfe, if he had not placed one 
 Supreme, as his Vicar over the world. And Co you can 
 tell what Godh th done, by your fuperlative Wit which 
 ean tell us what he ought to do. God doth all wifely : But 
 if he h d not made an Univerfal 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, withrington, and fiich others, whofe Writings 
 Goldajlus hath preferved, # 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 mult 
 not be judged as unreafonable and unwife, if he have not 
 made One liniverjal Civil Monarch of all the ivorld ? I 
 undertake, when you will come to a due tryal, to prove, 
 that Civil Government is fuch as may as well, and/^r 
 better, be done by Officers and Deputies than the Ecclefi- 
 affical Government can : And I pray who is the Uuniver- 
 M Monarch ? Or $ho muft be he? Or how muft he be 
 chofen ? I would have our King have no mortal King let 
 over him, at leaft without a chufing Vote. And ihall 
 they meet in a General Council of Kings to chufeone? 
 By that time the Place and \Time be agreed on, and the 
 Kings have all ffit' their Kingdoms \ and be come from 
 the Antipodes, and the Terra Anfiralis incognita^ and all 
 other Kingdoms to that Council tochufe a Monarch of 
 the World, they will -be too old to return home again. 
 Or (hall. they fight, it out, till oftehave Conquered all the 
 reft? Ala$, who lhall b$ar the charge of the Conqueft at 
 the Antipodes, and who fhall anfa'er ford! the Blood ? 
 
 When 
 
(*7> 
 
 When one cannot get all Europe at a cheaper rate, than 
 will be expreffed by many Kingdoms groans, and the 
 Soil dunged with mens flefh and blood. I have long ago 
 on this iubjeft given (in my Key for Catholicks) an An- 
 fwer to Richlieu, and to Carol. Boverws, 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 mud: have 
 one mortal Monarch. 
 
 Contrarily, If it be Madnejs and Hojltlity to all Kings 
 and States, for any one man on earth to claim and feek to 
 be the Monarch of all the world in Cizil Government , it is 
 madness and. hoflility to Kings, Paflors, and People, for any 
 one mm to claim and feek to be the Monarch of all the 
 world in Ec clef a flick Government. But the former is true : 
 Ergo, Jo, ts the latter. I am ready to make good the 
 Comparifon. 
 
 III. But, Sir, if the Pope be S. Peters SuccefTor, is not 
 his Afoftoltck officers Univerfal as his Monarchy or Ruling 
 office? Surely the firft part of the Apoftles office was to 
 preach and baptize, and make Chrifians and gather 
 Churches, and the Governing of them was but the fecond 
 part : And is the Pope the Afofile of all the world ? Then 
 it feemeth that he is a betrayer of mod of the whole earth 
 to the Devil, that neither preacheth to them per fe vel 
 per alios. But S. Peter s Charge w r as not Vniverfal but 
 Indefinite. And even as to Government, why did he 
 never fo much as -fend 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 maay hundred years, either there 
 or in any other Nation, by which millions have been 
 turned to Chrifthnity and edified, without the million or 
 
 I 2 Com- 
 
(6%) 
 
 Commiflion of the Roman Monarch, fliould 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 ofconftance and 
 Baft I for fuch Do&rine to be unapproved or reprobate Coun- 
 cils ? How came Pope Eugenia* to keep up and continue 
 the fiicceflion, 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 arc 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 [pacify- 
 ing part. 3. But the beft is, it is at the Pope's will, whe- 
 ther ever there fhall 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 if 
 ever a J 'oh n,or Eugenics of them all will approve of his 
 own DepofitionforHerefie, 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 a Coun- 
 cil very far from being General, as to the whole chriflian 
 worlds let the Pope fet his heart at reft, I will undertake 
 to fecure him from the danger of fuch a Council, and to 
 prove that fuch there never ought to be, will be, or can be, 
 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 refle&ing Comparifon between the 
 Kings prefiding and the Popes, and between a National 
 Council and the Biftops of the whole Chriflian mrld. To 
 begin at the later part. Alas poor ignorant Man, 
 if you believe this yourfelf? And alas unfaithful Man, 
 
 if 
 
if you believe it not and yet dare fay it ? Do you yet 
 know no difference between the orbis Romans , and 
 the orbis universalis ? Or will you with wilU&m Johnfon, 
 alias Terret, prove your Councils to be Univerfal, 
 becaufe fuch places as Thracia had Bifhops there, as 
 if ThracU had been without the Empire ? or becaufe 
 fuch a name as Johannes Perfidit is found at Nice ? 
 Read all the fubfcribed names, and return to a founder 
 mind ! 'Theodore* knew what he laid, when he gave 
 the reafon why James Bifhop of Nijibis in Per fa or 
 near it, was at the Council of Nice , Becaufe Nifibis 
 vox* then unker the RommEmperour. 
 
 Do you not know that moft of the Chriftian World 
 (two to one) are not of the Pope's Subjects . and are 
 All the Bifhops of the cbrifiUn mrld then on your fide ? 
 And do you not know that when Conflantine prefided at 
 Nice, his Dominion was full as large as the Bifhop of 
 Rome's was, and a little larger. 
 
 VI. But becaufe you fhall 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 Constantinople^ be- 
 fore mentioned, fay of the Humane Inftitution of his Pri- 
 macy and the Reafon and Mutability of it 5 and fo doth 
 not the Pope ? We confent to the Councils at Conflance, 
 Bafil) Pi fa, that the Pope may be depofed as a Hereticfr, 
 and worfe ^ but the Pope doth not : Is it not he then 
 that diffenteth from all the Bifhops of the world ? 
 
 VII. And for the Kings prefiding we wholly own it: 
 He is the Governour of Clergymen^ as well as of Phyfici- 
 ans 5 and he is to fee that they abufe not their Fun&ion 
 
 to 
 
C7°) 
 
 to the common hurt. The difference is here, i. 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 anllfurper. 3. And as to 
 your name [Head'] he hath given the World full fatis- 
 iaftion, that he did never claim to be a Prieff-Head or 
 Govemour^ a Co affinitive 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- 
 vernour of Priefts, and the Churches in his Dominions • 
 as he is of Phyficians, ejrc, 
 
 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 principium e(\entiale ipfius Ecclefia : And there- 
 fore the Puritans differ from judicious Ric. Hooker^ who 
 faith, [// the King be the Head of the, churchy he mufl 
 needs be a chriflUn :] For we hold that an Infidel King 
 may be fo the Head y that is, the Rightful Govemour 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 fubfcribe the fame 
 Articles, which fay that General Councils may erre, and 
 have erred, even about matters of Faith. 
 
 X. But I muft tell you, that the Puritans, who are ac- 
 
 cufed 
 
O) 
 
 cufed of disorder and confufion, do many of them loath 
 disorder and confufion^ even in words and dotfrine. And 
 they diftinguifh here between -the Churches he eying and 
 teaching the Chriftian Faith, and the Churches judging in 
 mutters of Faith. The firft they are wholly for : We muft 
 receive our Faith from our Teachers, and oportet difcen- 
 tem fide humane credere. But if by Judging you mean 
 ftriftly a Decisive judgment , in which we muft reft, which 
 way foever the fentence .pafs, 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 fo fub- 
 mit their Faith to the judgment of it. They believe that 
 Paftors in Councils have power to judge that there is a 
 God, Almighty, &c. 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- 
 re&ion and Life everlafting, that Gods Commandments 
 muft be kept, and fin not committed, ejrc. 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. 
 
 XI. And I muft not -let pafs your Schifmatical inference, 
 that [elfe there jhould be as many Religions and ways of 
 worjhip as Parijhes or per fens'] if fome fupreme Govemour 
 determined not in matters of worfbip : For i. It was not 
 *fd, 1 when no Supreme Governour determined, on earth : 
 2 . But either you mean the Subflantials of Gods Wor- 
 ship or the Circumftantials : In the firft as faith is not to 
 be got by force,fo neither is Godlinefs, but yet Go vernours 
 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 'v*[fures,gefturef, days and meats ; 
 
 But 
 
(70 
 
 But perhaps you take the word Religion in the Romane 
 fenfe, as you confine it to thofe that you call {the Re- 
 ligious"} (as if you took the people of your Church to be 
 irreligious : ) And lb you have indeed too many Religious, 
 however they come to make one Church : The Religion 
 of the Carthujians is one, and of the Benedictines another, 
 and of the Franciscans another 5 I cannot name them all : 
 One eateth Herbs and Fiilij and another eateth Flefh 
 feldom,another often 5 one weareth one habit,and another 
 weareth another • one Religion hath one Rule of Life,and 
 another hath another. But with us there is but one Re- 
 ligion ( which is the chriftian) though one man wear 
 cloth and another ftuffe, one white and another black, 
 one eat Flefh and another Fifh, and another can feldom 
 get either ; though one wear his Hair long and another 
 lhort, though one be old and another be young, yet we 
 are all of one Religion : Yea, though one preach and pray 
 in Englifh,anotJier 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 imp fed 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 fliould be feafons for both. 
 
 And I pray you here tell me two things if you can. 
 1. Whether the great difference of Liturgies (which are 
 the very words and Order of the churches mrfhip) be not 
 liker a difference of Religions , than the colour of our 
 cloaths, or the meat we.wr, or the lighting of a Candle, 
 &c And yet do I need to tell you how many Liturgies 
 .are recorded in the Bihliotheca 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 
 
(75 ) 
 
 hundred years, that every Church ufed what the Bifhop 
 pleaied ? Yea, that the firft reftraint of free-fraying 
 that we find was, by a Council ordaining that the Pres- 
 byter fhould firft fhew his Prayer to the Fathers that they 
 might be fure it was found ? And had Bafil and Chrjfo[lome^ 
 and all others that varyed, as divers Religions as Litur- 
 gies ? 
 
 2. Whether dl the doctrinal Controversies among 
 your felves, as between all your School Doctors about 
 Predeftination, Grace, and free will, about Perfeverance, 
 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 Subje&s, and whether after excom- 
 munication they are Kings or no^ ( of which Hen. Fowlis 
 hath cited great ftore 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 ftore in Montal- 
 tm\ Letters, The Myftery o f Jefuitifme, and Mr. Clark- 
 Ions late Book called The Traffic al 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-Ioads, 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 Chri/Iians difowning Popery ) as juftifiable in their 
 Unity and Charity, for taking Men to be of the fame Re- 
 ligion, who ufe not the fame Garments, Geftures, and 
 Ceremonies, and that bear with differences herein, as 
 your Church that beareth with all thefe loads of different 
 Doftrines in your moft Learned Famous Doftors ( and 
 not in the weaker Priefts alone ) even whether excom- 
 
 K municate 
 
municate Kings may be kill9dyi5.no 5 and whether the 
 Pope hath Power to put d^ftfp and fet 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 ConciL Rom. & innoc. 3 . in 
 Concil. Later an. on the worfer fide, and all own the 
 Do&ors cited by H. Fowlis aforefaid : But indeed I muft 
 fpeak better of you, even that fome are of a better mind, 
 whom Goldaftw hath gathered and preferved, and divers 
 of the Learned Men of France ^nA fome in Spain. But 
 we think the difference even between the Prelatifts, Pres- 
 byterians , Independants 3 yea and the moderate Ana- 
 baptifts, to be far lefs than thefe which your unanimous 
 agreeing Church, doth conftantly bear with, without 
 Silencing, Imprifoning, Eje&ing, or Condemning, or 
 fo much as di [owning the judgments of the worfer fide. 
 
 He that readeth Parfons on one fide, and vratfons 
 Qmdlihets on the other ; Barclay and witherington on 
 one fide, and Zuarez and the far greater prevalent Par- 
 ty on the other, will either wonder at the firength of your 
 Unity which no doftrinal differences even about the 
 Blood of Kings can at all diffplve 5 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 fingethnot in their Tune- and is ftill crying 
 out againft others as Se&aries, 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 meafujre of true 
 Difcipline, when one Man was burnt for being too far 
 from Popery, and another hanged^ or beheaded, for be- 
 ing 
 
irigPopifh, and it Was hard to know the middle Region, 
 and harder to know how long it ,would r becalms till 
 itranjjprs cryed, Deiu bone , 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 fo 
 ihfblent 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 Prifons, 
 Silencings and Banifhings, Fire and Faggqt, efltaftually 
 to make them good. 
 
 Bur if St, J times be in the right, who faith, that Pure 
 Religion and unde filed is this^ to vtfit the Fatherless an$ 
 widows in their adverfity^ and to keep our jelves unffot* 
 ted of- the world, then certainly the Jefuits Morals y .and 
 thzMyfteryoffefuitifm, and r Clark fons 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 
 Fleih, Fill], or neither, in Lent or on Friday s> doth, (5 
 the ftrange difference between your Unity and Concord, 
 and the Proteftants ! 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 expeft that $H Men 
 fhould 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 
 as differ, {Phil. 3.) we (hall be glad of fuchameafure 
 
 K 2 of 
 
of Union : For wc believe it impoflible to be perfeft in 
 Concord, while moft ; yea all are fo wofully imperfeft 
 in Knowledge, Faith, Love and Obedience. W^ wait 
 for perfe&ion of all in Heaven • and we find that few 
 things in the Wc; Id ever did fo much againft Unity, as 
 pretending to more than is to be hoped for, and laying 
 in on fo high tef ms a 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 Do&rines 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 Do&ors, 
 as if the Lives of Kings, and the reft of thefe things were 
 left than a Form of Prayer, or a Ceremony, yea when 
 your Inquifition torment poor Proteftants for fmaller 
 matters, ( as reading the Bible, or a Proteftant Book 5 ) 
 methinks all this fheweth that Chriftian Concord is foun- 
 ded on better Principles than yours, and that yours is but 
 the Bond of your Clergy intereft. 
 
 CHAP. 
 
(77) 
 
 CHAR IV, 
 His own falfe Defcription of Pafifts. 
 
 YOUR next work being to give your Relations, firft 
 the falfe and then the true defcription of a Papift, 
 it's moft deceitful work that you make in both. 
 
 I. In the falfe defcription you do quite pafs over the 
 gteatConftitutive Caufes of Popery, in whicn it is that it 
 differs from Apoflolical Chriflianitj : And you name a few 
 of the fuperftruftures or remoter differences, and cite not 
 one Proteftant that fpeaketh thofe words, but only the 
 prGfcnt ArcMijhop of Tor k^ and as you fay, the vulgar con- 
 ceit : And you are ordinarily careful, in every Paragraph* 
 topxxtin fome one word, by the difowning of which you 
 may difown the 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 plezd,Not Guiltf.Mzy not one alter fome 
 one word in every Verfe of any Chapter in the Bible, and 
 then proteft, that not one of all thofe Perfes is in the Bible ? 
 So if the Printer have fome Err at a in each Leaf of your 
 Book, may you not proteft that not one Leaf of it is 
 yours ? 
 2. And is it not deceitfully done to appeal to the Vul~ 
 
 far as the Accufers, that thus charge you, when you 
 now how vain it is to exped:, that, (how found foever 
 their judgments be) the Vulgar fhould ftate any Contro- 
 versies fo exa&ly, as not to mifs it in a word or more 5 
 when they hit the fenfe ? And you knew how hard it is 
 to difprove you : For who fhall judge what is the opinion 
 
 of 
 
(7^ 
 
 of the Vulgar ? If I fliould fay that few or none of my 
 acquaintance do charge you to (peak thofe very words, 
 you may fay that you know [omt 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 fating of them 
 was never Licenfed nor owned ? Why did you not ga-1 
 ther out of Jewels Vjhers Anfwer to the Jepite ^Chal- 
 lenge, Dr. Challoner, chillingworth, Tl)x. Field, Dr. Cra- 
 kenthorp, Dr. Rtignolds, Dr. John white ', Bifhop Morton, 
 Tft.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 m&ny 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 
 againjl Popery, almoft twenty years ago 5 and fince then 
 in my [Full and eafie [atisj -action which is the true Religi- 
 on^ and in my [Certainty ofchrijlianity without Popery,"} 
 And you have given no anfwer to any one of them that 
 lever heard of: But you can better difpute, it feems, 
 with your Relations, and with the women and Country 
 Labourers, or Trade [men, that never ufe to fpeak in that 
 ftri&nefs of words as fliall prevent the Cavils of a ftudied 
 Sophifter. 
 
 4. As for the A. B. of York, I am almoft a Stranger to 
 him, and more to his Book, which I never faw : But 
 two things I can fay, 1. That we are no more obliged 
 to juftifie his words, than you to juftifie the words of any 
 one of your Dodlors. 2 . That no man is fo fit to anfwer 
 for him as he is for himfelf : Bfccaufe no man knoweth fo 
 
 well 
 
(79) 
 
 Well in what fenfehetook the word [P*pift*l I fuppofe 
 you know that Grotiut, who perfwadeth us all to an obe- 
 dient Union with pur Church, 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 againft Papifts; But he tells you that by Papijls he 
 meaneth thofe Flatterers of the Pope, who 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 fome Schoolmen, and the 
 exceftes, and ./// lives of man) of the Clergie. Now could 
 not Groti'is eafily have produced fuch Papijls. as thefe, as 
 having faid as grofs things as you recite ? 
 
 And how far Bifhop Bromhall, and the Doftor that 
 lately publiflied him, own Grotiws, I will not tell you, 
 but refer you to their own words : To which many more 
 might eafily be added. Now fuppofe that Dr. Hey Urn, or 
 A. Bifhop Bromhall, or his Prefacer flaould fay, that by 
 [Papifcs"] they mean fuch as Grot ins 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 forfie of late would not have the 
 Church of Rome called Papijls, or at leaft fo charged, but 
 only the Court of Rome. 
 
 But let us take notice of fome of the Particulars. 
 
 I. Ifturfeft Article is, That Papijls are faid tomrfhip 
 Stocks and Stones, Medals, and Pictures of Je Jus Chriii as 
 Gods,, and pray to them, and put their vchole confidence in 
 them, as the ancient Heathens did in their dumb Idols of 
 Jupitet , Mars, &c. 
 
 Anf. r. Your Doftors are oft charged \yith maintain- 
 ing that the Image of chrijl and the Crofs muft be rvor- 
 jhifiped mtk lama, which is. thQ Wprfftp called Divine : 
 
 And 
 
(8o) 
 
 And inftead of this you put in the word [> Gods.}- It is 
 not \ju refuting thefe Images to be really Gods,'] but [wor- 
 flipping them as God only jhould be worjhipped,*] contrary to 
 the fecond Commandment, which forbiddeth fuch Bodily 
 attions as were fymbolical of Idol-Worihip, though the 
 Mind were kept never fo free from accounting God to be 
 like Idols, or Idols j:o be Gods. 
 
 2. Who chargeth you of putting your whole trufl in 
 Images ? Is not part 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 Coeleftial Power ? 
 
 4. But inftead of faying any more on this point, I 
 again tell you, that Dr. Stillingfieet hath in his new De- 
 fence againft T. G. fo fully proved that the generality of 
 the Heathen Nations did worlhip one Univerfal Supreme 
 God, and worfhipped their inferior Gods. much like as 
 you do Angels, and worihipped 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 
 Worfliip 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 Pope can 
 
 give men leave to commit any fin for money — or JP ] pardon 
 
 . any fin after , as you fiatl not be in the leafl danger of any 
 
 funifhment for it temporal^ or eternal, in Purgatory, or in 
 
 Hell.'} 
 
 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 Sot was he to think that any Pope 
 would ever be fick, or fore, or dye, if he could forgive 
 
 all 
 
C 81 ) 
 
 all temporal puni\hment ? Unlefs the unhappy man can 
 forgive all others, and not himfelf ? At leaft he would 
 prelerve fome of his Friends in health and immortality 
 on Earth? And the Whores, that Baronms himfelf faith 
 made Popes at their pleafure, would have found fome 
 Popes fo grateful as to have laved them from dying, if 
 not from bringing forth in pain. And truly I ihould 
 hope that at leaft the Pope that by a Council \yas con- 
 demned for an Infidel, and believing not any life to come 
 in Heaven or Hell, would have been fo tender-hearted as 
 to forgive all the world the punifhment in Hell,.. And it 
 was a great miftake in thefe Slanderers of you, to except] 
 no fin: As if the Popes could forgive them that would 
 diminifh their Kingdoms, or reftrain their Dominatidri 5 
 much lefs that would depofe them. Could Pope Euge- 
 nics ever forgive the Univerfal Church, as it's called, 
 thatis', [ the great General Council which, in Vain con- 
 demned and depofed him ? When he can Icarce forgive 
 a poor Proteftant the Rack and Fire, for reading the Bible 
 or ferving God out of the Roman way. 
 
 And-doubtlefs he is wronged by this Charge, that he 
 can nullifieall pain-, death ^ Purgatory and Hell ; for I 
 think you will fay, that qaoad'potentiam ordinatam 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 Soui- 
 dicrs from hurt and death. 
 
 It is enough that he can forgive fome part or 'time 
 of Purgatory Torments, and that (as great Doftors fay) 
 he can (and leffer Priefts than he) forgive the pains of 
 Hell to a finner that hath no true contrition for fin (that 
 is, repenteth not out x of any Love to God orGoodnefs) 
 
 L but 
 
( 8.2 ) 
 
 but' only Attrition and the >Jat lament 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 feen, or any of Tecelitts Mer- 
 chandife now extant, yet the fure Hiftory of them is com- 
 mon, and if you deny ir, it will be proved to your 
 fhame. What a multitude of Writers have better cited 
 your practice and confuted it ? 
 
 But yet I remember (to do you right) that even Wide- 
 brand himfelf {Greg, j.) in a Roman Council faith, that 
 [neither the Sacrament of Baptijm, nor Penance is of any 
 force to far don an) impenitent Hypocrite^ which is well 
 faid ; and as for true Penitent Believers^ we verily believe 
 that they are pardoned ipjo jure by the Gofpel, as to de- 
 ftru&ive or hellifh Punifhment ; and that every true Mi- 
 nifter of Chrifl: may validly deliver this pardon ministe- 
 rially, by true abfolution, in the Sacrament, and with- 
 out it. But in what meajure God himfelf will remit tem- 
 poral chaflifements^ few men can know till the event tell 
 it them : 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 fufferiag, between his Subjefts t>r Favourites and 
 other men, than was ever $8% perceived. It's policy 
 therefore to confine the hufinefs to Purgatory that no 
 witnefs may be able to difprove it. 
 
 You add to the Charge, [That of all chrifs Merits 
 the Pope is the Supreme JLord> to difpofe of them to the 
 
 living 
 
(*3> 
 
 living and the dead, as he by his unerring spirit thinks 
 fitting^ 
 
 Anfw. 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 could kill all his Enemies 
 at his pleafure, and when he hath killed them could caft 
 them into Hell, or keep them out of Heaven ; And then 
 no one in his wits would be againfl: him, or difpleafe him. 
 It's enough to be able to do as aforefaid. 
 
 III. Your next is \jhe Papi(l honours the Virgin Mary 
 much more than he does her divine Son, or God the Father : 
 for one Prayer he fay $ to God, he fays ten to the Virgin7\ . • 
 
 Anfw. This is injurious too, whoever made it : The 
 Pagans honour not their Inferiour Gods, fo 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 5 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 Ihould not equal her with Jove. 
 Angels have refafed fmaller honour. 
 
 IV. You add Q His Prayers are a company of Latine 
 words, he neither underflands, or cares to under ft and them^ 
 "which if he do but patter over in fuch a number, though his 
 heart and mind be -wholly taken up with worldly thoughts 
 anideftres, he thinks, &c/j 
 
 Anfw. At the firlt line one would have thought you 
 had grown paft blufhing, and had denyed your Latine 
 Prayers, not underftood 5 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, 
 
($4 ) 
 
 men, that if one Article in a Vow, among many, be un- 
 lawful, they. may renounce all Obligation to anything 
 clle that there is Vowed •, and fo 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 daily Maffes, all deceive our Eyes and Ears ? 
 No, that's not it ; what then ! muft all be dejirous to un- 
 derstand it, if they cannot ? I rather think the Calumny 
 is, that X 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 fhould be fome General kind of Devotion and good 
 Defire, though he know not what is faid • and a General 
 Beliefs called Implicit e which is no Belief of any of the 
 Particulars, and a General Implicate Defire, which is no 
 Dejireofany exprefs Particular, being rf Faith that is no 
 Faith, 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 at his church-men 
 believe, though he be wholly ignorant of their Belief, his 
 Soul is fafe enough^] 
 
 Anfa. What is a Man but his Wit ? The Word 
 (wholly) craftily put in by your felf, enableth you alfo 
 to renounce this Charge : For we all confefs that your 
 Do&ors commonly hold, 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 ca&: 
 i 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 thofc Particular. Articles are that tre fo neceffary., 
 ( fince you departed from the fuflBcieilcy of the Creed? ) 
 
 Or 
 
(85) 
 
 Or do not your Do&ors, without any Decree of the 
 Church, ufe to debate it as a. free opinion ? 3. And do 
 they not differ among themfelves, as all in pieces about 
 the Point? And do not your chief Learned School-men 
 cited at large by Fr. a Sanffa Clara on our Articles hold 
 that the Particular Belief of Chrift himlelf, or the fuper- 
 natural Articles of the Creed are not of necefTity ? And I 
 know not of any one thing that you are agreed to be ne- 
 ceflary, befides the Belief that the Churchy (that is, the 
 Pope and his Council ) are Infallible, or to be believed and 
 obeyed $ and it is a Learned School Doftor and Jefuite 
 Fran, Albertinm Corol.p. 250. that juftifieth a Country- 
 man that fhould believe a fahhood if twenty Bifhops tell 
 it him, and that the Command of Faith doth oblige to 
 believe falfhood, it being not per fe, but per accidens, ejre. 
 And I think the old man is now among you at London, 
 {Fr. a Sanc^a Clara,) who having cited abundance of 
 Doftors againfl: the neceffity of believing in Chrift or 
 any Supernatural Point, or in fome cafes knowing the 
 Law of Nature and the Decalogue, faith p. 20. [T<? 
 [peak my fence freely, I think that the Common People com- 
 mitting themselves to the inflruttion of the Paflors^ trujl- 
 ing their knowledge and goodnefs, if they be deceived, it 
 fhall be accounted invincible. ignorance r or probable at leajl : 
 So Herera - which excufeth from fault : Tea, feme Dolors 
 give fo much to the Inflruttion of Doctors on whom the care 
 of the Flock lyeth, that if they teach hie & nunc that 
 God would be hated^ that a rude Par ifhioner is bound to be- 
 lieve them. See abundance more in him cited, Deus, 
 Nat. Grat. ,'Probl. i$ y an4 16. . And that you may- 
 know that this opinion is not rare, he addeth, p. 123. 
 [It feemeth to be the common opinion of the Schools and 
 Doctors at this day, that the Laity erring with their Tea- 
 cher s\ 
 
cm 
 
 chert, or P after s y are altogether exenjed from all fault : 
 Tea , by erring thus many way a 'materially they merit for 
 the Act of Chriftian Obedience which they owe their Tea- 
 chers^ as Valentia faith To. 3. Difp. 1. q. 2. p. 5. and 
 others with Angles, Vafquez, &c^\ 
 
 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, Perfecution, 
 Opreffion 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 thefe bid Subjefts 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 fay that 
 this is the common Opinion of the Do&ors. And per- 
 haps if I talk with you, or another, you will proteft that 
 this is none of your belief. But how fhall 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 Confeflbr, and all thofe famous Do&ors, whom 
 he citeth, and all that I my felf have read ? 
 
 And remember your Undertaking, cited ki my Title 
 Page. 
 
 Is it not the moft common Opinion of your Do&ors, 
 that all men are bound to know and believe according to 
 their opportunities* and probable inftru&ions ? But what 
 is commonly necdjary your Learned Church-men cannot 
 tell us, no not the Pope or Councils? And who can tell 
 what other mens capacities and opportunities have been ? 
 and fo whether he be a Believer indeed, or not? or bound 
 to be fo? VI. Your 
 
rs 7 ) 
 
 VI. Your next part is,[/fr mike; Gtds of-fwful men : - 
 He maketh le[s jcruple of violating Gods Laws, than he 
 doth any Ordinance if the Pope, or any Lav of his Church.] 
 
 Jnf. That one word {any} is either thefalihood of 
 your Accdfer, or the craft of the Clark that drew up 
 the Inditement : And I think it fliould not be drawn up 
 of thefe Laws compared formaliter, but mater ialiter : 
 For I cannot think you fo unreafonable, as to think that 
 the Pope is above God $ but that when you caft 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 
 ib, I am no Judge. 
 
 2. I know that you break the Second Commandment, 
 andufually leaveit out ofthe 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 Papifts pro- 
 fefs to receive as part of their Religion: But on what 
 realbns you do it, I leave to you. 
 
 You Inftance {_lfhe commit Fornication it is but aVe- 
 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. Clarkfins Practical 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 5 ) r for yoi are not bound 
 
 to 
 
to be fo far agreed; in fuch Uttleihings : But your craft 
 put in the Javing word next } £ and fpr ink ling himfelf with 
 a little Holy Water be is m free from all f pot ds a new Bap- 
 tized I nf ant. 2 , 
 
 Anfw. They fay, No Man wrongeth himje ! f; You 
 may lay a falfe Charge agairift your felf that you may the 
 eafier deny it •, There mult be lbmewhat more than Holy 
 water, elie what need of Attrition and Confeffion, and 
 Penance, if it pleafe the Prieft, or Commutation of Pe- 
 nance ? what need the Cf ufadc/s to have killed fo many, 
 thoufands of the waldenfes and Albigenfes to procure 
 the pardon of their fins (O dreadful way to pardon ! ) 
 Whit room for Pilgrimages, fatisfa&ions, or for Purga- 
 tory, or for Maffes to be laid for the Souls in Purgatory, 
 or for praying to the Virgin Mary, and abundance fuch, 
 i{ 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 chufe my Ad verfaries Ad- 
 vocate, and agree with him to fay nothing but what I 
 can dif prove, I would certainly have the better, and be 
 juftified. 
 
 VII. The next part is, [Ani as for his obedience to Ma- 
 giftrates, if they be not of his Religion, he owes them no 
 allegiance : And if he have by Oath obliged himfelf, he 
 hjs a holy Father can difpenfe with him for that, or any 
 -ether Oath, for a piece of Money : if his Prince perfecute 
 him for his Religion, let him but have fo much defperate cou- 
 rage tis to facrifice his own life to flab or poyf on his faid Per- 
 secutor, he fb all at Rome be canonized for a Saint : Nor 
 can private Perfons expeel any fidelity from him, when he 
 tf thus traiterpufly ; rebellious againfi hts Liege Lord and So- 
 veraign,8cc t l 
 
 Anf. Now I perceive you are over bold, and do too 
 
 hardly 
 
i*9) 
 
 hardly bluffy when you have the face to bring in fuch an 
 inftance, and by the inferring of a word or two of your 
 own, to dare to wafh off from your Religion the blot of 
 Perfidioulhefs 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 axy other Oath for a piece of Money /] 1 
 have not yet found that the Pope undertaketh to difpenfe 
 with a man that will fwearto believe the Roman church, 
 or the reft in Pope Pirn his Trent Oath, nor yet with the 
 Vow of Bapfifm, if feconded by an Oath. 3. By faying 
 only {if his Prince persecute him ^2 f° r the Dodlors lay 
 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 fpeaketh o(Depofing y 
 and not of killing. 4. And the Prevaricator too rafhly 
 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. 
 
 But becaufe I fee you grow fo bold, (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 Papift) and what fome other men mean by him. 
 
 M CHAR 
 
(PO 
 
 CHAP. V. 
 
 The true Hiftory of the Papacy^ its original 
 and growth. 
 
 T Hough I referve the opening of the ambiguities of 
 the word Papifl till near the end, I fliall fo far an- 
 ticipate that, as to tell you here alio, that the word 
 [P A P I S T j is equivocal : I. In the fenfe of Grotius> 
 and all our Reverend Country-men that are of his judg- 
 ment, £ cc Papijls are thofe that without anj difference do ap~ 
 "prove of all the fayings and doings of Popcs^ for honour or 
 * c lucre Jake as is ufual, ] Difcuf. p. 1 5. 
 
 If of al^ then of all the Adulteries, Murders, Simonie, 
 Herefie, Infidelity charged on fomeof 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 Worlds 
 and that few Popes themfelves 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 5 3* And fome Culloms 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 Legislative as well as the Judicial Power over the 
 Univerfal Church : Though themfelves give him the 
 Supreme Judicial Power when there is no General 
 Council. 
 
 IH. Proteftants call thofe Papifts who hold that the 
 
 Roman 
 
Romin Pope is rightfully the Govemour of the Univerfd 
 Church on Earthy either as to Legiflative or Judicial-exe- 
 cutive Power , either with Councils or without. Two things 
 are here included in our Judgment, i . That there is no 
 rightful Univerjal Govemour under chrifi over all the 
 Church on Earthy either as to Legislation^ or 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 Papift is : Which I fhall do, I. De facto Hi- 
 Jloricatly : II. De jure as to the Power which he claim- 
 eth. 
 
 I. A long time the Bifliops of Rome were feldome cal- 
 led Popes, and other Bifliops were fo called as well as 
 they: At firfl: the Bifliops of Rome were pious periecuted 
 Men, and many of them Martyrs, and ufurped no Power 
 over any Churches but their own 5 which with Alex an- 
 dria were the two firfl: that brake Ignatius his Teft 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 felf the Miftris of the World, 
 and being the Seat of the Empire and Senate, and of the 
 Governing Power of the orbis Romanus^ the Chriftians 
 there grew greater than others, and the Bifhop as it in- 
 creafea kept it under his Power : And when Chriftians 
 had peace ( which was under the far greateft part of the 
 Heathen Emperours, and for the far longed time ) the 
 Greatnefs of Rome giving Greatnefs to that Church, and 
 fo to the Bifliop, and great opportunity to help other 
 Churches, becaufethe Governing Power of the Empire 
 was there, this Bifhop grew to be of greateft wealth and 
 intereft : And in times of Peace the Strife which Chrift 
 
 M 2 once 
 
f92) 
 
 once ended was taken up among the Bifliops [ which of 
 
 them fhould be the great eft : ] And St. Paul hiving taught 
 
 Christians that they fhould not go voluntarily to Law a- 
 
 gainft each other before Hsathensfrf there were hut a wife 
 
 man among them to be an Arbitrator • the Chriftians fup* 
 
 pofing that they had none wifer or fitter than their Biihop, 
 
 made him their Common Arbitrator in things Civil, as 
 
 wellasEcclefiaftical: By which means Cuftom making 
 
 it like a Law 5 Bif&Dips became de fab'to Church- Magi- 
 
 ftrates : But they had no Power to execute any Penal 
 
 Laws, cither Jewifl) or Roman, or to make any of their 
 
 own, except as Arbitrators or Do&ors 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 chrifl 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 ft ate d Governours of all Chriftians 5 who yet obeyed 
 
 the Roman Heathen Magiftrates, but brought none of 
 
 their own differences voluntarily before them. 
 
 And becaufe 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 c^uld,. duty and neceflky drove the Pa- 
 ftors of the Churches to Correspondencies, and to meet to- 
 gether on all juft occafions, and at Iafb to Ajfociations for 
 the ordering of thefe Meetings ! In which they agreed in 
 what Comp'afs and in what Place, or by whofe Call fuch 
 Meetings fhould beheld, and what Bifhops in thofe Meet- 
 ings lhould prcfide or fit* higheft, and firft /peak and 
 fubferibe : And ufually they thought that to follow the 
 
 Order 
 
(95) 
 
 Order of the Civil Government,and give precedency to 
 thofe that were Bifhops of fuch Cities as had precedency 
 in 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, a^hey 
 thought beft tended to their ends: And hav^pko 
 forcing Power (as is aforefaidj they formed their Im- 
 pofitions on voluntarily penitents fo as might ferve in- 
 stead of the Power of the Sword : Even Murderers, In- 
 ceftuous. Adulterers, they could not punifli with Death, 
 Stripes, or Mul6ls, and they were loth to difgrace Chri- 
 ftianity fo much as to accule fuch to the Heathen Magi- 
 ftrates ; and therefore they laid the greater fhame upon 
 them, forbidding them Communion with Chriftians for 
 fo many years as they thought meet;, and before they ret 
 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 blefled the Rome World with a Chrifti- 
 an Ernperour after the fljarp Persecution oiDiociefian^nd 
 this Ernperour had by Religion and Intereft : tfiade the 
 Christian Soddiers his chief confidents ot> firength^ he 
 ftudied the utfnoft increase of the Chrifiiam^ and to that- 
 end invited all to Chriftianity, by the favour of the Court, 
 and by fuch Honours, Commands, Wealth,; and Dig- 
 nities, as- they were eapableof • and ; above a 11 he exalted 
 the Chriftian Bifhops, whom h& found the Rulers of the 
 Chriftian Societies : He gave them Ho'noursyind Wealthy 
 and Power : He made a Law that no Chriftians fhould be 
 forced to go to the Civil Heathen Judicature^ from their. 
 Bifhops, and gave Power to the RHhopstobe tbeClnv, 
 ftians Judges, fome few.hainous Crimes being in time 
 
 excepted ; 
 
C*0 
 
 excepted : And fo the Bifliops were by his Law made <?*- 
 vil Magistrates or Arbitrators ; yet not with any Power 
 of Life, or Limbs, or Eftate : So that all that would be- 
 come Chriftians, and would be fubjeft to the BifhopsCa- 
 ncx^and Church Difcipline, were freed from Death, 
 SfllfRj, and Mulds, for many Crimes which all others 
 were Iyable to, and Excommunication and fome Penance 
 wasinfteadofall: 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 Bifliopricks being now very defirable for their 
 Power, Honour, and Wealth, Men that moft loved 
 Power, Honour, and wealthy (that is, Proud, worttl% 
 Carnal Men ) did earneftly feek 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 Conftantine's great grief to fee 
 Chriftians fo quickly difgrace themfelves', and weaken 
 their Religion in the Eyes of the Heathens : Therefore 
 lie called a Council of Bifliops confifting moftly of thofe 
 of the Eaftern parts where the troubles arofe: Two 
 Priefts of Rome were there, but not the Biihop, 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 laft to that good 
 and peaceable End, which elfe it was never like to have 
 attained. 
 
 It never came into Conftantiue's mind to call this Coun- 
 cil as an Univerfal Representative of the whole Chriftian 
 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 thofe Parts : For as few of the 
 Weft were there, fo none of all other Kingdoms were 
 once called. For who fhould call them ? Conftantine 
 that called the Council neither did it.nor ever pretended to 
 a power to do it. The Pope called not the Council, 
 much lefs did he call the reft of the Chriftian World : 
 Socrates tells us, /. 1. c. 1 5. that St. Thomas had Preach- 
 ed to the Parthians^ and Bartholomew to the Indians^ 
 and Matthew to the Ethiopians^ though the middle India 
 was not Converted till Conftantine's days, by Frumentius, 
 and Edefms, and Iberia by a Maid:] AndfoEufel. /.^. 
 c. 3. who faith, that St. Andrew Preached to the Scythi- 
 ans • and in Vit. Constant. L 4. c. 8. that there were 
 many Churches in Perfia : And no doubt thefe Apoftles 
 Preached not in vain : Scotland and other Countries that 
 were out of the Roman Empire had Churches. Yet any 
 Neighbour Bifhop that defired it, might voluntarily be 
 prefent. When iheodoret (in his Life) tells us that 
 [ Jame s Bifliop of Niftbis ( in the borders of Perfia ) was 
 at the Council of Nice: For Nifibis wtts then under the 
 Government of the Roman Empire f\ 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 way u-fuaily. as the £mper*ours w^ent: Afldfo 
 in the Reign of Conflanti'^ m^Vaiens^ they raoft turn- 
 ed to the ArrianS) at leaft in words : And many General 
 Councils ( fo called, of the Empire ) the Arrian: had^in 
 which they prevailed, and made Creeds for their turn 
 as they at Nice had done againft them, and brought Per- 
 fection on the Orthodox, filencing, and ejecting them, 
 and icattering their Meetings as prohibited Conventicles, 
 the Emperour himfelf ibrnetime executing their diiperfi- 
 ons and repaint : 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 firft but three, ( Rcme r Alexandria and Antioch* ) 
 Jeru\xlem was after added, and after that Conjtantinopk : 
 For Conjlantine having -now. ftrengthned himfelf by the 
 Chriftian Intereft, and being further out of the danger of 
 mutable Souldiers, than his Predeceffours, did that which 
 none of them was ever able to do, by removing the Im- 
 perial Seat from Rome to Constantinople ^ and fo leaving 
 that Famous City as naked and almoft negle&ed: 
 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 Conflantinople fet up 
 againft him for the Primacy in the Empire : At firft he 
 claimed but an Equality ^ but afterward a Priority as Vni- 
 verfal Bifhopy becaufe his Seat was the Imperial Seat. 
 
 The Patriarch oijerufalem was fo far from the Court, 
 and of fo fmall 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 haye .bpea &C$ftK| himfelf having 
 been there a Miniftcr, uthe Circumcijiony and Shepherd 
 
 of 
 
(97) 
 
 of the Sheep of the Houfe of ifrael, and his Kinfman 
 James then Biiliop after, and that being the Mother- 
 Church out of which fprung all the reft.) But the other 
 four Patriarchs (efpecially three of them) became as fo 
 many Generate of Armies militating frequently againft 
 each other : and he that got the flronger Party of Bifliops 
 and Court-favourers carryed all, againft the reft. But 
 410 place more turbulent, nor no Bilhop more unquiet 
 than thofe of Alexandria. : Pride and Worldlinefs now 
 grew apace, and fo corrupted the Clergie, that in their 
 Synods the flefhly part too oft prevailed againft the (piri- 
 tuall When Court and Councils were for the Arrians^ 
 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 Bifhops ufually 
 got the Major Vote : Excellent Gregory Nazianzen for 
 the great fervice that he had done againft the Arrians 
 was chofen by the People, and made Patriarch of Con- 
 ftmtinople ; But the Synod of Bifhops envyed him and re- 
 jefted him, to whom he gave place and would not ftrive. 
 Diofcorus of Alexandria and his pas ty 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 5 fo that he propaga- 
 ted his Opinion and Intereft in all thofe remote parts of 
 the Empire: Yea among Volunteers in Ethiopia and 
 other <r*/r<*-imperial parts, which no Law or Canon had 
 fubje&ed to him ; while the Patriarch that lucceeded 
 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 themfelves the 
 
 N follow- 
 
r?8) 
 
 followers of Biofcorm as the true Bifhop injurioufly, fay 
 they, caftout. 
 
 Chryfojlome afterwards was caft out of his Patriarchate 
 of Conftantinople, by a Synod of Bifhops and the Court. 
 
 At Rome the Bifhoprick was fuch a prey, that con- 
 tending for it troubled the Publick PeaceiAt the choice of 
 Damajw they fought it out in the Church, and his party 
 won that facred Field, leaving many Carcaffes there to 
 the Church-Communion of the dead. 
 
 But it became the great advantage of Rome, that when 
 the Empire was divided, the Wtftern Empereur proved 
 Orthodox while the Eaftern were oft Arrians : Which 
 kept up the honour of the Weftern Bifhops who had not 
 the temptations of the Eaft • where fharp perfections 
 and the defolation of their Flocks, and the boaftofthe 
 Arrians as the Major part, that was alfo fetled by Au- 
 thority, caufed the eje&ed 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 
 deprefled Caufe ( and indeed the Weftern Emperour did 
 refcue them.) This occafioneth the Papifts to this day to 
 pretend that this was an Aft of their fubje&ion to the 
 Pope : St. Bafil was the chief in this felicitation, and you 
 {hall read his words (Tranflated.j r 
 
 cc Verily the manners of proud men ( fpeaking of the 
 " Weftern Bifhops ) ufe to grow more indolent -, tf they be 
 <c honoured : And if God he merciful to us^ what other ad- 
 cc ditto n have we need oft but if Gods anger remain on /%r, 
 cc what help can the pride of the weft bring w ? when they 
 <c neither know the truth ^ nor can endure to [peak it • but 
 cc being prepcjfejfed with falje [ufpicions they do the fame 
 cc things now which the) did in the Cafe of Marcellus^ con- 
 
 < c tentioufly 
 
(99) 
 
 " tentioujly diluting againft tboje that taught the trnth^ 
 " but for Herejie confirming it by their Author it) ? Indeed I 
 cc was willing^ (not as reprefenting the Publick perfon of 
 cc the Eaji ) to write to their Leader ( Damafus ) but not 
 " about Church-matters ^ but that 1 might intimate that 
 4C they neither knew the truth of the things that are done 
 " with #* 5 nor did admit the way by which they might learn 
 * Q them. And in-general^ that the) jhould not infult over 
 cc the calamitous and afflicfed^ nor think that Pride did 
 u make for their dignify y when that one fin altme is enough' 
 cc to m.ike m hateful to God. But this Epiftle of Bafil 
 Andr, Schottm the Jefuite left out ofBafil's Works when 
 he published them, Antw. Lat. A. D. \6\6. Tertul- 
 Han had made as bold with the Bifhop of Rome long be- 
 fore, lib, de Pudic, fag, 742 . againft Zepherinus : So had 
 Cyprian and Firmilian againft Stephen: Hilary Piclav. 
 with Liberia and the Councils, even that of Nice : But 
 moft notable was the fharp Conteft of the Carthage 
 Council, of which Augustine was one, againft Zofimus, 
 and Boniface and Celefitne ; when the Pope falfly alledg- 
 ed a Canon of the Nicene Council for Appeal to Rome> 
 they denyed his claim, and evinced the forgery, and 
 ftood 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 Copies of the Ni- 
 cene council^ ( Pifattms Canons being not then made $ ) 
 and did not go to the Scripture to decide the Cafe, nor to 
 Tradition ApofloHcal^ only pleading church-Laws and Or- 
 der as on their fide. 
 
 And that they never dreamt of a Divine Invitation of 
 this Roman Papacy or Primacy, but only as the Arch- 
 Bifhop of Canterbury in England hath precedency by the 
 
 N 2 ' King's 
 
( iocO 
 
 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 evident 5 l . In that the ft we Power 
 that made the other four Patriarchs, made the Bifhop. of 
 Home a Patriarch ; and he was not made Pope or Prime 
 Patriarch before he was made Patriarch : But no man 
 dreamedi 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 Constantinople to him of Rome, and after preferred 
 him 5 when yet they never dreamed of a Divine Infti- 
 tution of the Patriarchate of Conflantinople : For it was 
 but lately made: And no man of reafon can judge, that 
 all the Catholick Emperours, Bifhops, and People of the 
 far greateft part of the Imperial Church, would profeP 
 fedly equal or prefer a Humane Office before one which 
 they believed to be of Divine Inftitution. 
 
 3. To this day all the Greek Church fhew themfelves 
 to be of that judgment, by adhering to the Patriarch of 
 Conflantinople, 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 Ndzianzen would never have wiflied fo 
 earneftly that there were no inequality, fuperiority^ox prio- 
 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 put all out of doubt, it is exprefly determi- 
 ned by the moft famous General Councils, even two of 
 the four which are likened to the four Gofpels, Constan- 
 tinople and Calcedon, that the Primacy was given to 
 Rome by the Fathers (fo they called Councils) becaufe it 
 
 was 
 
vtas the Imperial Seat • and therefore they give tqual Pri- 
 viledges to Conftantinople, becaule it is the Imperial Seat, 
 The words of the Council of Calcedon (oft cited) are 
 thefe (tranflated.) 
 
 Aft. 16. Binii pag. 134. [ cc we following always the 
 " definitions of the holy Fathers and the Canons^ and know- 
 " ing thofe that have now been read of the 150 Biflwps mofi 
 "beloved of God y that were congregated under the Empe- 
 cc rour, of pious memory, Theodofius the Greater, in the 
 "Royal City of Conftantinople, New Rome, have our 
 "pelves alfo defined the fame things, concerning the Pri~ 
 " viledges of the fame moft holy Church of Conftantino- 
 " ple^ New Rome : For to the Seat of old Rome, becaufe 
 " of the Empire of that City, the Fathers co nfc que 'ntly gave 
 "the Priviledges. And the 150 Bijhops mofi beloved of 
 "Gad, being moved with the fame intentions, have given 
 cc equal Priviledges to the mofi holy Seat of New Rome 5 
 a reasonably judging that the City adorned with the Em- 
 " pire and Senate y Jha/l enj y equal Priviledges with old 
 " tf^/Rome. 
 
 This Council was called by the Emperour Martian • 
 and his Lay-Officers were called the Judges : And the Bi- 
 fhops, to fliew what they thought of Rome, cryed out 
 [They that contradict it are Neflorians : Let them that 
 contradict it walk to Rome. Bin. p. 98.] 
 
 If fuch a General Council be 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. 
 
 But Binim faith, that Rome receiveth not the Canons 
 of this Council of Conftantinople, which this confirmeth, 
 . but only their condemnation ^ Macedonius : And he faith 
 [That every Council hath juft fo much ftrength and autho- 
 rity 
 
(102) 
 
 rity 04 the Apofiolick See befloweth on it : For (faith he) 
 unless this be admitted, no reafon can be given why fome 
 Councils of greater numbers of B :i ,hops were reprobated, 
 and others of a [mailer nu?nber confirmed,"] Vol. 2. p. 5 1 J. 
 And yet muft we hear the noife of {all the chrijiian 
 World, and all the Bifiops, and General Councils^ ank the 
 Tradition of our Fore- fathers, &c^\ as againft us, when 
 all is but the Pope of Rome, and fuch 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 Confeffion • Their late 
 Englifh Bifhop (of Calcedon^ a fatal name ) R.Smyth in 
 his Survey againit Bifhop Bromhall faith, cap. 5, [To m it 
 [ufficethy that the Bijhop of Rome is S. PeterV S/icceffor, 
 and this all the Fathers teftife, and all the Catholick 
 Church believeth : But whether it be jure divino or huma- 
 no is no point of Faith. 2 
 
 Anf 1. Is not that a point of your Faith which the 
 General Councils affirm ? at leaft of your Religion ? Who 
 can tell then what is your Faith ? 2 . If an hijlorical point 
 be not to be believed from General Councils, why fhould 
 the Hiftory of Peters being at Rome, and Bifhop there* be 
 believed as from Fathers ? ( which Nilus hath faid fo 
 much againft.j 3. Do not the Fathers as much agree 
 that Peter was firft Bijhop of Antmh ? If then you have 
 no more to fhew than they, where is your Tide £ 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 cbwrch, and would have all Christi- 
 ans do the like, on pain of damnation. 
 
 41. And 
 
IL And as the Roman Primacy was but of Man's devi- 
 [ing^ fo I oext prove, that it was but over one Empire^ un- 
 less any Neighbours for their own advantage did after- 
 ward voluntarily fubjecft themfelves. i. Becaufe the 
 Powers that gave him his Primacy, extended but to the 
 Empire. TheEmperour and his Subje&s 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 diftribution of their Provinces in the Council of 
 Nice, and afterward : Pifanus's Canons we regard not, 
 that take in Ethiopia. 
 
 Obj. The Abaffins now receive their chief Bifbcp from 
 the Patriarch ^Alexandria. 
 
 That proveth not that ever they were under Rome : 
 For there is not the Jeaft proof that ever they did fo, till. 
 Diofcorw ond his SuccefTors feparated from Rome, being 
 rejefted 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- 
 fided, were but of the Empire. And the Popes never 
 claimed a more general extenfive power, then, than the 
 Councils: Who indeed with the Emperours made the 
 Papacy in its firft ftate. 
 
 4. Becaufe when the Patriarch of Conjlantinople claim- 
 ed the Primacy, yea called himfelf Universal fiifbop,, 
 which Gregory fharply reprehendeth as Antichriftian, yet 
 he never claimed the Government of the whole Chrifti- 
 an World, but only of the Empire. And in all their 
 Contefts there is no intimation of any fuch different 
 Claim of the Competitors, as if Rome claimed all the 
 world, and Constantinople but the Empire^ or Roman 
 
 * World:. 
 
World : Their Conteft was about the fame Churches or 
 Circuit, who fhould be Chief. 
 
 5. The Inftances of the feveral Countries that were 
 never under the Pope, do prove it : Even the great Em- 
 pire of Abaffia^ and all the reft fore-named without the 
 Empire. Of which and the Exception more under the 
 next. 
 
 III. The General Councils were all fo called only in re- 
 fpe&to the generality of the Empire, and not as of all 
 the Chriftian World 5 which was never dreamed of. 
 Proved, 
 
 1. Becaufe theEmperours that called them (Conflan- 
 tine^ Martian, &c.) had no power out of the Empire. 
 
 2. There is no credible Hiftory that mentioneth any 
 further call • much lefs of all the Chriftian World. 
 
 3. It was the Affairs only of the Empire that the 
 Councils judged of, as is to be feen in all their Ca- 
 nons. 
 
 4. The Names of the Bifhops yet to be feen, as Suh- 
 fcribers, fully prove it. 
 
 j. It was not a thing probable, if poflible, that the 
 Indians, Perfians, and other Nations, fhould lend their 
 Bifliops into the Roman Empire, which was ufually at 
 War with them, or dreaded and detefted by them. 
 
 6. Theodoret's forefaid words of James Bifhop of JV/- 
 fbls ftieweth it {that he w t ts at the Council of Nice, for 
 Nifibis was then under the Roman Empire, T] 
 
 7. I have oft cited the words of Reyncriut, 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 
 
(i°5) 
 
 cil fend for any Bifliop or other perfon out of India, Scf- 
 thia, Ethiopia, or any other exterior Nation, to anfwer 
 any Accufation ? or pais any Sentence of Depofition, or 
 Sufpenfion againft them ? or put any other into their 
 places ? 
 
 p. General Councils are confefTed by Papifts to be but. 
 a Humane and not a Divine Inflitution: and what Hu- 
 mane Power could fettle them in and over the Church 
 Univerfal? If you fay It is by Universal Consent • prove 
 to us that ever there was fuch a Consent, or that ever 
 there was any meeting or treaty for fuch Confent, 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 Lattantim, Augufiine, and 
 others, denyed that there were any Antipodes y and derided 
 it •, nor when the Pope by our Countryman Boniface his 
 Inftigation excommunicated Virgilim for holding that 
 there were Antipodes. Hear their great difputer Pighh- 
 m^Hierarch. Ecclef. lib. 6. c. I .fol. 230. £ General Coun- 
 cils ( faith he ) have not a Divine or Supernatural Origi- 
 nal, hut meerlj an Humane Original y and are the Inven- 
 tion of Conftantine a Prince ; profitable indeed [ome times 
 to find out in Controverfie which is the Orthodox and Catho- 
 lick Truth, though to this they are not neceffary, feeing it 
 is a readier way to advife with the Apojlolick seat, 3 So 
 that General Councils are Novel, Humane > and only of 
 the Empire then. 
 
 1 o. 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. 
 
 *Mneas Sylvius Epifl. 288. faith that Q before the Coun- 
 cil of Nice thert vexs little respect had to the church of 
 
 O Rome!] 
 
Rome% Andthotighwhenhe 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 nlilitant) Car- 
 dinal C&faffl* li. de Concord. CathoL c. 13. &c. faith 
 £thdt the Pa facie is but of Pofitive rights and that Priefts . 
 are jure Divino equal, and that it is fubjectional Consent 
 which giveth the Pope and Bijhops their Majority, and 
 that the diftintfion ofDiocefes? and that a Bijhop be over 
 Presbyters are of Pofitive Rights and that chrifi gave no 
 more to Peter than the reft ; and that if the congregate 
 Church fhould chufe the Bijhop of Trent for their President 
 and Head, he fhould be more properly Vcttts Succefjor than 
 the Bishop of Rome.] 
 
 Objed. Oh but this Book is dif allowed by the Pope, 
 . Anfw. No wonder : So is all that is againft him. 
 
 The Exceptions which we grant are thefe. 1. There 
 were fome Cities of the Empire that were near to other 
 Nations, where the Princes being Heathens, Christians 
 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 
 Biiliop of Tomys was Bifhop of many Scythians, and fo 
 fome that were on the Borders of Perfia, 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 Vi&ory, carried it 5 and thefe when they 
 had been once of the Imperial Church, took it fwhen 
 they fell under Heathens) to be their Honour, Strength, 
 and Priviledge to be fo accounted itill, and fo would 
 come to their Councils after if they could: So it was 
 
 with 
 
(107) 
 
 with the Armenians - and the Africans, when the Gothes 
 had conquered them, &c 
 
 3. There were fome Biihops 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 Biihops of France. 
 
 4. There were fome fmall Countries adjoining to the 
 Empire, who took the Friendihip 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 Biihops join with them. 
 
 5. And there were fome Neighbour Countries who 
 were turned to Chriftianity by the EmifTaries of the Bi- 
 /hop of 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 laft 
 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 Lares of 
 the Lind are to us, it is no wonder that Councils muft 
 then be very frequent, and Canons of great efteem 5 
 and hereupon Biihops by profperity growing more and 
 more worldly and carnal, made ufe of their Synodical 
 Power, as is aforefaid, to accompliih their own Wills: 
 So that the Synods of Biihops became the great Incen- 
 diaries and Troiiblers of the Empire. You need no more 
 
 O 2 to 
 
(io8) 
 
 to fatisfie you of this, but to read the Ads of the Coun- 
 cils, and the words of Naz>ianzen (called Theologm ) 
 againft Synods and contentious Bifhops, and the fad Ex- 
 clamations of Hillary Piffav. They that had too little zeal 
 againft Ungodlinefs, Unrighteoufnefs, Pride, and Ma- 
 lice, were fo zealous againft any that withdrew from 
 their Power and contradifted them, that they eafily ftig- 
 matized them for Hereticks, and made even godly fober 
 Chriftians fufpefted of Herefie for their fakes ; while no- 
 torious Vice was u fed gently in thofe that adhered unto 
 them. Even holy Augufiine faith [Drunkennefs is a 
 mortal fin^ fi fit ajjidua^ if it be daily or con (I ant ; (what, 
 not elfe ? ) and that they mufi not be roughly and (barfly 
 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 , £ That with leave they mufi 
 be left to their own wit^ (or difpofition,) left they grow 
 worje if they be fulled away jrom jucb a Cujlom^ ] (as 
 Drunkennefs.) 
 
 But when it came to fuch as withdrew from under 
 them, they were not fo gentle. Lucifer Calaritanns 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- 
 yer erred in Fundamentals. They profecuted the Prifcil- 
 lianifts fo hotly, that if godly men were but given to fall- 
 ing and ftri&nefs of life, they were brought into fufpicion 
 of Pnfcillianifm : And the Vulgar took advantage of the 
 Bifhops turbulency and ill difpofition to abufe the godly. 
 S. Martin therefore feparated from the whole Synod of 
 the Bifhops about him, and neither would join with them, 
 nor have any Communion with them, as fuppofing them 
 proud men that fupprefled piety, and ftrengthened the 
 
 wicked* 
 
( to?) 
 
 wicked, by their intemperate profecution: Whereupon 
 they fufpefted 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 Herefie, 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 thofe parts of France, Germany and the 
 Borders of Italy, I find not a Bifhop that refuied to own 
 the Ulurper, fave S. Ambrose, and Martin, and one 
 French Bifhop : And Su/pitius Severus tells us that they 
 . w r ere men too bad themfelves, and that upon his know- 
 ledge itbaciu* the Leader of them fcarce cared what he 
 faid or did. S. Cyril at Alexandria is noted by Socrates as 
 the firft Bifhop there that ufed the Sword ; and his Kinfman 
 S. Theophilm went beyond him, and took upon him even- 
 to favour the Errour of the Antbropomorpbites, that he 
 might have their help againft fuch as he hated, and pro- 
 fecuted Chryfoftom till he had procured his eje&ion, which 
 made a rupture in that Church, and caufed the feparation 
 of his Adherents, whom the Bifhop would have taken 
 for a new Se<ft, and called them Joannites . fuch skill 
 had the domineering fort of Prelates in making and mul- 
 tiplying Herefies and Se&s 5 and calling themfelves ftifi 
 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- 
 felves. And by what Arts fbme 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. Theophtlus, who fent one before the great Battel be- 
 tweeixTbeodofiw and Eugenim another Ufurper, with 
 two Letters, and a rich Prefent, and bid him ftay till the 
 
 Battel 
 

 C«<0 
 
 ^Battel 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 moft 
 worldly ffc'ijity men, yet God kept up fome that main- 
 tained their integrity, and bare their teftimony againft 
 tlie pride and carnality of the reft 5 and though the fcan- 
 dals of the O.tholicks turned many to the Novatians> 
 and other Se&s that profeft more ftri&nefs, (yea Salvias 
 makes the Arrians^ Gothes^ and Vandals themfelves to 
 be men of more honefty. and temperance than the Ca- 
 tholick ClergieJ yet found Do&rine had ftill fome 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 Amanita, Pelagia- 
 nifme and fuch other Herefies there : but they were ftill 
 driving to be thee? eat eft : Leo one of thebeft of them 
 was one of the firft that laid claim to an Univerfal Head- 
 ship within the Empire : I told you how Zofmm and his 
 Followers ftrove with the Africans^ to have Appeals 
 made to Rome from the African Biftiops and Councils: 
 which the Africans ftifly oppofed as contrary to the Ca- 
 nons, toCuftom, andtothereafonofDifcipline, which 
 required that Cafes fhould be judged and ended where 
 perfons and things were known, and not by Strangers a- 
 far off, where Witnefles could not without intolerable 
 charge and trouble be brought beyond Sea to profecute the 
 fuite. The words of the African Council translated are 
 thefe: [] cc Let your Holinefs, asbefeemeth you, repel the 
 cc wicked refuges of Presbyters andtheClergie that follpw 
 f them, became this is not taken from the African Church 
 
 by 
 
C"0 
 
 « by any definitions of the Fathers, and the Nicene De- 
 u creesdid moft plainly commit both the inferior Clergie 
 u and the Bifhops themfelves, to the Metropolitans : for 
 CQ they did moft prudently and moft juftly provide that 
 *'all bufinefs fhould be ended in the very places where 
 c€ they began, and the Grace of the Holy Ghoft will not 
 < c (or fhould not) be wanting to each province: which 
 cc Equity fhould by the Priefts of Chrift be prudently ob- 
 "ferved, and moft conftantly maintained : efpecially be- 
 cc caufe it is granted to every one to appeal to the Coun- 
 cC cfls of their own Province, or to an Univerfal Council, 
 « if he be offended with the fentenceof theCognitorst 
 " unlefs there fhould be anyone that can think that our 
 * c God can (or will) infpire a Juftice of tryal into any One 
 « Man y and deny it to innumerable Priefts that are Con- 
 « 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, becauie; 
 cc of the infirmities of SexeorAge, many other impedi- 
 ct ments intervening? For that any (that is Legates) 
 cc fhould befentfrom the fide of your Holinds we find 
 "not conftituted by any Synod of the Fathers (/> feems 
 ct they vever thought- of ^Divine right) becaufe that which 
 " you fent us by our Fellow Bifhop FAuftinus as done by 
 u the Nicene Council — (they prove rv as falfe) — fend 
 a not your Clergy Executors ( or Agitators ) to potent 
 " men : Do not yiqld to it, left we feem to bring the Se- 
 " cular arrogancy into the Church of Chrift., which, pre- 
 "ferreththe light of fimplicity and day of humility for 
 " them that defire to fee God: For of our Brother Fan- 
 "ft inns (the popes Legate) we are fecure that the fafe 
 <c Brotherly love in your Holineffes hone fty and mode-- 
 ^ c ration., can fuf&r ham to ftay no longer in Africa,'] 
 
 The 
 
<c 
 
 <c 
 
 flI2) 
 
 The Popes took this heinoufly from* the Africans ; 
 that they fhould flop them in their alcent to the Univer- 
 fal Monarchy : So that Pope Boniface^ Epift. ad Eulal. 
 faith, [" AuxeYms femetimes Bilhop of Carthage, with his 
 Colleagues^ did begin by the Devils inflation to wax 
 proud againfi the church of Rome, in the days of our 
 Predecejfors Boniface and CeleftineJ O how little do 
 proud men inftigated by the Devil know themielves, 
 when they think that the Diabolical pride is in them that 
 will not ferve their pride I 
 
 And Harding againft Jewels Art. 4. Sect. 19. faith [Af- 
 ter the whole African Church had perfevered in Schifm, 
 the [pace of twenty years^ and had removed themf elves 
 from the obedience of the Apojlolick Seat^ being [educed by 
 Aurelius Bijkop of Carthage, &c7\ 
 
 Here note, 1. That fo numerous were the Bifhops in 
 Africa^ that one of their Provincial Councils had far more 
 Bifhops than the Council of Trent , or divers others called 
 General. 2 .That they w r ere men of the moft eminent learn- 
 ing and piety, and that had kept up Difcipiine above al- 
 moft any Church in the Empire. S.Auguftine was one that 
 fubfcribed the forefaid Letter ; and were fach Men like 
 to be feduced by Aure/ius? 3. Note with what Impu- 
 dencie even fuch men as Harding yet pretend that St Au- 
 gufiine was for their Papal Claim, when yet he profefleth 
 him to be one of the Schifmaticks that caft off obedience 
 to the Seat of Rome . 4. Note what good Company we 
 have in our reproach of the fame pretended Schifm. 
 5. Note how ihamelefly the Papifts ftill tell us of all the 
 Bijhops of the Chriflian world being for them, and asking 
 US, where wm our Church before Luther , that is, a Society 
 of Chriflians that obeyed not the Pope . when they con- 
 fefs that Augufiine 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 fanftity, had renoun- 
 ced not only obedience but Communion with the Pope 
 and his Adherents : Fulgentius 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 Ethiopia j 
 Armenia ( exterior ) India 5 and the reft: -which the Apo- 
 [iles converted^ which Reynerius aforefaid truly faith, are 
 not under the Church of Rome ? Cont. Waldenf. Catal. in 
 Biblioth. Patr. To. i.p. 773. 
 
 I have formerly recked the words of Melch. Cantu^ one 
 ^ of their great Bifliops, faying \Loc. Theolog. li. 6. c. j.foL 
 "201. Not only the Greeks, but almott ALL THE REST 
 9 OF THE BISHORS OF THE WHOLE WORLD. 
 " have vehemently fought to deflroy the priviledge of the 
 < c Church 0/Rome. And indeed they had on their fide both 
 "the Arms of Emperours^ and the GREATER NUM-r 
 u BER OF CHURCHES ; and yet they could never pre- 
 vail to abrogate the Power of the one Pope of Rome. 
 
 See here their own Confeflion, 1 . Where Chriftians op^ 
 pofing the Pope were before Luther. 2. And of what 
 credit their hoaft of Univeriality and Catholick Tradit> 
 on is. One while (w.H.) faith, The Bifhops of the whole 
 world were«for them : But when their caufe leads them 
 to tell truth, they fay, Almojjk all the Bifhops of the whole 
 world have vehemently fought againfi the Pope, and the 
 Arms of Emperors and the greater number of Qhurche* 
 veere againfi them. P And 
 
("4) 
 
 And indeed, if it had been nor>e but the Greeks, he 
 might well have faid [The greater number of churches ;] 
 For the Conteft which begun upon the Emperours re- 
 moval to Conftantinople, and at the firft General Coun- 
 cil, increafing more and more, till Gregory oppofed 
 John's Claim of Uaivcrfal Bifhop, as Antichriftian, at 
 laft phocas the cruel murderer of Mauritius gave the Title 
 totheBiftiop of Rome: But that no whit ended the con- 
 teft, following Emperors being contrary minded, and 
 the Greeks continuing their Claim, the Bifhops of Rome 
 and Conflantinople excommunicating cne another ; fo that 
 by this abominable ftriving which fhould be the Chief or 
 Greateft, the Churches that were of old in the Empire 
 have been divided, and fo 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 averfe 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 isfhutup in the Corners of 
 Europe: and xhztSonnms Bifhop o[ Antwerp fay(Demon(lr. 
 Relig. Chri'h li. 2 . Trad. 5 . c. 3 .) [ I pray you what room 
 hath the Catholick Church now in the habitable world, ?] 
 Scarce three Elns long in comparifon of the vaftnefs which 
 the Sxtanical Church dothpofjefs. 
 
 The truth is, faith Brierwood, Divide the knownworld 
 (and alas how much is unknown ?) into thirty parts , and 
 about nineteen are Heathens^ and fix Mahometans, and 
 
 five . 
 
("5) 
 
 five chrittiws vf all forts : And ofthcfe 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 affuming of the Univerfal Title, their 
 Popes more and more degenerated to fuch odious wicked- 
 nefs at laft as we hope few Pagans arc guilty of: 
 which we fpeak, not as from Enemies, but from their 
 own Hiftorians and Flatterers, fuch as platina, Ba- 
 ronim^ Genebrard^ ejrc Nay, not fo much from them 
 as from Councils General and Provincial which have ac- 
 cufed, condemned, and depofed them. Read in 'my Key 
 for Catholicks pag. 22O, 221, 222. the words of Baro- 
 nies, Genebrard, PUtina : CL. Efpenfaus, Com. Mufs r 
 Guicciardine, &c, Nic. Clemangis, Bernard, Alv. Pelagi- 
 m fay 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 alnioft 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 Baftl con- 
 demned and depofed Eugenia* the Fourth a* a perjured 
 wretch^ an obflinate Heretick y and all the reft. 
 
 Read the Articles on which another Council depofed 
 John 1 3. alias 12. And read the Lives of many more in 
 their own Hiftorians. 
 
 And what came the Church* to when it had fuch 
 Heads? when Baronius faith, ad an. 912. that [the face 
 of the holy Roman churohvp&s exceeding filth : when the 
 mofl potent whores did rule at Rome, by whofe pie afire seats 
 were changed, Bijbops were given, and which is a thing 
 horrid to be heard, and not to be fpoken, their Lovers were 
 thrufl into Peters Chair, 'being falfe Popes, who are not to 
 be written in the Catalogue of the Roman Popes, but only for 
 
 P z the-. 
 
(n6) 
 
 fhe marking of fuch times : And what kind of Cardinals, 
 .PriejlS) and Deacons^ think you^ we must imagine^ that 
 the\e Mongers did chufe, when nothing isfo rooted in Na- 
 ture as for every one to beget his like."} For near 150 
 years^ faith Qenebrxrdy about fifty Popes were rather Apo* 
 ftatical than ApoflohcalJ] 
 
 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 Apofioltcal 
 Seat , without the Concordant and Canonical Election of the 
 Cardinals and the following religious Clergy^ let htm not 
 he taken for a Pope nor Apoflolical^ but Apofiatical.} And 
 <of the Clergy he faith [ Priep that commit Fornication 
 cannot have the honour of Priejihood • ] Yea, £ Let no 
 Man hear Mafsof & Priejl whom he certainly knoweth to 
 have a Concubine or woman introduced^ (And fhall not 
 Prote slants 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 elfewhere : 
 One fet up and obeyed by one Party, and another by ano- 
 ther Party, each condemning the other as an Ufurper. 
 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 Werner us FafciaL 
 and my Key p. 28, 29, 30. 
 
 we merits and others {ay, that Silvetfer the fecond w.ts 
 made Pope by the help of the Devil to whom he did homage^ 
 that all might go as he would have- it — but he quickly met 
 with the End that fuch have that place their hope in de- 
 ceitful 
 
C"7) 
 
 teitful Devils.'] When one Pope cuts another in pieces, 
 and cafteth his Carcafs into the Water, as unworthy ot 
 Chriftian Burial ( as you may find in the Lives of For- 
 moftw and Serviw ) muft we yet fuppofe fuch the Law- 
 ful Rulers of the World ? 
 
 The fourteenth Schifme (faith Werner us) was fcanda^ 
 bus And full of confufion^ between Benedift the Ninth and 
 five others : which Benedict was wholly vitious, and there- 
 fore being damned^ appeared in a mcnjlrous and horrid 
 jhape, his Head and Tail were like an Aftes^ the re(l of 
 his Body like a Bear, faying^ I thus appear becaufe I lived 
 like a Be aft. In this Schifme (faith the Author) there was 
 nolefsthan fix Popes at once. i. Benediit was expulfed. 
 2. Silveftdf the Third gets in^ but is caft out again y and 
 Benedid reft ore d. 3. But being again cafi out^ Gregory 
 the Sixth is put into his 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 
 difpleafedmanj, and therefore a third is choften 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 ake, the Man would fcarce have pretended to 
 Infallibility in judging. The nineteenth Schifme^ was be- 
 tween Innocent the Second and Peter Lconis, and Inno- 
 cent ( faith the Author ) got the better becaufe he had 
 more on his fide ^ A good Title no doubt! and thence 
 a good Succeflion. 'The 
 
The twentieth Schifme (faith Werner us} was great 
 between Alexander^*? Third and four other /, and it laft- 
 ed feventeen jears. 
 
 After Nicolas the Fourth ( faith he ) there was no Pope 
 for two years and a half ( where was the Church then ? ) 
 and CeleRine the Fifth that [ucceeded him refigning 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 Celeftine 
 the Fifth and Felix the Fifth as any two of them,becaufe as 
 they w r ere drawn in as fimpleMenin ignorance, fo their 
 refignation fhewed fome hope that they repented. 
 
 The 22. Scheme (faith Werner m ad an. 13 73. ) was the 
 worft andmoft fubtil Schifme of all that were before it : for 
 it was [0 perplexed that the mo ft Learned and Conscientious 
 Men were not able to find out to whom they fhouJd adhere : 
 And it was continued for forty years to the great fcandal of 
 the whole Clergie, and the great lofs of jouls, becaufe of 
 Herefies and other evils that then fprung up, becaufe there 
 Was no dijcipline in the Church again ft them. And there- 
 fore from this Urban the Sixth to the time of 'Martin the 
 Fiftb y I know not who was Pope. ] (Nor I neither: nor 
 any one elfe I think). 
 
 The twenty third Schifme, was between Felix the 
 Fifth and Eugenius the Fourth, of which faith Werner its 
 £ Hence arofe great contention among the Writers of this 
 Ma;tqr, pro & contra, .an&they cannot agree to this day : 
 For one part faith that a Council is above the Pope • the 
 ether part on the contrary faith , no, but the Pope is above 
 the Council : God grant his church Peace, &c.~] The Chri- 
 ftian World being ?dl in Divifions becaufe of fidings for 
 thefe feveral Popes, the Emperdurs were conftrained to 
 
 call 
 
(lip) 
 
 call General Councils to end the Schifmes : That at Co* 
 fiance thought they had done the Work 5 but they left 
 Work enough for that at Bafil, and more than they could 
 do ; When they found not a fit Man among the Clergy, 
 they chofe a Lay-man to be Pope, the Duke of savoy, 
 a Man noted for honeft Simplicity and Piety , and called 
 him Felix the Fifth : But Eugemu*, 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 $oo. 
 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 ivaldenfes 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 the Emperours Henry the Third and Fourth 5 And 
 how they Armed their Subje&s 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 w T hich he Stam- 
 ped his Reiolution to deflroy Babylon, &c 9 you would 
 little think that either Holiness or Vnity were any Pro- 
 perty of the Roman Church." 
 
 Qu. Butifmofidid not favour them, how did they a f- 
 tend to \o great power ? An$* 1. The old Name of the 
 Imperial Rome, and the Popes Primacie in the Empire, 
 kept up a Veneration for him in the ignorant. 2. TO 
 •Eaftern Emperours feated at C on ft* nt in°fa were fo ta- 
 ken up with Wars, Rebellions, and other Difficulties 
 
 at 
 
C I2 °) 
 
 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 prefence kept their patriarchs in more order 
 and fubmiflion, than the Popes that were become mafter- 
 lefs) provoked Cod 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- 
 ness, to lead the Weft into a fettled Rebellion, offering 
 the King of France the Weftern Empire^ which he em- 
 braced, the Pope making his Bargain with him for his 
 own advantage. 3. And in the Wars of Chriftian 
 Princes, the Pope ufed to obtrude his Arbitration, in 
 fuch a maimer as tended to his gain : fo'that he (hortly 
 got to be a temporal Prince of a great part of Italy, and 
 to have Crowns and Kingdoms made feudatary to him. 
 4. And he got Germany 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 
 Pri viledges, as obliged them generally to uphold and ferve 
 him : Though he cruelly perlecuted 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 o^vn and alibis Clergies Inter- 
 eft, that they were all ready to obey and defend him a- 
 gainft their feveral Princes, and thereby had a great pqw- 
 i&n every Chriftian State in Europe^ fo, keeping aH his 
 Clergie unmarryed, their wealth ftill accumulated and 
 flowed into the Church : And the Eaftern Empire being 
 
 firft 
 
(120 
 
 firfl: weakned and then overthrown, and, the Weftem 
 Nations kept weak, and in continual Wars againfteach 
 othgr, there was none well able to refill 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 
 agaiflft their Enemies. 
 
 And the grand Cheat by which they were commonly 
 ^deceived was, that they lookt more, at his prefent poifcffi- 
 on of Primacie, than at the reafon and right by ^hich 
 he claimed it •, and fo he that had been Prime Patriarch 
 in one Empire, fet up by the Prince, ftill claimed the 
 right ofthe fame places whsn the Empire was diflblved : 
 as if the Subje&s ofthe Kings of France, Spain, &c. mull 
 obey him, becaufe they did fo when they were the Sub- 
 jects of Conftwtine* Tbetdofa, Valentinian &c, For 
 by little and little he changed his Title mentioned in the 
 Council of Cake don, into a pretended Divine -Right, and 
 fo they that would not have obeyed him as fet up by 
 Cxjar and his Councils, obeyed him as if he had been fet 
 up by God : For the name of St. Peter and hti Chair and 
 Succeffour was uied as the common blind. 
 
 And next to that he did by degrees change his claim 
 of zPrimacie in the Empire into a claim of Primacie in 
 a/I the world : and his claim of a meer Primacie, into a 
 claim otiSoveraignty, or Governing Monarch). 
 
 If you ask me, how could he blind Men fo far as to 
 make fuch a change ? You feem not to know Man-kind, 
 nor to obferve common experience. Do you not confi- 
 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 fee that even in our more 
 knowing times, yea among Proteftants, yea with fome 
 
 Q^ Divines, 
 
(122) 
 
 Divines, the evident diftindion between their Humane 
 Right and their pretended Divine Right, and between an 
 Universal Council or Church of the Empire, and of the 
 whole mrld, have not been fufficiently obferved in our 
 Difputes againft them ? 
 
 And theadditional Countries of voluntary Subje&s in 
 Brittain, Hungary, Sweden, Denmark, &c. which of 
 later times, fince his Imperial Primacie, have fallen in to 
 him, have much helped to blind the people herein, and 
 to ferve his Claim as by Divine Right. For which ends 
 his EmifTaries have taken great pains, at the Eaft and 
 Weft Indies, in China, and Japan and Congo, (and 
 once they made an attempt in Abajfia, ) and among the 
 Creeks and in many other Nations of the World • lau- 
 dably feeking 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 Docftrines by which they promote their defign are 
 more than I may now ftay 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 neeeffary toourfalvation, without/^ 
 plemental Tradition • that fo all men might be brought 
 to depend on them as the Keepers oi Tradition. 
 
 But i. Is their Tradition yet written in any of their 
 own Books, or not ? If not, where are they kept? And 
 who knoweth what they are? Is it not ftrange that fo 
 many Dodors in fo ma^y Ages, all remembring them, 
 \vould none of them ever write them down ? Are they 
 in the Memory of the Pope only ? ( What of thofe that 
 could not read, or th ; c were condemned as Hereticks or 
 Infidels ? ) Then all the World muft receive them from 
 
 the 
 
CI23) 
 
 the Popes Memory. If fo, muft it be word or writifigl 
 And had he no Memory of them before he was Pope! 
 But if it be in other Mem Memories that your unwritten 
 Traditions are kept, in whofe is it ? If in all the Do&ors 
 of your Church, why did not Luther ', MeUncihm^ Pet. 
 Martyr\%nd the reft that turned from you, know them ? 
 Or did they - foddenty- forget them all when they turn- 
 ed Protectants? And how vaft muft your neceflfary 
 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 now 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 
 1660? &s. If they were written in the beginning, 
 where be the Books? Are they not fuch as other Chrifti- 
 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 forthofe 
 Traditions : But if the Bilhops know them not before 
 they come to the Council, how do they begin to know 
 them then? Do they £0 thither for a new miraculous 
 Revelation of an old Tradition left with the whole 
 Church? 
 
 1 . But do not Councils oft determine things confefled- 
 ly uncertain to the Church before ; and yet out of utter 
 uncertainty, it fuddenly becomethan Article of Faith ? 
 Forlnftancfc, the great Council at Bajil faith {Bin.fefs. 
 **6. p:9o.) [ " A hard Queftion hathbeen in divers parts 
 f Q^2 "and 
 
I* and before this Syriod, about thei Conception of the 
 £ c glorious Virgin Mar,', and the beginning of her Sancti- 
 " fication : Some faying th t the Virgin and her Soul was 
 f c for ibme time, or inltaiit of time, actually under Origin 
 " nal Sin : Others on the contrary faying, that from the 
 "beginning of her Creation Gpd loving her gave her 
 " Grace, by which: preferving and freeing that bleffed 
 " Perfbn from the Original Spot — We having diligently 
 cc lookt into the Authorities and Reafons which for many 
 <c years paffc have ki publick relation on both fides been 
 " alledged, before this holy Synod, and having feen ma- 
 f c ny other things about it, and weighed them by ma- 
 f c ture confideration, do Define and Dec/are, That the Do- 
 F ftrine affirming That the; glorious Virgin Mar] the Mo- 
 cc ther of God, by the Angular preventing and opera- 
 ting Grace of God, was never a&ually under Original 
 ** Sin, but was ever free from all Original and a&ual Sin, 
 ; a and was holy and immaculate, is tp be approved, held 
 ** and embraced of all Catholicks as godly and confo* 
 cc nant to Church- worfhip, Catholick Faith, right Rea- 
 " fon, and lacred Scripture : and that henceforth it fhall 
 " be lawful for. no Man to Preach or Teach the con- 
 g trary. 
 
 Where was this Tradition kept before, that was fo 
 hard a Controverfie till now ?. 
 
 %. And do not General Councils. bring in Novelties ? 
 I'cited formerly the words of Cajetanm his Oration in 
 the Council at the Later ane under Leo 10. charging 
 the Council of Conftance, Bafil and -.Pifa with Novelty, 
 and fuch Novelty as would have quite defaced the 
 Church and was inconfiftent with it. And Pighitu charg- 
 eth them with the like. Yea Ttold you before where he 
 faith that General Councils the mfelves a*e a Novelty de- 
 vifedby Conflantine*. J. Be 
 
0*5) 
 
 j. Be not General Councils themfelves approved or 
 reprobated at the pleafure of the Pope? What a num- 
 ber of reprobated Councils were .there ? that yet were as 
 numerous as the approved, and as lawfuly called and 
 affembled. Bcllarmine inftanceth in the x. of Efhefa y 
 Gonftance, hafil, and many more : Of which more be- 
 fore. 
 
 II. Another of their deceits is by pretending to Vine. 
 Lerinenfis Rule, quod ab omnibm, ubique^ (emfer, &c. as if 
 Antiquity and Universality w r ere on their fide, I muft 
 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. 
 
 i. For Antiquity we willingly ftand to it, and to the; 
 rejefting of all Novelty in Religion : But we muft have 
 better proof than the word of our Grand-fathers, or a. 
 Prieft. i. Is any of their Books or Traditions elder than. 
 the holy Scripture? 2. Either the Greek s x Armenians, 
 Abafiines, &c. 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 6fit as they ? 
 
 j. But are they not certain Novelties that you would: 
 impofeonus under the colour of Antiquity ? Read but. 
 Pet. Moulin de Novit. Papijmi, or Mr. Th. Doelittles Dif- 
 courfe in the Morning LeBures againft Popery, and you 
 fhall fee the Novelty of your Religion futiy proved. Take, 
 now but' thefe few uiftances. 1 . Your very Patriarchate, 
 Primacie, Claim ofUniverfality, General Councils, are. 
 all proved Novelties before. 
 
 2. Your own Writers confefs that the denying the. 
 People Cbrifts BJood^ottho. Cup) in the Lords Supper is, 
 z Novelty, that prevailc&by Cuftona by little an$: little^ 
 
 and! 
 
&n d was not common long before the Council at c$n- 
 fiance : Dare you lay that it was fo from the beginning, or 
 of old ? 
 
 3. Can yoii poffibly believe that your forbidding men 
 to read the Scriptures in a known Tongue without a 
 Licence is not a* Novelty,, if ever, you read chry[oftom$ 
 AuguJHne, Jerome, or any thing of the Ancients? 
 
 4. Is it not a Novelty fordid publick Prayers of the 
 Church to be ordinarily made in a Tongue not under- 
 flood by the generality of the People ? But I muft flop, 
 
 2. And as to Univerjality I have before proved, uThat 
 by their own Confeffion mod of the Churches and Bi- 
 (hopsofthe World have been againft them. 2. That 
 at this daytheyare 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& 
 that call themfelves All the Church. Jacob., a Vitr. 
 Hijfor. Orient. Cap. 77. tells us that, the Churches in 
 the Ba/lerly part of Afid. alone exceeded in multitude both 
 the Greek and Latine Churches. 
 
 As for their telling us that all thefe followed Diofcorm 
 aHeretick, or were Nejlorians, and that all the Abaf- 
 fines, Armenians, Georgians, Syrians, Coptics, Greeks, 
 Protectants, &c. are Hereticks, or Schifmaticks, I have 
 anfwered it fo oft at large that I muft not repeat what I 
 havefaid. Only, i. I fay that if the Cenfures and Re- 
 vilings of Adversaries can un-chriften all others, and ap- 
 propriate the Church to them that have leaft Charity, 
 perhaps the Quakers may fliortly have as fair a Title as 
 the Papifts. If General Councils be not to t>e believed 
 when they Hereticate Popes, I will «not believe a Railer 
 when he Heretieates raoft ttf the Chriftiah World; whom 
 henever fawor fpakfe withV Sure that map judgethperfons 
 
 unheard. 
 
unheard. 2 . 1 repeat the; words of ' Bttrchdrd'monz of jpur 
 own, that long lived among them, and fpake what he 
 faw,/>. 3 z 5> 32^. JV4**l #f /ir thofe that we judge to be 
 damned Hereticks, as the Neftorians, Jacobites, Maro- 
 nites, Georgians^ and the like, I found them to be for the 
 moft part good and fimple men, and living fncerely towards 
 God and Men, they are of great abftinence, efc.-«-And 
 p. 324. he faith, that [the Syrians, Greeks, Armenians,. 
 Georgians, Neftorians, Nubians, Jubeans, Chaldeans, 
 Maronites, Ethiopians, Egyptians, and many other Na- 
 tions of Cbriftians there inhabit 5 and that fome are Schif- 
 maticks not fubfett to the Pope, and others called Her e tick s r 
 as the Neftorians, Jacobites, &c. but there are mxny in 
 thefe Seiis that are very fimple, knowing nothing of Here* 
 ftes 5 devoted to Chrift, macerating the Flefh with Faftings, 
 and clothed with the mo(i ftmpU Garments, [0 that they far 
 excel the very RELIGIOUS of the Church of Home. J 
 And, p. 323. of the Papifts whom he calleth by the 
 Name of Chriftians, as if it were proper to them, he 
 faith, [There are in the Land of Promt fe men of every 
 Nation under Heaven, and every Nation liveth after their 
 oven Rites ; and to [peak the very truth to o#r own great 
 confufion, there are nome found in it that are worfe and 
 more corrupt in Manners than Chriftians^] ( that is, Pa- 
 pifts. ) 
 
 3, If greater Errours and Vices than are among the 
 Armenians, the Abaffines, Syrians, &c. will allow us to 
 rejeft men from our Communion, how much more 
 caufe have, we to renounce Communion with Popes and 
 Papifts th^n with thefe Churches ? 
 
 4. How can any man fay that; Nations and Countries 
 are to be reje&ed as Hereticks, untefs the fingle perfons. 
 guilty were tryed and heard ? when there is no Herefic 
 
 but- 
 
(128) 
 
 fc]jt whatis in individuals, and no Law of God 'or Rea- 
 
 fon condemneth the innocent for the guilties faults ; 
 -much lefs all Pofterity for their Aneeftors. 
 
 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 Seft-mafters themfelves, have turned Papifts, 
 as thinking it the ftate of Union ; and having found no 
 fettlement in thofe ways which they have tryed, becaufe 
 they never rightly underftood the true temperament of 
 the Chtiftian 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, i . That Fools judge of Dif- 
 ferences in Religion by the noife that it makes in the 
 World 5 but rjien of Reafon judge of it by the greatnefs 
 and number of the points of Difference. Verily our 
 Differences here in Engtand^ and the Neighbour Prote- 
 ctant Churches, have fhewed in us much perfonal pee- 
 vifhnefe, unskilfulnefs, and other faults • but in my judg- 
 ment they are fuch as greatly commend our real concord 
 in the fame Religiori, and partly our Conscience in valu- 
 ing it, and being loth to lofe it. 
 
 If you fee Latine Grammarians reviling one another, 
 about thtfpe/ling or pronunciation of a word or two, and 
 critically contending with Varro^ GelUK y &c. which is 
 the right, when a man that never knew a word of La- 
 tine but Welch or Mill, nev£# ftrove about fuch Quefti- 
 . ons in his life 5 which of tliefe will you think have more 
 
 agreement 
 
agreement in their Language? I Would fay that thofe 
 men that difagree but about the pronunciation of a few 
 words are very much agreed, in comparifon 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^ Faber^ 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 , fhew not fo 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 ftrive with us for our Gold or Jewels, Clothes 
 or Food, as we do with one another 5 and yet they are 
 not fo like us in the estimation of fuch things, as we are 
 to one another. 
 
 When I hear religious perfons contentioufiy 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 defe<fi of love ; but I muft needs think 
 that there is very great concord in the Faith and Religion 
 (Objective) of thefe 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 fhould marvel at their concord that 
 difflred in no more • though I could wifli them, like 
 wrangling Children, whipt for their folly and frow.ard- 
 nefs till they were quiet. The great things that Prh 
 te ft ants have paltrily wrangled about, are, x. The Do- 
 ctrinal Controverfies called Armini&n ; 2. And the mat- 
 It ters 
 
(i 5 o) 
 
 tersofDifcipline. and Ceremonies. The former I have 
 ihewed lately in a large Volume, hath much more of 
 verbal thm of real difference , and is cherilhed by the am- 
 biguity of words, aud the unskilfulnefs oftoomanyto 
 difcufs thofe ambiguities, and find out exa&ly the true 
 ftate of the 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^ 
 Faff ion and worldly Intereft are magnifying Gaffes to 
 many men, and make a Mote to feem a Beam, and a 
 Gnat to feem a Camel. And it is one of the Devils old 
 Wiles, to keep men from learning of Chrift, how to 
 Worship the Father of Spirits, in fpirit and truth, by 
 ftarting fuch Queftions, as, whether. in this Mountain or 
 at Jerusalem men ought to worjhip ? and to hinder godly e- 
 difjing by doting about queftions that gender flrife. And 
 fighting for Shoo-buckles may /hew the quarrelfomnefs 
 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 asperfons are 5 yet the Objective Religion of all 
 true p rote ft ant sis the fame: Not only the fame in the 
 EfTentials {one God, one Saviour and Lord, one Baftifmal 
 Covenant, one Creed, one Spirit, one Bod) of Chrift y and 
 one Hcpe of Glory, Eph.^.^,^,6.) but alfo the fame in 
 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, Defire and Duty. They may fubje&ive- 
 ly have fome difference in underftanding iome Texts, 1 
 (as the moft JLearned and holy in the world have:) 
 
 But 
 
03') 
 
 But Objectively they have no other Divine Faith or Re- 
 ligion. 
 
 3. And note, that the Church that Proteflants, yea 
 Greeks, Armenians, Syrians, Abafjines are of, are all cer- 
 tainly one and the fame Church : For a Church is confli- 
 cted of the Ruling and the Ruled Parts. And they perfect- 
 ly agree that Chrift is the only EfTentiating and Qniverial 
 Head ; In him they all unite, and confefs that there is 
 no other. Even the Patriarch of ConftantinopU, as I 
 have fhewed, claimeth but a Primacie in the Empire, 
 and not the Government of all the World 3 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 apoftati- 
 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 Greatnefs and 
 number of their Controverfies, I think to tell you a little 
 more anon. 
 
 IV. I may not ftay to fhew at large, how they vary 
 their fhape 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. Boverms would have perfwaded our 
 late King, Apparat. ad Consult. £ The firfl thing is ("faith 
 he) feeing true Religion is to be inquired after by you, 
 that before you addrefs your felf to Je arch for it, you firfi 
 have all Religions in fufpicion with you • and that you will 
 fo long fufpend (or take off) your mind and will from the 
 jFaith and Religion of the Proteflants, as you are in fe arch- 
 ing after the truths 
 
 R 2 Reader^ 
 
( »3a) 
 
 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 
 j:o have feduced our King., when he was Prince, in Spain. 
 And is not this way very fuitable to the end ? How muft 
 jnen become Papifts? Boxer im will teach you: Firft 
 €Q [u[petf all Religion, and with your very Mind and will 
 , cc ceafe to believe that there is a God, or that he is Pow- 
 f* erfull, Wife or Good, or that we are his Creatures and 
 < c Subjects, or that there is any Heaven or Hell or Life to 
 xc come, or that Chriftis not a Deceiver but a Saviour, 
 cc or that any of the Bible is true : Ceafe from Loving, 
 f c Fearing, Obeying or trufting God, and from loving 
 cc man for his fake : Ceafe praying to him, and forbear- 
 <c ing any wickednefs, injuftice, cruelty, perjury or fib 
 , cc thinefs as being forbidden by him, and this as long as 
 cc you are fearching after the truth.] Verily this devil* 
 iih counfel is fo notorioufly 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 becaufeits principle is fo congruous to 
 this. 
 
 And their Doftrine 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 Jefa and the lawfulnefs of denying 
 the perfon of a Clergie-man or a Religious man : And the 
 ground of all, \becmfe humane Laws for the molt part bind 
 not the Sttbjeffs Conscience when there is great hazard 
 of life, as Az>orii*s hath Well taught, Inf. Moral. To. 1 . 1. 8. 
 c. 27, See the Authors words de Converf. Gent. li. 5. Dub, 
 4, pag, a 1 8. and Dub. 5. p. 2i8,2ip.andDub.5.p. 2 20; 
 
 We 
 
(»33) 
 
 We ma y fi n ^ them in our Churches and garb when their 
 intereft requires it. But again I rauft for all thefe points 
 refer the Reader to my fore mentioned Book (A Key for Ca- 
 tholicks. ) 
 
 The hiftory of the Papacie being thus briefly given 
 you, I fliould next briefly tell you, I. What a Pope is - 
 II. What a Papift is 5 III. What the prefent Papal 
 Church is: But it requireth more than this fhort Writ- 
 ing, to open any one of thefe to the full: But take this 
 breviate. 
 
 
 CHAP. VL 
 
 what the pope is. 
 
 I. T 7f 7E are not to defcribe the Bifhop oiRome as he 
 V V was at the beginning, but as in that Stature 
 to which he is fince grown up. And fo 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 Kingdoms known 
 and unknown to us Europeans which he claimeth the 
 Government of. But I remember who it was that /hew- 
 ed Chrift all the Kingdoms of the world, and faid, All 
 thefe things mil I give thee if thou wilt fall down and wor- 
 jkip me, Math. 4. p. Or as Luk. 4. 6. All this Power 
 will I give thee and the Glory of them, for that is deliver- 
 ed to me, and to whomsoever I will I give it. 
 
 I. The Pope of Rome is an Vfurper, who from the law- 
 ful Bpi\copacy of one particular church afpired to be a\ 
 Bijhop over many Churches and Bifhops^ and a Metropolis 
 tan^ and thence to be. a Patriarchy and the first Patriarch 
 
 m 
 
C'34) 
 
 in the Roman Empire in order of Dignity > and entred a 
 Contefifor the Primacie with his Competitor of Conitan- 
 tinople, which is not ended to this day ; And next claimed 
 an Vniverfal Government in the Empire as well as a Prima- 
 cy ; And alfo the Government of fuch Neighbour Churches 
 as had once been in the Empire^ or had been lately convert" 
 ed by any of his Clergie • And laflly 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 
 of Ecclefiaflical.^ 
 
 All this is proved in the foregoing Hiftory of the Pa- 
 pacy, and may better be found out by any that will per- 
 ufe the Hiftory of the Church and Empire, than by par- 
 ticular Citations. 
 
 II. By the name of Ecclefiaflical power he underftand- 
 eth not only that which is truly spiritual or facer dot d y by 
 which Gods word is preached and apply ed to particular per- 
 fons, by reception into Chrijliw Communion, and exclu- 
 fion from it, fententially ; But alfo a power of erecting 
 Courts of Judicature in all Kingdoms to judge of cafes about 
 Minifters^ Temples^ Tythes^ Te j anient s, Administration 
 of Goods ^ Lawfulnefs of Marriages^ Divorces and many fuch 
 like^ in a manner ofConflraintwhich is proper to the Ma- 
 giftrate : Abufively calling this the Ecclefiaflical Power in 
 foro exteriore, diflincf 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 Magif rates the Titles of [CIVIL] 
 or [SECULAR] making the World believe that as Soul 
 and Body differ , fo the Pope and his Clergie being Cover nours 
 of the Soul) or in order to falvation^ excel Kings and Ma* 
 giftrateswho are but Governours for bodily welfare and Ci- 
 vil Peace, Whereas 
 
P35) 
 
 Whereas indeed the difference of the Offices ofchrijfi- 
 an Magiftrates and Paftors, is not, that one is but for the 
 Body znd 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 Magiftrates have the Power of Governing 
 men in things Secular and Religious within their true 
 Cognifance by the Sword^ that is, by external Compulfion 
 and Coercion, by Mulcls and Penalties forcibly execu- 
 ted 5 whereas the Paftors have only the Charge of Teach- 
 ing men Chrifts Doctrine^ and Guiding the Church in 
 the adminiftration of Gods Worfhip, and by the* Keys or 
 Authority from Chriflr, 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 Word of Mouthy without any Conftraining 
 force. 
 
 Proof of the Chara&er. 
 
 Pope lnnoc$, (vid. ejr Cofins Hifl. Tranfub. p. 147, 
 148) [ u God made two great Lights in the Firmament of 
 cc Heaven^ — and of the V niverfat Church ; that is, he in- 
 cc ftituted tvpo Dignities , which are the Pontifical Autho- 
 " rity and the Regal Power : But that which rulcth the 
 " Day, that is^ things [fir it ual^ is the gre ate ft, and that 
 u which ruleth carnal things is the lefs : that it may be 
 €€ known that the difference between Popes and Kings 
 "is fuch as is the difference between the Sun and the 
 , cc Moon. 
 
 If this were true, thejtaweft Prieft were incompara- 
 bly more honourable or amiable than Kings, as the 
 Soul is more excellent than the Body : But David, solo- 
 mon> He&ekiah, Jofiah, and all good Kings, did ihew 
 
 that 
 
that Religion was the matter of their Government and 
 the principal part of their care. Read for this fully Bifhop 
 Billon of Chriftian obedience, Bifhop Buckeridge for' 
 the Magiftrates Power, and Bifhop Andrews Torturx 
 Torti ^ excellent difcourfes againft the Papal Ufurpati-. 
 on, 
 
 IV. The Office which he thus cLimeth as ever all the 
 Earth, is to he the Vicar of Chrifl or of God, or the Vice- 
 Chrifl or Vice-God y as Kings have their Vice-Kings in re* 
 mote Provinces. 
 
 Proved. 
 I haVe elfewhere cited the words of Popes faying, that 
 they are Vice-chriBi and Vice -Dei, at large: And Pope 
 Julitu's words [we holding the place of the Great God, 
 the Maker of all things and all Laws : ] And Carol. Bo- 
 veri/^'s words, Confult. de. Rat.fdei, &c. to our late 
 King, faying [Be fides chrifl the Invifible Head of the 
 Church, there is a neceffity, that we acknowledge another 
 certain vifible Head, fubrogate to Chrifl and inflituted of 
 him, &c J And Card. Betranfis .words in Biblioth. Pa- 
 trum^ that faith. Almighty God had not been wife elfe y if 
 he had not fent One only to Govern the world under him :] 
 And Boverim reafon [chrijl was himfelfon Earth once a 
 vifible Monarch ; And if the church had need of a vifible 
 Monarch, it hath need of one flillJ] Chrifl: 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 
 Body 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. John- 
 fon. 
 
 V. The pretended ground vf this his Claim is, that St. 
 
 Peter 
 
(*37> 
 
 Peter received this power from chri/f> and that St. Peter 
 rvas Bijhop laB at Rome, and that the Pope [ucceedeth him 
 in his Bijhoprick, and Power* 
 
 This is profefled commonly by them. 
 
 But i. It is falfe that St. Peter received any fuch Po- 
 wer from Chrift,ifrto be the Governour of all the reft 
 of the Apoftles ana Chriftians in the World: He never 
 exercifed or claimed fuch a Government, but in cafes 
 of Controverfie Aft. ij. and Gal. i, &c. He dealethbut 
 on equal terms with the reft. And they that faid / am 
 of Ceph.Vy are as well rebuked as they that faid, / am of 
 Paul.1 And i Or. 12. 28, 29, &c. Apoftles are faid to 
 be but chief Memhers of the Church, and Chriji the 
 only Head: And when the Difciples ftrove whofhould 
 bethegreateft, 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 Sove- 
 raignty to himfelf. No word mentioneth any Power 
 that St. Peter had greater than his Apoftlefhip : And 
 Be liar mine profeffeth that the Pope hath not his power 
 as fucceeding him in his Apoftleftiip, but as an ordinary 
 Paftor over the whole Church. 
 
 2. There is no certainty that ever Peter was at Rome 
 (as Nilm hath fhewed •) 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 •, There being as great a number of Papift 
 Writers I think (about 60) that tell us there was a Pope 
 Joane 9 and yet it is uncertain if not leaft probable. But 
 if he was at Rome , Apoftles were no where proper Bi- 
 (hops. Bifliops were the fixed Elders orPaftors of parti- 
 cular CJhurches : Apoftles were moveable and Itine- 
 
 S rant, 
 
rant; having an Indefinite Compiiifion 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 
 pro tempore they Ruled (perfwafively) where they came : 
 Though indeed their work was to fettle Churches 
 and Bifhops, and not to be fettled Bi^fcps themfelves. 
 
 3. PMl was certainly and long Wkome^ 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 lafl at Rome 
 gave his Power to all or any following Bifhops of Rome, 
 any more than to the Bifhops of Antioch who are faid to 
 lucceed him in his firft Bifhoprick 5 or any more than 
 Chrifts dying at Jerufalem*, the Mother Church, did fix 
 the Supremacie there : or any more than the other eleven 
 ApofHes did leave their power which they had above 
 all ordinary Bifhops, to the- places where they abode 
 (either laft or firft.) If peters dying Bifhop at Rome 
 prove fuch a fucceffion of Univerfal Monarchy, the afore- 
 faid Succeflions will be proved by the fame Rcafon, 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. Ihave lhewed that General Councils (Calced. and 
 Conftant. ) have declared that Romes 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, 
 
 VL The 
 
VI. 'thePapifls feem not revived themfelves -whether 
 the Pope have an Universal Apofilefbip or TV ching office , 
 as well as the Universal Monarchy or Government. 
 
 Though Bellarmine fay that he fucceedeth not Peter as 
 on Apoflle^ but as a paBor *i yet moft others that I have 
 feen medling with it, fay otherwife. If he fiicceed 
 not in the Apoftlefhip, he is no true SuccelTour of 
 St. Peter at all, in any fuperemience of Power : For 
 what he had was as an Apoftl^ : If he do, then he is 
 bound to go preach himfelf to the Nations of the world as 
 Peter w T as : To fend others to preach, and not do it him- 
 felf was no Aptftlelhip : They were fent themfelves. Da- 
 vid and Solomon fet up Priefts, and yet were themfelves 
 no Priefts : Hezekiah and Joftah fent and fet up Preachers, 
 and yet undertook not that office themfelves. 
 
 VII. This Pope cUimeth the [ole Power of calling Gene~ 
 ral Councils of all the Chriflian world {yet never did it) 
 And consequently of being the Judge when any jba/l '.e call- 
 ed, and Jo whether ever there [hall be any or not. And 
 though former General Councils voted that they fhould 
 be every ten years^ yet he prevaileth to the contra- 
 ry. 
 
 VIII. Alfo he claimeth the jole power of prefiding in 
 fuch Councils , ani alfo of making their Decrees either valid 
 f by his approbation or null or invalid by his Reprobation, as 
 
 he pleafe : fo that nothing that they Decree is of force but as 
 it plea[eth him • whence we have diftinff Catalogues of Ap- 
 proved and Reprobate Councils. 
 
 Yet no mortal man knoweth oftentimes how much of 
 a Councils Adts and Decrees the Pope appro vet h. When 
 Martin the fifth had confented to all done by the Coun- 
 cil of Conflance^ the word [Conciliariter acta"] feemed 
 to the Council to mean [ all that they did de facto as a, 
 
 S 2 Council."} 
 
(Ho) 
 
 Comal.'] But the Popes ever fince yet rejeft that Coun- 
 cil onpretenfe that by [conciliariter2 was meant all that 
 dejure as 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 PredecefTors did not, it 
 wasbecaufe their confent was not taken to be neceffary, 
 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^ hut they 
 cannot quefion or depose him; though General Councils 
 have decree it he contrary. 
 
 I recited Binnw words before, Vd. 2. p. 515. Pighius y 
 Gretfers, BeRArmine% and multitudes more might foon 
 be produced to the fame fenfe ; The eighth General 
 Council at Conftantinople faith. Can. 21. that £ tC None 
 " muft compofe any Accufations againft the Pope] Vid* 
 ^ c Bellarm. de co.nc il. //*. 2 . c. 1 1 . 
 
 Saith Pighws^ Hier. EccL li. &. [ cc The Councils oicon- 
 "fiance, and Baft I went about by anew trick and pernicious 
 cc example to deftroy the Ecclefiaftical Hierarchy ,and in- 
 V ftead of it to bring in the domination of a promifcuous 
 u confufed popular multitude • that is, to raife again Ba- 
 cc by Ion it felf •, fubjeftingtothemfelves^ or the Commu- 
 cc nity of the Church (which they falfly pretended'that they 
 " reprcfented) the very Head and Prince of the whole 
 " Church : and him that is the Vicar of Chrift himfelf in 
 £ this his Kingdom 5 and this againft Order and Nature, 
 
 ^againft 
 
('40 
 
 "againfi: the cleareft light of Gofpel Verity, againft all 
 cc Authority of Antiquity, and againft the undoubted faitk 
 cc and judgment of the Orthodox Church it felf.J ( And 
 yet our Papifts would perfwade us that their Grandfathers, 
 much lefs great General Councils cannot bring in Novel- 
 ties on pretenfe of Antiquity, and miflead them,) Truly 
 faid Lud. Fives y in Auguft. de Civ. Dei 1. 20. Q.26 £ cl Thofe 
 " are taken by them for Edifts and Councils which make 
 ?! for them -, the reft they no more regard than a meet* 
 " ing of Women in a Work-houfe or a Wafhing- 
 place.] 
 
 X. He claimeth a power of Legation to all the chri- 
 fiian World, Kings, and States, and Jingle Subjects • and 
 that no Kings can nullifie his Laws to their own Subjects 1 
 As a/fo the power of receiving Accujations and Appeals-?, 
 and of judging and executing accordingly. . 
 
 This needeth no proof, being not denyed* 
 
 XL He claimeth power to Inter 'diet whole Kingdoms } 
 that is, when they think the Rulers give them Caufe • t&' 
 forbid the preaching of the Gofpel a-nd puhlick wor\hip of 
 Gody to all the People of the Land^ ye* forbidding the 
 Clergie who are Subjects to obey their own Princes wha • 
 (hall command them {as the Kings o/Ifrael did the Briefs 
 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 worft to fend them to Hell, (where the un- 
 believing ignorant^ and thofe that worihip not God, 
 rauft go.) The instances in Germany, and the Vcnen- 
 an Interdift and others are too full proof of their Clainr 
 and Pra&ice.. 
 
 XII. The Tope claimeth power ^ even by the Decree uof no- 
 
 1 approved 
 
approved General Council to oblige all men to believe that 
 all theirs and all other mens fenfes and perception upon 
 fenfe, are certainly deceived, when, thei think that there 
 is real Bread and wine after Consecration : And this de- 
 ny al of all mens Common fenfe, he hath made an Article 
 of faith, and neceffwy tofalvation. 
 
 XIII. He hath by t e [ame Council decreed that allthofe 
 that do not thus far renounce a-ll their fenfes, \halLbe ex- 
 terminated and made uneatable to make any will, &c. And 
 by other of his Laws, that they be all burnt as Hereticks • 
 and delivered to that end to the fecular power. 
 
 XIV. By the fame Council he hath decreed that Tempo- 
 rals Lords /hall 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 dij 'honour 
 Kings by Excommunications (whom the fifth Command- 
 ment bids m honour) is an aEl of Papal power. 
 
 XV. By the fame Council he hath Decreed to depose all 
 temporal Lords that will not thus defer oy or exterminate 
 their Subjects , and to give their Dominions to Papijls 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 pradife by bloody and unnatural wars, to 
 the great diftra&ion 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 de» 
 
 "Jlroy, and feat ter 1 am fet up .?■ a middle per fon be- 
 
 cc tween God and Man ; on this fide God, but beyond Man - 
 "yea greater than Man • who judge all, and can be fudged 
 u of none : I am the Bridegroom^ &c7\ 
 
 XVI. By 
 
XVI. By the fame Council he hath former to difpenfe with 
 the Oaths of all the Subjects of [uch Prince s^ and to difob- 
 lige them, hove many foever^ from their Allegiance • jo that 
 the Popes Power thus to diffolve the obligation of Oaths is 
 Alfo become an Article of their Religion. 
 
 I prove all thefe together, by giving you the words of 
 the Council in Engliih. Once again ( though I have oft 
 cited them) c. i. they fay that [ " No man can be faved 
 " out of their Univerfal Church.] And cz. that [ " The 
 " Bread and Wine in the Sacrament of the Altar are tran- 
 " fubftantiate into the Body and Blood of Chrift, the 
 " appearances remaining.] And c. 3. [" We excommu- 
 cc nicate and anathematize every Herelie extolling it felf 
 cc againft this holy Orthodox Catholick Faith, which we 
 cc have before expounded, condemning all Hereticks by 
 
 * c what Names lbever they be called And being con- 
 
 cc demned, let them be left to the prefent Secular Power, 
 " or their Bayliffs, to be puniihed, the Clergy being firfl: 
 cc degraded of their Orders. And let the Goods of fuch 
 "condemned ones be confifcate, if they be Lay- men 5 
 "but if they be Clergy-men, let them be given to the 
 c * Churches whence they had their Stipends. And thofe 
 Cc that are found to be noted only by fufpicion^ if they do 
 "not by congruous purgation demonftrate theirjnno- 
 Cc cency, according to the confiderations of the fufpicion, 
 Cc and the quality of the perfon, let them be fmitten with 
 c< the Sword of Anathema, and avoided by all men, till they 
 cc have given fufficient iatisfaclion; and if they remain a 
 cc year excommunicate let them be condemned as Here- 
 cc ticks: And let the Secular Powers^ in what Office foever^ 
 xc be admonilhed and perfwaded^ and if it be neceflary, 
 "compelled by EccleGaftical cenfure, that as they would 
 *f be reputed and accounted Believers, fo for the defence 
 
 "of 
 
C'44) 
 
 * of the Faith, they take an Oath fublickl^ that they will 
 • c ftudy in good carneft, according to their power, to ex- 
 ■" terminate all that are by the Church denoted Hereticks, 
 xc from the Countries fubjeft to their jurifdi&ion. So 
 <c that when any one [hall be taken into Spiritual or Tempo* 
 ^ ral Power , he fliall by his Oath make gocd this Chapter. 
 <c But if the Temporal Lord, being admoniihed by the 
 "Church, (hall negled to purge his Country of hereti- 
 x ' cal defilement, 1A him by the Metropolitan, and other 
 cc com- Provincial Bifliops be tyed by the bond of Excom- 
 ;" munication. And if he refufe to fatisfie within a year, 
 cc let it be fignified to the Pope, that he may from thence- 
 " forth denounce his Vaffals abfolved from his fidelity, 
 cc and may expofe his Country to be feized on by Ca- 
 £c tholicks, who rooting out the Hereticks may poflefs it 
 cc without contradi&ion, and may keep it in the purity 
 "of Faith, faving the Right of the Principal Lord, fo 
 cc belt that he himfelf do make no hindrance hereabout, 
 * c nor oppofe any impediment: And the fame Law is to 
 cc beobferved with them that are not Principal Lords. 
 cc And theCatholicks that, taking the Sign of the Crofs, 
 cc fliall fet themfelves to the rooting out of the Hereticks, 
 cc fliall enjoy the fame Indulgences and holy Priviledges 
 cc which were granted to thofethat go to the relief of the 
 * c Holy Land. Moreover we decree, That the Believers, 
 lc Receivers, Defenders, and Favourers of Hereticks fliall 
 cc be Excommunicate - firmly decreeing, that after any 
 * c fuch is noted by Excommunication, if he refufe to fa- 
 cc tisfie within a year, he fhall from thenceforth be ipfo 
 "jure^ infamous^ and may not be admitted to publick 
 cc Offices or Councils or to the choice of fuch, or to bear 
 "witnefs: And he (hall be inteftate, and not havepow- 
 tt ex to make a will, nor may come to a fueceflion of In- 
 heritance; 
 
C45) 
 
 ^ C 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 
 V Cauies fhall be brought to his hearing : If a Notary (or 
 " Regifter) the inftruments made by him lhall be utterly 
 "void, and damned with the damned Author: And fo 
 " 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 w r here any Heretick is found to 
 dwell, and to put all the Neighbourhood to their 
 Oathes, whether they know of any Hereticks there, or 
 of any private meetings^ or any that in-life and manners 
 do differ from the Common Gonverfation of the faithful^ &c* 
 And the Bifhops that negleft this are to becaft out, and 
 others put into their places that will do them. 
 
 Here you fee that no man muft live on Earth (for all 
 ■Kingdoms muft be fubjed to the Pope) that will not re- 
 nounce his humanity and animalky or common fenfes* 
 and declare himfelf below a Beaft, That all Kings are 
 the Popes Subjects, commanded by him, and muft take 
 a new Oath when they are crowned to deftroy all their 
 Subjects that believe their fenfes ; That even the fuf- 
 pefted 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 
 Maleafcflors : That Popes can and muft depofe Kings, 
 and Lords that will not do fuch things as thefe, and give 
 their Dominion to others : That the fign of the Crois is 
 theCrofs Makers fign : That all the promifes of the par- 
 don and happinefs that were made to the invaders of 
 the holy Land are given to thofe Wretches, that when 
 thwy have lived in filtloiaefs and wickednefs will expiate 
 
 T it 
 
it by murdering the innocent (as they did,Cay Hiftorians, 
 by above an hundred thoufand.) 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 perfecution of the Chri- 
 ftiansj all the neighbour-hood muft be Sworn to deted: 
 them ? And the office of a Bifhop is to fee 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 difpofition, it be 
 not fo alfo with Devils and wicked men : And whether 
 all Proteftants 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- 
 ma* Councils before mentioned, he faith in Epift. 7. 1.4. 
 £ a And for the confpiracy of Hereticks and the King, we 
 cc believe it is not unknown to you that are near them 
 cc howit may be impugned by the Catholick Bifhops 
 cC and Dukes • and many others in the German parts : 
 <c For the faithful of the Church of Rome are come to 
 u fuch a number, that unlefs the King fhall come to fa- 
 cc tisfaftion, they may openly profefs to chufe another 
 cc King ; and obferving Juftice, we have promifed 
 <c to favour them, and will keep our promife firm, 
 "&c. 
 
 XVII. The Pope, though pretending to he the infallible 
 Judge of Controversies, doth tolerate his moji famous Learn- 
 ed Doctors, in great numbers, without any Condemnation 
 or difowning, to write that excommunicate Kings are no 
 Kings, and may lawfully be killed, as fo me fay by the Popes 
 confent or direfl ion, or <u ethers fay, without it. 
 
 Henry 
 
047) 
 
 Henry Fowlis in his Book of Ptpijh Treasons], 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 fatisfaftion beyond all denyal 
 
 I briefly refer you but to the words of Learned Suarez. 
 adverf.fecl. Angl. L 6. Cap. 4. feci. 14. and Cap. 6. fell. 
 22.24. Azorius Inftit. Mor. part.iX. 8.C.13. AndDom. 
 Bannes in Thorn. 22. q. 12. a. 2. faith [" when there is 
 cc evident knowledg of the Crime, Subjecls may lawfully ex- 
 " emft themfelves from the Power of their Princes, be- 
 "fore any declaratory, fentence *f a Judge, fo they have 
 « but (Irength to do it.~] [Hence it followeth that the 
 « faithful (Papifts) of England and Saxonie are to be ex* 
 
 cufed, that do not free themfelves from the Power of 
 
 their Superiours, nor make war againfl them : becaufe 
 
 commonly they are not flrong enough, to manage thofe 
 
 wars : and great dangers hang over them. 
 
 So then, the difability of the Papifts is all the fecurity 
 we can hope for from them. 
 
 Augufiine Triumphs faith (de potefl. Eccl. q. 46. a. 2.) 
 cc There ts n$ doubt- but the Pope may depofe all Kinos, when 
 " there is reafonable caujeforit. 
 
 i Part of Suarez words are (Defenf. fid. Cath. 1. 6. c.% 
 §• *4*) C" After fentence he is altogether deprived of hfc 
 u Kingdom, . fo that he cannot byjuft title pojjefs it : There- 
 tc fore from thence -forward he may be handled as ameer 
 " Tyrant, and confequently any private man may kill him. 
 
 I have elfewhere cited Card. Perrons words out of Bi- 
 fhop UJher profefling that, if the Pope may not t depofe 
 Kings, it will follow that he is Antichrift who hath [0 long 
 frvfeffedit:. I grant thesonfequence. 
 
 . t 2 xvm.r^ 
 
XVIIL The Pope profefjeth the fallibility of General 
 Councils^ but that he is infallible himfelf 
 
 The firft is proved by his reprobating many. For the 
 fecond, faith Lev io. in Bull. cont. Luth.in Bin. p. 655, 
 [f Q The holy Pope »i- our pre dec e flours never erred in their 
 u Canons and Conffitutions7\ 
 
 XIX. They hold this gift of infallibility to I e byfuper- 
 natural Infpiration, beyond all natural faculties andmeans* 
 even to men that cannot Read or have no Learning at leafl 
 none in the Text of Scripture y to judge of fuch Texts 3 the 
 transition and expo fit ion of them. 
 
 That they pretend to be Judges in Controversies de 
 fide, I need not prove v Nor that fome have been Lads, 
 andfome Men unlearned, as I proved before of Greg. 5. 
 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- 
 lw 2. in his General Council at the Later ane with 
 their approbation, Monitor, cont. Prag. Sanfi. Bin. Vol. 
 4. p. 560. ^Though the Inflitutions of J acred Canons, 
 *jLholy Fathers, and Popes of Rome- — and their Decrees 
 ^ be judged immutable a* made by Divine lnfpiration, jet 
 tc the Pope of Rome, who though of unequal merit 7, hold- 
 " eth the place of the Eternal King, and the Maker of all 
 " Things and all Laws on Earth, may abrogate thefe 
 " Decrees when they are abufed. 
 
 XXI. By the fame pretended Power he change th Chriils 
 own Inflituted Sacrament, even in the fubflance of it, de* 
 nying aH the Laity the Cup, while they condemn all that 
 will not believe that the wine is turncdL into his very 
 Blood \ And he that eateth Hot the Flelh of Chrifi, and 
 
 drinketh 
 
(»4?) ) 
 
 drinketh not his Blood, hath not Life^' (which thef expound 
 $ftke sacrament. ) 
 
 Chrift faid when he had given them the Cup, Drink 
 yes all of it i Mat. 26.27. And Paul delivereth it to the 
 Laity from the Lord, 1 Gor. 1 1. 23. 25. 28. Q" This do 
 u ye, as oft as ye drink it, in remembrance of me.] 
 cc And [as oft as ye eat this Bread, and drink this Gup, 
 u ye (hew the Lords death till he come; Let a manexa- 
 "mine himielf, andfo let him eat of this Bread, and 
 cc drink of this Cup] 1 Cor. 10. 21. Ye cannot drink 
 " the Cup of the Lord, and the Cup of Devils, is gi- 
 cc ven to the Laity as a reafon againft their Idol Commu- 
 * w nion. In relation to the Sacrament it's faid that [all 
 cc 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 
 theother. 
 
 XXII. The Pope de claret h all the world to he damned ex- 
 cept his oven Subjects. 
 
 See the forefaid firft Canon of Innocents Later ane 
 Council. 
 
 Leo 10. Abrog. Pragm. Sanff. Bui. in the 17. General 
 Council at Later ane faith C" And feeing it is of necefftty 
 cc tofalvation that all the faithful of Chrifi be [ubjeff to the 
 " Pope of Rome, as vpe are taught by the Tejiim ny of 
 " Divine Scripture and of the holy Fathers, and it is de- 
 <c dared in the conflitution of Pope Boniface the 7. ejre. 
 
 Pope Pius 2. was converted from the fupremacie of 
 Councils, by this Dodrine of a Cardinal which he ap- 
 pro vethior by ths .Popedom,) Bui. Ret rati, in Bin. Vol. 
 4. p. 5 1.4. Q" I came to the Fountain of truth which the 
 "holy Dottors both Greek and Latine fliew, who with 
 ^ one Voice fay, that he cannot be faved that holdeth 
 
 cc not 
 
''not the Unity of the holy Church oiRome • and that 
 " all thofe Virtues are maimed to him that refufeth to 
 cc obey the Pope of Rome . though he lye in Sackcloth 
 €C and Afhes, and faft and pray both Day and Night, and 
 cc feem in the reft or other things to fulfil the Law of 
 £c God 
 
 (Be liar mine faith de Ecclef. i, 3. c. j.) that [ cc No man, 
 " though he would, can be fubjeft to Chrift, that is not 
 " fubjeft to the Pope.] And therefore he faith that our 
 Baptifm implicitely fubje&eth us to the Pope 5 or we 
 are fo baptized to him. 
 
 And faith Gonzal. Rodericks in Godignus de rebut Abaf* 
 fin. 1. 2. c. 1 8. p. 3 2 3 . to the Emperours Mother, [/ deni- 
 ed that any one is fubject to Christ that is not fubjec? tt 
 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 rights why was there no one found in fa many 
 Ages and Generations that would warn us of our Err our ? ] 
 (See here what Tradition is, and whether the Papal 
 Church and Charge was Univerfal.) The Jefuite an- 
 fwered, [The Pope of Rome who is pafior of the whole 
 Church of Chrift y could not in the years that are by-paft 
 fend Teachers into Abaflia, becaufe the Mahometans in* 
 compajfed all, and had left no pA^age to them 5 but now 
 the Maritime w ay to ./Ethiopia is open 9 they can do that 
 which they could not do before .3 
 
 So that it feemethj r. Chrift hath made the Pope Go- 
 vernour of Countries that he cannot fend to, and fet 
 the poor man an impoflible task. 2. He hath made it 
 neceffary to falvation to whole Kingdoms to believe in a 
 Pope that they could never hear from 5 nor whether 
 there were fuch a Man or City in the worlds 3 . Of elfe 
 
 their 
 
05O 
 
 their Faith groWeth 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 un- 
 anfsverably to confute you all, iffhe 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 unchurcheth 
 about two or three parts of the christians upon earthy and 
 fo would dejlroy the Body Politick of chrift. 
 
 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 kn(h of the Church ? And I 
 have (hewed before that the Abaffines^ Copties 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 To many Countries that 
 were of the Greek Profe(£on,was it fo. 
 
 And how the Saviour of the World will take it for 
 this Ufurper to rob him of the moft of his Flock, and 
 damn moft of his Church, ( and corrupt the reft ) con- 
 sider and judge. 
 
 XXIV. By [o dnngthe pope fets a SeB^ or [mall divided 
 Parcel of the churchy and calleth it the whole church of 
 Chrift. 
 
 Even as fome Anabaptifts ( I hope not many ) and 
 other Sefts appropriate Chriftianity, or true Church- 
 Communion, to themjelvesy and fay, we are all the 
 church ! fo doth the Pope : His Univerfal Church is 
 too [mall [or any underftanding Chriftian to own, as fuch, 
 and to be a Member of, as fuch. XXV. The 
 
XXV. The Pope damneth not only two or three farts of 
 the ChriJlUn World, but alfo his own Representative Body, 
 or Churchy called Pa rifts • fuch an Abaddon ts he. 
 
 Proved. The General Councils at Conftance and Bafil 
 ( 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 [ub Leone 10. 
 ejr ConciL Florent, Review the fore-cited Speeches of 
 Cajetan and Pighiws againfl: them. Many more Coun- 
 cils have they condemned. 
 
 XXVI. Tea Popes have damned Popes alfo, ( and it is 
 mo ft to be feared left they damn themfelves, more thar 
 ethers.) 
 
 I need not tell of Marcellinus, nor of Honorim 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 Formofus and Stephen, &c. nor 
 their forementioned wickednefs. watfon in his Quodli- 
 bets tells you of Bellarmines Sentence againft Pope Sixths 
 Quints, \Conceptis verbis, quantum capio-,, quantum [apio, 
 quantum intelligo, Dominus nofter Papa defcendit ad infer- 
 num:~] And as others report him [ Qui fine pcenitentin 
 vivit, ejr fine pcenitentia moritur > ad infer. num defcendit. 2 
 See Barotiim forecited. 
 
 XXVII. Though the Pope condemn and unchurch fo many, 
 yet doth he tolerate in his own Church abundance of diffe* 
 rences.y de fide, and abundance of Controverfies in The 0- 
 logic, and abundance of Differences and Errours in great 
 and dangerous matters of Morality, and abundance of Setts 
 that variously ferve God, fo they will ferve him, and uphold 
 his Kingdom, 
 
 i. The 
 
C'55) 
 
 i. The holy Scripture is slide fide, that is, a Divine 
 Revelation to be believed : The Popes tolerated Tranfla- 
 tions that differ in many hundred places, or that erred (6 
 oft • 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 Doftors. 
 
 3. Hetolerateth all the Moral Doctrines for murdering 
 Kings before mentioned, and all thofe cited by Mr. Clark- 
 [on in his Practical Divinity of the Church of Rome, and all 
 thofe 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,. 
 &c. See my Key, &c.p. 59. 
 
 4. He tolerateth abundance of Religious Se<fts, Jefii- 
 ites, Auguftinians, Franciscans, Carthufians, &c. who 
 differ from each other in their ferving God, as much as 
 many of the Se&s of Proteftants, who are defpifed for 
 their difcord. / 
 
 XXVIII. He pretendeth a necejjitj to the ending of 
 Controverfies that he be the Judge^ and yet will 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 J ball 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 - 
 
(»54> 
 
 XXIX. He [vpeareth alibis clergie never to take or in- 
 ter fret Serif ture^ hut according to the unanimous [enfc of 
 the Fathers , (fee the Trent Oath : ) when yet the Fathers 
 do not unanimotttyy exfound the Serif tttre, 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 $ which 
 by this Oath they feem obliged to do. Was not Greg. 
 Nazianz. one of the Fathers? who faith, drat. 18. £" I 
 cc would there were no Prefidency, nor Prerogative of 
 " place, and tyrannical Priviledges •, that fo we might be 
 "known only by Vertue, (ordeferts:) But now this 
 " Right fide and Left fide, and Middle and Lower De- 
 " gree, and Prefidency and Concomitancy, have begot 
 " us many contentions to no purpofe, and have driven 
 cc many into the Ditch, and have led them away to the 
 ? Region of Goats.] Is not this Herefie, or worie, with 
 you? 
 
 Was not ifidore pe lufiot a a Father? (but a fharp Re- 
 prover of proud and wicked Priefts and Prelates ) who 
 faith, lib. $.Efift. 223. ad Hieracem £ cc And when I have 
 "fhewed 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 doth Cajetan^ and others of yours, re- 
 ject ( defervedly) the Expofitions of Fathers ? Beilar- 
 minc chargeth Juftin^ Irendus, &c. with error, de Brat. 
 SS.U. i.Cap.6* Hefaitlr, [There is no trujl to be given 
 to Tertullian, de Rom. Pont. li. 4. c. 8. He faith, Eu- 
 fehius was addi&ed to Heretieks y and that Cyprian feem- 
 tdto fin mortally de Rom. Pont.li.^.c.y. Dionyf. Pet a- 
 *>iu* de Trinit. citeth the words of moft of the an- 
 
 cienteil 
 
OSS) 
 
 cienteft as favouring Arrianifm (almoft like Sondius him- 
 felf or philoflorgius .) and is fain to go to the [Major Vote 
 of the Nicene Council as the proofs that moft of the an- 
 cients were not really of the ArrUns mind. Dallas hath 
 told you more of the Fathers differences, and unfatis- 
 fa&ory expofitions. 
 
 XXX, He confeffeth all the Scripture to be Gods in* 
 fallible vpord^ yea his Doctors have afjerted its Efficiency as 
 a Divine Lave . and yet his pretence of its Inefficiency 
 •without Traditional fupj/lement^ is one of the Pillars of 
 his Kingdom. 
 
 The fecond part needs no proof: For the firft, the 
 elder Popes oft affert it; And the School-men in their 
 Prologue to the Sentences (Scotus, Durandw and many 
 others :) But when Reformers confuted them by Scrip- 
 ture, they found that would not ferve their turn, fas 
 Micaiah 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. Rich lieu pag. 38. confeffeth Q" As for us, 
 4< we affert no other Rule but Scripture, neither of ano- 
 ther fort, nor total: yea we fay that it is the whole 
 cc Rule of our falvation, and that on a double account : 
 f both becaufe it containeth immediately and formally 
 cc the fum of our falvation • that is, all the Articles that 
 u are neceffary to mans falvation, by neceffity of means 5 
 "and becaufe it mediately containeth what ever we 
 " are bound to believe, as it fends us to the Church to be 
 " inftru&ed by her, of whole infallibility it certainly con- 
 " firmeth us.] Here the fum of our Religion is granted. 
 
 At the Council of Bafil Ragufius's oration (Bin. p. 299) 
 faith [" That Faith and all things neceffary to falvation, 
 2 both matters of belief and pra&ice, are founded in the 
 
 U 2 "literal 
 
050 
 
 "literal fenfe of Scripture, and only from that may ar- 
 " gumentation be taken for the proving of ; thofe things 
 cc that are matters of Faith and neceflary to falvation, 
 cc and not from thofe paflages that are fpoken by allego- 
 ct ry, &c. And (up. 7. [" The holy Scripture in the li- 
 cc teral fenfe foundly and well underftood, is the infallible 
 4C andmoft fufficient rule of Faith .] See more of his orati- 
 on opened in my Keypag. 91 , 94, 95 . The Teftimony of 
 Bellarmine^ Coflerus and others I have fomerly recited. 
 
 XXXI. The Pope teacheth us that we cannot truly be- 
 lieve the Articles of our Faith or the truth of Scripture ^ hut 
 becanfe of the Authority and Infallibility of the Pope and his 
 Church declaring them • Jo that we muft believe that the 
 Pope is Chrifls Vicar and authorized by him y and made in- 
 fallible^ before we cjm believe that there is a Chrijl^ or 
 that he hath given any authority or gifts to any. 
 
 This is not to be denyed : And Knot againft chilling- 
 worth hath no other flrift, but to refolve their belief of 
 the Churches infallibility and authority, not into any 
 word or donation of Chriit, but into Miracles wrought by 
 the Church. So that no man can be a Believer that is 
 not firfl 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 drth them. 
 Valentine Greatreaky hath done and ftill doth more won- 
 derous cures by touch or flroaking^ 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 greateft Miracles, have born their 
 
 Jeftimony 
 
057) 
 
 Teftimony againft Popery, and therefore Popery was 
 not confirmed by them. For inftance, St. Martin is by 
 his Difciple and Friend Sulpitius severe affirmed to have 
 done more Miracles than I have ever credibly read done 
 by any fince the Appftles : I fcarce except Gregory Neo- 
 cafar : And yet, whereas the Papal Councils give high 
 priviledges, of pardon, &c. tothofe that will take the 
 Crofs to kill the tvaldenfes^ 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- 
 gainft even Pri[cillian Gnofticks y and he profefTeth that 
 an Angel appeared to him and chaftifed him fharply for 
 once communicating with the Bilhops at the motion of 
 Maximus^ when he did it only to fave mens lives, that 
 were condemned as PrijcillianiBs. Here are Miracles 
 againft the very Pillars of Popery. 
 
 So alio the Egyptian Monks were the mod famous for 
 Miracles of any People. And yet (as their Miracles 
 were no confirmation of the errour of the Anthropomor- 
 phites which their fimplicity and raflinefs involved them 
 in, fo) they renounced Communion with the Church 
 of Rtme^ 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 fomewhat elfe: For to be Pope, is to be 
 [Chrifts pretended Vicar : 3 And to believe that he is au- 
 thorized or Infallible as chrifts Vicar ^ before they believe 
 there is a chri^ is a nud-mans contradi&ion and impoffi- 
 
 ble. 
 
OS*) 
 
 blc. What Infallible wight then is it that we muft firft 
 believe the Pope to be, before we believe him to be 
 Pope ? To what impudence will intereft and fa&ion car- 
 ry men? 
 
 I will again recite the words of an honeft Jefuit, 
 Jofe.h. Acvjla de tempor. novif. li. 5. c. 3, Q" To all the 
 " miracles of Antichrift, though he do great ones, the 
 cc Church fhall boldly oppofe the belief of the Scriptures : 
 CQ And by the inexpugnable teftimony of this truth, ihall 
 €i by moft clear light expel all his juglings as Clouds ----- 
 " Signs are given to Infidels •, Scriptures to Believers 9 
 cC and therefore the primitive Church abounded with 
 " miracles, when Infidels were to be called : But the 
 " laft ,when the faithful are already called, fball reft more 
 u on the Scripture than on miracles : yea I will boldly 
 "fay, that all miracles are vain and empty, unlefsthey 
 cc be approved by the Scripture • that is, have a Do- 
 " <5hrine conform to the Scripture. But the Scripture 
 a it felf is of it felf a moft firm argument of truth. 
 
 Ob]. " But he grants that Infidels had miracles. Anf. 
 He lived long in the weft-Indies among them, and in 
 his Treat, of the Converf. Ind. and his Hi ft. Ind. he pro- 
 feffeth that the Ignorance, Drunkennefs and Wicked- 
 nefs 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 fuch 
 gift. 
 
 Once more j Did the Min> n \c which Thyrsus de Damo- 
 niacis, p. j6. reciteth out of Profper* that \_A per fin pof- 
 jeffed by the Devil was cured by drinking the wine in the Eu- 
 charift2 confirm the Popes Religion, who hath caft out the 
 Cup 5 or the Proteftams that ufe it ? 
 
 XXXII. ThmgbS.Pmlf^ Let every Soul be fubject 
 
 to 
 
U the higher Powers, and give honour to whom honour is 
 due, the Pope as far as he is able c*xempteth all his Clergie 
 from the Government of the Magiflrate ; yea they are for- 
 bidden to fall down to Princes, or eat at their Tables, but 
 Emperours mufi take them as equals. 
 
 The firft part is commonly known : Caranz. fag. jpy, 
 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 fa&s of 
 " any Bifhops or Priefts whatfoever. 
 
 The Eighth General Council at Con(tantinofle faith, 
 Can. 14. Q " Minifters muft not fall down to Princes, nor 
 a eat at their Tables, nor debafe themfelves to them 5. 
 " but Emperours muft take them as equals. 
 
 XXXIII. The Pope confejjetb even word of our Obje- 
 ctive Religion to be trtte ; for all his killing and damning us 
 as Hereticks. 
 
 Proved before : We have not a word of our Obje&ive 
 Religion, but the Sacramental Covenant, and its Expo- 
 sition in the Creed, Lords Prayer, and Decalogue, and the 
 Canonical Scripture, which we receive. And they con- 
 fefs all this to be infallibly true, and fo juftifie all our 
 Pofitive Religion. 
 
 XXXIV. The Popes to this day will not tell t/je Church 
 fo much as what a Chriflian is, and what mull make a man 
 a Member of their Church, in the Effentials of a Mem- 
 ber. Of which more anon. 
 
 XXXV. while the Decrees of General Councils are made 
 quoad nos the Churches Faith, the Pope will never let us 
 know how big our Faith mufi be , nor when we jhall 
 have all. 
 
 If every General Council add new Articles ( or ma- 
 ny) quoad nos, who knoweth when they will have 
 
 done? 
 
(i6o; . 
 
 done? and whether we have yet half the Chriftiau 
 Faith, or not? 
 
 XXXVI. The Popes Religion maketh Contradictions ne~ 
 cejjary to be believed^ that is, impojjibilities. 
 
 The Contradi&ions of Tranfabfiantiation I have open- 
 ed in my [Full satisfaction] Confirmed General Coun- 
 cils they commonly agree do make Decrees which muft 
 neceffarily be believed: And it is notorious, that fuch 
 Decrees are Contradictory. 1 he General Council at 
 Conftance 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. SeJJ. ult. 
 they fay, [ cc Not one of the skilful did ever doubt, but 
 " that the Pope was fubjeft to the judgment of a Gene-- 
 " ral Council in matters of Faith • and that he cannot 
 cc without their confent diffolve or remove a General 
 cc Council 3 yea and that this is an Article of Faith, which 
 u without deftru&ion of falvation cannot be denyed, and 
 " that defide the Council is above the Pope, and that he 
 " is a Heretick that is againft this.] Eugeniu* 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 Conftant. approved by Pope Adrian 
 is now faid by them to have many errors. 
 
 XXXVII. The Pope arrogate t hi power to alter the con- 
 ftitutions 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- 
 <c crament was received by Believers under both 
 cc kinds, ejrcJ] yea though Chrift fo inftitutedit, yet 
 they altered it. 
 
 I elfewhere cited Pope Innocents words [By thefulnefs 
 
 of 
 
of our Tower we cdn difpenfe with the Law^ being above 
 the LawJ] And the Glofeoft faith, [The Pope difpenfe th - 
 again fl the Apoftle, again f: the Old Teffament, &c. 
 
 The Council of Trent fay, Sejf. 21. cap. i 3 2. that 
 [This power was always in the Churchy that in dijpenfing 
 the Sacraments^ faving the fubftance of them^ it may or- 
 dain or change things as it ft odd judge mofl 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. It. 2. p. 236. [ cc Hence it is 
 cc plain that they do not erre that fay, the Popes of Rome 
 <c may fometimes difpenfe with Laws made by Paul, and 
 " the four firft Councils. And rafquez, faith To. z. Difp. 
 216. /V. 60. ["Though we grant that this was a Pre- 
 cc cept of the Apoftles, yet the Church and Popes might 
 cc on juft caufes abrogate it : For the power of the Apo- 
 cc ftles was no greater than the power of the Church and 
 " Pope in bringing in Precepts.] 
 
 One of Luther s 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.2 See more 
 in my Key> p. 243, 244. 
 
 XXXVIII. The Pope fetteth up a Publick worship of 'God, 
 in a Tongue not underflood by mofl of the worjhippers • and 
 forbiddeth men^ without Licence to read the Scriptures in a 
 
 known Tongue. 
 
 Prattice and the Trent Council prove both thefe. 
 
 XXXIX. The Pope deter mine th that the Image of Chrijl 
 be reverenced with equal honour as the holy Scriptures."} 
 
 So it is decreed Concil. Conjlant. the eighth General 
 Can. 3. And yet Images are mans work, and at the beft 
 unnecefTary, and the holy Scriptures are Gods work by 
 his Spirit, and the Law by which we muft live, and be 
 judged at the laft, X XL. And 
 
(1*2) 
 
 XL And when all this Power over, the whole Earth k 
 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, and, whom on fain of damnation 
 we mufi obey, and believe in before we can believe in 
 Chrift. 
 
 Proved : If there be any poflibility of knowing it 5 it 
 muft be either, i. Byperfonal qualifications of mind ; 
 2. Or by right of ele&ion •, 3. Or of Ordination • 4. Or 
 of Pofleflion 5 5. Or of Acceptance by the Church after 
 Pofleflion. 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 
 ihall thence prove their Nullity for want of neceflary 
 Qualifications* 
 
 II. If Eletfion will tell us, then it is either any Electi- 
 on whatsoever, or elfe Election by authorized Perfons. Not 
 the firft 5 elfe the Turks, or the Greeks, or the Adverfa- 
 ries of Rome might eleft a Pope : And an hundred might 
 be ele&ed; at once feveral ways. Not the later • For if 
 any one way of Election be neceffary, Popes were no Popes, 
 when that way failed: Sometime they were ele&edby 
 the People of Borne (and were they the Chufers for all the 
 Mrorldl) 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 fhall 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, 1 .Thofe 
 Lay men that were put in full. pofleflion unordained were 
 
 w 
 
no Popes j %rt& wfeere then is the Succefllon? 2. And 
 who is it that hath that ordaining Authority \ If feme 
 Bifliops ordain one, and fome another, and fo twenty 
 fas they long did divers in many years Schifm) which of 
 thefe is the true Pope ? or is it all ? 
 
 IV. liPoffeffion 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 Germany^ 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- 
 cepting church ? Sure they that muft make a Pope of no 
 Pope, by after acceptance, ihould have the antecedent 
 Election : Elfe Popes muft all be firft Ufurpers, before 
 they are true Popes. But, 1. If it muft be the major 
 fart of the chriflian world^ then there is no Pope, becaufe 
 two parts are againft him. If it muft be one Sed: of 
 Chriftians only like thePapifts, that will but think them- 
 felves the Church, or better than the reft 5 who is it that 
 can prove their title to this Choice ? And muft it be All 
 of them ^ or but Parti If Alt \ 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 Schifm. If it 
 muft be Part^ how fhall we ever know which part it muft 
 be ? If the major or the melior^ how fliall it be ever tryed 
 and known in a divifion ? None to this day knoweth 
 who had the major or melior part in many a Schifm. 
 
 If they fay that filent non-oppofition is Confent. I An- 
 fwer, That's a known Falihood, when moft men, even a 
 thoufand to one, have neither Gall nor Opportunity to fig* 
 nifie their diffent effe&ually ; and when no wife men that 
 love their time and peace, will run to Ro me by thoufands 
 
 X 2 out 
 
0*4) ' 
 
 out of all Kingdoms, to tell them their diffent. 
 
 2. But it was no file nt fubmiffion^ 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 Eugenia 4. did after his Deposition, who 
 can keep pofieflion, 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 Succeflion from S. peter y 
 (and call us no Minifters for want of Succeflion : ) But 
 that they have no fuch uninterrupted Succeflion 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 Eugenw 4. who yet kept the place, and the reft are 
 his Succeffors. 
 
 3. There have been fometimes feveral years without 
 any Pope at all : And if two or three years make no in- 
 terruption, how fliall we know how long time doth it ? 
 
 4. Baroniiis^ Genebrard^ 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 fucceflion ? 
 
 And if it were poflible for thofe at Rome to know that 
 there is a Pope, and to know who and which is he, yet 
 
 how 
 
0«s> 
 
 how fliould all the reft of the world have any affurance 
 of it ? You'll fay, it is not neceffary : Poffeflion and 
 common Report muft fatisfie them in china y Congo^ A~ 
 bajfia, and the Phillipines, &c. 
 
 " Anfo. No Building can be ftronger than its Foundar 
 dation, nor Conclufion than its Premiies .• How then 
 fliall fuch men have affurance of their Religion when 
 they mult take it on the Credit of a Pope as infallible of 
 whom they have no affurance ? And how fliall they be 
 certain that they are of the right Church, when they 
 are uncertain, who is the Head whom they muft be fub- 
 je&s to ? 
 
 CHAP. VII. 
 what a P A P I S T is, 
 
 II. 1 FAving (hewed what a pope is, I am next hence 
 JL JL t0 te ^ y° u w ^ a t we Proteftants take a Papift 
 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 defcribe 
 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 ftate : But they take themfelvesto 
 be as thdfe that live under other abufive, opprefling or 
 tyrannical Governors, who muft live in Patience and 
 Submiffion, and are not bound to ruine themfelves, by 
 oppofinghimin.yaia . and though. he impofe on them 
 
 many 
 
•many things which they like not, but had rather they 
 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 
 be unpeaceable and of ill fame •, And if any of the things 
 commanded them prove (infill, they hope God will 
 forgive them (for bowing in the houle oikimmo?*) and 
 will lay it on Popes, Princes and Prelates, and net on 
 them that are not bound to ftudy Controverfies •, and 
 who do what they do but in obedience and for peace (pre- 
 tends that quiet their Conlciences in felf-faving Confor- 
 mity :) I verily think that the greater pare 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 Do<5trines and Practi- 
 ces, and yet quiet themfelves on fuch terms of Conformi- 
 ty as I heredefcribe. 
 
 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 alio an Univerfal 
 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 
 
 I papacie 
 
0*7) 
 
 Pafacie and Patriarchs to be a lawful and laudable ifi- 
 ftitution of Conftantine^ confirmed by other Princes. 
 
 2. The other fort take them to be laudable Inftitutions of 
 General Councils^ or elfe oHf articular consenting Bijhop be- 
 fore the firft General Council (whom thy call the cburcb.) 
 
 III. Another fort called Papifts, do believe the Pope 
 (as the formerj to be a humane Creature^ viz. of the firft 
 or ancient Bilhops by mutual confent 5 but that it was a 
 neceflary things which by Gods General Laws, and his 
 fpeciallnfpiration, they did well, and were bound to da 
 for the Churches concord and ftrength 5 and that it is 
 not lawful for the Church now to alter it, or any Princa 
 in his Dominions. 
 
 Thefe alio are of three forts : i. Some think that the 
 Roman Seat may be altered, and the Church upon juft 
 caufe may remove the Primacy to another Bifliop. This 
 feemeth to be the opinion of Cardinal Cufanus afore 
 cited de Concord, who faith. The Church might make the 
 Bifhopof Trent chief. 2. Others feem rather to think,, 
 that God hath by Decree annexed the Supremacy to 
 Rome, and yet (as R. Smytb, the Bifhop of Calcedon*, and' 
 Ruler of the Engli\b Popifh Clergy afore cited) think, 
 that it is not de fide^ that the Pope is peters Succeffor- 
 
 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 Constantinople :) 
 But there are fome that think the Pope had alfo a juft 
 Primacy in all the christian world y and yet that he hath- 
 it but by Humane In ftitution. 
 
 V. There are other that think the Pope is the Univer- 
 
 fal 
 
(i68) 
 
 fal Head by Divine Inflitutfon h everi as S. Peter's Succef- 
 for, by derivation of the Power which Chrift gave 
 Peter. 
 
 And as about the Foundation^ fo about the Subject and 
 the Measure of Power, yea wo is the true C:ief Ruler 
 over the Unniverial Church, there are thefe feveral iorts 
 of Popery . 
 
 I. Some believe that it is General Councils that are the 
 Subjeft or Poffeflbrs 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 neceflary 
 right to call them, nor no negative Voice in them, nor 
 any Government over the other Patriarchs, or their 
 Churches 5 but only the firft Seat, if he be there ; juft 
 as the Patriarch of Alexandria firft, and of Conflantino- 
 ple after had when the Patriarch of Rome was abfent. 
 And thus indeed it was in the Empire, for a longtime. 
 But thofe five Patriarchs ruled not all the world . 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 world^ ungoverned in the Intervals 5 but 
 the Roman Pope is the Supreme Governour of the world^ 
 when there is no General Council : Yet fo that he muft 
 Govern by their Laws or Canons. 
 
 III. Another fort (and I think the moft numerous 
 among the Learned) called Papifts, hold that Neither 
 the Pope alone ^ nor the Council alone y are the Seat or Pof- 
 feffors of the fupreme Legislative Power ', or the Infalli- 
 bility^ nor of the fupreme fudging and executive power 
 
 fedente 
 
r^9) 
 
 fedentec6ncilio« 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 alone is Supreme and 
 Infallible in Legiflation and Judgment^ and that Coun- 
 cils are but his Counfellors, to prepare Laws, to which 
 his Fiat giveth Authority and Infallibility. 
 
 All thefe indeed are commonly called PAPISTS, 
 becaufe that more or lefs they are Subje&s of the Pope, 
 But who can give one definition^ or the fame marks of 
 men that are really of fo many minds ? If I defcribe one 
 fort, the other will fay, 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 [aved ? and whether a Papifl be a 
 Heretick ? 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 distribution, who hold the So- 
 veraignty and Infallibility to he in the Pope and Council 
 conjunct : ,' 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 eafie [atisfaclion y ejrcj] out of Feron, 
 
 and others, as they defcribe their Faith themfelves. 
 
 ■ I. A P AP 1ST of this fort is one that believe th that 
 
 the Pope and his Council ^ or Churchy is Infallible in propofng 
 
 Y the 
 
the will of Chrisl ; *nd believeth in Chrift, and receiveth 
 the G off el as true, for the Authority and Infallibility of 
 this Pope and Council, and hereon layeth all the hopes of 
 his falvation, as on the churches Faith : And all this Au- 
 thority and Infallibility he believeth before he believeth 
 that there is a Pope or a Church ofchrift, or a Chrifl indeed, 
 or a promi[e or gift from Chrift 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 the) 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 proved as 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 Efofs 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 ihall 
 rife again, crc. were it not for the Authority of the 
 Church ? ] 
 
 2. They believe this Infallibility and Authority of the 
 Pope before they can believe that there is any Pope at all. 
 For to be a Pope is efifentially to be chriHs Vicar as they 
 defcribe him : And, as I faid, it is impoflible to believe 
 that chrifl hath a Vicar, before they believe that he is 
 Chrift. As it is to believe a Son without a Parent. 
 
 3. They believe the Infallibility and Authority of the 
 €hurch, (as they profefs) before they believe that there 
 is any Church : For to be a Church is effentially to be a 
 
 Society 
 
('70 
 
 Society of Chrifthm : And he that yet believeth not tfiat 
 chrift is truly Chri ?, cannot believe that Chriftians arc 
 truly chriftians, fave *fe nomine 5 nor that cAn?/? hath a 
 Church: For they are Relatives, zs wife and Husband. 
 
 4. They believe the Infallibility and Authority of the 
 Churchy that is, the Pope and Council, before they be- 
 lieve that 7^ # M<? cAr/7? 5 For they profcfs to believe 
 in him, becaufe of the faid Churches Authority and In- 
 fallibility : And the Premifes go before the Conclu- 
 sion. 
 
 5 . They believe the faid Infallibility and Authority of 
 the Church, before they believe that ever chrift 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 
 •world, come to know that the Pope and Council, or Church, 
 are authorized 'and Infallible, before they believe that 
 Chrift 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, or who is he that they muft thus believe in. 
 For alas, how can all or any in the world know what is 
 neceffary to make a Pope ? wh^t 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 • nay whether ever 
 there wera any: For I have elfewhere fully proved that 
 there never was any, nor ever will be , that are truly 
 Univerfal as to all the Chriftian World. 
 
 Y 2 3. Much 
 
(I 7 2) ' 
 
 8. Much lefs do thefc beginners know certainly, what 
 General Councils have decreed to be believed by thofe 
 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-red y though not from the 
 Reprefentative. 
 
 Anf Very good: i. Elfe no man was a Chriftian, 
 nor could be, before the firft General Council, which 
 was above 3 00 years. 
 
 2. But ftill this anfwereth none of the Contradicti- 
 ons about believing in and from the Pope : May we all 
 take our Faith from the Church-real, without taking it 
 from the Pope, or not ? If yea, we may poflibly be good 
 friends at lair. 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, ftill all the Contradicti- 
 ons will follow as if you took it from Councils : For can 
 you believe that this Church is chrifls Churchy and hath 
 this power and gift from him, before you believe that he 
 isChrift* and that ever he made fuch a gift or promife to 
 them? 
 
 4. And who or what is this Real churchy that muft be 
 firft known to be thus impowered and infallible : Is it 
 feme few, or manj, or muft it be the moft'i If a few or 
 many, you profefs that they may be Kereticks, and have 
 not that authority or gift. If it muft be all, or the greater 
 part-, 1. Then the Church of Rome goQth 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 Chriftiah World ? 
 3, And have all that were converted in the Apoftles days 
 
 and 
 
073) 
 
 andfince, firft known the Major Vote of the Chriffians, 
 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 Treatife called The Reports of the Chrijtian Religion, 
 and briefly in a fmaller Treatife called The certainty of 
 Chriftianitj without Popery 
 
 Briefly, Judging is one thing, and Teaching is another 
 thing. Before I fubmit to the Decijion of a Ja^ I muft 
 know his Commifflon 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 ichers ; Nor will I believe the Judge if he fay there 
 is no Chriji, no Life to come, &c. 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 truft or faith prepared! us 
 to receive that evidence of truth which may beget a Di- 
 vine Faith by the help of Grace. Butftill the Learner 
 truly belie veth no more than he thus learneth. And I 
 may hear a ftranger tell what he hath to (ay, 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 dot. be 
 but moft that were converted by the Apoftles themfelves, 
 were perfwaded to believe in Chrift by the evidence of 
 
 truth 
 
( J 74) 
 
 truth prop* fed (the Spirit co-operating) before they knew 
 of any Authority of the Apoftles ; much lefs before they 
 heard what they ikid in a General Council, or what was 
 the Vote of 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 excule if they perifli in darknefs. 
 
 II. A PAPIST (of this fort) is one that believe th 
 that the Pope of Rome is the rightful Governour of all the 
 world ; that is, that all Chriftians immediately and all In- 
 fidels and Heathens mediately, are bound by God to obey 
 him, as Chrijfs Vicegerent on Earth : And that he, with 
 his Council, is thus an Univerfal Lawgiver and Judge to 
 all Kings, States, and Perfons, 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* and that he hath made no 
 fuch Vice-Chrift, or Vicegerent 5 and that iuch 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 Wory. Proteftants believe that there is no luch 
 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 Papifl is one that holdeth, that the church of 
 chrift on Earth is no bigger than the Popes Dominion, and 
 that it is necejfary to jalvatian to be fubjecl to the Pope ; 
 and cvnfequently he unchtirc l eth two or three parts of the 
 Chriflian fVorld, and damneth moft of the Body of Chrift, 
 and robbeth him of the greateft pxrt of his Kingdom^ as 
 
 far 
 
070 
 
 far as denying his Right amounts to : And consequently & 
 a notorious Schifmattck or SeZiary^ appropriating the Church 
 title only to his Seff. 
 
 This is proved before from the Matters of their Re- 
 ligion. 
 
 IV. This Papifl is one that holdeth, that thofe Councils 
 which were General as to one Empire*, were General as to 
 all the chrijlian world : And that fuch General Councils 
 there muft be^ {if it pleafe the Pope to call them,} though 
 they mufi come from all the Quarters of the Etrth^ and 
 whence they have no Sea pafjage y and out of the Empires of 
 many Princes^ and many that are Enemies to the Chrijlian 
 Name^ and perhaps at Wars with chriflians ; and when 
 the Voyage or 'journey is fuch, that if the Churches he de- 
 prived of a thoufand Bifiops^ twenty of them are never 
 like to live to return home to the re mot eft Nations. Nor 
 could they converfe as a Council^ by reason of the number 
 and diverfity of Language s^ if they were equally gathered. 
 
 Or they hold^ that if a [mall part of the Chriftian 
 world affemble {as at Trent ) when the refi cannot come^ 
 this is an Vniverfal Council of and to all the Chrijlian 
 World. 
 
 V. This Papifi is one that holdeth> if a fallible Pope and 
 a fallible General Council do but agree ^ their Decrees are 
 infallible : As if an unlearned Pepe (e. g. that underfiands 
 nop the Text of Scripture in the Original ) and an unlearn- 
 ed Council {as to the mofi) fhould agree , their Decrees 
 would be learned • e. g, in judging which is the true Tr an- 
 imation of a Tongue which they never underflood. As if 
 ten purblind men if they meet together might produce 
 the EfFefts of the cleareft fight, or Fools by conjunction 
 become wife. 
 
 VI. u "He hofcteth that Tradition from Fathers to 
 
 « Children 
 
(i 7 
 
 * Children is the fare way of conveying all the matter 
 cc of Faith and Religion •, and yet that the greateft Gene- 
 ral Councils, which are the Church representative, 
 cc may erre in matter of Faith, and have erred 5 unlefs a 
 " Pope fwho is fallible) approve of- their Decrees. 
 
 VII. u And when he huh trufted to this way of Tra- 
 dition, he denyeth the Judgment and Iradirion profef- 
 " fed by the greater half oi the Chriftian World. 
 
 VIII. cc He believeth that all men are bound on pain 
 cc of damnation to believe that the Senfes and perception 
 " of all men in the Worid are deceived, in apprehending 
 cc that after Confecration there is true Bread and Wine in 
 u the Sacrament. And he that will lb believe his own 
 cc and others Senfes, fhould fuffer as an Heretick, and be 
 cc rooted out of all the Dominions of all Chriftian Lords 
 c< 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 fhould be burnt 
 as H'rcticks^ or exterminated. He may be a good, nx- 
 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 Subjeds, and 
 " all others that deny Tranfubftantiation. Obj. 
 
077) 
 
 Obj. The King ^France, andjome other s^ to it not. 
 
 An]. No man is bound to do that which he cannot do. 
 But if he can do it, and he be a PAfifl^ by the exprefs 
 words of an Approved General Council he is bound to 
 do it, and to believe that it is his duty. I fpeak not of 
 what men <&, 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 Subie&s, 
 " and then do it, may be firft Excommunicated by the 
 " Pope, and then depofed if they repent not, and their 
 " Dominions be given to be ieized by another Papifl: 
 " that will do it. 
 
 The words of the Council are before cited. 
 
 XL " He believet^ that in this cafe the Pope may ab- 
 a folve all the Subjeds of fuch Temporal Lords from 
 €Q 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 the Fathers, be- 
 " caufe it was the Imperial Seat, and therefore Conftan* 
 " tinople had after equal Priviledges : (For [o faith the 
 Aforecited General Council : ) And yet he believeth the 
 "clean contrary, even \hz.t Rome's Priviledges were gi- 
 €C ven it by S. Peter ■, and Conftantinople's are not equal. 
 (For Popes and Councils alfp are for this.) 
 
 XIII. " He believeth that it is de fide that General 
 " Councils are above Popes, and may judge them, and 
 " depofe them if there be caufe, even as Hereticks, or 
 " Infidels, Adulterers, Murderers, Simonifts, &c. And yet 
 "He, believeth that all this is falfe, and the contrary 
 <<t*ue. 
 
 Z For 
 
For the approved General Councils of Bafd and Con- 
 flance fay the hrft, (and others i ) and thofe fofe-cit&l at 
 the Later we and Florence fay the latter. 
 
 XIV. " He maketh uncharkablenefs, artd bold damn- 
 <c ing all others, a comfortable mark of the fafety of his 
 11 ftate, and the truth of his Religion, and our Charity 
 " a mark that ours is vvorfe 5 whereas Chrift hath faid, By 
 this Jha/I all men know that je are rriy Difiip!es> if ye love 
 one another. 
 
 It's utual with them to fay, [Tou jay that a Papift may 
 be faved, and we jay that a P rote (I ant cannot $ therefor* 
 we are in the (tfer ftdt-e.'] As if our cafe were ever the 
 more dangerous for their condemning us. As if a man 
 that dotcth ih a Fever, ihould fay to thofe about him, [Tot* 
 fay that I may live^ and /fay that all you ate mdr tally Jick . 
 therefore niy cafe is better than yours. ,] God faith, Judge 
 noty that je he not fudged* and wbb Art thou tf/at judge fl 
 another mans Servant ? And thefe men hope their cafe \S 
 fafe, becaufe they fin againft this Law, and damn the 
 tBoft of the Univerfal Church. 
 
 XV. " A Papift thiriketh that all the Bible is not big 
 "enough, orhath notentfugh in it, t6 fave thofe that 
 ■ believe and ffraftife -.ityi"0r' r ib- make us a faving Religi- 
 on 5 but other Tr&difion muft be received with equal 
 a reverence |j and the t)ecre&s of all the approved Gene- 
 j* ralCbUh&ls Fnuft make k up.- ! : * 
 
 XVI. " He confeflittft ^ifAitiole ahdfword tif the 
 C£ Heli^c*i^of r the PfrotefUrite* torbg infallibly ttud^nd 
 " yet hold£th lj that they are to "be burnt and damned a$ 
 * c> Hereticks. 
 
 iWhe ccnfeflfeth ev£*y'pb*t bF,the CaiiidhiGal 1 Scrip 
 *totf t^'-be^ufe^ %nd<We l&ve Wmoredn dur (objedive, 
 yofitive) Religion, not a word. Our Negations of Per- 
 * * ^ pery 
 
(*?9) 
 
 pery are not properly our Religion^ any more than our 
 fpeaking- againft Difeafes is our Health: But as our 
 health containeth our own freedom from an hundred dif- 
 eafes which we never thought of, as well as thofe that 
 we once had or feared ; fo our Faith and Religion is free 
 from Popery, and containeth that which is againft it. 
 
 XVII. " A Papift is for fwearing men to take Scripture 
 c< 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 
 a other. 2. And their Tranflations have been altered in 
 "many hundred places by Clement 8. and sixtus<$. fo 
 " that their Clergy is fworn to take one Translation to 
 " to be right one year, and a different one to be right 
 "the next. 
 
 XVIII. cc They are for fwearing men to take or inter- 
 " pret Scripture but according to the unanimous fenfe of 
 cc the Fathers, and confequently never to interpret the 
 " moft of it at all. 
 
 XIX. "A Papift hath a thriving Faith and Religion, 
 " which groweth bigger and bigger, as faft as General 
 cc Councils add new Decrees ; to that they know not 
 " when they fliall have all : And yet they cry out againft 
 " novelty and change, and boaft of Antiquity. 
 
 XX. " He holdeth that Priefts or Prelates may not 
 Cl fall down to Princes, or eat at their Tables, nor debafe 
 " themfelves to them • but Emperours muft take them 
 " as equals. -Concil. Gen. 8. Conft. Can. 14. 
 
 XXI. " He is fatisfied that their Church hath a Judge 
 * c of Gpntroverfies, though he decide them not : And 
 " he gloryeth in the Unity and great Cojicord of their 
 S Church, whofeDoftors differ " de'fide even in the'Ex- 
 ^pofiuon of many hundred Texts of Cods Word; and 
 
 Z 2 " where 
 
(i8o) 
 
 « where they differ in the Morals before cited, about 
 " Murder, killing excommunicate KingSj &c. and in 
 <( Volumes of Controverfies. And yet he looketh upon 
 "far fmaller differences among us with great offenfe, as 
 cc if they were intolerable, and were fo many different 
 rc Religions : And all becaufe in all their differences they 
 " agree in one Pope. As if it were not as good an Uni- 
 " on to agree in one God, one Chrift, one Spirit, one 
 " Body or Church of Chrift, one Faith (Creed and Scrip- 
 V turej one Baptifmal Covenant, and one Hope of life 
 "eternal, Eph. 4* 3, 4, 5, 6. which is the Union that 
 f God defcribeth. 
 
 XXII. " He believeth that the Pope doth juftly take 
 " away from the People one half of the fubftance of 
 " Chrifts own Sacrament, and deny them that which 
 ? they hold to be his very Blood. 
 
 XXIII. " They believe that they ought not to read the 
 <c Scripture translated without a Licence.So faith Con.TrUi 
 
 XXIV. " They believe that the Image of Chrift is to 
 *< 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 giJ 
 ven only to God : and yet a canonized S. Thomu ?. q'. 2 j. 
 *. 3- d" 4. maintaineth that Latna or Divine WorJhip is to 
 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 Jae* NAuclmtus^ Cabrera^ and multitudes of the 
 Schoolmen are for it, fee my Key, p. 165, &e. 
 
 XXV. "They will publickly pray to God, andpraife 
 " him, in an unknown Tongue, becaufe the Pope will 
 J'haveitfo. 
 
 XXVI. "They think that the far greateft part of the 
 J Body of Chrift are tormented in the Flames of Purga- 
 tory, 
 
(i80 
 
 u tory, to make fatisfaftion to Gods Juftice for fomc 
 iC Sins, notwithftanding Chriftsfufficient fatisfaftion. 
 
 XXVII. " Expetfing to go to the Flames of Purgato- 
 cc ry when they dye, they cannot>poflibly be willing to 
 " leave this World, and confequently mull be world- 
 " lings, and never truly willing to dye. For the bafeft 
 cc condition on Earth will feem to them more defirabte 
 " than Purgatory. 
 
 XXVIII. w They think that the Flames of Purgatory 
 iC do perfect mens preparation for Heaven: whereas he 
 "is readied for Heaven that is likeft to thofe in Heaven 
 " and moft holy, and that is they that moft love God i 
 
 And they that are angry here with every one that hurt- 
 eth him, and do not think that tormenting men will 
 win their love, yet look that the torments of Purgato- 
 ry fliould help us to love God > better than all the mer- 
 " ties on Earth will do. 
 
 XXIX. " The generality of Papifts believe a fallible 
 " Prieft, or Printer, or fuch other perfon, telling them 
 cc what is the Faith of the Univerfal Church, and ytt 
 " think that this is an Infallible Faith. 
 
 XXX. " A Papift is one that layeth his .hopes offal- 
 w 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 Communion with a 
 cc Cathqlick Church which is no Catholick Church, but 
 ct a Se£t. All which hath been proved already, and 
 morefhallbe. 
 
 I have told you in part what we take a Papift to beJ 
 Some things, before mentioned in the defcriptionof a 
 Pope, have been here neceffarily repeated. 
 
 C H A P> 
 
OS?) 
 
 CHAR VIII. 
 
 what the Papijls Cbttrch is : ( caf/ed the Reman Catfo- 
 lick Church.) 
 
 WHat their CHURCH is may fo eafily be ga- 
 thered from what is faid, that I fliall fay but lit- 
 tle more of it. 
 
 In General, It is a Society called Ecclefiaflical, eonflitH- 
 ted of fuch a Head, and fuch Member /, t ts /have de- 
 fer i he d. 
 
 Particularly, I. " Itika Humane Church as to the Effi- 
 cient Caufe of its Form 5 made by Man, as diftinft 
 cc from that Church-form which was inftituted by Chrift $ 
 cc even by the Fathers, becaufe that Rome was the Impe- 
 " rial Seat. As is proved before. 
 
 II. " It is a Humane Church as to the constitutive 
 cc Head, as diftinft from the true Univerfal Church, 
 <c * which hath no Head (fingle or colle&ive, Pope or 
 €c Council) that is not God. 
 
 III. cc It is a Se& 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&ing 
 ** themfelves to this Ufurping Head. 
 
 IV. u It is a new Church in corpparifon of Chrifts 
 * Univerfal Church, as having anew Humane Original. 
 (As is proved.) 
 
 V. 4C It is a jtreafonable Church, as fet up without 
 Chrifts Authority, and challenging his Prerogative, 
 and weakning his Kingdom, by unchurching the great- 
 
 [ eft part. 
 
 VI. " It is an unholy Church, as diftinft from the 
 
 « holy 
 
 rC 
 
 a 
 
p holy Catholick Churchy and thaf both in the effemial 
 
 * Matter and Form, i. In the Matter,, its Head which 
 " is a eonftitutive part, having been oft a condemned 
 cc Heretick, Infidel, Murderer, and other flagitious wick- 
 iC ed man, 2. As to the Form, being not of God it is 
 Ci not holy. 3. Befides that, as to the Head, he was long. 
 " made by the moft wicked Whores. 
 
 All this is before proved at large. 
 
 VII. " It is a Church that hath had its pretended fuc- 
 "ceflion interrupted {as is proved;) fometimes by long 
 "Vacances, fometimes by long Schiimes, when no one 
 cc was the Univerfal Head 5 fometimes by the Incapacity 
 " of the Perfons, being Lay-men, or Infidels, Simoniacal, 
 1C condemned depoled Hereticks* and therefore no Bi- 
 "fhops. 
 
 VIII. " It is a Schifmatical Church, that cuts off it fetf 
 cc from all the reft of the chriftian Cbitrchy And by ma- 
 " king a falfe Head and Principle, and conditions of Uni- 
 " ty, which the ttniverfa! Church never did, never will, 
 
 • c or can unite in, is the grand caufe of the .greateft con- 
 " tinued Schifm. 
 
 IX. ^It-is'a tiraytetous church ugainft Princes, ma- 
 " king it their 'v^ry iReligion to 'force bloody Oaths on 
 a them, and to excommunicate and -depofeuhem, and 
 " giveaway their Dominions,; and that tolerateth its moft 
 "famous DoiftdrS to maintain, that being exqpnimuni* 
 ct cate, they are no Kings^ and filay 'be kilted ^an^jte 
 iC! maintam, that the Pope is above them in Tetnporals* 
 "and may fet up and pull down Kings when he festh 
 ? baufe. 
 
 All ifli&fe ^Mf^eQy^oved before. 
 -I ifcp erflt "tewchmfobiLt believeth :Comrdi&ton& (>** 
 ? is Proved in their Councils) e.g. The Council of Baf^ 
 
 
(i8 4 ) 
 
 cc sejf. ult* faying [No one of the skilful did ever doubt^ 
 cc but that tne Pope was fubjedt to the Judgment of a 
 " General Council^ in things that concern Faith, ejrc ] 
 " And others faying the clean contrary : As alfo in divers 
 cc other things. 
 
 XL " It was for above forty years, fometimes two, 
 "fometimes three churches , inftead of one: For the 
 " Head being an effential part, two or three Heads make 
 " as many Churches. 
 
 XII. " It is at this day divers Churches really, as to 
 cc the Form, that are by the ignorant fuppofed to be one: 
 " Two or three Forms and Partes Imper antes, being effen- 
 Cc tial, make as many Churches, though the fubjefts live 
 cc mixt. The [umma Poteflas is a conftitutive effential 
 u part. Some called Papifts take the Pope for xhsfumma, 
 cc Pote ft. ^, and fome a Council, and fome both conjunct, , 
 cc and fome the Church real or diffufed through the 
 " World. 
 
 XIII. cc It is a Church made up of a tolerated hodge- 
 €i podge of many Se&s, fome utterly uncapable Members, 
 
 * io they do but ferve the Pope. 
 
 I have fhewed out of many Do&ors cited by Santf* 
 Clara that many that believe not in Chriit are of their 
 Church. He faith himfelf pag. 115. (Deus, Nat. Grat.) 
 [ cc What is clearer than that at this Day, the Gofpel 
 " bindeth not, where it is not authentically preached • 
 " that is, that at this Day men may be faved without an 
 "explicite belief of Chrift? For in that fence fpeaks 
 c< the Dodlor concerning the Jews : And verily what e- 
 " ver my illuftricus 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 
 
And that men that hold all the different Opinions ia 
 the Jefuites Morals^ and the Schoolmen, befides many 
 various Religious Se&s, make up their Church, is not 
 denyed. 
 
 XIV. " It is a Church that pretendeth to have a Judge 
 cc and end of Controverfies $ but indeed hath a Judge 
 " that for the moft part dare not decide them, and that 
 cc can make no end of them when decided. 
 
 For inftance, the Controverfie of the Virgins imma- 
 culate conception decided at Baft/, is never the nearer an 
 end. Images were decreed up by fome Councils^ and 
 down by others. Even S. Thomas ttood not to the fe- 
 cond Council of Mice 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 approved from repre- 
 bate Councils^ and what parts of them the Pope meant to 
 approve, and whatnot, fas by Pope Martin 5. his Con- 
 ciliariter appeareth ) that there is no certainty, and no 
 end. 
 
 XV. cc It is a Church that hath almoft laid by the anci- 
 cc ent Difcipline of Chrifts appointment, and mftead of 
 cc it hath fet up partly Auricular Confeflion^ when it 
 "fhould be Publick, and partly a tyrannical fort of ho- 
 • cc ftile proclaiming their Adverfaries excommunicate 
 cc without hearing them, and forbidding Gods Word and 
 cc Worfhip to whole Kingdoms. 
 
 Saith Learned Albajpinem a Bifliop, Obferv. i.pag. i.' 
 {if ever any one in this Age was deprived of Communion? 
 (which I know not whether it ever fell out) it w& only 
 from the receiving of the Bucharifi : In the other parts of 
 his life he retained the fame familiarity and converfe with 
 other Belifvers, which he had before he was excommuni* 
 luted. A a XVI. "It 
 
XVI. cc It is a Church that is upheld by Flames and 
 " Blood, diftrufting the ancient Discipline, and the meet 
 <c Prote&ion of the Magiftrate, and the proper work of 
 « his Office. 
 
 The forefaid 12. General Council at Later ane proveth 
 it, befides Inquifitions and bloody Executions. 
 
 XVII. \ c It is a Church that cherifheth ignorance in the 
 cc matters of Salvation. 
 
 Proved, 1. By forbidding the reading of the Scrip- 
 tures translated, 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- 
 f* 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 (elf, 
 tc one Pope and Council damning others. As is proved. 
 
 XX. " It is a Church which indeed is no church, ac* 
 cc 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 • becauie the Pope, who 
 cc is an eflfentiating part, cannot be certainly known. As 
 is proved both as to Ele&ion, Ordination, and all that is 
 neceflfary to a Right and Title. 
 
 As to the Doctrines which they hold contrary to the 
 Scriptures, I have named many of them elfewhere, fin 
 my Key, fag. 39, 142, 143, &c.) And others more 
 largely. 
 
 And thus I have told you what I take a Pope, a Papi(t 
 and the Papal Church to be. But you muft remember that 
 as the fame man may be a vifible Chriftian or-Member 
 
 of 
 
(i8 7 ) 
 
 of the title Univerfal Church as headed by Chrift, and a 
 vifible Papift or Member of the Se&arian Church as head- 
 ed by the Pope, fo I judge none of you as in the firft re- 
 fped, but allow you the fame Charity proportionably as I 
 do other erring Se<Ss : And efpecially to thofe many thou- 
 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 hopelefs 
 your felf (w. H.) to be one. 
 
 CHAR IX. 
 
 How our Religion differeth from the Papifis. 
 
 AND now out of all this it is eafie for you to gather 
 jf\ how our Religion differeth from the Papifts : I 
 fhall 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 God : For 
 fo is the holy Scripture, which is all ours. But the Papijfs 
 \uper additions are made by men : Even Popes and Coun- 
 cils, under pretence of Declaring , Expounding , Go- 
 verning, Judging, &c. 
 
 II. u The Religion of Proteftants is no bigger, nor no 
 ct other in the EfTentials, than the Sacramental Covenant 
 <c with God the Father, Son, and Holy Ghoft, expoun- 
 cc ded in the Creed, Lords Prayer, and Decalogue ; And 
 cc in the Integrals no bigger, nor other, than the holy Ca- 
 cc nonical Scriptures. But the Papifts is as big as all the 
 " Decrees of all General Councils, added to all the Bible - 
 H if not the Popes Decretals alfo, and uncertain Tra- 
 u ditions. 
 
 A a 2 TeH 
 
^ 100 J 
 
 Tell us not of our 39 Articles, and other Church Con- 
 feflions, as contrary to this : For thofe Confeflions 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 
 Snb]e^live Religion • For fo each perfon hath one of his 
 own 5 And it cannot be known but by knowing what 
 is in each mans mind ! And our Books and Confeflions 
 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 
 out Objective Religion which is the Rule and jUrrofour 
 Faith is only Divine. 
 
 III. "Our Religion is known, even the Sicred Bible. 
 cc But yours is unknown : what are approved Councils, 
 cc and what decrees are intended to be defide, and what 
 "temporal, and what perpetual, and how far the Popes 
 " Decretals bind, and whether all ifidore Mercator's De- 
 L " cretals be the Popes, with abundance of the like. 
 
 IV. " Our Religion is owned by you, and every word 
 cc confeffed to be Divine and Infallible : But your added 
 f c Popery is difowned by us as finful, prefumptuous and 
 | c falfe. 
 
 V. " Our Religion is fixed and unchangeable 5 ("for fo 
 you confefs the holy Scriptures to be :) " But yours is ftill 
 " fwelling bigger and bigger while Councils will increafe 
 * c it, and hath no certain bounds. 
 
 VI. cc Our Religion is only that ancient one delivered 
 " by the Holy Ghoft in the Apoftles, and fo is certainly 
 <c Apoftolical, your additions are Novelties fince brought 
 f c in. 
 
 VII. cc Our Religion is Infallible, Holy, Pure, your 
 c< additions are fallible, contradiftory, finful, oft contrary 
 * c to plain Scripture, condemning one another. 
 
 VIIL « Our 
 
(i8 9 ) 
 
 VIIL cc Our Religion is Univerfal, owned by all the 
 cc Chriftian World in the Effentials, and in the Main in 
 cc the Integrals, that is, the Scripture : Greeks, Papifts, 
 Armenians, Abaffines, and all other parties that are Chri- 
 ftiansownit. "But your additions are fomedifowned 
 "by one part of Criftians, and fome by another, and 
 cc fome by all fave your felves. 
 
 IX. <c Our Religion therefore is the true terms of Ca- 
 c<r tholick concord, according to Vincent. Lerinenf. Do- 
 Urine , quod ab omnibus^ femper- ubiqae rcceftum efl. 
 <c But your additions are the very Engine of the dividing. 
 cc Enemy, by which he hath long kept the Chriftian 
 €C World, diftra&ed by difcord, with all the calamitous 
 f* eflfedis and confequents. 
 
 X. (c Our Religion hath a certain Rule for the ending 
 cc of all controversies, fo far as there is hope of ending 
 €C them in this world : All men will reft in the Judgment 
 of God; and his word in all fuch neceflfary things is 
 plainer than all your General Councils : But your Hu- 
 mane Authority is fuch as fighteth with it felf and all the 
 world, and which the Universal Church never yet receiv- 
 ed nor will ever reft in. 
 
 XI. " Our Religion ownech a certain lawful Govern^ 
 ment appointed by God, which well ufed may keep 
 
 cc juft order in the world : That is, Parents in Families, 
 " Paftors in fuch particular Churches as Chrift hath in- 
 " ftituted, fas join for perfonal Communion in holy 
 Do&rine, WonhipandConverfation •,) which they are 
 indeed capable of Overfeeing and Governing by Sacred 
 Dofhrinein Chrifts way: And Affociations or Corre- 
 fpondencies of thefe Paftors for concord . cc And Prin- 
 <c ces and Magiftrates to keep peace and order among 
 2 them all ; Governing Glergie-men as they do Philo- 
 
 ibphers* 
 
 cc 
 
fophers, Phyficians, &c. But yours hath an Utopian 
 pretended Government of men on the other fide the 
 world, whofc Countries you fcarce ever heard or dream^ 
 ed of; and an Usurpation of an impoflible confounding 
 kind and degree of Rule. 
 
 XII. " Our Religion is fitted to give Glory to Chrift, 
 " and his Grace and Kingdom. But yours to fet up 
 " Proud Ufurpers over Princes and People, in fuchan 
 "impoflible Government making Subje&ion tohim,ne- 
 cc cefiary to falvation. As if a man unacquainted with 
 Cofmography that never heard that there was fuch a 
 Town as Rome in the world, muft be no Chriftian and 
 be damrfed : when yet the Popes name was never men- 
 tioned in our Baptifm. 
 
 XIII. u Our Religion is Faith working by Love. 
 Ci Chrifts Minifters that are truly of our Religion, take 
 * c only convincing evidence of Truth, and unfeigned 
 * c love, and works of love d to be their means of winning 
 cc Souls : And they take not Chrifts Difcipline, which 
 C( - worketh only on the confeience, to be a leaden Sword, 
 * c or vain. But yours is a hanging killing Religi- 
 cc on •, Jails, Strappado's, Exterminating, and Burning 
 * c men are your means and works of love. You take 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 Albi- 
 gen\es^ waldenfes^ in the Inquifitions, the French and Irifh 
 Maflacres, Srnithfield Flames, Piedmont^ &c. are your 
 proof that you love God and Man, and fome of your good 
 •works. 
 
 XIV. cc Our Religion tendeth to holy confolation, and 
 a a heavenly mind and life : For it teacheth us how to be 
 <c certain of Gods love by its effeSs on our Souls, and to 
 
 " know 
 
r *know that we are juftified by Chrift, and to truft the 
 cc fufficiency of his Sacrifice, Merits, and Interceflion ; 
 <c and to believe, that when we are abfent from the body 
 cc 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 J. But 
 yours leaveth a man uncertain of his Juftification : For 
 you moftly deride fuch diftinguifhed Fundamentals, as 
 (received) effentiate a juftified Chriftian : And your Do- 
 ftors lay all mens neceffary Religion, and fo their Peace, 
 upon their receipt of fo much truth & hath been authenti- 
 cally propofed to them • whereas no man living is certain 
 that he hath received fo mttlih as hath been fo propofed : 
 All men are guilty of neglefting fome fuch Propofal at 
 one time or other: And gradual negle&s 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 [ttisfactions 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 aftuate your very aufterities, and 
 to turn your Religion into fuperftitious tasks of felf-made 
 Services ; Ceremonies, and expectations of the expiating 
 Flames in Purgatory : But you fhew too little of the Spi- 
 rit vf adoption, of power, love* and a found mind \ 2 Tim.i. J* 
 oi right eoufnefs, peace and joj in the Holy Ghofl^ Rom. 14. 
 Terrour 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. xc We offer God fuch Worfhip as we can prove 
 * by his Word that he commanded! and accepteth \ and 
 
 "fuck 
 
( 192 ) 
 
 * fuch tfeafonable fervice in fpirit and truth, which is not 
 fl unfuitable to the Father of Spirits v and God of wifdom 5 
 <Q yet ufing all reverent and decent 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, and hid the body in your new fafhion- 
 cd Cloathing> which you pretended to adorn ; And as 
 worldly minds do cumber themfelves, as Martha, with 
 marry unneceffary things, and then fay, [// it not lawful 
 to do this and tbatf] while they hereby alienate the 
 thoughts, ajfeclions,and time, which (hould 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 Augufine Epifi. ad Jamar. io much 
 complained of in his time : ) and then think you juftifie 
 all, if you can fay, Bow prove you this or that unlawful* 
 As if 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 ftiidyed 2 Cor. 11. 3. [I fear 
 left by any means as the Serpent beguiled Eve through his 
 fubtilty^ Jo your minds Jhould be corrupted from the fimpli- 
 citythat isinChriftf\ not Col. 2. 18, 19, 20. 22,23. nor 
 Act. 15. 28. nor Rom. 14 and 15. nor Job. 4. 20,21. An 
 ignorant Woman fet upon Chrift, juft as you pervert all 
 holy difcourfe, with turning all to [which is the true 
 Church 1} Our Fathers Worshipped in this Mountain, and 
 ye fay that in Jerufalem is the place where men fhould wor* 
 jhp: But Chrift anfwereth you in her, The true tvorfbip- 
 ptrs /hall mr\kifc the Father in fpirit and in truth : For the 
 
 Father 
 
093) 
 
 Father feeketb fuch toworfbip him : God is a Spirit, &c*2 
 Thofe that by Cuftom be not ingaged in your way of nu- 
 merous Formalities and bodily anions, can hardly think 
 that you are fpiritually and ferioufly worshipping God, 
 or can believe that Infinite Wifdom would be pleafed 
 with fuch things as — -I am loth to denominate orde- 
 fcribe. 
 
 XVI. cc Our Religion teacheth us that without Holi- 
 cc nefs none fhall fee God, and none but the Pure in 
 ? Heart and Life are bleffed, and if any man have not the 
 < c fanttifying fpiritof Chrift he is none of his : and that 
 " God muft 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 fequeftred Votaries Rtligious, 
 as if all that will be faved muft not be religious. And 
 your Doftors are permitted to teach all that's cited in the 
 Jefuites Morals, andMv. Clark fin fore-cited: Even that 
 it is not commanded, that God be intensively loved above all. 
 Tolet. li. 4. de Inftruct. Sacerdot. c. 9. fee our Morton Apo- 
 log. fart 1. 1, i.e. 13. Staple ton I. 6. de Jufiif. c. 10. ejr Va- 
 le nt J. deVotis r. 3. [This Precept of loving God wit hall 
 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 Holiness, and againft good works. 
 
 XVII. " Our Religion is tor increafing true pra&ical 
 <u knowledge in all men, by all our induftry, as know- 
 cc ing the Father of Lights faveth us by illumination 5 
 " and therefore we are for all mens reading or hearing the. 
 " holy Scriptures , and worfhipping God in a known 
 €C tongue ; But yet with the help of the skilfulleft Teach-. 
 
 B b « ers. 
 
094) 
 
 a 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 (hewed. 
 
 XVIII. " Our Religion is for fo much failing and au- 
 "fterities as is truly neceflary to the fubduing of Pride, 
 " Worldlinefs, or fieihly lufts, or to exprefs our felf-abafe- 
 "ment in due times of humiliation, ( prescribed by Au- 
 cc thority on publick occapo^s^ or decerned by our {elves iri 
 "■private . ) and fo much as is truly helpful to us in Gods 
 <c fervice, or our preparations for death. But how much 
 you have turned thefe into unreafonable Ceremony, and 
 how much into a pretended fatisfadion to Gods Juftice 
 by punifhing our felves, as if our hurt delighted God 
 when it tends not to our healing, I ihall not now ftay to 
 Open. See DdUtis de Voenis^ Indulge ntis^ & de Jejuni^ 
 of it at large. 
 
 XIX. cc Our Religion teacheth us that all that truly 
 f i believe in, and are heartily devoted to God the Father, 
 " Son, and Holy Ghoft, as their God, and Saviour, and 
 <c Sandtifier, forlaking the Devil, the World, and the 
 " Fleili, fhould be taken by Baptifmal profeflion hereof 
 " into the Church, and fliall be faved, if they prove not 
 cc Hypocrites or Apoftates : And that we muft judge men 
 tc by this their Profeflion, till they plainly or provedly 
 <c nullifie "it, fuppofing every man, under God, to be the 
 5 bcft Judge of his own heart. 
 
 But your Religion teacheth you to hold and fay, that' 
 if men are never fo fully perfwaded 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 
 
 fo 
 
('95 > 
 
 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, 
 <c and hope of Pardon, if \^e miftake. For we take not 
 our felves to be impeccable or infallible in all that we 
 hold- though we are fure that our Rule and Objective 
 Religion is infallible. Put your Church being founded 
 in the falfe conceit of the Popes and Councils Infallibi- 
 lity, you fhut the door againft repentance and amend- 
 ment ; and when once a falfe Decree is paft, you take 
 your felves obliged to defend it, left by Reformation you 
 pluck up your Foundation, and all fhould fall. Were it 
 not for this I am perfwaded your Church would recant 
 at leaft the Do&rine of Tranfubftantiation, if not that 
 of depoiing Princes, and fbme 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 feemeth to me 
 to fin through Ignorance, and to have an honefter zeal 
 than many others. For my own part, i . I profefs to 
 him I write as I think 5 and that 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 
 fbewed 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 CHURCH, Khali 
 thankfully receive his convi&ion, and repent. 
 
 And 
 
And I agree with him wholly inprofeflTmg 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 chriftianity is all our Religion^ and our Prote* 
 fiat ion againft Popery denominated! not our Religion it 
 felf, but our Rejection of their Corruptions of it. But 
 the Name of [The Protectants Religion] I approve and 
 own 5 thatis 5 APOSTOLICK CHRISTIANITY 
 CLEANSED FROM POPERY. 
 
 Aug. 9. i6j6. 
 
 Fl^lS. 
 
THE 
 
 CONTENTS. 
 
 CHAP. I. 
 
 WHether Chriji hath not left ws fure and eafie notice 
 what the chriftian Religion is : what it is> and 
 how delivered to w, in three degrees, I . The Effentials 
 generally in the Sacramental Covenant. 2. The Expo fit i- 
 onoftheEffentialsin three fummaries, the Creed^ Lords 
 Prayer and Decalogue. 3, The Effentials^ Integrals and 
 needful Accidentals in the whole Canonical Scripture, p. i, 
 &c. 
 
 Our Confeffion^ Articles^ Books^ and Sermons are but the 
 expreffions of our Subjective Religion^ or fides menfurata, 
 and are not our Objective and fides menfurans in termi- 
 nis. p. 9. 
 
 The Papifls confefs every word of our Objetfive Religion 
 to be Divine and Infallible. But we confefs not the truth 
 tf all theirs. They blame m only , I. As not having e* 
 nough. 2. And a* not receiving it the right way. p. p. 
 
 I. whether the Tapirs Religion be better than ours 9 as 
 bigger ? Some Queries of the Antiquity of the belief of the 
 Roman additions , viz. the Apocrypha and the Decrees ofaU 
 the Councils ) &c p. io>&C. what Implicite Faith we are 
 
 (a) agreed 
 
The Contents. 
 
 agreed in> and what not. p. 12. The Papifts confefs that 
 their Church hath not kef t God's own written word with- 
 cut many hundred errours y and [0 not all that is de fide, p, 
 1 3. Therefore they muft needs difiinguijh the Eflentials of 
 Chriflianityfiom other points* 
 
 Of Implicit e belief in the Tope and Councils, p. 13. &C. 
 
 IL whether it w.zs or is neceffary to receive Chriflianity 
 as from the Infallibility or Authority of the Pope andpapifis 
 (or Councils) p. 19. &c. we have much more and furer 
 Tradition for our Religion thap that which the Papijis 
 would have us trufi to. 20. The difference of our Tra* 
 dit ion from theirs, whether Rome or a church there may 
 not ceafe. p. 2 2. whether the Seat, the Ele&ion, or what 
 doth prove the Pope to be St. Peters fuccejjour. p. 23, whe~ 
 ther Books or oral Tradition by Memory of all Generatu 
 cnSy be the furer prefervatwe of the Faith, p. 24. 
 
 CHAP. IL 
 
 THe Puritane is ambiguoufly named y andfalfly defcribed* 
 p. 25. 
 
 Of Imputed Righteoujnefs. p. 30. Puritanes not againfi 
 external worfiip^ nor all Ceremonies, p. 36. Of their 
 Ufage.ibid. 
 
 The Puritans judgment about Fafts Holy-days, Cere- 
 mon4eS)&cc.p.3$. The Papifi writer knpweth not what 
 the Puritans Religion is, p* 40. The true Religion of a 
 Puritane defcribed. p. 41, 42. 1. The writer vorongeth 
 his Relations. 2. He declareth that he w.j before an un- 
 godly perfidious Hypocrite \ and no true Puritane, andther,e* 
 fore no wonder that he turned Papifi. jp. 43. 
 
The Contents* 
 
 None but fuch can turn Papifls without felf^ontrs- 
 dicllion. -, 
 
 His (lander of the Puritanes, that they think Piety, Cha- 
 rity > Humility and other chrifiian Virtues not fojfible and 
 ncceffary to falvation. p. 45. 
 
 CHAP. III. 
 
 His hard char after of Prelatical Protejlants. p. 4<S. 
 Many Nonconformists are Epifcopal ; therefore 
 not dijtinguijlable by that name. p. 47. 
 
 what men many Bijhops and Conformifis have been and 
 are in England, p. 48. 
 
 The Religion which is uppermost right or wrong, will be 
 profeffedufually by themoft, and therefore by bad men. p. 49. 
 
 // is worfe with the Papifls,yoho are m<ny very bad, even 
 where they differ from fuperiours and fujfer. ibid. 
 
 His accusations of Puritanes and Prelaticks Protejlants 
 about imputed Righteoufnefs and inherent confuted : A true 
 description of the Protejlants judgment of justifying Rightj- 
 oufnefs.'p. 5i 3 52) &c. 
 
 His derifion of Imputed Righteoufnefs as a Mummery. 
 P» 54/55 • His grojsjlander that we are for Queer Imput- 
 ed Holinefs.] p. 55. 
 
 The true middle way about Indifferent Rituals, p. 56. 
 
 not 
 P-57 
 
 1 . Of his charge on Prelatifls for filencing Puritanes for 
 k observing Fajls, &c. which they negletl themfelves. 
 
 Puritanes and Papihfafling. 
 
 l . Of wax tapers on the Altar, p. 5 8 . 
 
 3. Of the Sign of the Crofs. p. 58* 5?. 
 
 4. Of the real pre fence, p. 60. 
 
 (a) 2 <>>Of 
 
The Contents* 
 
 5 . OfConfeffion and Absolution* p. 6 1 . 
 
 6. Of bowing at /ZtfName Jefas, and Images, p. 62. 
 y. Of the Surplice, Girdle, St die, and Cafuble.-p. 6$, 
 
 8. Of paying for the Dead. p. 6 a.. 
 
 9. Of the Government of the Pope and Councils, p, 65 . 
 
 I. whether Gods wifdom require it. 2. Civil and Ec- 
 clefiaftick Monarchy of the whole world, Compared. p # 66, 6j. 
 
 3. /; /^ Ptf/tf Universal Apofile or Teacher ■? p. jy # 
 
 4. whether the Pope be Head but in the Vacancy of Coun- 
 cils ?p.66. 5 . -&/<>// 0/ /A* Chriftian World by far are no 
 Papifls. 68. 6. The Pope dijjentethfrom General Councils, 
 and fo far from the Universal church : we own them when 
 he doth not. 69. 7. The difference between the Kings 
 Headship and the Popes. 37. 8. Puritanes are for the 
 Kings fupremacie.jo. p. 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. lf$ Sckifmatical and worfe to feign that various ha- 
 bit e, Gejfttres, Meats, &c.make various Religions. £Kx. Do 
 variety of Liturgies make various Religions* 2. Is no? 
 Religion more concerned in the Papifls Doctrinal Differences 
 among themselves about Predeflination, Grace, Free-will, 
 the immaculate conception and hundreds more in the School 
 Doctors, and about the depofwg, excommunicating and hil- 
 ling Kings^ and about all the Controversies mentioned by 
 the Janfenifls in the Jesuits Morals, and by Mr. Clarkfoa 
 in the Pr.t&ical Divinity of the Papifts, than in variety 
 of Clothes, Formes- or Ceremonies ? And is it not as lau- 
 dable for Proteflmts to ho/dVnion and Communion with 
 them that ufe not the fame words tr rites, a*'*mibe Church 
 
The Contents. 
 
 » 
 
 of 'Rome to tolerate without fo much as any difowning een- 
 fure, tkeforefaid Doctrinal Differences about King killing 
 (when excommunicate) Murder, Adultery, Fornication, 
 Perjury, Lying, Stealing, &c. mentioned in the foresaid 
 Books, p. 72.. 
 
 CHAP. IV. 
 
 H. W'i" informing Accusations, which he can be ft an- 
 fwer+ p. 77. what Grotius meant by Papifls. 
 
 P-7P- 
 
 I. OfPapifts/mage-worfiip.p.j?. 
 
 II. Of Popes Pardons, p. 80. 
 
 III. their praying to the Virgin Mary. 83. 
 IV* Latine prayers. 84. 
 
 V. Implicit e^ belief in Teachers .85. 
 
 VI. Preferring the churches Laws to Gods, 87. 
 
 VII. Obedience,88. 
 
 T 
 
 CHAP. V. 
 
 He true Hijiory of the frapacie, its original and 
 growth. 94, 
 
 1. The ancient Church took not the Papacie to be of Gods 
 injlitution-, bttiMans^ fully pr rued, p. 9$. &c. 
 
 2. The x Roman Primacie was ever but one Empire, and 
 not all the chriftian People- in the world y proved, p. 1033, 
 &c. 
 
 3. Councils were General only as to the Empire, and not 
 the world, p. 104. wive exceptions', p. iotf. 
 
 Remarks 
 
The Contend 
 
 Remarks upon the Africans pretended fchifm (Auftin 
 being one.) p. H2, The notable words of Mel. Canus 
 Againfi the Roman Universality. 113. 
 
 The means of the Popes la ft growth to maturity. 1 19. 
 
 The doctrines by which they do their work. p. 122. 
 
 I. Depr effing the ScHptules fufficiency and crying up their 
 Traditions i which are ogam confuted. 123. 
 
 2. Pretending Antiquity and Univerfality. 125. Both 
 confuted. The ohjeclion of Herefie and Schi[m to other 
 Churches anfwered. p. 1 27. 
 
 3. Aggravating our Divifions and boafling of their Uni- 
 ty. p. 128. 
 
 Even the fcandalous contending Sects among Proteflants 
 have more Unity with each other than the Papi[ts 9 proved. 
 
 4» Their vile Cottnfel to mento fttfpett all Religion and 
 fufpend it> to make them Papists : Boverius to our late 
 King. p. 131. 
 
 W 
 
 CHAP. VI. 
 
 Hat the Pope is in forty Characters, or inadequate 
 conceptions of him. p. 1 34. &c. 
 
 CHAP. VII. 
 
 WHat a Papifi is . 7 he word [PAPIST] is equi- 
 vocal. Many forts are called Papifts that differ 
 both in ^Foundation and the very Form and the Subjed: 
 a nd the Terminus 0/Church Power, and are not formally 
 
 one Church as is commonly thought, pag. 165. 
 
 \ 
 
 A P A P I S t of the moftlearnd fori defcriM, wh 
 
 placeth 
 
The Contents, 
 
 placeth the Authority Univerfal and the Infallibility in 
 the Pope and Council agreeing : Thirty Properties or Cha- 
 racters of them. The firfi about the Re Joint ion of their 
 Faith into the Authority or Infallibility of the Church pro- 
 posing. Horv Protejlants resolve their Faith, and how 
 they take it from their Teachers, p. 169. &C. 
 
 See the refl . 
 
 CHAP, VIII. 
 
 WHat the Papijls -Church called the Roman Catholick 
 Church is ', in twenty Characters, p. 184, 
 
 CHAP. IX. 
 
 Twenty properties of the Protejlanfs Religion as U 
 differethfrom Popery. 187. 
 
 
 

 ERRATA. 
 
 PAge 26. line z8. for Twritn read Pifanm, p. y6. I 7. for ** r. if. p. 07, 
 L ii. r. titsbyters. p.93.1. ao. r. JUm«*. p 94. 1. 2. for fr r. of. p. 107, 
 !, 1. for Githes r. Vnn&aU. p. 1 10. 1. 4. dele **i. p. 1 1 J. 1. 1 3. for CQm.v.Corn. 
 p. i»3. J. II. r. Libraries, p. 156. 1. 28. r. Gre*tu*kj. 
 
 Errata, in £0/04# Tradition, &c. 
 
 Page r*. 1, i. for fimft rut r. iWbr*/. p. 20. 1. f . r. Gwp*ns. p. 29. L Itf. 
 c. Simian*, p; 37, 1. 5. for /fat */*#<*. 
 
ROMAN 
 
 TRADITION 
 
 EXAMINED, 
 
 As it is urged as 
 
 INFALLIBLE 
 
 AGAINST 
 
 All Mens Senses, Reason, the Holy Scrip- 
 ture, the Tradition and Prefent Judg- 
 ment of the far greatelt parr of the 
 Univerfal Church, 
 
 IN THE POINT OF 
 
 7RANSVBS7ANTIATI0N. 
 
 In Anfwer to a Book called 
 A Rational Difcourfe of Tranfubflantiation. 
 
 I 
 
 Printed in the Year, 1676. 
 
%OMA^( T%AT>1T10 JAC 
 
 EXAMINED, isfc. 
 
 AMong many Books that lately came forth, of 
 fomewhat the like tendency , there is one cal- 
 led [A Rational Difcourfe concerning Tranfub- 
 flantiation , in a Letter to a Per [on of Honour , 
 from a Mafter of Arts of the Univerfity of Cambridge .] 
 Alas, for the unhappinefe of thofe Perfons^pffifonour that 
 have fuch Teachers and Counfellors a&ehis ! could they 
 have no better? or wuldihcy not? If they ch. e them 
 their inifery is , jufb ; ~ " 
 
 The Title Paraphrafed is [A Rational Difcourfe againjt 
 Senfe."] But the ftrain of this, and abundance Written, 
 by Men of the like ingeny, tell us convincingly, that 
 while they diftruft all their Senfes, and would have all the 
 World diltruft them, and deny them, they are fo con- 
 fident of their Thinking^lnvcnting^ and Talking Faculties^ 
 that they dare let them in Battel againfl the Senfes of all 
 M arikitid,ind cherifli fome hopes to get the Vi&ory. And 
 verily ,it is a wonderful vi&ory that fuch Mens Tongues 
 have got already, if all the Princes, Lords, Do&ors, and 
 all other People that go for Papifts, do really believe 
 Tranfubftantiation 5 and if fome be not in the right, who 
 think that there is not one hearty and compleat Papift in 
 the World, unlefs implicite Believers may be called fuch, 
 who believe as the Church doth, though they know not 
 
 A 2 what; 
 
(20 
 
 what-, but that the Maftersof the Game are but the Ma- 
 kers or Predicants of a Faith for others, which never 
 was their own, and that they generate but their like, e- 
 ven worldly diflepiblers> and converroniy Mefflg Tongues 
 by the power of the Sword, and not their Hearts by all 
 their Oratory. And Imuft confefs, ^hatwhcn I have 
 heard a prophane Swearer, Curier, Raiier, Drunkard, 
 Whoremonger , plead for Tranlubftantiation, I have 
 thought of peaceable Melancthons words [Tou Italians 
 maintain that Chrifl is in the Sacrament -, whenjou believe 
 not that he is in Heaven^] 
 
 But the devout words and confidence of this Mafler of 
 Arts maketh me think that he believeth himfelf, and 
 that diffembling is not the Art that he is Mafter of- but 
 though he be as he faith [ Non ignara mali ] yet he may 
 be Ignarus mali, ignorant of his Error and of the Mifchief 
 which he would do. Indeed if Men will needs believe 
 that Night is Day, and Day is Night, we might fatisfie 
 our felves with our compaffion for their weaknefs, with- 
 out any importunate publick contradiction ^ but our cafe 
 with fuch Men as this, is fuch as prohibiteth fuch patient 
 filence : For, the fame Religion which teacheth them to 
 deny the Senses of Mankind, doth teach them to Extermi- 
 nate^ Bum, Excommunicate, and Damn all thofe that will 
 not do as they do, but will believe their Senfes $ andalfo 
 to depofe thofe Temporal Lords that will not extermi- 
 nate fuch from their Dominions. 
 
 Two things yet I muft note, that make me doubt whe- 
 ther the Author befo honeft in his dealing as I could wifh 
 him, and as a Man that talketh of God and Jefus chri/l 
 fhould be. i . That he fo blindly, or fraudulently ftateth 
 the Queftion. 2. That he takethfo little notice of the 
 Books and Arguments that are Written againft his Caufe, 
 
 as 
 
C3) 
 
 as if they needed no Anfwer, when we iuppofe that they 
 have put the Error of Tranfubftantiation fo far paft all ra- 
 tional doubt, that it is fcarce poflible for a Man that hath 
 underftandingly, and ferioufly read them, to believe it : 
 It is but lately that a fmall Book, on that Subjeft, was 
 publifhed by R. Baxter, Dedicated to the Duke o£ Lauder- 
 dale, called, Q Full and e a fie fatis faction, which is the true 
 Religion,] which all the Papifts in the World can never 
 give a rational Anfwer to ^ and therefore this Man dare 
 fcarce take notice of fuch, left it fhould bring them to the 
 notice of his Reader. But doth he think that we muft 
 not know that his Book is Anfwered before it was Writ- 
 ten, becaufe he will take no notice of it? or muft we 
 therefore repeat the fame things again ? 
 
 The Roman Article of Faith is, that [There is a 
 change made of the whole fu'? (lance of the Bread into the 
 Bodj of Chrift, and of the whole fubfiance of wine into his 
 Blood'] fo that our Controverfie with them hath two 
 parts, i. Whether after Confecration there be no lon- 
 ger Bread or wine ? 2. Whether that which was Bread 
 and Wine is then turned into the very Flefh and Blood of 
 Chrift ? Now this Rational Difcourfer confoundeth thefe 
 together, and in his progrels dealeth fo little with the 
 firft part, as if he were afraid that it fhould be taken no- 
 tice of. 
 
 The Reader muft farther note. 1. That it is none of 
 our Controverfie [whether the whole [ub fiance of the 
 Bread and wine be Relatively changed into the Representa- 
 tive Flejh and Blood of ChrijI which he once had, and offer* 
 edin Sacrifice for us on the Crofs, as the Lamb of God that 
 taketh away the fins of the Wtrld . For, this is our Do.- 
 ftrine: 3 But it is, whether there be a phyfeal change oftht 
 fubjlanceof the Bread and wine into the natural jub'Iance 
 
f4> 
 
 of the Fief) and Blood of Chrifl which is now glorified. 
 
 2. That the Controverfie is not at all of the Real pre- 
 fence of chritts glorified Body, whether it be in this or that 
 place ) or not ? but whether the Bread and wine be chan- 
 ged into it ? For, many Proteftants (Lutherans, and o- 
 thers) do profefs that we have no certain clear Concepti- 
 on of the nature of a glorified Body 5 and confequently 
 as they cannot judge of the Locality and Prefence of a Spi- 
 rit, fo neither of the Locality and Prefence of a spiritual 
 Body: They know not whether the now prevailing 
 Phylofophy be not true, that Light is a Body, and Solar 
 Light is the emanant fubftance of the Sun it felf, whofe 
 Center is in the Heavens : And if its very fubftance be fo 
 extenflve as to fill all the Air betwixt Heaven and Earth, 
 ( and more, ) and if the Light of an hundred Candles can 
 be all together in one Room, they are uncertain what are 
 the Limits of Chrifts Spiritual Body, or whether it be 
 either of a more ignoble nature than the Sun, or of lefs 
 extent : And moft of the Greek fathers thought Spiritual 
 Bodies ( if not Spirits themfelves ) were Fire. And as 
 our Senfe or Reafon cannot tell us whether or no there be 
 now an Angel in this Room, fo neither can either of 
 them tell us whether Chrifts Spiritual Body be here : This 
 therefore they leave to God that knoweth it, and will 
 have to be no no part of the Controverfie. 
 
 i. Forthefirft part, whether there be true Bread and 
 Wine after Confecration^ as many others have fully proved 
 the affirmative, lb particularly the forelaid Author brief- 
 ly hath proved it paft all rational denyal. i. From the 
 Senfe s of all Mankind • an Argument fortified by twen- 
 ty (ubordinate convincing Arguments againft the deny- 
 ers of Senfe • where the Papifts Anfwers are refuted. 
 2. He huh proved the Contradictions of the Dodrine oi 
 
 Tran- 
 
Tranfubftantiation. 3. He hath fliewed that the Do- 
 drine of Tranfubftantiation aiTerteth *ne and thirty Mi- 
 racles^ with twenty miraculous aggravations •, and hath 
 fully proved from Scripture that thefe Miracles are fictiti- 
 ous. 4. He hath proved from many exprefs Texts of 
 Scripture, that it is Bread after the Consecration. 5 . And 
 alfo that the Scripture it felf doth fully teach us to ex- 
 pound This is my Body, as we do, and not as the Papifts 
 do. 6. He proveth that the very nature of a Sacrament , 
 even as Aquinas defineth it, is inconfiftent with Tran- 
 fubftantiation. 7. And Laftly, he proveth the Novelty 
 of your Doftrine, and that the antient Writers werea- 
 gainft it $ which Albertinus^ Pet. Molinaus de Novil. Pa- 
 pifmi, the late Morning Lectures of the Nonconformifls a- 
 gainft Popery , and many others have proved at large. 
 But thefe things our Difcourfer Rationally diftembleth^ left 
 if he fhould anfwer them it would appear to be no Ratio- 
 nal Difcourfe. But let us hear what the Rationality is which 
 hepretendethto. 
 
 His Difcourfe confifteth of three Affertions, and their 
 pretended Proof, and a fhort Anfwer to fome Scraps of 
 Obje&ion. 
 
 Hisfirft Affertion is, that [[// is poffible to the Omnipo- 
 tent Power of God) to change the fubjlance of Bread and 
 wine into the fab fiance of our bleffed Saviour *s Body and 
 Blood.2 And he faith,that £ This his Adverfaries generally 
 grant 7] And yet, if he know what they fay, he knoweth 
 that they maintain that Tranfubftantiation is a Do&rine 
 of Contradictions, and that God cannot make two Con- 
 tradictories true. They eafily grant him that God can do 
 every thing which belongeth to Power to do: Though 
 we are not fond of his phrafe [ Omnipotent Powers ] no 
 more than of [ wife tvifdom] or [flrong Strength'] or 
 
 great 
 
great Greatnefs^] yet taking his meaning) we grant that 
 Omnipotency is never ftalled with difficulties ; Though 
 God cannot lye, nor cannot hate goodnefs^ nor love ftn^ 
 nor make Contradictions true y that is not for want of Pow- 
 er, but beca-ufe he is perfed: : He cannot be ignorant , or 
 evil . and he cannot chufe but be God. 
 
 I luppofe that he taketh not Chrift's Body, though fpi- 
 ritual, to be meerly, or properly Spirit > or ( as they 
 fpeak) immaterial ^ and fo that it is none of his meaning, 
 that God can turn Bread into immaterial spirit ; which 
 yet I would not have laid that he cannot do : But it is 
 turning one Body into another which he calleth Poffible. 
 And that God can do this by Apportion-, or Union^ adding 
 one Body to another, I cannot deny: But thefe follow- 
 ing Contradictions we take not for Poffibilities. 
 
 i . For one Bod) to be turned into another pre* exiftentfay 
 Apportion, ( the Form of the changed Body ceafing, but 
 not the Matter; ) and yet that the f re-existent Body fhould 
 not be increafed by the appofition, this is a Contradicti- 
 on. As in Numbers, for two to be added to ten, and yet 
 the Number be ftill but ten, is a Contradiction : So for 
 all the Bread that is Confecrated to lofe only its Form^ 
 and the Matter to be changed into the Body of Chri^ by 
 appofition, and yet Chrifts Body to be no %£<?r,is a Con- 
 tradiction -, unlefs fome pre-exiftent part of Chriffc Body 
 vaniih, and it be diminiihed by lofs, as much as it receiv- 
 ed) by appofition. 
 
 You fay, that H Concoction we our [elves turn Bread and 
 ivme into Flefh and Blood daily: But notc^that the Form 
 only of the Bread and wine ceafeth, and the Matter re- 
 ceivcthanew Form in us, and by appofition increafeth 
 our Flefh and Blood ; and-thatour bulk increafeth not al- 
 v/.y ; is beeaufe fome parts vanifh, as others are added ; 
 
 and 
 
C7) 
 
 and being in a continual FJux or Mutation, we have lit- 
 tle, if any,of the fame Fleili and Blood this Year, that we 
 had the laft, or a few Years ago.^ And doth Chrift's Bo- 
 dy thus change,and receive addition and diminution ? or, 
 doth it grow bigger at the pleafure of the Prieft ? 
 
 2. If you fay that this is not your ordinary belief, but 
 that the very Matter, as wellasFwz* of the Bread and 
 pvine ceafeth $ I add, that it is a Contradiction, that the 
 very Matter fhould ceaje to be, and yet be changed into a- 
 nother Body. The ceajing of Matter is Annihilation: 
 And to fay that it is annihilated, and yet changed into a- 
 nother thing, is a Contradi&ion : As Matter is denomi- 
 nated from the Form, when the Form ceafeth, the Mat- 
 ter ceafeth to be the Matter of that Form $ but unlefs 
 annihilated it is ftill the Matter of another Form. For 
 one Body to be annihilated^ and another to take its place, 
 is not for the one to be. changed into the other. Anni- 
 hilating and Tiranfubftantiating are Contradi&ory. 
 
 j. It is a Contradi&ion for Bread and Wine to be 
 turned into Chrift's Flelh and Blood, and made his Body, 
 whofe Body is not Flejh,or Blood ; unlels he have two Bo- 
 dies, or one confifting of marvelous diflimilar and hete- 
 rogcneal parts. That Chrift's Body in Heaven is not 
 Flefti and j^taftf* at all,muft be confeft by all true Expofi- 
 tors of 1 fc£5 /, 5 . 50. Flelh and Blood cannot enter into the 
 Kingdom 0) bid. The Context flieweth that it is not Sin, 
 but natural proper Flefh and B.'ood that is there meant ; 
 And who will believe that glorified Bodies are Flefh and 
 Blood, whoever well conlidered, 1. what Flefh and 
 Blood is, and for whatufe? 2. In what Region glorified 
 Bodies dwell- and that the Inhabitants are every where 
 Connatural to their Region, 3. That the Text faith 
 They are Spiritual Bodies. 
 
 B And 
 
(8) 
 
 And if ChriiVs Body in Heaven be no Flejh or Blood > 
 and his Body on Earth be both . then either he hath two- 
 Bodies, or very heterogeneous parts of one. 
 
 4. It is a Contradiction to fay that there are Accidents,: 
 which are not the Accidents of any Subftance, (either of 
 Breads ChriiVs Body, or any thing, elfe : ) For, Accidentis 
 e(Je eft in e§&± it is relative: The fore (aid Author f.96.. 
 hath told you, 1 . For Quantity., a Pound, or Inch of no- 
 things a long, or broad, or thick nothings a Pint, or 
 Quart of nothings are Contradictions. 2. For the Num- 
 ber of Wafers, or Cups of Wine,to put twenty, or forty, 
 or an hundred nothings, is a Contradiction. 3. For Fi- 
 gure, a rounds or fquare nothing, is a Contradiction. 4, 
 A fweet nothing • .o. (harp, or auftere nothing, inftead of 
 Wine, is a Contradiction. So an odoriferous nothing . 
 a rough, or [mooth nothing ; a red, or a white nothing . a 
 nothing feated on the Altar more than another place, &c. 
 all thefe areContradidions. 
 
 5 .And he hath there fhewed you that it is a Contradicti- 
 on for nothing to have real effect si for nothing really to 
 nourijh, and become Flejh and Blood in him that eateth it i 
 yea, for nothing to be eaten £ for nothing to turn to real 
 excrements •. for nothing to make a Man drunk, as Wine 
 doth: God can do all that are works ofP^njer, but to 
 verifie thefe Contradictories, is no work c ^ ^ver. 
 
 6. God cannot lye, faith the Apoftle,. aflcf'Nature it 
 felf- 7 elfe Faith had no certainty at all, the formal Ob- 
 je£t failing. To tjtj is to give- falfe deceiving figns of the 
 Matter, and of the Authors mind : And if God's Natural 
 Revelation to Senfe it felf be falfe, yea to all t M?ns Sen- 
 ses « doth not that make a lye as well as a falfe Word, 
 Prophefie, or Vifion ? God's Natural Revelations are 
 known by all Men certainly to be his own, and lb are 
 
 not 
 
C-9) 
 not the Prophetical : All know that God made Mans 
 Senje to be the Natural pc newer of fenjible O'jecls, that 
 as fenfed, they might be perceived naturally by the Intel- 
 led : And fuppofing the Objecl, Senfe, Intellect^ and Me- 
 dium duly qualified, if now we be dcccAvcd^Natural Reve-_ 
 latlon faileth, or is falfe, and we have no remedy : So that 
 to make God's Natural Revelation to Senfe, and by Senfe 
 to the Intellect, to be falfe to all the (bund Senfes in the 
 World, is to make God, blafphemoufly, the greateft 
 Lyarinthe World .• and this God cannot be, becaufe he 
 is God. 
 
 And now, 1 pray you what doth the Ds Brine of Rare- 
 faction and Condensation make againft any of this that I 
 have faid ? Apply it to any one of thefe Contradictions, 
 and try whether it will prove them no Contradictions ? 
 Though your definitions of them are ridiculous, ^viz. 
 that Rarejaclion isa little. Matter under a great u Quantity , 
 and'Condenfation is a great deal of Matter under a little 
 Quantity . and this you fay is the ancient and commonly re- 
 ceived Definition ) yet this, were it fo, is nothing to our 
 bufinefs. Rarefaction maketh the Quantity of Matter no 
 more, but only more diffnfed^or ex ten five as to Space,; 
 and Space and Quantity are not all one : And Condenfati- 
 ^inakethnot the Matter to be of lc[s Quantity but on- 
 ly to pofiefs lefs Space: You fhew how great a Philofo- 
 pher you are. But doth Rarefaction make Accidents 
 rvithaut.a Sub] c cl , or E^etis without, a. real. Cxufe . or Mat- 
 tertobt added toAfattc-A without augmenting it ; or 
 th^fame Matter to be changed into otlaen Matter, and 
 yet ceafe to be the lime Matter it was • or any of the reft. 
 
 And what if a Spirit, which is circumfcriptively in no 
 pk.ee, may be faid tpb'e definitrjely^ox operative!^ in m> 
 ny plrces at once ? Will von fay the fame of a Body, and 
 
 y B 2 " :o 
 
(jo) 
 
 fc make Body and s fir it to be the fame? A Spirit isvW/- 
 I'iftile^ and fo is not Matter . but yet I make not this 
 the Controverfie. I know not how near Chrift's Body 
 is to a Spirit, which is called fpiritual $ but if it be ma- 
 terial, and yet in many places at once, it muft be by 
 Parts 5 one Pare in one place, and another part in another 
 place. For a material Body not to podefs its proper 
 place according to its Quantity and Parts, is a Contra- 
 diction : And whatever you will fay of Chrift's Heaven- 
 ly Body, fure you will not fay that his fuppofed Flejh and 
 Blood is not material, or a true Body : And therefore ei- 
 ther Chrift hath as mxny Bodies, or elfe as many Pieces, 
 or Parts of one Body , as there are Confecrated pieces of 
 Bread, perhaps many Thoufand Miles diftant from each 
 other. Yet I will confefs to you , that as if a Thoufand 
 vifible Apples could grow on one fpiritual, or invifible 
 Tree, they would be all Parts of that one Tree • fo if 
 you could prove, that a Thoufand material vifible Hofts 
 are united by appofition to one fpiritual invifible Body of 
 Chrift as Parts, they would all be Parts of that one Body . 
 but marveloufly heterogeneal. But what's all this to 
 the forefaid Contradictions ? 
 
 But you have recourfe to the Mfracle of Chrift 's incar- 
 nation, to falve tfie Obje&ion fetcht from senfe: But 
 what mean you by that ? Did you think that it is Mir a- 
 cles that we objed againft ? or that every Miracle is 3 
 Contradiction, or contrary to well-qualified Senfe ? What 
 is there in Chrift's Incarnation, Conception, or Birth, 
 which is a Contradiction, or againft Senfe , or Reason ? 
 There is indeed much that is above the rsach of Reafon 
 without Revelation } but nothing that is against Senfe^or 
 informed Reafon: For, what fhould it be? Is it impofli- 
 ble for God to impregnate a Virgin, any more than to 
 
 make 
 
(II) 
 
 make £:<f ? Or is it impoiUble for God to take a humane 
 Nature into Union with the Divine h when as all things 
 are (b ncerly dependant on him, that he is, as they : • . - 
 tim:9f inttmo nojfro ? and ic is harder to confute that Pla- 
 tonift,who taketh God to be the Soul oftheUnive: 
 and all things to be as it were his Body and Accidents, 
 than to prove it impoflible for him to be united to one. 
 What elie meant your Fanaticks, Frrar Benedict. AngL 
 in Regnla perfect, to make it Mans perfection to believe 
 that there is nothing but God ? 
 
 And for the Do&rine of the Trinity, it is no more a 
 Contradiction, than to hold that the Mental Nature or 
 Spirit is informed by a Fertue or Faculti> which is One 
 ej[entia\7j and three refpeclrvely, as to the Ads and ob- 
 ject s, viz* The FdcuitJJ-vitdte-dflivj} Inte'Jedrjs & F*~ 
 Uti~j* • or, that the fenfitrje Soul hath a formal Faculty, 
 which is One ani Three, piek Activ*, Perce:;:: a. Appeti- 
 :.-j* h or^ that Fire hath a Trin-une power, Mott\e\ :.- 
 luminxtive, & Caltfscftve. When Trinity in Vmty is 
 imprinted on all Acftive Natures, will you find ol: ± 
 Contradiction in .it ? If it were Three Effences, and yet 
 knt One Efjence • or Three Pcrjons, and yet tut Onr Per- 
 f*n y in the fame fenfe and refpect, it were a Contradi- 
 ction. And is here any deception of our well difpc 
 Senfes, or any Lye? Becaufe God hath manv Works 
 which furpafs the power of natural fecond Caufes, in 
 their ordinary way of working •, and becaufe he hath do 
 ny which we cannot know without fupernatural Rev. 
 tion, v u thence infer that he may be the great De- 
 
 ceiver of the World, and may deliver Cootnu s~as 
 
 his Truth I As if Mirxcles were all Lyes and C 
 fns» 
 
 You fay that Chrij appeared to S. Ma ape if a 
 
 Gardner. 
 
f 12) 
 
 Gardner. And what of that ? Either diftance, or want 
 of light y or observation did hinder her from difcerning 
 his proper Vifage, and then its nothing to our Cafe • or 
 elfe he really ajjumed a rtfage different from that which 
 (lie had formerly feen : And if fo, here was no decepti- 
 on of Senfe, any more than in the apparition of an An- 
 gel 5 nor no more than a Masked perfon doth deceive 
 anothers Senfe, becaufe he would not be known . nor 
 any more than when one knoweth not his old Friend, 
 when Age or Sicknefs hath changed him. 
 
 Pag. 4. You did with a neceffary craft pafs over your 
 Dvctors Explications of the Myftery, as knowing that 
 they do but detect the Contradictions. 
 
 You here tell us of £ fome of the learnedefl of the En- 
 glijh Clergie (or Church) that confers the holy Euchari}, af- 
 ter Consecration, to be really and truly our Saviours Body, 
 and therefore fall down before it, and adore it • and for this 
 caufe difown the Neve Rubric k of the Common-Prayer Book > 
 which faith, our Lords Body is in Heaven, and not on the 
 Altar. Thefe Dolors will tell you. that they acknowledge 
 the thing, only they dare not be fo bold a* the Romanics to 
 determine the manner. And one of the learnedefl of them, 
 Mr. Thorndike, asks, why cannot onr Saviour appear to us 
 in what /hape he pleafeth, in the fhape of a Gardner, or if 
 it fo pleafe him, in the (I) ape of Bread and wine ? ] 
 
 To which I arffwer, i.That AViv Rubrick is but the 
 Old reftorcd: So you call our Religion New. 2. Thofe 
 may well pit's with you for the mofl learned, who pleafe 
 you belt, while you confer Degrees. 3. Such as you 
 teacb men to refuie Kneeling at the Receiving of the Sa- 
 crament, (.is one of you that is mentioned in the Life of 
 Bilfcjp Hall) by thus per fwading men, that the Bngliih 
 CJergy believe Tnnfubftantiition, and adore according- 
 
03> 
 
 Iy. 4. Either you fpeak true or fa![e' of the learned jl of 
 the Englijh clergie : If falfe , it is an ill fhelter for your 
 other Fallhoods : If true, what regard fhould we have 
 of the judgment of fuch Clergy-men, as declare their 
 Aftent and Consent to all things contained in and prefcrij 
 ted by the Book of Common-Prayer, and Articles of licit- 
 giow, and yet difown the Rubrick^ and believe Tr\n\ti'y- 
 fiantiation, and adore the Eucharifi & chnfs Body I Why 
 do you not call fuch the Roman Clergie^ rather than the 
 Engl/fh Clergie, if they differ from you but only in a 
 want" of boldnefs to determine the manner^ while they ac- 
 knowledge the thing* What if a Bifhop Bramhall will 
 have the Pope tobcPrincipiumUnitatts, and take Gro- 
 tius to be of the mind of the Church of England^ (who 
 would have Rome to be the Miftrefs Church, and the 
 Pope the Univerfal Governour, according to the Canons 
 of Councils ;>even the Council of Trent .) muft we there- 
 fore ftoop to fuch mens judgment? Or might you not 
 as well tell us, ; that Cajjander, or Mileterius, yea or 
 Be 'Ha? mine, were of your mind ? And whats that to us ? : 
 
 Your fecond" Affertion is \jf our Saviour would have 
 left us his j "acred Body and Blood, infead of all the Sacri-.. 
 pecs of Sheep andOxen^ under the Mojaical Difpenfati- 
 ons^ to be offered up by ChrifHan Priefls, and to be fed up- 
 on by the Chriflian People^ it would have been a favour 
 worthy of his exceffive love to mankind^ by reafon of the in- 
 numerable benefits, &c* 
 
 Anfw. I. If he had only left us his Body and Bloody he 
 had not deceived all mens Senfes, nor impofed any Con- 
 traditions on our Faith. 
 
 2. If he had done fo, his choice would have taught 
 us to take it for a benefit, becaule his Wifdom is fitteft 
 to difcern, and to denominate it. 
 
 3. to 
 
04) 
 
 5. To leave us that Body which was true Flcfk and 
 Blood, capable of breaking, \hedding, pain, and death, is 
 one thing $ and to give us his glorified Body^ is another 
 tiling : This is not capable of breaking, {bedding, fain, or 
 death, being a fpiritual, immortal, incorruptible Body. 
 Therefore indeed, the Eucharift is chrifts Body and Blood 
 representative, but not of fuch a Body as he hath now 
 glorified, but fuch as was truly Flefh and Blood, which 
 he once offered •, the benefits of which Sacrifice arc real- 
 ly given us in and by the Eucharift. But to have left us 
 a Body to be broken and flain, which cannot beflain, 
 and Flefb and Blood which is not Flefli and Blood, but fpi- 
 ritual, is a Contradi&ion. But if Chrifl: have two Bo- 
 dies, or one confiding of parts fpiritual, glorified, and 
 of real Flefh and Blood, then indeed one part of this may 
 be ftill a Sacrifice. 
 
 4. But taking it (as you here do) abftra&edly from 
 Gods Will, and as in it felf considered 5 what realon can 
 you give us, why chrifi's true offering of himfelf in Sa- 
 crifice once for all, fhould not be as great a Benefit and 
 Love-Token, as our offering him daily ? The holy Scrip- 
 ture (Heb.io. 14. telleth us, that [by one offering he 
 hath fer felled for ever them that are Janc7ified*\ and v. 
 lo> 11,12. that by the mil of God we are fancJtfied 
 through the once offering of the Body of Jefus Chrifl : and 
 every Trie (I flandeth daily miniftring, and offering often- 
 times the fame Sacrifices, which can never take avpayfms; 
 but this Man after he had offered one Sacrifice for fins, for 
 ever fate down on the right-hand of GodJ] But you will 
 tell us what a benefit it would be to offer Chrifl: often ? 
 Do you really break, wound, hurt, and kill him in your 
 offering, or do you not? If not, how is it a Sacrifice J 
 and how is he the flain Lamb of God that taketh away 
 
 the 
 
05) 
 
 the fins of the World ? And what Sacrificing, or fatis- 
 factory ufe can it have, to be offered without breaking, 
 hurt, or death? Is it a living^ox dead Body of Chrift 
 that you offer? I£& living Body unhurt ^ it is none of the 
 Sacrifice the Scripture mentioneth of Chrift; And how 
 is it propitiatory for fin ? If it be a dead Body , was it ever 
 alive? If not, 'tis not Chrift's: If yea, who ki/leth him I 
 And if it be his living, glorified, impaflihle Body that you 
 offer, how unlike is that to Chrift's offering ? And why 
 calleth he the Bread and wine, his Body and Blood, which 
 a glorified Body is not ? It's moft evident that Chrift 
 fpeaketh of his juffering Body^ and not of "his glorified Bods 
 that cannot fuffer : And if fo, fhall we tell God what a 
 benefit it would be to m^ if every Prieft may become as 
 the Jevos^ the killer of Jefus Chrift ; that he may break 
 his real Fleih, and let out his real Blood? Chrift did not 
 this himfelf. He contented to be killed, but he killed 
 not himfelf. And what Man of Senfe can doubt but he 
 fpeaketh of a Reprefentative Boay, and. Blood 2X his laffc 
 Supper, when his real Body was not broken, nor /lain,, 
 nor his Blood, till after ; unlefs Chrift had two Bodies, 
 one firft killed by himfelf, and eaten by his Diiciples - 7 
 and the other killed after by the Jews. 
 
 I marvel whether any Papift believe in his Conference, 
 that Peter } and John^ and the reft,did believe at that Sup- 
 per, that they did eat Chrift's real Fleih, and drink 
 his Blood ? What, they that did not underftand before 
 his RefurrecHon that*he was to dye as a Sacrifice for fin, 
 and rife again, though he oft told it them? For fo ex- 
 prefly faith the Text, John 12. 1 6. Luke 18. 31,52, 
 33,34. and 24. 20,21. If it had been believed by them, 
 whv is there no mention of any of their wonder at fuch 
 a Mifterv, as that their Saviour fhould at once be in their 
 
 C Belly,* 
 
(lO 
 
 Belly, and in their fight? lean fcarce believe that Man 
 that faith he believeth that they believed that then they 
 did eat Chrift's very Flefli and Blood. But perhaps fome 
 of you will take up a late ftart Conceit, that Chrift at 
 his laft Supper did not idebrnte\\$it only institute that 
 Sacramer,, : which I am afhamed to ftay to anfwer. 
 
 For our parts, we take it for a greater mercy that 
 Chrift doth reconcile us to God, and put away our fins, 
 by once offering himfelf in Sacrifice, inftead of the old 
 Sacrifices that muft be often repeated, than ifhehadbid 
 us kill, or break, or offer his real Body and Blood otten. 
 And we take it for a greater mercy that we may daily 
 offer this Representative Body and Blood, and Commemo- 
 rative Sacramental Sacrifice, than to have broken the 
 real Body of Chrift our felves daily, and (lied his Blood. 
 But I wonder not that they that can believe, or take on 
 them to do it in ipite of all Mens Senfes, can do it alfo in 
 fpight of Scripture , Reafon, and Conscience. 
 
 I confefs there is fomething in what you fay, p.j. It 
 would have been an incentive to munificence in adorning 
 Churches with the richeft Gold and pretious Stones, and 
 whatever elfe that's rare and fplendid . and alfo to en- 
 rich and magnifie the Pr/W? 3 that can inftrumentally make 
 God of Bread, and Sacrifice him when he hath done • or 
 let him on the Altar, or keep him in a Box. But 
 to the entertaining of Chrift into the heart by Faith and 
 Love, a Reprefentative Sacrifice feemeth more meet for 
 us to exercife : And Chrift faid to Thomas > bleffed are 
 they that have not \een, and have believed. 
 
 Your third Affertion is, that [The Bread and wine in 
 the holy Euchari^ are by the Omnipotent Power of God actu- 
 ally y and indeed changed into the Body and Blood of our blef- 
 .fed SwiourJefusChrifl* 
 
 jinfw, 
 
07) 
 
 Anfw. This is to the purpofe if it be but proved. 
 But, alas, where is the Proof? Why you give us fuchas 
 you have, and we can expeft no better from you. You 
 fay £ This wis the Universal Belief of the Chrifian World 
 in the ninth Century^ How prove you that ? Very eafi- 
 ly in your own conceit ^ ziz. lay you Q It u evident bj the 
 Tefiimony of all the Writings of that Age, and by the Uni- 
 versal Tefimony of the tenth Age • nor do our Adversaries 
 deny it7\ 
 
 Anfrv. i. All thefe three are falfe: Neither all the 
 Writings of the ninth Age, nor the Univerfai Teftimo- 
 ny of the tenth, faith it •, and your Adverfaries do de- 
 ny it. 
 
 2. But was there not fome forry neceflity that put you 
 to begin your Proof fo low as nine, or ten hundred Years 
 after Chrift? Methinks you fhould have feared, left this 
 have opened all the deceit. 
 
 3. Your Adverfaries challenge you to name one Book 
 that ever To much as named Tranfubftantiation, before 
 one Stephana* J&duenfis after the Year rioo 3 which 
 was neither in the ninth, nor tenth Century, and yet you 
 have not done it to this day h and yet go on to talk at 
 this rate. And they challenge you to name one General 
 Council that ever determined for either Name or Thing, 
 ( that the Bread and Wins are changed into the very 
 Body and Blood of Chrift, and are no longer true Bread 
 and Wine ) before the Council at the Later ane m Ro?ne, 
 under Innoc. 3. Anno, 1215. which fure was neither the 
 ninth, nor tenth Century. Can you give us no earlier 
 proof that ever any Conncil mentioned it ( when Coun- 
 cils are your Religion ) and yet deceitfully talk with con- 
 fidence as you do ? 
 
 4. But fuppofe the twelfth Century > or thirteenth, had 
 
 C 2 been 
 
080 
 
 been the tenth, let us hear your Inference. You fay, 
 [Then it mu'ft neve (] aril) be taught; in the firjl Age bj the 
 Apostles, to their firjl Converts over all the world ^ andcoxt- 
 fequently be moft certainly true : For it cannot be doubted, 
 but that lie fir ft Converts did under ft and what was taught 
 them, believe and-e(ieem it as highly nece^ry to them and 
 their children. 2 — Then none can doubt tut that they 
 could And would and did teach the very fame Doctrine which 
 they fo highly esteemed, &c. 
 
 A:?fw. Thus feme over-wife Pcrfons can fit in their 
 Cloiets, and tell from moft real Caufes, whzt^no doubt jxzs 
 done in all Ages of the World : And why can you not 
 as infallibly prophefie from fuch Caufes, what will be 
 done, and fo get the reputation of a wife Man indeed? 
 As one that would infallibly foretel that his Party fhould 
 conquer in a certain Battel, becaufe they were Men that 
 loved themielves and their Country, and therefore would 
 not wilfully deftroy, or defer t both 5 and therefore would 
 not run away : For they know that more are killed when 
 they flye, thafi when they ftand to it •, and if they do not 
 run^ the Enemy will, as ordinary Experience fheweth ; 
 ergo they muft needs conquer. But when he was asked 
 why all the fame things might not be (aid of the Ene- 
 mies,and when he fhortly heard, de facto, that the Enemy 
 had got the day, his great Argument was unanfwerably 
 confuted. But let us come to the tryal. 
 
 i . I will better argue from your Medium,againft you : 
 The far greateft part of Christians in the World are a- 
 gainft Tranfubitantiation at this day •, therefore fo were 
 their Fore-fathers, and their Fore-fathers, till you come 
 up to the Apoftlcs. 
 
 That it is fo at this day requireth no better Proof than 
 to have more knowledge in the ftate of the World, or 
 
 more 
 
more honefty in reporting it than you have. Pag. 16. 
 you (ay £ The whole World formerly, in a manner y Pagan^ 
 except a handful of Jews is now become Chriflian7\ Rea- 
 der, Is this Man like to tell you what all the Chriftian 
 World held,in former Ages, from fuch a Medium as their 
 latter Belief, that can no better tell what the Chriftian 
 World is ? Look over the Globe, or Map of the Worlds 
 and let this Man tell you which be the Countries that are 
 Chriftian • and then take the Meafure there of their Pro- 
 portion your felf. Or to lave you the labour, read any 
 credible Author that reported) it. Briervrood in his En* 
 quiries^ one of the beft, tells us, after the naming of the 
 ieveral Countries of each Religion, that if you divide 
 the Known World into Thirty Pdrts, nineteen are Pagan 
 Idolaters , fix are Mahometans, and live are Chriftians 
 of all forts: But this Man isnot aihamed to fay, that, 
 except a handful of Jews, the whole v/orld in a manner Pa- 
 gan y is now become ChpBian. All the Pagans of Africa y 
 and America, and Afia, and all the Mahometans are no- 
 thing to him • even five fixth parts of the Known World. 
 And, alas, how little probability is there that the terrjt 
 incognita, the vaft unknown Regions, Should be Chrifti- 
 an: fureif they were governed by the Pope, he would 
 know them. He that can Tranfubftantiatc all the Pa- 
 gans? and Mahometans on Earth, into Chriftians ?, and 
 make Men believe that five parts of fix of Mankind are 
 now of a Religion which they partly know r not, and part- 
 ly abhor, may not difpair hence to prove Tranfuftanti- 
 ation* But how many of this fixth part of the World 
 are Papifls ? A Bifhop Browball faith, that about the fifth 
 part of the Chriftians of the World are Papifts : Others 
 think about a fourth part, not meafuring bythelarge- 
 nefs of their Dominions (for few in the King of Spain s 
 
 ivef!- 
 
( 20) 
 
 weft-Indies are Christians ) but by the Number of Pro 
 feffors. But the moft that ever I knew any undemand- 
 ing impartial reckoner allow them, is to be the third part 
 of Chriftians ; comparing them with the Abafines, Coo- 
 ties, Syrians, Armenians, Gregorians, the Greek-church, 
 and Muscovites, and all the Proteftants, drc* And when 
 the Empire of Abaflia was greater by many Kingdoms, 
 and the Kingdom of Nubia was not revolted, and many 
 great Countries of the Greek Religion were not yet turned 
 Mahometans, the Papifts were proportionably much lefs 
 a part than now. And though moft of thefe will fay, as 
 we do,that the Bread and Wine are Chrift's Flelli & Blood 
 (not which is in Glory, but which iv& Sacrificed for us on 
 Earth ) yet few, if any, of all thefe do hold real Tranfub- 
 fhntiation. If lie fay the contrary of them, Travellers, 
 and Authors enow of their own can confute him : (How 
 ihamefully they have changed the Mthiovick Liturgie, as 
 to their fenfe,by the altering of one word Biihop U'Jer hath 
 fhewed from the true Copies •, and by luch tricks they 
 can, by a Printer, make all the World Papifts : and I 
 would the Pope had no other fort of Subjeds to uphold 
 his Monarchy, than iuch as are (o made.) 
 
 I appeal now to any impartial reafon, whether I may 
 not better argue againft Tranfubftantiation, becaufetwo 
 or three parts of the Chriftian World are againft it, than 
 he can argue for it, becaufe a third or fourth part are now 
 for it, or were fo in the twelfth, or the tenth Century. 
 
 But perhaps he will fay, that they are of the jame Reli- 
 gion that they ever vcere, but fo are not the Proteftants. I 
 anfwer, i. The Proteftants will not undertake that none 
 of their Anceftors from the beginning were in this, or 
 other points, erroneous : If the Papifts will, it is fuitable 
 to their other undertakings ; But that we are of the fame 
 
 Reli- 
 
(-21) 
 
 Religion which all true Chriftians were of from the be- 
 ginning, the [ame Biptijm, the fame Creed, the fame Lords- 
 Prayer and Decalogue > and the fame Scriptures, owned, 
 ihew : and the Lords-Supper Adminiftred in the fame 
 wbrdsas Chrifb and his Apoftles and the ancient Chur- 
 ches did. 2. But if the Proteftants had not been of the 
 fame Faith with their Anceftors, what's that to the reft 
 that are more than all the Papifts ? It's notable to read in 
 their Go&igHu* de rebut Abafjiimrum^ how an old Woman 
 ( the Emperors Mother ) confuted,or baffled the Learned 
 papift that came with Oviedo to pervert them to the 
 Pope, by pleading the Tradition of their Fore-fathers, 
 that had delivered them their Religion, and never told 
 them of the Pope. And how tenacious the Greeks are 
 of their Religion as received from their Fathers, their 
 very ftitfhefs againft the Roman Infertion of [ Filioq h ] in- 
 to the Creed, diffidently fheweth. 3. But that really 
 the Papifts are Innovators,and have changed the old Reli- 
 gion in this Point,as we have oft fully proved out of Anti- 
 quity, ib we need no other Proof than the expreis words 
 of Scripture- which (to pafsbythe reft) in one Chap- 
 ter in the three next Veries 1 Cor. 11. 2(5, 27, 28, ) doth 
 three times call it Q Bread 3 after Confecration. And I 
 never met with a Writer lb impudeut as dare deny but 
 their leaving out the Cup to the Laity in the Lords- 
 Supper is a change from the antient Pradice of the 
 Church. And yet will this Medium ferve our Rational 
 ' Difcourfer ; The prefect church tcaveth out the Cup, ergo 
 ' fo did their Fore-fathers^ and fo did the Apoftles? And 
 let him tell me, with the Face of a Man, if he can, whe- 
 ther he think in his Confcience that our Anceftors, or 
 the firft Converts of the Apoftles, were not more likely 
 to nnderftandmd remember rvhether the Bread and Cup 
 
 were 
 
were uuui uciivcica uy uic /ipuuies, ur cue oicau aione, 
 than to uxderjtand and remember in what fenfe it was 
 that the Bread and Wine was called Chrift's Body and 
 Blood. 
 
 In fum, i. We believe that all trueChriftians have 
 the fame Religion which was firft received from the Apo- 
 ftles. 2. We are fure that they kept not all the fame Pu- 
 rity, and Integrity of that Religion-, As fome fell quite 
 away to Paganism* and Mahumatanifm, and fome to 
 Arrianifme, and other Herefies ; fofome that fell not fo 
 far, fell to leffer Errors. 3. And we do undertake to 
 prove, contrary to this Difcourfer, that the generality of 
 the Churches for many Ages, and the moft of the Cbri- 
 ftian World to this da} 7 , held not, and hold not Traniub- 
 ftantiation. 
 
 II. I farther ufe his own Argument againft him; At 
 this day, the greateft part of the .Church , by far, and in 
 the fourth Century, that which they themfelves call the 
 Univerfal Churchy denyed the Pope's Primacy ( much more 
 his Soperaignty ) to be of Divine Institution : Therefore 
 fo did the firft Converts of the Apoftles. If the Confe- 
 quence be good in your Cafe, it is much more in this. 
 1 . You falfly feign all the Church to have been for Tran- 
 fubftantiation, but I fliall undeniably prove what I urge 
 them for, as being againft the Divine Inftittition of the 
 Roman Primacy. 2. And this is a Point likelier tote com- 
 monly underftood and remembred, than the meaning of 
 the v/ords [ Body and Blood.] I prove the Antecedent. 
 
 1 . That moft Chriftians now are againft it, is a mat- 
 ter of Fad: commonly known : Two or three parts of the 
 Chriftian World being no Subjeds of the Pope at all, 
 viz. Thofe before mentioned. 2. That in the fourth 
 and fifth Century the Church was of this judgment, ap- 
 peared! 
 
C*3) 
 
 peareth by tlie moft exprefs words of one of the four 
 Great General Councils, even that at Calcedon^ which 
 faith, £ Definitions [anciorum Patyum feqnentes uliq^ ejr 
 Regulam, & que nunc r elect i [tint 150 Deo annnttjjimo- 
 yum Epifcopoyum^ qui Congyegati funt [ub pia memoyia Im- 
 peyatoye majoye Tbeodojio in Regia Civitate Conflantinop. 
 nova. Roma^ Cognoscente s & nos eadem definivimus de pyi- 
 vilegio eja\dem fanc7i(]. Conflantinop. Ecclefia^ nova Roma : 
 Etenim jedi jeni&ris Roma^pyoptey Imp er turn (^iv it at is illim y 
 Patyes confequentey pyivilegia yeddideyant : & eadem in- 
 tention* pyomoti 1.50 Deo amantiff. Epifcopi aqua fanclif- 
 jima fedi nova Roma pyivilegia tyibueyunt^ yationaUlitey 
 judic antes Impeyio ejr fenatu> wbem oynatam aquis \enioyis 
 Regia Roma pyivilegtis fyui.~] that is [_ " We following 
 "alwaythe definitions of the holy Fathers and the Ca- 
 " non, and knowing thofe things which now have been 
 u read of the 150 Biihops moft beloved of God, that were 
 u Congregated under the Emperour, of pious memory, 
 cc Theodo{ws^ the greater, in the Royal City, Conflantino- 
 c; pie. New Rome>\\2MQ our felves alio defined the fame 
 cc things concerning the Priviledges of the fame moft ho- 
 " ly Church of Constantinople^ New Rome : For, to the 
 cc Seat of Old Rome^ becaufe of the Empire of that City, 
 "the Fathers confequently gave the Priviledges: And 
 "the 150 Biihops moft beloved of God, being moved 
 cc with the fame intention, have given equal Priviledges 
 <c to the moft holy Seat of New Rome • reafonably judg- 
 " ing that the City, adorned with the Empire and Senate, 
 " (hall enjoy equal Priviledges with Old Regal Rome7\ 
 
 Here you fee, 1 . That two of the four greateft Gene- 
 ral Councils concur. 2. That they profefs herein to 
 follow the old Definitions, and Rule. 3 . That they con- 
 clude thrtRomes Priviledges were given it by the Fathers. 
 
 D 4. And 
 
04>. 
 
 '4; And that becaufe of the Imperial Seat. j< And there- 
 fore they give equal priviledges to Conflantinople. 
 
 The Teftimony is fuch as nothing but impudent vio- 
 lence can put by: either they fpeak true^or not: If not^then 
 how come two of the greateft General Councils lb quick- 
 ly to falfifie the Tradition of the Apoftles ? Did they not 
 underftand what their Fathers had delivered to them ? 
 or did they difefteem it, or forget it ? 
 
 Iftheyfpake truth, (as they did J you fee that Rome 
 hath no priviledges, or primacy, from God's Inftitution, 
 but (like Canterbury*) in our Empire by the Princes 
 and Fathers Gift. 
 
 Which is fo lure, that he muft put off common Inge- 
 nuity ,that confiderately will deny it- having not only this 
 Teftimony of two Grand Councils, but the continued 
 opinion of all the Greek-Churchy even before their divifi- 
 on from the Roman : For, let any Man rationally Anfwer 
 me this Argument. \The whole Greek-Church knew 
 that a Divine Institution w is to be preferred before a Hu- 
 mane : The whole Greek-Church knew that Ccnftantino- 
 ple was not by Divine^ but by Humane Institution, mide 
 Patriarchal or equal with Rome, and yet were for its 
 Patriarchate ana equality, if not priority : Therefore the 
 whole Greek-Church judged Romes Patriarchate and Pri- 
 macy to be of Humane, and not of Divine Inftitution. I 
 have larglier proved this elf e where. 
 
 HIL I give you another Argument with your own 
 Medium. £ The Univerfal church in the time of theCoun- 
 cils ^Conftance and Bafil, judged that a Pope might be a 
 wicked Heretick, and as fuch be depofed $ and that it is de 
 fide, that Councils have power fo to do : Ergo^fc* was the 
 Doctrine of the Apo'^les to their Converts^ And yet the 
 Councils at the Liter am under Leo the Tenth, and Flo- 
 
 rence^ 
 
C25) 
 
 fr#^,determine that the Pope is above a Council. What 
 Self-contradiftors now do you make the Apoftles to be I 
 How could the Councils of Baft I and Conftance believe 
 that Councils are above the Pope, and that he may be a 
 fallible wicked Heretick, unlets they had received it down 
 from the Apoftles? And how could the Councils at the 
 Ltterane^ and Florence y judge the contrary, unlefs they 
 had received it down from the Apoftles ? Will neither 
 Reafon nor Experience make you afliamed of cheating 
 the World by fuch filly Inferences? 
 
 IV. But yet I wiil come nearer you ; The fame Gene- 
 ral Council. at the Laterane, fob Innoc. :. which firft 
 decreeH for the Belief of Tranfubftantiation, did in the 
 very next Canon and words, decree, That all Temporal 
 Lords fliQuld exterminate from their Dominions all liich, 
 as Hereticks, that denyed this Tranfubftantiation j and 
 ifthey did not exterminate them, ihould be excommuni- 
 cate by the Pope- and if yet they did it not, the Pope 
 ihould depofe them,, and abfolve their Vaflals from their 
 Allegiance, and give their Dominions to another. Now 
 either they had this by Tradition from their Anceftqrs, 
 and fo from the Apoftles, or not : If not, why ihould you 
 dream that the Council had the fecond Canon from the 
 Apoftles^ and not the third ? If yea: Then, i. We fee 
 what we muft expect from your Religion : The King 
 muft exterminate all Proteftants (and other Decrees fay, 
 Bum them) or elfe be depofed himfelf. To extermi- 
 nate us all, will bealmoftto depofe himfelf. Kind Sir, 
 whither fhall we all go? or who fliall burn fo many? It 
 will be a greater Incendium than that of London \ or South- 
 war k : And who fliall be the Kings Subjects ? Who fliall 
 Plant Ewland anew? The French, Spaniards, ox Itali- 
 ans ? But what if in this fortunate Iiland thcj alfo fliould 
 
 D 2 awa- 
 
cm 
 
 awaken and turn Proteftants • muft the King be to feefc 
 for new Planters to be his Subjedis ? 
 
 As Bene di ft us spinofa, who affaulted the Scripture, 
 did at once alio aflault all Civil Government • and taught 
 men, that he that could get the Crown had beft right to 
 it •, and that a Man may kill any that ftand in the way of 
 his defires, and break any Vows when they are againft 
 thofe defires ( which are his Intereft, ) God mercifully 
 fo ordering it, that he that will depofe Chrift, fhall with 
 him be permitted to depofe all Kings and Governours - 
 Even fo God in mercy to preferve Princes, in theirwits, 
 from turning Papifts, hath permitted the fame Men that 
 firft by Council condemned common Senfe, and made 
 God the deceiver of Senfe, and of the World, and new 
 brought Tranfubftantiation into the Faith, to make a 
 Decree alfo (fuchas never Turks, or Canniballs made) 
 That all Men that will not renounce all their Senfes (that 
 is; their animality, and their humanity) fhall be extermi- 
 nated ^ and all Princes depofed that will have fuch ( as 
 renounce not humanity) for their Subjects* 
 
 Several things are faid to this, by Men that think that. 
 if they do but open their Mouths, and fpeak, though 
 it be to prove that Murder is Mercy and Piety, they, 
 have conquered. 
 
 i. Say fome, Tou fee the King of Frances W others^ do 
 not fo. Anfrv. i. If they may be good Catho'icks that re- 
 bell againft the Pope and a General Councils why may 
 not we ? 2.1 fpeak not of what any of you do^ but what 
 your very Religion bindeth you to do : Are not Councils your 
 objective Religion? By the fame Law And Religion then 
 that Tranfubftantiation was firft decreed, if it rule in 
 England^ we are all in Law exterminated, or dead Men 
 (except the Papifts) or elfethe King muft be no King. 
 
 Can 
 
C 2 7) 
 
 Can you fay in Confidence that your Anceftors liad this 
 from the Apoftles ? If you will, let Kings; that love your 
 Tradition, take it. 
 
 2 .But fome fay,that thefe were no Decrees of the Coun- 
 cil, becaule they were but propofed in hafte by Pope 
 Inmc. and not pafled by the Council. This help 
 Bifhop Ta*;!cr> Bilhop Gunning y and Biihop Pi-rfon, in 
 kindnefs, would give the Papifts ; but unthankful Men 
 will not accept it : And therefore the Anfwerers to Biihop 
 Gunning and Biihop Ftitrfrj* prove the contrary, as Mr. 
 Dodwetl hith unanfwerably done lately at large:And what 
 ever it was in it felf, it w 7 as a General Council to the Pa- 
 pifts, and is part of their Religion, who number it with 
 the approved ones. And Math. Pans faith but this, that 
 £ many Decrees were propofed, or brought in by the Pope, 
 which fome li'^ed, and fome di(liked~] and yet the Major 
 Vote might pals them: See alio Naucler^Gen. 41. an. 
 1 2 1 5 . G ode f rid adan.iii). P latin, in fljjf. Innoc. ? . 
 
 3. Others fay, that thefe were but Decrees of Pra&ice 
 and Difcipline, and not de fide . and therefore the Pope 
 is not here Infallible, nor his Council neither. But Men 
 that will not take a found of Words for their Eftates, 
 Lives, and Souls, may foon anfwer this. 1. That 
 though there be many things to be believed, that are not 
 to be done . yet there is nothing to be done but what we 
 mufl: firft believe that it may, or mufl be done. When it 
 is faid, Thou /halt love God and thy Neighbour $j it is in- 
 cluded, that, Thou muft believe it thy Duty to love God 
 and thy Neighbour : So he tint faith [ Hereticks ihall be 
 exterminated, and Temporal Lords that will not do it 
 (hall be depofed, and their Dominions given to others 3 
 doth include, that [ To do fo is a Duty, or L trvful at leafij] 
 Sure it is not confeffedly decreed that the Pope fhall fin, 
 
 or 
 
or that Temporal Lords fhall be depofed by him for any 
 
 thing but fin, in their Affertion. 
 
 2. If you grant that a Pope and General Council are 
 Fallible about Duty and Sin, even in depofing Princes, 
 and diffolving their Subjefts Oaths of fidelity^ howihall 
 we know that they are Infallible in matters of Faith ? He 
 that is deceived in laying, Thou mull obey the Ten Com- 
 mandments, may be deceived in faying, Thou (halt be- 
 lieve the Creed : If we cannot be hire by the Churches 
 Propofal that God is to be loved . how fliall we that way 
 befurethat he is to be believed, and that the Serif tare is 
 his word. And if the Pope may excommunicate and de- 
 pofe Princes,and change Dominions by errour h how can 
 I be lure that he may not fay by errour, that this Bread is 
 no Bread, and this Wine is no Wine. 
 
 3. Is it only matter of Faith, and not matter of Fact 
 that you have by lure Tradition ? Is not matter of Fact (as 
 Chrift's Birth, Death, Refurre&ion, and Afcention) al- 
 io matter cf Faith ? And is not thisinqueftion a matter 
 of Fad:, viz. Whether, de facto, the Afofiles told the fir ft 
 Converts? that Bread after Confecration was no Bread, 
 and that this was the meaning of Chrift's words [JTif* 
 is my Body ] which you affert? And it's matter of Practice 
 that Men muft receive it in this fenfe. But if the Coun- 
 cil may be deceived in this, and make luch Laws for ru- 
 ining Princes and Nations, which yet they were never 
 taught by their Fore- fathers \ why may not the fame 
 Men lay [ Bre id is no Bread tj without being taught it by 
 their Fore-fathers. 
 
 4. Will you give it us under your hand, that this 
 Council and Pope did err in this, and are not to be obey- 
 ed, that Princes may have fo much notice of your trufti- 
 dtfft ? But what Council hath ever fince declared that 
 
 this 
 
f*9) 
 
 this Pope and Council erred in this; $ name it me if you 
 can? No, they will be guilty of no fuch Contradictions 
 as fhall fignifie repentance and amendment. 
 
 5. In the mean time, is not the Pope and his Council 
 by this Decree, declared Enemies to all Proteftant Princes, 
 and People? What can any proclaimed Hoftilitydo 
 more, than thus by your higheft power 10 Decree Exter- 
 mination of all the People,and Deposition of their Lords? 
 And is not he to be taken and ufed as a Publick ProfeiTed 
 Enemy, who io profeffeth himfelf ? Are you not all vir- 
 tually in continual Arms againft us, who make the De- 
 crees of fuch Councils your Religion ? 
 
 V. And why might not an Arrian have argued as yo.u 
 do, when they had their General Councils, and the 
 World groaned to find it {elf turned Arrian y faith a Fa- 
 ther ? Might they not at Ariminum and Firmium have 
 fa id > How can rve believe it^ unle\s our Fathers had it 
 from the Apopes ? And I fuppofe you know ( elfe Sondt- 
 us will tell you ) that the Arrians pretend as confidently 
 to Tradition as the Papifts do. And your own Dionyj. 
 Petavux hath cited fo great a Number of the antienteft 
 Fathers and Writers, who fpeak words too plainly fa- 
 vouring of, or favouring Arrianifm, as will te?l any 
 Man that their pretenfe is not without iuch a colour of 
 proof, as is as plaufible as any you can bring for the Tra- 
 dition of Tranfubftantiation at the leaft. 
 
 VI. I pray you tell us which way w r as Tranfubftanti- 
 ation delivered down from the Apoftles ? By writing, 
 or without-book^ hj word alone ? If by Writings are not 
 thofe writings yet extant ? And cannot we read them as 
 well as you ? You tell us that all the Writings of the 
 ninth, or tenth Age fhew it ( which is falfe.) But if the 
 Writings of the firft eight hundred years (hewed not the 
 
 fame ; 
 
Cs<0 
 
 fame thing to them., how did they know it? If by hare 
 words , can you make your felf believe that £*r* nwjfr, 
 and Memory^ will as furely convey down from Age to 
 Age, the Myfteries of Faith, as written Records will do ? 
 Do you not daily find, that if Men are but to repeat a Ser- 
 mon, yea a few Sentences^ how apt they are to alter, or 
 omit, or add fome words which alter the whole fenfe? 
 I feldom hear a Sermon reported, but fomewhat of it is 
 mif-reported ! yea, we can fearce have a matter of Fad: 
 reported without great diversity and mif-reports • which 
 makes the common reports of Perfons, and Things, in 
 City and Country, to be lb full of falfhood, and uncer- 
 tainty. Mens Memories are flippery, and the alteration 
 of a word, may make the matter another thing. Send 
 but your Servant to do a meffage, or bufinefs for you, by 
 bare word and memory - and at another time Write him 
 down all that he {ball fay, or do * £nd try which way will 
 occafion more miftake ! Why do you keep your Bonds, 
 Bills, Covenants, Leales, Deeds, and Teftaments in 
 Writing elfe, and do not truft them to Mens Memories ? 
 Why are our Lav/s Written, and Court Records kept, if 
 Memory will keep them better? Had we no Books, or 
 Records, one Lawyer would fay one thing, and another, 
 another thing- and there would be nothing but uncer- 
 tainty and confufion. Why do fo many Preachers ufe 
 Sermon Notes ? Why do you caufe all your Mafs, even 
 the Hoc eft Corpus meum to be read out of a Book, and 
 truft not your Mafs-Priefts to repeat them by Memory ? 
 Befides v that Men Write more deliberately, and accurate- 
 ly ,than ulually they fpeak-, and their fenfe is eafilier tryed, 
 and reviewed. Where Mens Life and Death lyeth on it, 
 Phyficians will hardly truft their Memories with all their 
 Remedies b nor fend one to the Apothecaries without 
 
 a writ 
 
a written Bill, left the miftake of a mrd 9 or Dofe, 
 prove Death. 
 
 VII. And I ask you farther, Is all the refl of jour Reli- 
 gion, delivered, only, or mo[f certainly J>y -word of Mouth and 
 Memory or rather by Books ? Are not the Decrees of 
 all your approved General Councils for Faith and Practice 
 your Religion ? And are not thefe written in Books ? 
 H&VQCaranzAiCra^SuriM, Nicolinus y Binins y the great 
 and many Volumns of the French Edition, and ail the 
 reft, been all written in vain? Do all your Lay-Papifts, 
 or all your Priefts, or any of them carry all thefe in their 
 Memories to a word ? Or are they there as fure as in you* ■ 
 Books ? Doth Verbal Tradition now deliver down your 
 Religion ? Nay, do you not Write your very Confejjions 
 and Creeds ? If all your Books were burnt, would not 
 your Religion be greatly changed, while much of the 
 Decrees of Councils would be forgotten? and O what 
 contention and confufion about them would there be? 
 
 VIIL But if all your Religion was fo currantly deli- 
 vered by word of Mouth by Fathers to their Children, 
 what made the ancient Doctors pafs by the fame things in 
 their Writings*, when their Writings were purpofely to 
 tell their Readers what was the Chriftian Religion, and 
 the reafons of it 5 would they leave out that in their de- 
 liberate Writings, which every Child was taught by his 
 Parents? 
 
 IX.But what mean you to talk of all Parents delivering 
 it to their Children ? Do you mean all Priefs, or all Lay- 
 men ? ViPriefts had children^ it's like they were Married $ 
 And had you then the Celibate of Priefts by Tradition 
 from the Apoftles ? If you mean Laymen^ would you 
 make Men believe any Story you tell them, contrary to 
 the experienc of their daily Converfe? Do we not fee 
 
 E that 
 
that the fa* greateft part- of Men, both among Papifts, 
 Greeks, and Proteftants, have too little, fenie, or under- 
 ftanding of Religion, to be accurate keepers of the fenle 
 of Scripture ? Try your own followers in Ireland^ Spain^ 
 lulyy yea, or Ftirii, whether the generality of the 
 Condition People teach their Children, or underftand 
 themfelves, what a Sacrament is • though your Induftry 
 may teach them to Cant out fuch words as you w r ould 
 have them fay in oppofition to the Proteftants When 
 we have much ado to get moft of the Vulgar to endure 
 to be Catechifed themfelves, and to underftand the very 
 Greed, and Principles of Chriftianity •, do you fuppofe 
 them competent prelervers of the myfterious fenfe of fuch 
 words as we are Controverting ? 
 
 Xi And if Tradition without Writing be fo fure, how 
 cometh Tradition to be fo contrary ? The Millenaries 
 pretended to Tradition from St. John?. Moft of the Wri- 
 ters of the firft 300 Years feem for them. Yet I think 
 you will fcarce confefs that this was indeed the Doftrine 
 of any Apoftles. 
 
 XI; How long did the Opinion and Praftice of Infants 
 Communion prevail in the Church? Dotli it follow 
 therefore that they had it from the Apoftles ? Why then 
 do you difufe it ? 
 
 XII. The Practice of not adoring, kneeling on any 
 Lords-day in the Year, or any Week-day between Ea-ter- 
 and whit\ontUe^ 'was indeed called the Pra&ice of the 
 Univerfal Church, and an Apoftolical Tradition •, and 
 was Decreed in the firft General Council at Nice^ Can. 
 20. If they had not this from the Apoftles, how prove 
 you that your Tranfubftantiation is from them ? If they 
 had, why have you changed an Apoftolical Univerfal 
 Pra&ice? 
 
 Xlfl. And 
 
C33) 
 
 XIII. And if it was the Common Belief of the Church, 
 why did never General Council mention it till 12 15 
 Years after Chrift's Birth ? Was it becaufe it was com- 
 manly known ? So were the Articles of Faith which they 
 do mention : And fure it is the Common Faith which 
 they are to prefer ve and deliver. Unlefs they were neg- 
 ligent or forgetful, it was becaufe no fuch thing was 
 then believed. 
 
 XIV- The ancient Churches profefled that their Creed 
 contained all the neceifary Articles of the Chriftian Faith: 
 And when Hereticks obfeured fome of them, they put 
 the Expofition of them into their after Creeds. If Tran- 
 fubftantiation then was a neceflary Article of Faith, how 
 came it to be left out of all the Creeds ? 
 
 XV. The fecond Council at Nice held Angels to be 
 Corporeal, and that Images were not to be worshipped 
 with Latria: Yet Aquinas, and many others of you, as 
 to the Image of chrijt and the Crofs, diflent from them in 
 the latter 5 and the generality in the former ; Had they 
 thefe then from the Apoftles, or not ? 
 
 XVI. Doth one ofyour General Councils, {e.g. that 
 at Trent^ fignifie all the Chriftian World? 1. When 
 they are oft but a few Men ( not fifty fometimes ) and 
 when one County or Diocefs with us hath more Learn- 
 ed Men. 2 . When they are a Faftion packt by the Pope, 
 and his Agents. 3. When we know that it is ufually 
 the Pope, Prince, or Arch-Bifliop, or Men of Power, that 
 chufe the Members, though molt of the Clergy be oft 
 for others, or have no choice. 4. When all die Papifts 
 that lend to your Councils are not pall the third part of 
 Chriftians, and the far greateft part have no Delegates 
 there. 5. When we know that a few Mens Intereft, 
 and Speeches in fuch Aflemblies ufe to carry away the 
 
 E 2 mod, 
 
04> 
 moft. 6. When we know that they ufe to differ among 
 themfelves, and fometime carry a Cauie but by a few 
 Votes ; And how (hall we be (lire that if ninety (ay one 
 things and one hundred fay the contrary , that the ninety, 
 did not as well underftand the Tradition of their Fore- 
 fathers as the hundred? 7. And when we know that 
 Men are oft in Council born down by fears, or hopes, or 
 fair words, and repent when they come home, as the. 
 Greeks did after the Council at Florence. 8. Yea, when 
 we know that they fometime fall into inhumane Fe\vds r 
 yea, and fight it out to Blood • as the Cafe, of Diofcorw. 
 againft Flavianus proveth. And is this a certain Tradi-. 
 tion of what was delivered by the Apoftles ? 
 
 Indeed Baptifm, the Creed, Lords-Prayer, Decalogue,, 
 and the Eucharift have been delivered down by certain 
 Tradition - But fo hath not every Controverfie about 
 them, nor in particular, the Dodrine of Tranfubftan- 
 tiation. 
 
 XVII. Read but Pet. Molina de Novitate Papifmi y 
 or but the Non-conformifts late Morning LtZures on that 
 Point ; and you will fee how the Papifts have innovated 
 in Religion^ and all their Errours proved Novelties : And 
 fliall wc think that fuch changers have kept Tranfubftan- 
 tiation as from the Apoftles, that could not keep one half 
 the sacrament it [elf which they delivered them? 
 
 XVIII. How (hall the ignorant know whether this 
 M.mfaytruel that moft Books, and moftMen were for 
 Tranfubftantiation in the ninth and tenth Centuries? 
 The time is paft, and the Men are dead : Muft he know it 
 by the Books of thofe Ages, or by the Teftimony of 
 this Age ? If by their Books, 1. How fhall he that hath 
 read their Index expurgatorius, and known their corrup- 
 ting of Authors^ be fure that thofe are not corrupted ? or. 
 
 many 
 
(35) 
 
 miny of them as very Forgeries, as Me r cat or s Decretals , 
 and " abundance of Spurious Writings? fo proved by 
 Cook, Blonde II, Rivet y Ujber^ and many more. . Is it necefla- 
 ry to Salvation that the Vulgar (yea, or the PrieftsJ 
 have fo much skill in Hiftory as to know which way 
 moft Men went for fo many Ages paft, in the Expofirion 
 of fuch a Text of Scripture ? What Man can tell now 
 what mind moft of the World are of in feveral Myfteries 7 
 and controverfies between you and us? Who can tell 
 how to take their Votes ? Muchlefs can every illiterate 
 Man know what mind moft Men were of in former Ages • 
 and leaftof all to be able critically to judge of the Evi- 
 dence, and what Authors are fpurious and eorrupted,and 
 what found. 2. Nay, whoever, put fo much Cofmo- 
 graphy into the Creed before you, or made it neceflary 
 to Salvation, to know that there is" fuch a Place as Rome 
 in the World ? 3. If Books muft decide that Cafe for the 
 ninth and tenth Century, why not for the former alfo ? 
 And have not we all thofe Books as well as you ? And 
 yet we are confident that they are againft you. 4. But if 
 it muft be by theTeftimony of the prefent Generation, 
 whofe Teftimony muft it be that muft tell us what our 
 Fore-Fathers held? Muft it be by the Teftimony of a 
 Council 7 . 1. There is no General to enquire of, nor hath 
 been long- nor know we whether ever there will be? 
 2. If it muft be by the Uft Council, 1. How fhall the 
 Vulgar know that it was a true General Council, any 
 more than that of Epbef. 2. Bafil, Confiance > eye. 2. Haw 
 know they what they did Decree? They never fa\v>or 
 heard them. If it muft be by the Printed Books., 
 1. They cannot read them. 2. They know not 
 whether they are forged , or falfified* 3. They 
 know not the meaning of them. If it muft be by 
 
 Re- 
 
ra6> 
 
 Reports, by whofc Report? Father Paul Serviu. maketh 
 them a pack of Fellows that abufe the World, under the 
 {hew of a General Council ; He was a Papift. We can- 
 ned: loot for another Council to tell us what /^/Coun- 
 cil faid. Muft men take the word of particular men ? 
 Some accufe that Conncil h fome own it ; Whom fhall 
 we believe? muft it be every /£s^V Priefi? Then Father 
 Paul muft be believed againft them : And Ibme that turn 
 from the Pope fay more againft them than he : And how 
 (hall the People know that the Prieft faith true ? Perhaps 
 he knoweth the Prieft to be a common Lyar, or perjured • 
 at ieaft, he knoweth him not to be infallible. If the Pope 
 be infallible, none of you faith that each Prieft is fo : And 
 we never law or heard the Pope. If you fay that we 
 muft believe the Priefts where they all confent : How 
 (hall ordinary men know that, who never fee a Council, 
 nor many of them ? If the major Vote muft be believed : 
 who (hall gather the Votes, and how ihail the People 
 know them ? In a word, I fee no way that you have to 
 give men any aflurance what to believe to falvation, (for 
 the generality that cannot travel over the World, nor 
 get skill in Hiftory and Cofmography) but only to be- 
 lieve that Prieft that fpeaketh to him • when perhaps he 
 knoweth him to be a man that hath forfeited belief; or 
 at leaft is neither the Pope, Council, Church, nor pre- 
 tendeth to infallibility. 
 
 But fuppofe that the perfon be fo learned, as to be ver- 
 fed in the Councils, How ftiall he know by them what 
 the former Ages held ? i. What Councils be they that 
 he muft believe, and how iliall he be fure of it ? Is it the 
 Councils aforefaid of Epbef. 2 . Bafil, Conftance, and fuch 
 other? Thefeyou rejeft, and many more. 2. Do any 
 Councils tell him by Decrees, which former Councils 
 
 were 
 
(37) 
 
 were currant, and which not I Sure they do not • no, 
 not the laft at Trent ; So that it is not, de fide y with your 
 felves, which are the true Councils, and which not. 
 3, How doth a later Council know which former Coun- 
 cils were true ? Not becaufe they find fo themfelves ; for 
 then all would be true : If it be by any Characters, what 
 be they, and why may we not know them ? 4. How do 
 Councils know which way moft Writers went, or what 
 they wrote ? As it cannot be expeded that the Biihops 
 that met at Trent fliould remember by Tradition what all 
 the Chriftians in the world [aid or thought in every Age ; 
 fo neither were all Writers words known to them without 
 Book, by verbal Tradition. I pray you tell me truly, 
 whether ever any General Council took that way to 
 prove what Juftin^ TertullUn^ Cyprian, Bafil, Gregories, 
 Hierom, Angu(iine y Chryfofom, &c. faid and held , by 
 fhewing that they had it by Tradition from other Coun- 
 cils Decrees, or their Fathers telling them fo, rather 
 than by looking into the Writings of the Authors them- 
 felves ? And your ow 7 n Do&ors commonly tell us what 
 the Fathers held, by citing the Fathers words, and not by 
 telling us, that either Councils, or their Fathers, or Mo- 
 thers, or Nurfes told them what they faid or held, [ex- 
 cept in the common Eflentials of Chriftianity, the Sacra- 
 mental Covenant, Creed, Lords-Prayer, Decalogue, and 
 that the Scripture is Gods Word] which all Chriftians 
 acknowledge are delivered to us, as by two hands, viz. 
 by verbal and pra&ical Tradition, and by the Scripture 
 it felfi 
 
 But if it be the Present church real, (that is, the ton- 
 fent of Chriftians) which muft tell us what was held in 
 the former Ages (which for ought I find is it that you • 
 fjye to h ) though the ignorant cannot try this 3 ail know- 
 ing 
 
(38) 
 
 ing men can tall that this way you are utterly condemn- 
 ed: For at this day, as is faid before, at leaft two third 
 parts of the Chriftian World are againft your very Pa- 
 pacy it (elf- and believe the ancient Churches to have 
 been againft it : So that Tradition doth depofe the Pope. 
 So that you have no way left, but to fay, It is our own 
 judgment or Tradition alone that we will jtand to. 
 
 So much to your dull cheat, about your pretended 
 Univerfal Tradition. 
 
 Pag. ii. You notably fay, [_Suppo[e a Book fully written 
 as to all points to be believed by Cbrifiians, by the- fir jl 
 Teachers of Chrifiianity : Let them together with this. Book 
 give charge to their fir ft Converts, not to add to it y or di- 
 mini\h it, and to believe as in their Con[ciences they ft $11 
 think that Book /hall teach them. Though Generation af- 
 ter Generation be never fo faithful to fuch a. Charge , yet 
 they may in after Ages come to loje orcljange t heir-Faith, 
 becaufe the. Boo^ may feem to one Generation to bear one 
 
 fenfe, and to another Generation to bear another As 
 
 thefe words, This is mj Body^ may feem to one Age to be.ir 
 this fexfe, This is the sign of my Body, &cf\ 
 ■ i. But you mull fuppofe alfo, that they that will learn 
 this Look muft have Teachers: Elfe how will^thcy fo 
 much as read it? We are for Teachers as well as you, 
 though not for Judges that may judge *'* partem utramli- 
 bet. The Paftors" may teach the People that there is a 
 God, a Chrilt, a Life to come 5 but cannot judge that 
 there is none. And Teachers make known that fame Evi- 
 dence of Truth to the Learner, by which they received it 
 themielves \ but do not fay, you muft believe that there 
 is a God, a Chrift, a Heaven, meerly becaufe wefay fo. 
 
 2. And you muft put into your Suppofition, that (as 
 is faid) the Ejfentia/s are delivered both ways, by wri- 
 ting and by word of mouth. 3 . And 
 
(39) 
 
 j. And now fuppofe, that the Apoftles had put the 
 fame expofitory words of [This is my Body] into a Book y 
 which they fpake by word of mouth? Had that been the 
 lefs intelligible becaufe they were in the Book ? Or the 
 harder to be remembred ? Or could that Age have deli- 
 vered to the next any more, as from the Apoftles, than 
 what they received ? And if that be the feme written as 
 fpoken, fure writing, maketh it not the lefs or worfc ? If 
 it do, all your Religion is in danger, now it is written in 
 your Volumns of Councils. Have you more yet thats 
 neceffary, befides all thofe Volumns, which you whif- 
 per or deliver by word of mouth? If not, you profefs 
 your Religion uniafe, becaufe you have written it. 
 
 4. And indeed you here profcfs, that the fidelity of 
 fucceffive Generation cannot prefer ve Religion, by pre- 
 ferving and delivering any Books. And if lb, then your 
 prefervation of Fathers, and written Councils, and De- 
 cretals, is no fufficient Tradition of the r en(e of [This is 
 my Body.~] Could you fhew us your fenfe in them, it is 
 an inefficient Tradition 5 for one may take your Coun- 
 cils in one fenfe, and another in another. 
 
 5. But do you indeed think that any Perfon or Coun- 
 try is fecured from changing their Religion by your ver- 
 bal way ? Why then did the Reformers when they were 
 of your way forfake it ? Why did die Greek churches dif- 
 own you ? Nay, why did fo many ancient Churches 
 apoftatize to Mahometanifm _? Was it for want of Verbal 
 Tradition ? H :d they not the fame as you ? Sure no Law 
 will fecure it (elf from being broken by finners, and no 
 Tradition is enough to prevent Apoftafie. But why the 
 fame words fhould be lefs fufficient written by the Apo- 
 ftles, than fpoken by them • or why Gods Writings fhould 
 not be as fure and clear in things of neceffity, as your 
 
 F Coun 
 
t¥? 
 
 Councils % or why your Councils Ihould be inefficient, 
 becaufe written^ no impartial man can tell. 
 
 But you fay further, {But; no ten Families who have 
 been taught by their Parents* either to believe that our Sa- 
 viours Body is in the Eucharifl, or that it is not there , (you 
 fhould have faicl, in what fenfe it is there) can fojfibly 
 mifiake^ &c^\ 
 
 Dreams may feem fomething to- men that arealleep: 
 If God had written the fame words that my Mother 
 fpake to me, why could not I have as well underftood 
 them ? Doth my Mother, or Father, or Prieft fpeak fo 
 much more wifely than God ? Sure not, if the words 
 were the fame. But alas, can you keep us from know- 
 ing, that you and we have ten thoufand and ten thou- 
 fand Families near together, where the Parents never 
 talk much to their Children about any fuch matters, nor 
 catechize them, nor themfelves underftand them : When 
 we ask many of the ignorant Papifts, whether they be- 
 lieve that there is no true Bread and wine %t all after con* 
 fecration, they tell us that they do hold that there is, 
 though yet Chrifts Body and Blood be there -, which is 
 but the Lutherans Confubftantiation : And do you not 
 know what Durandus taught in this ? and yet they that 
 chide him excufe him from Herefie. And had Burandus 
 never heard what ten Partnts teach their Children ? 
 
 You prefently ftab your Papacy to the heart, when you 
 i ay {Seeing God Almighty is resolved not to teach every Age 
 by immediate infallible Miffionants from him f elf ^ but to 
 fend inffired Amba\fadors to one particular generation only 7 , 
 and to leave that generation to teach their Children fuccef- 
 fivelj till the day of judgement jvh at they learnt^&c. Thus 
 much is ju ft the Proteftant Religion. But then what's 
 become of the inspired Infallibility of your Church? who 
 
 though 
 
(40 
 
 though they underftood not the matter when they came 
 to the Council, (or though the Pope were an unlearn- 
 ed Lad,) yet prefendy can infallibly expound Scripture, 
 anddefide Controverfies* As you praife Mr. Tbcrndike, 
 you might have accepted of the kindnefs of one Mr. war- 
 ley of Cambridge, in a Book lately dedicated to the Lord 
 Chancellor, called. The Natural Fan Mick, who will al- 
 low the Church and Councils a higher w r ay of certain 
 determination, than by Reafon 3 mid will tell you how 
 doubtful its left to Realbn, whether there be a God, or : thc 
 Soul be immortal, and will curb men that will let their 
 Reafon againft Councils or the Church. But to remem- 
 ber and rehearfe only the words that the Apoftles deli- 
 vered, is a work that Reafon may perform, without any 
 infpired infallibility. 
 
 But if Tradition by immediate Parents^ yea and Pa- 
 ftors be fo fure, the Abaffines, the Greeks, and many 
 others, are fure that the Papacy is an Ulurpation : And 
 fo were the old Britains, and the Scots, a little before 
 Beda\ time, who would neither conform to the Church 
 of Rome, nor fo much as eat with them. 
 
 Pag. 42. You fay £// God Almighty will oblige me to 
 believe what wm tmght 1600 years before I w 'born, 
 how /hould he expect ijhould come to the knowledge of this, 
 but by fuch Books as were written in thofe times, and near 
 thofe times y and by the tefimony of all ChriftiawCountries^ 
 what hath been immemoriallf believed by them y ever fence 
 they were Chriilians."] 
 
 Anfw. Well contradi&ed : This is our very Religion: 
 We ftand to Vincent. Lcrnienf. Rule, Quodfemper, ubique y 
 ab omnibw. But, 1. Here then Books be not made 
 fo unferviceable as before. 2. God Almighty obligeth 
 us firft to believe his own Book before any others: And 
 
 V 2 how 
 
C42) 
 
 ho\V (hall we more certainly know what Chrift did and 
 commanded, than by thofe that purpofely Wrote fo ma- 
 ny Goipels, or Hiftories of "it, that we might believe and 
 have Life by his Name. Sure the four tvangelifts and 
 the Apoftles Wrote what they Wrote ( even to the ig- 
 norant ) to be underftood and read. 3. We aHb know 
 by the Books written near ibfe times what then was re- 
 ceived by the Churches. And your Councils cannot 
 know it ( nor your Pope neither ) by any other means 
 than are known to others : for their extraordinary Inipi- 
 ration we never faw caufe to believe. 4. And I remem- 
 ber no one thing at all, which I do not receive, which 
 hath the Testimony of all Christian Countries that it hath 
 immemorial^ been believed by them ever fince they were 
 Christians ; nojr fliall I reje<5t fuch when you prove it* 
 But that is, becaufe, de facto, I think there is no errour 
 that hath fuch a kind of Teftimony ; and not becaufe I 
 think it impoffible : For as your part of the World is de- 
 ceived,*.^ to think that the Roman Supremacy was infti- 
 tutedbyGod, contrary to the judgment of all the Greek 
 Churchy and of the two forementioned General Councils 
 at Constantinople and Calcedon • fo I know not but it had 
 been poflible to have brought all Countries to the fame 
 deceit, or to have believed that chrift's Blood might be 
 denyed the People in the Sacrament, as a thing received 
 by Tradition. 
 
 We believe that the true Church infallibly believeth 
 what ever it believeth upon true Divine Revelationyand 
 that it can never fall from, the Effentials of Chriftianity 5 
 that is, that chriil will ftillhavea true Church in the 
 World till the end. But we know that in many things 
 we offend all, and if every Mans mil and Life is imper- 
 fe& and culpable., then fo is every Mans judgment • 
 
 and 
 
and there is no Man living without many errours, who 
 hath the Exercife of Reafon $ and the Church is Compo- 
 fed of fuch erring Individuals : And why it is not poffi- 
 ble for them all to have thought that fome of their er- 
 rours came down from the Apoftles (as the Millinaries 
 thought) I cannot tell. But whatever is truly proved 
 to be delivered byJthc Apoftles as the Will of Chrift, by 
 Writing, or word, we will readily receive : And the Ef- 
 fentials of chriftianity we believe, and can prove to have 
 been both ways fo delivered . and fome things more, 
 ( as the Lords-day, &c). 
 
 But you fay, pag. 15. cc Can an) imagine that 
 cc they rvho exposed their Lives for their Religion, would, 
 cc if they could, agree together, fo notorioufly to change it, 
 cc as to make themselves mo[i grofs idolaters, by adoring 
 cc Bread and wine, as the true Body and Blood of their Crea- 
 cc tor, and God? 2 Anfxv. No, but we may well imagine 
 that good Fathers may have bad Children, and that 
 Children are not born with a Church-hiftory, or Coun- 
 cils written in their minds- and that worldly Clergy- 
 men may deceive^ and be deceived ; and that even pious 
 Men might concur in the deceit : that is, That the name 
 of ChrijVs Body and Blood being juftly from the begin- 
 ning applyed to the Eucharift, as the Clergy grew for- 
 mal, ceremonious^ felfiih, and worldly, they negle&ed 
 the explication of tha fenfe and fpiritual part of the Sa- 
 crament 5 and grew to over^magnifie the external figns 
 in a way that tended to that advantage and honour to 
 themfelves, which for want of Learning and Grace they 
 could not by their worth attain: That the ninth and 
 tenth Ages which you chufe for inftarrce were as a 
 Night of darknefs,. having few Learned Men, in which 
 he that. was but skilled in Greek and Hehrew was taken 
 
 for/ 
 
r44) 
 
 for a Conjurer, or a Heretick^ other of your own Writers 
 befides Bellarmine do acquaint you. That the Popes were 
 fome Boys, many Murderers, Sinraifts, and moft horrid, 
 kicked, and ignorant Men, many by one Woman 
 brought in, and poyfoned after 5 and that for forty Years 
 there were divers Popes at once contending for tncir fe- 
 veral Titles, almoft all Hiftories agree 5 That hence the 
 World was filled with Treafons, Rebellions, Perjuries, 
 and all wickedneis, how many Hiftorians teftifie 5 when 
 the Pope hath been judged by a Council for a Heretick, 
 and Adulterer, deflowering Women at his Doors, And 
 is it incredible that fuch Men fhould degenerate from their 
 Fore-fathers ? Or fhall a Fryar now come out of a Cell, 
 and tell the World, that becaufe,the firft Bifliops of Rome 
 were holy Martyrs, it was not poffibte for Pope John to 
 be fuch a blafphemous filthy Villain $ nor for Pope Euge- 
 nuts to be damned as a Heretick and wicked Man by a 
 General Council, and yet continue Pope after depofiti- 
 on: or for sergius to ufe/^m?0//#ashedid? Ifpeak not 
 of rarities^ or doubtful things; The Popes greateft flat- 
 terers lament them. Baroni&s adan.gu frith ["what 
 " then was the Face of the holy Roman church ? How ex- 
 cc ceeding filthy^ when the mo ft potent, and yet the mojlfor- 
 cc did whores did Rule 4tf Rome ? by whofe bleafure Sees 
 tc were changed, Bijhops were given, and which is a thing 
 " horrid to be heard> and not to be fpoken, their Lovers 
 CQ (or Mates ) were thrufl into Peter's Chair, being falfe 
 u Popes, who are not to be written in the Catalogue of the 
 cc Roman Popes, but only for the marking out of fuch 
 cc times : And what kind of Cardinals^ Pricfts and Deacons 
 u think you we muft imagine thefe Mo'nfters did chufe, 
 cc when nothing is fo rooted in Nature^ as for every thing 
 " tQ k&M h* s $* ? 3 x.Is not here a Succeffion fit to prove 
 
 the 
 
(AS) 
 
 the Church of Rome to be the true Church? O happy 
 Succeflion ! 2 . And is it impoflible that fuch Men as thefe 
 fhould err ? and luch Bifliops,Priefts, and Deacons fhould 
 change one word that was delivered orally from their Fa- 
 thers ? Is not here a fure Foundation for a Man to build 
 his Faith and Salvation on ? 
 
 Genebrard another furious Papifl: (//, 4, sect. 10.) faith 
 [ cc In this one thing this Age was unhappy , that for near 
 "an hundred and fifty Years^ about fifty Popes did wholly 
 "fall away from the vertue of their Ancefiors^ being ra- 
 cc tier irregular and Apolitical, than ApoJlolicjlJ] Apo- 
 ftates make an Apoftolical Succeffion of Infallible wick- 
 ed Men. Reader, did not our Rational Difcourfer wife- 
 ly chufe the ninth and tenth Ages for his ground- work ? 
 Thefe are the very Ages whofeTeftimony he appeateth to. 
 Pope Adrian ( after ) himfelf, ( de Sacram. Confirm. 
 Art. 4. faith, that there have many Popes of Rome been 
 Hereticks. And as Ifaid, Pope John 13 alias 12 was in 
 Council Convict of Ravifking Maids ^wlves^ and widdows^ 
 at the Apoftolick Doors ^ and of committing man) Murders^ 
 and he drank a health to the Devil ; and at Dice called for 
 help to Jupiter aW Venus, and at lafl was killed in the 
 Act- of Adultery. 
 
 Saith their Platina [ He was from his Youth a Man con- 
 taminated with all dijhonejly, and filthincfs 5 and if he had 
 any time to fyare from his Lujls, he ffent it in hunting^and 
 not in praying. — He faith, he was a mojl wicked man^ or 
 rather a Monfier. - — And faith, [ that the Life of this 
 wished Man being fudged in a Council of Italian Bljhops^ 
 for fear of them he fled, and lived like a wild Be all in the 
 Woods7\ 
 
 ' Pope John 23 was accufed and depofed by the. Gene- 
 ral Council at fin/lance? upon about feventy Articles. 
 
 which • 
 
Avmcii you may ice in ninmua in auoui tuineen v^oiumns, 
 'viz. of Murders, Adulteries, Witchcraft, Simony, a 
 Heretick, obftinately maintained that there is no Life 
 after this 5 called commonly, The Devil incarnate • [aid 
 the Soul wm extinH with the Body, as a. Beajls • dcnyed 
 the Resurrection, &c. And for thefe the Council depo- 
 fed him. 
 
 So the great Council at Bafil depofed Eugenim the qt h 
 as \_a Rebel againjl the holy Canons, a notorious difurber 
 and [candalizer of the Peace and Unity of the Church • a, 
 Simonifl • a perjured wretch ; incorigible ; a Scbifmatick, 
 and an obflinate Heretick'} Yet is their Churches Succef- 
 fion continued from this condemned Heretick, who ftaid 
 in fpight of the Council that depofed him. 
 
 But you'll fay, Though the Pope may fo erre, yet Ge- 
 neral Councils cannot. Anfw. Thefe very Councils 
 that condemned him,are now reje&ed by you, as is Ephef 
 2. and many others : yea accufed as being another 
 Church ; faith the Learned Cardinal Cajetan in his Ora- 
 tion at the Council at the Later ane fub. Leon. 10. ( Bin. p. 
 552.) [This Novelty of Pifa (Mark Councils are No- 
 Velifts) fprung up at Conftance, and vamped : At Bahl it 
 fprung up again, and is* exploded. And if you be Men it 
 will now alfo be rcprejfed as it was under Eugen. 4. for 
 it cometh not from Heaven, nor doth it embrace the Princi- 
 pality of that One who is in the church-Triumphant , and 
 preferveth the Church-Militant 5 and which the Synod of 
 Pifa ought to embrace if it came from Heaven, and not as 
 it doth to rely on the Government of a Multitude. The 
 Church of the Pifans therefore doth far differ from this 
 Church of Chrifi : Tor one is the Church of Believers y the 
 other of Cavillers 5 One of the Houfiold of God, the other 
 of .the Erroneous : One ofchriflian-men, tin other offuch 
 
 as 
 
(47) 
 
 mfear not to tetr the Coat of Cbrifi • and divide the My- 
 (tical Members of Chrifi from his MyfticalBvdy. 
 
 See here to what Novelty and Apoftacy, even to be 
 another church : You think that General Councils have 
 fallen, as thofe Councils fay the Pope hath done. O but 
 thefe Men can corrupt nothing, becaufe the Martyrs 
 wouldnothavecorrupted.it! And yet even good Mens 
 pious credulity, believing ignorant Mens Dreams and 
 Vifions (fuch as Gregories Dialogues and Be da (hew to 
 any rational Man ) may do much to introduce Changes. 
 
 But if Changes befo impoffible, becaufe Fore-fathers 
 were pious Men and of another mind, how come the 
 Greek-churches to be Apoftatized fo far toMahometa- 
 nifme ? and why do you accufe the Proteftants,or Greeks 
 of changing, if it was impoffible (for ten Families ) to 
 do it? Sure then the Avaffines, Syrians y Armenians^ 
 Greeks, &c % have their old Faith ftill unchanged, if it be 
 impoffible. Sure never fuch Villany was charged on their 
 Bifbops as on your Popes. If they may change, notwith- 
 ftanding their Fore-fathers Piety, why not you ? 
 
 In the laft place I fhould fpeak to your Teftimonies 
 out of fome Ancients. But i. Why fhould we put it to 
 the tryal of Fathers , when you dare not ftand to it,but fly 
 to the Authority and Judgment of your prefent Church ; 
 that is, your Pope. 2. Can any Fathers fpeak plainer 
 than St. /Whimfelf doth, who calleth it Bread after 
 Confecration thrice in the three next Verfes ? Or did 
 the Fathers contradict him ? If they delivered what they 
 received, we fee what that was. Is oral Tradition con- 
 trary to the Scripture? Is not this a certain Argument? 
 Paul in 1 Cor. 11. faith oft that it is Bread after Conie- 
 cration ; ergo^ that Speaker, or Writer is deceived, or a 
 
 G Decek 
 
6V7> 
 
 Beeeiver,who faith, that heor any other Apoftle deliver* 
 ed the contrary by .word of Mouth. 
 
 3, Doth this Difcourfer mean -Gncerly in talking of 
 Tradition and the Fathers Teftimonies, and yet nevexs 
 once attempt any anfwer to ail thofe Teftimonies to the. 
 contrary, out of their plain words, which our Writers \ 
 have copioufly and often cited. How many, and many 
 more, plain Teftimonies of the Fathers againft Tranfub- 
 ftantiation doth one Edmundws Aibertinm give you ? to 
 \vhich D inftead of anfwers^a few meerwords,or cavils are 
 returned : But all thefe are overlooked by this Difcourfer. 
 But come, let us briefly try. all his great proof of the ' 
 Tradition of the Fathers. 
 
 L He begins with excellent Atigufline ( who in a Car- - 
 thdge Council did help to quell the Pope's Ufurpation ) • 
 And out of many great Volumns he hath found, i . That 
 Aufiin faid, that £ now it is no longer called Bread, but the 
 Body of chrifl : 3 The fame will the Presbyterians fay : -. 
 Do they not in their Directory fay, Q Take, eat, this is 
 the Body of Chri(l~] when they deliver the Sacrament V 
 Are they therefore for Tranfubftantiation ? Is it all one to 
 fay, [It is not culled Bread, and, It is not Bread? ] if the 
 Kings Statue- be made in Marble or Brafs^ you may welb 
 fay. This is not now to be called Marble and Br*Js 9 but> 
 the King. 
 
 2. That Auftin faid [that chrzft gave us his very Fie ft 
 to be eaten to our Salvation 5 hut no body eateth that Flejh^* 
 unlefs he have firft adored it \] Anfiv. Any Proteftant will 
 fay the fame. For Chrift himfelf hath faid, Except ye 
 eat the Flefh of th£ Son of Man, and drink his Blood, ye- 
 have no life in you. Do not your own facrilegious Popes 
 and Clergy expound this of fomething elfe than the=. 
 Eucharilt ? when they deny the Cup to the People ? If it; 
 
 b$ 
 
C49) 
 
 ? be that wine Confecrated that is here meant, what 
 bloody wretches are you to damn all your Peoples Souls, 
 by denying them all that Blood of Chrift, without drink- 
 ing which they have no life I But it's certain by i Cor.i y. 
 that Chrift hath not Flelh and Blood in Heaven, and 
 therefore it is not the Heavenly Body, that,as luch,is here 
 meant ^ but the true fenfe of Chrift and Attfrin is, that 
 as the Sacrifices are eaten by fuch, by, and for whom they 
 are offered 5 fo his Flefh and Blood offered on the Crofs 
 is the true Sacrifice for Sin, which muft be eaten in its 
 Commemorative Reprefentation orally in the Sacrament, 
 and really in itfelfby Faith, that the benefits of that Sa- 
 crifice may be ours. And who doth not adore that Chrift 
 whom we thus eat and live upon ? This is the fum of 
 all that the Fathers fay. 
 
 But let the Reader judge of Auftiris mind by plainer 
 words, De Dottr. Cbrifl. cap. 7. [Let no Man look to 
 what they are ( mentioning the Bread and wine ) but to 
 what they fignife : For our Lord was pleaded to fay, This is 
 mj Body when he gave the ftgn of his Body."] 
 
 And Cont. Max. /. 3. cap, 22. [we note in the Sxcra- 
 ments, not v0h.1t they are, but what they fie w : For they are 
 figns, which are one thing 7 and fignifie another 7\ 
 
 And Epift. 23. ad Bonif. [if Sacraments had not fome 
 likenefs ( or refemblance ) to thofe things whereof they 
 are Sacraments, they could not be Sacraments at all. From 
 this like nefs ( or refemblance ) they often take the names 
 of what they represent: Therefore as the Sacrament of 
 Chrifl's Body is in (ome fort his Body, fo the Sacrament of 
 Faith is Faith alfo7\ 
 
 You need no more than this of ' Auftin to Interpret other 
 Fathers, that call the Sacrament Cbrift'sBody. 
 
 II. His next is Ambrofe , who faith tlm[Tbat when Con- 
 
 G z jfecratim 
 
fecration hath been made of Bread, it is made the Ftejh of 
 Chrifi} and [Chrift makes this Sacrament } and [the 
 Body of Chrifi was not before Confecration, but after ^ &c] 
 A#fw. i . : All this the Presbyterians .fay. Even as we fay., 
 It is not a Law till the King give the/*/, or it is not his 
 Coin till his Authority and Stamp fo make it * And are 
 they therefore of your mind? 2. Ambrofe exprefly ex- 
 pounds his negation of ordinary Bread . no doubt it is not 
 ordinary Bread, 3. You would deceive the Reader by 
 hiding Ambrofe, who faith there, de Sac'ram. L 4. c. 4. 
 [This rreafferty how that which is Bread (mark that) 
 can yet be the Body of chrifi }• — £ Andifchrifl's Speech 
 hadfo much that it made that to begin to be which was not 5 
 how much more is it operative that the things that were, both 
 Be j and be changed into fomethingelfe - ] And £ As thou 
 haft drunk the fimilitude of Death, jo thou drinkefl the fi- 
 milittide of precious Blood,'} So Ambrofe, and fo the Pro- 
 teftants. 
 
 III. His next is Hierome $ out of many Volumns he 
 hath gathered thus much, thatPriefts [make the Body of 
 Chifi with their facred Mouth and Prayers!} Anfw. 
 And any Proteftant will lay the like : He that faith [T his 
 is the Body of chrifi } that is, Sacramentally, will fay 
 that, under Chrift, his Minifter maketh it fuch. And is 
 this the Tradition? 
 
 2. Let Hierome fpeak for himfelf, Contr. Jovin.L 2, 
 £ The Lord as a Type ( or Figure ) of his Blood, offered not 
 water, but wine 7} Are not thefe words plain, till the 
 Pope expound them? 
 
 IV. His next is Cyprian, de Ccena Dom. And, 1. Let the 
 Reader note 3 that even Bellarmine de fcript. Eccl. in Cy» 
 prian faith, that the Book which this Man citeth as Su 
 Cyprians^ £ was neither Cyprians, nor any Learned Mans » 
 
 and 
 
(50 
 
 and had neither words nor Sentences worthy a Learned 
 Mm, but foolijh and ridiculous Narations^ and Fables^ 
 
 z. The words cited out of it are [Panis ifle quem Do- 
 minus difcipnhs ^oi'rigebat^ non effigie fed natnra mutatus^ 
 omnipotentiaverbi facia* eft Car o\ But by \Natura\ the 
 Author plainly meaneth {the Relative Nature^ and not 
 the Subftance. And it was not for nothing that Bellar- 
 mine contemneth him, who ever he was • for he is down- 
 right againft Tranfubftantiation. Cap 2. He maketh the 
 difference between this and common Meat to be, that, 
 Corpora!** fubflantU retinens fpecum^ fed ' itr tut is divine 
 invifibili efficient ia probans ad efje pr/fentiam : It is but 
 the pretence of Divine Virtue that he affirms to be with 
 the Species of corporeal fubftance. And plainer, cap. 3. 
 Q when the Lord had faid, Do this in my remembrance ^ 
 This is my Body, and this my Blood~\ as oft as by thefe words 
 and this faith it is done, that fuperfubftantial Bread and 
 Cup) by folemn bleffing hallowed, profitcth to the life and 
 health of the whole Man $ being both a Medicine and a Sa- 
 crifice ^ to heal our infirmities and purge our iniquities'* 
 And fhewing the difference between the Common part 
 of Chrift's laft Supper, and this Spiritual Food, he addeth, 
 that, [when the per fide 914s mind of Judas touched this holy 
 Meat, and the fanCiified Bread entred his wicked Mouthy 
 drci] So that he calleth it fanclified Bread after the Con- 
 fecration. 
 
 AndCrf/v— telling why Chrift calleth the fame both 
 Bread^Blood,Flejh,andhis Body, he faith,[Panis eft efcafoc. 
 Bread is Meat, Blood js Life^ Flefh is Substance^ his Body 
 the Church. And cap. 4. This Sacrament Chrifl calleth 
 fometime his Body^ fometime Flefh and Wood, fometime 
 Bread • a Portion of Life eternally, which he Communi- 
 cate th according to thefe viftble things tQ corporal Nature* 
 
 That. 
 
r so 
 
 That common Bread being turned into Flefh and Blood, pro* 
 cureth Ltfe and increase to bodies { that is, our common 
 Concodtion turneth common Bread into our Flefh and 
 Blood •) Therefore the Infirmity of our Faith being helped 
 by the ufual efjeff of things, ty a fenftble Argument is 
 taught, that the effect of Life eternal is in Fifible Sacra- 
 ments • and that we are united to chrijf, non tarn Corpora- 
 liquam fpirituali tranfitione,not Jo much by a Corporal m by 
 a Spiritual Tranftion. And cap, 6. His Conjunction and 
 ours neither mingle th Per Jon, nor unite th Subfhnces ^ but 
 Confociateth Affections^ and Confederated wills. 
 
 And the fame Author, or another, in Cyprian '^Worksj, 
 de Unctione chryfm. cap. 7. Saith |[ Our Lord at the^Table 
 where he lafl feafed with his Dijciples, gave them with his 
 own hands y Bre ad and wine • but on the Crojs he gave his 
 Body to be wounded by the hands of Souldiers, that the fin- 
 cere truth, and true fincerity, fecretly imprinted, in the 
 Apofles, might expound to the Nations ho-w the wine and 
 Bread was Flefh and Bloody and by what Reafons the Cau~ 
 fes agreed tc the Ejects , a°nd divers Names and Species 
 vpere reduced to one -Ejjence • and the Things figmfying, 
 and the things figni fed were called by the fame Names, (or 
 known by the fame Words ) By thefe Priviledgesoffu- 
 per natural Grace, <by the eating of fanffifed Bread, being 
 refrejhed, wafiied, and anointed, &c \\ Reader, here you 
 fee what Tradition faith. 
 
 Next out of * Cyprian de Lapps, he citeth words againft 
 them^ that [with defiled hands and mouths receive the 
 Body, and drink the Blood of the Lordf] Words which 
 Proteftants have more frequently than Cyprian . and are 
 they on your fide too ? 
 
 Butjfhall Cyprian have leave to fpeak indeed? -Epift. 
 ad Magn, cap, 4. [ when our Lord catleth his BodyBrend, 
 
 con- 
 
C53) 
 
 emgejfed by the adunation of many Grains, he fl.eweth the 
 Union of the People whom he bare : and when he called his 
 blood wine,expreffed out of man) bunches of Grapes and 
 Kernels, and made up into one, he fgnified one Flock uni- 
 ted, &c] 
 
 And Epift. 63. Ad Ctciiium de sacram. Proving that the 
 Sacrament fhould not have Water alone without wine, he 
 faiths/*. 2. [That the Cup which is offered in commemo* 
 ration of him be o^ered mixt with Wine. For when 
 Chriff faith, I am the true Vine, his blood is not water, but 
 wine. Nor can his blood, bj which we are redeemed and 
 Janclifed, be feen to be in the cup, if wine be not m the 
 cup, by which Chrifl's blood is fhewed^ &c. 
 
 And c, 6. we find the cup mixt which Chrift offered^ and 
 that it was wine which he called his blood, whence it is 
 apparent that the blood of chrift is not offered, if wine be 
 wanting to the cup • nor is the Lords Sacrifice celebrated 
 by due fanffification^ unlefs our Oblation and Sacrifice an- 
 f^er his Fafjien. 
 
 And cap. p. In the wine is jkewedthe blood of Chrijf, 
 as in the water is under food the People. (Is the water turn- 
 ed into the People 1) 
 
 And cap. 10. So the cup of the Lord is not water alone y 
 nor wine alone, but muft both be mixed • even as the body 
 of the Lord cannot be meal {or flower ) alone y or water 
 alone y but both muft be united, conjoined, and be bread by 
 compo fit ion folidated. 
 
 And cap. 12. [As oft as we offer the cup in commemora- 
 tion of the Lord and his Paffion, let us do that which is 
 mmifeft the Lord did.'} So much of Cyprian. 
 
 V. The next cited by him is Tertullian, faying, [The 
 pjh is fed with the body and blood of Chrift that the Soul > 
 may be made fat with God,'} 
 
 4nfw, s* 
 
C 54/ 
 
 'An\r». i. The fame we all fay, even when we Admi- 
 nifter' the Sacrament : See the like in the Englifh Litur- 
 gy, and the Directory: Are we therefore forTraniub- 
 ftantiation? 2. XihxhQ Representative bodyofchrif, and 
 not real flefh and blood : For he faith, that he that eat- - 
 etbbisfejh^anddrinketh his bloody hath eternal life • and 
 drvelleth in Chrift y and chrifi in him, John 6. 54, 56, Bat 
 the wicked,that eat the body of Chrift Representative, 
 have not eternal life, nor dwell in Chrift. 
 
 Another citation from Ttrtulltan is lib.de idololat. [To 
 touch the bod) of our Lord with thofe hands which give bo- 
 dies ts Devils &'c.] 
 
 Anfw. Here is no more than we commonly fay: This 
 Man lure would prove that the Liturgy and Directory 
 are both for his opinion. Is this the Proof of Univerlal 
 Tradition ? 
 
 Reader, Tertutlian calls it 'The body of Chrifi, and fo 
 do we. Will you hear him fpeafcing his own Senfe, 
 which this Man concealeth ? 
 
 Cont. MarciM) l.^.c. I p. [ Sic enim Be us in Evangelic 
 quofc vefiro revelavit, panem corpus fmm appellant, ut $- 
 hinc jam eum intelligas corporis fui figxram pant dedifje, 
 cujus retro corpus in panem Trophetes fgnravit, ipfo Domino 
 hie facramentum poftsa interpret aturo7\ That is [ For [0 
 God even in jour Go (pel revealed, calling bread his body, 
 that jo hence f$x may underfand, that he gave to bread the 
 figure of his body • whofe body the Prophet formerly figured 
 tnto bread, the Lord himfelf being afterward to interpret 
 thts Sacrament^] Here it is oft called bread, and this bread 
 is called Chrift's body, and the figure of the body given 
 to bread it fqlf, as was prefigured by the Prophets before 
 Chrift had a body. 
 
 And Cont. Marc. /. 1. 14; [Net panem ( reprobavit) 
 
 quo 
 
C55) 
 
 quo ipfum corpus fuum reprefentatff^ [ He reprobated mt 
 breads by which he represented his own very bodyf\ Pame- 
 lius hath no fhift, but to lay, that by representing he mean- 
 eth making pre fent, iuch deceit will leem to prove to 
 
 them Univerfal Tradition : And he citeth many other 
 places, as for him, out ofTertut/ian, which have no more 
 but his naming the Sacrament Chrifis tody andblo.od,%$ we 
 all do. 
 
 Cent. Marc. /. 4. c. 40. He is yet plainer, faying [ The 
 bread which he took and attributed to his Difciplcs, that he 
 made his body y faying, This is my body • that is, the Fi curb 
 of my body: But it had not been the Figure of it, if he had 
 not had a true Bodu For aw empty thing which is a phan- 
 tafm, can have no Figure . or if he therefore feigned ( or 
 made) breid to be his tody, hecaufe he wanted (or had 
 not ) a true body, then it wzs. bread tha^ :e mu(l deliver 
 up for us: It m\tde for MarcionV? Vanity th. .-, ey'd jhould be 
 Crucified. ( All this is to prove againft rcion that 
 Chrift had a true body.) But why doth he read his 
 
 body, and not a Pumpion, which Ma rcion hath tnftead of a 
 heart y not underftanding that this was the eld figure of 
 Christ's tody, (N. B. had Chrift flefh then ? ) who \\did by 
 Jeremy £ They have devifed a Device againft me, faying, 
 Come, let us c aft wood upon his bread . that is, the Crofs 
 
 upon his body fo aljo making bis Teftament in the men- 
 
 tionoffhe Cup, &c. And that you may know the old figure 
 of his blood in wine, Efaias faith, &c. fo now he confecra- 
 ted his blood in wine, who then figured wine in bloody 
 Let any thing but ignorance and impudence judge, 
 whether here be not over and over, bread and wine r-fter 
 Confecration, being the reprefentative and figurative bo* 
 dy and blood of Chrift, or reprefenting and figuring them 
 fullier, as the Prophets had partly, or darkly done before. 
 
 H But 
 
But nothing will convince fome that rage, and are 
 
 confident. 
 
 I repeat Tertutiians reproof of the denyers of the 
 certainty of Sznfe^Lib de Annim. c.ij. [Therefore ifCau- 
 fes are freed from the infamy ( of fallacy ) how much more 
 Senfe, which Causes freely go before > &c. what do ft thou 
 procacious Accademick ? Thou overt urneH the whole State 
 of Life . thou trouble ft the whole Order of Nature • thou 
 hUndefl the Providence of God himfelfy as if he had made 
 deceitful and lying Senses the Lords of all his works , as 
 they are to be kno\vn r inhabited, difperjed, and enjoyed. -- 
 It is not lawful for us to call thofe fenfes into douit^ left in 
 Christ we deliberate of the belief of them . Left perhaps 
 it be faid that he falfiy (aw Satan caft down from Heaven y 
 or falfiy heard his Fathers Voice teftifying of him ; or was de- 
 ceived when he touched Peter 3 / Mother-w-Lawyr after felt 
 fome other Spirit of the Oyntment, which he received as to 
 his Burial . and fome other relilh of the wine which he 
 Consecrated for the Memorial ( or to be the Me- 
 morial ) of his blood!} So much for Tertullian. 
 
 VI. He next citeth chryfoflome, faying that Chrift 
 £ makes us his Body^ not only in beliefs but in very deed - 
 and that we eat and touch his Body.} Anfw. And doth 
 he not fee how in citing thefe, he confuteth himfelf. 
 i. Chrift doth really make Us his Body 5 that is, his Po- 
 litical and Miftical Body: But is it we that this Man 
 would prove Tranfubftantiate into Chrift's Body? I 
 thought it had been the Bread, and not Us. 
 
 2. If we touch chrift's Body it muft be his Representa- 
 tive Body . for the Papifts hold that we touch not the real 
 Flefh and Blood of Chrift, but only certain Accidents, which 
 now are not the Accidents of Chrift's Body p nor of any 
 other Subftance, 
 
 ft 
 
C57) 
 
 It would be tedious to cite out of Chryfoftome all that 
 makes againft them. Let thefc plain words ferve to 
 
 notifie his mind {^Efift.adCefar. The Breadis made wor- 
 thy to be honoured rcith the Name of the Flejh of Chriftfbi 
 the Pr left's Consecration ; jet the Flefl) retains the proper- 
 ties ef its incorruptible Nature, as the Bread doth its Na- 
 tural Subflance. Before the Bread is fanclified we call it 
 Bread 5 but when it is Consecrated by the Divine Grace, it 
 deferveth to be called the Lords Body, though the Subjlance 
 of the Bread (lill remaineth7\ 
 Reader, This is the Tradition of the Church. 
 As to fome Mens Cavil, that this Epiftle is Spurious, 
 it is fully confuted by Learned Men from fufficient 
 Teftimony. 
 
 VII. The next cited is a word that feemeth^ in found, 
 to be for them, in Cyril ( or fome think John ) of Jeru- 
 fale'ms Catechifme. Read the words Tranflated by him- 
 felf- 7 It is that Sentence which above all in the Ancients 
 they moft boaft of, [viz. Do not look on it as bare Ireland 
 bare wine • for it is the body and blood of Chrift : — For 
 though thy Senje fuggefi this to thee^ yet let Faith confirm 
 thee : Do not judge of the thing by the tafle, but rather 
 from Faith hold for certain^ fo that thou haft no doubt that 
 the body and blood are given thee • knowing and accounting 
 for certain, that this bread which is feen by us, is not bread, 
 though our tafie judge it to be bread • but that it is the body 
 of Cnrifi : And the wine which is feen by us is not wine ', 
 but the blood of Chrifi."} 
 
 Anfw. Here I defire the Reader to note, i. That this 
 one Sentence is all that hath any words that found like his 
 Sentence (that there is no true bread and wine) of all that 
 he bringeth to prove Univerfal Tradition. 2. That this 
 Book called Cyms Cat. My ft agog, is queftioned. 3, That 
 
 H 1 the 
 
^5°J 
 
 the Auther plainly declareth himfeif againft Tranfub- 
 ftantiation. 
 
 Which I prove, I. The Affertion which he ftateth is, 
 that the bread and wine ( for fo he call eth them ) are not 
 
 £ bare, or meer bread and wine ] but Chrift's body and 
 Hood ; which we all aflert ; As the King's Statue in Brafs 
 is not bare Brafs. 2; He next bids us not judge by cur 
 tajtfi that it is W^ bread. And after when he faith it is 
 not bread and wine, and appealeth to Faith from Senfe, 
 it is but his repeating of what he before afierted • mean- 
 ing that though Senie perceives nothing but hare bread 
 and wine, yet Faith perceiveth ChrifVs body and blood 5 
 and fo it is not to be called bread and wine, for all proper 
 denomination is from th^Forw, and the Form or a Sa- 
 crament is Relative, ( as of a Statue, Image , Symbol, 
 SJg&n &c.} and it is Relatively Chrift's body and blood; 
 So that it is but, that it's bare breads that he denyeth • as 
 we do. 
 
 3, Moft fully, he tells us his mind, Cat. 3. p. 235. 
 [_For as the hrcadofthe Eucharifl after the Invocation of 
 the Holy Ghojt, is no more Common bread, but is the 
 body of chrifl ; Jo alfo this holy Oyntment is no more meer 
 Ointment y nor (if anyone had rather fo [peak ) Common > 
 now it is Confecrated • but it is a Grace ( or Gift ) which 
 caufetb the pre fence of Chrijf and the Holy Ghoff ; that is^ 
 of his Divinity.^ So that if you take him to affert the 
 Tranfubftantiation of bread^ you muft fay that he takes 
 0;/alfo to be Tran\ubftantiate into Grace y or the Holy 
 Ghoft. For he faith, that one is fo as the other is changed. 
 That is, they are no more meer or common bread, or 
 Qjl. 
 
 VIII. His laft is out of Jujiin Martyr, who faith 
 {^we do not take ihefe things as Common and ordinary 
 bread> &c. An[w> 
 
CssO 
 
 An\w. i. There is not one word in *ff#ip Martyr 
 here that we do not own, and fay ; ( nor do we dcfire to 
 worfhip God by any other Liturgy, or Order of Worfhip, 
 than that which he defcribeth as then the Practice 
 of theChriftian Church. O that we might all unite in 
 that defcribed Order ! 
 
 2. And if any nay be yet ynfatisfied what Tradition 
 faith, hear fuftip farther, Atol % 2. (Truly the firftj 
 [ when the Pre fi dent hath given t banks , and all the People 
 acclaimed^ tho\e that with us are called Deacons ^ diflrilute 
 to every one prefent Bread and Wine and water , 
 and bring them to thofe that are abfent.~] It is bread and 
 wine when.diftributed. 
 
 And Dial. Cam Tnpb. [ The Offering of Flower deli- 
 vered to be offered for them that were clean fed of the Le- 
 pro fie ) was a Type of the Bread of the Eucharifi) which 
 our Lord Jefus Cbrift commanded us to make in re mem*- 
 brance of his Pa(fion7\ 
 
 Thus you fee to what his boafl: of Univerfal Tradition 
 is come. 
 
 Read but DalUus de Cultu Latinorum^ and you will 
 fee that there Univerfal Tradition was againft them. 
 
 The forefaid Author of the Dialogue, called, [Full and 
 eafie falls faction which u the true Religion f\ to thefe fore- 
 mentioned addeth more, which you may read,/>^. 140^ 
 ejrc viz. Irenxm laying, [For as the bread which is of 
 the Earthy receiving the Divine Invocation, is not now 
 common bread) but the Eucharifl) con fi fling of two things ', 
 the Terrene, and the Coelefiial) ejrr. Lib. 4. c. 34. 
 
 Origin in Mat. 25. calling it [Bread) and a typical and 
 fymbolical body, which profit eth none but the worthy Recei- 
 vers) and that according to the proportion of their Faith ; 
 which no wicked man eateth) ejrc. 
 
 Eufeb. 
 
*iuieu. ^aeiar. lyomoniir. jc vang. i. i . c. i o, [juetetf ra- 
 ting duly the Memorial of the body and blood of Chriji. , 
 
 Seeing we receive the Memorial of this Sacrifice, to be per* 
 fecled on the Table y by the symbols of his body and mo ft pre* 
 thus blood — Lib.S. He delivered us to ufe bread as the Sym- 
 bol of his own body. 
 
 Ephr. (in Biblioth Photii, p. 41 5. Ed.Auguft.) The 
 body of chriji which Believers receive , lofeth not his fen (i- 
 ble fubftance, and is not feparated from the intelligible 
 grace. 
 
 And ad eos qui filii Dei y &c. [ Take notice diligently, 
 how taking bread in his hands he blefjed ft, and brake it y 
 for 4 Figure of his immaculate Body . and he bleffeA 
 the Cup, and gave it to his Difciples, as a Figure of his 
 fretious blood. 
 
 Theodoret in Dialog, de Immutab. againft an Eutychian, 
 who pleaded, that Bread in the Eucharift was turned in- 
 to Chrifts Body, faith, [The Lord who called that meat 
 and bread, which naturally was his body^ \ nd who again 
 called himfelf a Vine, did honour the Fifth le Signs with 
 the Names of his Body and Blood • not having changed their 
 Nature, but added Grace to Nature.'} Can any Protectant 
 fpeak plainer than this ? 
 
 And Dial. 2. [The Divine Myfleries are signs of the 
 true Body. 
 
 And further, anfwering the Eutychian, he faith, [By the 
 Net which thou haft made art thou taken : For even after 
 the Confecration the myftical Signs change not their Na- 
 ture, for they remain in all their fir ft SUBSTANCE, 
 Figure, and Form, and are viftb/e, and to be handled as 
 before f] This is not plain enough for a Papift. 
 
 Nor Gelaftus cont. Neflor. & Eutych. [ferily the Sacra- 
 ment of the body and blood of Chrift which we take is a 
 
 Divine 
 
(4r) 
 
 Divine things for which And by which we are made fart si- 
 tters of the Divine Nature ; and yet it ceafeth not to he 
 the SUBSTANCE ^NATURE ofbreadand 
 wine : And certainly the Image andfmilitude of the Body 
 and Blood of chrift are celebrated in the action of the My- 
 fieriest] O dark layings I 
 
 [Cyril^Alex. in John 4. c. 14. [He gave to his believing 
 Difciples fragments of bread^ faying, Take, eat, this is 
 my body.'] 
 
 Facundus is there cited as from Molinttts (/. 9, c. 5,^. 
 404. though I have not the Author) laying [_vve all 
 that the body and blood of Chrift, which is the Sacrament of 
 his body in the Consecrated bread and cup. Not that the 
 bread is f roper ly his body, and the cup his blooA, but because 
 they contain the Myfteryof his body and bloody 
 
 To thefe I might add plain Teltimonies out of moft of 
 the Ancients, who write on this fubjedt: Such, e.g. as- 
 thefe words of Gregor. Nyjjen Or at. de Baptif. As tb? AU 
 tar naturally is but common Stone, but being consecrated be * 
 cometh a holy Table, an unfpotted Altar ; fo the bread of the 
 Euchari/l is at fir ft ordinary, but being myflerioujly facrificed y 
 it is, and is called, The body of Chrift, and is effectual 
 to great things : And as the Prieft who was yefterday 
 a Lay^ man, by the blefpng of Ordination is made a Teacher 
 pf GodlinefS) md a Steward of the Myfteries, and though 
 not changed in body or fhape, yet is changed and made better 
 as to his foul) by an invifible power and grace 5 fo alfo by 
 the fame confequence water, being nothing but water of it 
 [elf, yet blefl by the heavenly grace, reneweth man by 
 working in him the spiritual regeneration. 
 
 Is Stone in the Altar*, or the Prieft ordained, or water 
 in Baptifm tranfubftantiated ? 
 
 If Charles the Great Was a Hereticb, the Pope is great- 
 
f<?2) 
 
 ly beholden to a Heretick. In his Epift. to Alcunius he 
 faith, [chrifi at his Supper did break the Bread to bis Dif- 
 ciples, and likewise gave them the Cup, in Figure of his 
 body and, blood • and fo left to m this great Sacrament for 
 out benefit^ This was his Tradition. 
 
 Amalarius Prsef. de Offic. Ecclef. [/ am fwayed in aU 
 that I write by the judgment of holy men and godly Fa- 
 thers • yet what I judge my [elf I [peak : Tbo[e things 
 which are done in the celebration of Divine service, are 
 done in the Sacrament of the Fafjion of our Lord, as he 
 him[elf commanded. There fore the Friej offering the bread 
 with the wine and water in the Sacrament, doth it in the 
 fleadof chrijl 5 and the brea^and wine ani water in the 
 Sacrament represent the flefh and blood of Chrifi. For Sa- 
 craments are [omewhat to resemble tho[e things whereof 
 they are Sacraments, Therefore let the Friefi be like to 
 Chrifi, as the bread and liquors are like the body and blood 
 of Chrijir\ 
 
 [The Sacrament of the body of chrifi is in (ome manner 
 the body of Chrifi : For Sacraments jlould not be S era- 
 men ts, if in [ome things they had not t':c likenefs of that 
 whereof they are Sacraments. Now by reafox of thh mu- 
 tual likenefs, they are often called by that w>hich they repre- 
 sent -j — Sacraments have the virtue to I ring, us to thofc 
 things, of which they are Sacraments7\ 
 
 Walafridus Strabo de reb. Eccl.cap. 16., faith, [chrifi 
 gave to his Difciples the Sacrament of his body and blood in 
 the fubflance of bread and winc~\ 
 
 Bernard an. ino. Scrm.de Purific. Mar. faith, [The 
 Body of chrifi in the. Sacrament is the food of the Soul, not 
 of the Belly . therefore we eat him not corporally y but in 
 the manner that chrifi is meat, in that (ame manner we 
 understand that he is taten. And Serm* de s. Martin. 
 
 The 
 
C*3) 
 
 The fame Flejh is given us to this day, hut Spiritually 
 not Corf or ally 7\ 
 
 To conclude, If the words This is my Body are to be 
 taken literally, then fo are the reft 5 [ This Cup is the 
 New Teiidment in my Bloody And then the Cup is 
 Tranfubftantiated into the New Teftament. 
 
 And he that at once doth believe that Chrift hath a 
 Glorified Spiritual Body , that Flefh and Blood doth not 
 enter into the Kingdom of Heaven , that the Bread and 
 Wine ceafe to be Bread and wine^ and are turned fubftan- 
 tially into the very Flejh and Blood of Chrift , and yet that 
 the Pope and his Clergy are not Enemies of Chrift and 
 Souls, who deny this Blood to the People, and give them 
 but a half Chrift and a half Sacrifice, when he is praifed 
 by all Saints for wafhing them from their fins in his Blood •> 
 this Man and his Leaders feemtobe Educated in fuch an 
 Academy, as Feflm thought Paul had been, and to be 
 nude by Satan the Stumbling-block of the unbelieving 
 World, to perfwade them to laugh at Chriftianity as we 
 do at the Fopperies of Mahomet\ Alcoran 5 and to make 
 all the Nations of Heathens and Infidels believe that they 
 cannot be Chriftians, unlefs they will be mad and fenfe- 
 lefs too : While Senfes, Reafon, Scripture, the Hiftory 
 of the Church, and Writings of the Ancients,the Traditi- 
 on and Judgement of the far greateft part of the Church, 
 together with Charity, Humanity, and Peace, are all 
 denyed in obedience to one Man^ that, becaufc one Prince 
 and his Clergy made him the firft Bifhop in hisEmpire and 
 Councils, feigneth himfelf to be the Univerfal Monarch 
 of the World 5 and undertaketh an Apoftlefhip and Go- 
 vernment at the Antipodes ( when his zealoufeft Bifliops 
 formerly fome of them thought there was no fuch place ^ ) 
 and obligeth himfelf to the care of Souls farther than 
 
 I Brake 
 
Drake and Candijh Sailed ^ even in abundance of un- 
 known Lands • and (as his Agents oonfeifed to the Abaf-' 
 fir.es ) where his Miffioners have no accefs. 
 
 The ium of all the Hiftory of this Matter is, The Fa- 
 thers called it as we do, fo me time Chrift's Body, and 
 fometime the Figure, or repreientation of his Body^, and 
 often Bread : And from the Name, in the dark Age, the 
 Thing grew controvated, and France was the chief Seat 
 of the Contention : Belhrmine himfelf faith, that an. 820. 
 [Pafchafiusllatbertus,^ Abbot, was the fir ft Man that fe~ 
 rioufiy and copioujly Wrote of the truth of the Body and Blood 
 of the Lord in the Euch .rift againft, Bertram f\ who he 
 thinks was one of the firlt that Wrote againft it. Bell, de 
 fcript. EccLJohan.Parifienfis and the Sorbonifts concluded 
 that neither Opinion was de fide: But the Pope chanced 
 to be on the other, and the Council of Trent hath now 
 made it de fide. Qu. Whether the Sorbonifts knew not 
 that Tradition which Parents teach their Children ? nor 
 any of thofe that were againft Rather tus ? 
 . But the Difcourfer pretendeth in the end to Anfwer 
 Objections : But he firft made them himfelf fo thin, that 
 he might not defpair of faying fomething, which a Man 
 deep in his Cups, or one that is little ufed to the Exercife 
 of his Brain, might poffibly take for a Rational Anfwer. 
 But if the Reader be a Man that will be at fo much pains 
 to efcape delufion, as to Read over the Arguments 
 againft Tranfubftantiation in the forementioned ( little) 
 Book of R. B. and then try whether he can here find 
 them Anfwered - I majf conjecture that he will not boaft 
 of the Difcourfer's performances. 
 
 He begins the Gbj'cftjdn with: a [#^y doth not this 
 tn&sve'lQM change apjear to our Senfes, ,as well at other 
 marvelous.- works; w the wmtturnti into WWj&s^ 
 
 J con* 
 
I confefs it is ftrange Flefh and Bloody that no fenfe can 
 perceive : But zfpiritual Body may be out of the percepti- 
 on of our Senfe. But did not the Difcourfer-know, that 
 it is another kind of Objeftion that we make ? Not [why 
 doth not God /hew its t'je Miracle to our Senfe? ] but {whe- 
 ther God deceive all our Senfes and Intellect ' y which there 
 perceive Bread and wine, when there is none ? ] It is not, 
 whether Senfe perceive Chrifi ? but, [whether Senfe per- 
 ceive Bread and tvine?"} It is not, whether Senfe do pri- 
 vatively not perceive ; but, whether it here pofitively erre, 
 and the firft Intellective perception of the fenfate Objeft 
 be an Errour ? 
 
 But under the Coats of this firft part., he brings in a 
 little of the true Obje&ion at laft, £" It would follow, that 
 u we mght call in quefion the whole My fiery of Chrijlia- 
 " nity 9 ejrc.2 
 
 His Anfwer to all is, By a diflinclion of Miracle s<; 
 fome are to convince Unbelievers • fome to fanttifie and 
 fave Believers : And thefe are not to he the ObjtcJ of our 
 Senfes. He inftanceth in Baptifm, by which ', as an outward 
 and vifible Sign, is wrought aninvifible Grace in the Soul 
 of the baptized 3 though view the Child as much a* you 
 will, you can by none of your senfes perceive any mutation 
 wrought. 
 
 Anfw. As your Tranfubflantiation feemeth devifed to 
 make Infdels, fo doth your Do&rine of Baptifm feem 
 made to makeAnabaptifls. Is if by a Miracle that Bap- 
 tifm giveth Grace to the Adult, or not ? If not, will not 
 Men rather turn Anabaptifts, than believe that Infants 
 can have no Grace by Baptifm, but by Miracle -, when 
 that Sacrament was inftituted to give Grace t6 the Adult 
 without a Miracle , and Scripture mentioneth no fuch 
 difference dftlh'e tffeds? But if it be by Miracle to the 
 :/:/ " I 2 Adult, 
 
(66; 
 
 Adult, is it not alfo by Miracle, that Men receive Grace 
 by Reading, Preaching, or other means ? You'll never 
 prove one a Miracle, and not the other. And before we 
 come to the Diipute between the Jefuites and fome Fry- 
 ars, the Armmians againft fome Calvinifts, whether all 
 Grace infused be a Miracle^ we muft beftow more time 
 to agree of the definition of a Miracle^ than is congru- 
 ous to our prefent bufinefs. Overdoing is undoing : 
 They that will make Men believe, that all Grace and 
 Chriftianity is a Miracle, I doubt, do but drive men from 
 the belief of all. 
 
 But this Difcourfer tells us, that you fee no change on 
 a Child. Anjiv. And is all a Miracle that is unleen ? Is 
 God a Miracle ? Are Angels and all Spirits Miracles ? Is 
 the Soul of a Man, or of a Beaft, or the Life of a Plant a 
 Miracle^becaufe unleen? Then all Grace however wrought 
 is a Miracle 5 yea, and every thought of a mans heart 
 both good and evil. 
 
 Is all a Miracle that is done by God alone, without fe- 
 cond Caufes ? Then his moving the firft created Motor 
 were a Miracle. And yet who can fay, that no fecond 
 Caufe is ufed in the conveyance of Grace ? 
 
 But if you could prove that Word and Sacraments 
 work Grace by miracle, you would make us lefs wonder, 
 that it is no more common : And here the Prieft cannot 
 do this Miracle when he will, for it muft be on a difpofed 
 Subjedt : But your Priefts can make Bread to be no Bread, 
 by miracle, when they will. But S. Paul faith, Are all 
 •works of miracles*. But how much greater Miracles your 
 Priefts are feigned to work, than the raifing ofLazarus^ 
 or any fuch like h and how your feigned Miracles are 
 confufed, is fhewed fully by the forefaid Author. 
 
 But the Queftiosi, whether the Sacrament work by 
 * . ._ , miracle/ 
 
miracle, is one •, and that, whether it be it felfa miracle, is 
 another. Gods workings are fecret to us,as the wind whole 
 courfe we cannot defcribe,^^ .But is theSacrament it felf 
 a Miracle ? The Word is not fo : Baptifm is not fo : You 
 feign not your Confirmation to be fo : (though Cfrit a- 
 forefaid make the change of the Bread and of the Oyl to 
 be alike.) And is only this one Ordinance a Miracle ? 
 
 But if it were, what's that to the pofitive deception of 
 all our Senfes ? 
 
 He tells us of the Hypoftatical Union, anfwered be- 
 fore: What Senfes are deceived by that? Doth Serife 
 judge that Chrift was not God ? Or that there is no Tri- 
 nity? Or that a Virgin may not conceive? Not at all: 
 Senfe neither tells us that it is fo, or that it is not. There- 
 fore to tell us of things hidden from Senfe, is impertinent. 
 All the fpiritual and nobleft parts of N nure are out of the 
 reach of our bodily Senfes : But Senfe is our only firft 
 perceiver of all its own proper Objects, and the In tellers 
 firft perception of them, is only as they are fenfate. 
 
 But the only pertinent Anfwer given, is, \jve may aU 
 way trutt our Senfes about their oven Objetfs y and in due 
 circumjlances^ and vrben we haze not fojitive grounds to 
 think,, either God Almighty by himself, or by an Angel, or 
 permijfively by a Devil, reprefents things ctherwife than 
 they arej] 
 
 Anfw. When things are represented other-wife than they 
 are, it is. either in other fenfible qualities than they have, 
 or elfe fomething elfe is under thofe qualities, than what 
 they naturally fignifie 5 or elfe it is by altering the Senfe, 
 Organ, or Medium. The firft is a meer contradiction : 
 To make an Objed to be what xtw as not, is ufual ; but to 
 make it at the fame inftant to be what it is not, is a con- 
 tradiction. Therefore by refrefenting you cannot ratio- 
 nally 
 
naliy mean this 5 e. g. To reprefent a rough thing as 
 fmootb, a little thing as gtirkjEji a white thing as black, 
 by real alterations of thoie qualities making them to 
 be fo. 
 
 But to make them Jeem fo, when really they are not 
 fo, muft be by the failing of the Medium^ Organ, Senfe, 
 phantafie, or Intellect. 
 
 1 . And for the Medium, no doubt but God can fo al- 
 ter it eafily, as to deceive all mens Senfes : And in our 
 prefent cafe, where all the five Senfes of all the found 
 men in the World, that try, are pretended to be deceiv- 
 ed, God is able to do it, by altering the Medium of eve- 
 ry Senfe that hath a Medium : (For whether t actus have 
 <-ny diftinft from the Organ is undetermined.) 
 
 2. And the fame is to be (aid of the Organ a Senfe, 
 Phanta/ie, and Intellect : Qroad potentiam, no doubt but 
 that God that can annihilate them can deprave them when 
 he pleafe, and make a man fenfelefs, deceived, doting, 
 melancholy, or mad •, either privativelj, by withholding 
 his necelfary natural aids • or pofnivelj, by overcoming 
 contraries. 
 
 But the Queftion is not, Whether God can do this per 
 potenti-m; but, Whether he w/7/doit, or can wilt to do 
 it in fuch cafe as ours, in confidence with his Governing 
 ivij'dom and Goodnefs, and that Truth and Conftancy which 
 he manifefteth in the Government of the World. That 
 he may and doth penally make men fenfelefs, mad, and 
 dead, we doubt not ; and that thofe that would not re- 
 ceive the love of the Truth, that they might be faved, 
 •may permiffively be given up to ftrong delufions to be- 
 lieve a Lye .* That all they might be damned that believed 
 -not the truth, but had pleasure in unrightcoufnefs, 2 Theft. 
 
 2. II, 12. 
 
 But 
 
But that God doth thus (not penally, but) as a bleffing y 
 and not upon mens forfaking him and his Truth, but 
 while he is communicating Himself and his Truth to 
 them, and to make a Deceit or Lye the ordinary.Means of 
 Truth and Holiness, and that he fhould do this ordinarily 
 as the Govornour^ Benefactor^ and Saviour of Mankind, and 
 fo make Falfhood (not of his permit ting, but of his own 
 effecting) to be .-the ordinary way of faving men • all this 
 is contradidion - 7 contrary to his Will revealed in Nature 
 and Scripture^ and contrary to his Perfection, who need- 
 ed not to Govern the World by Deceit or Lyes, as want- 
 ing neither Power ^ ivifdom^ or Gcoine\s todoothcrwiie. 
 Grace confifteth in the illumination of the 'Mtnd^ which 
 revealeth Truth, and not in the Errour or Deception of 
 the Mind, by deceiving the Senfes. Gods Works of Na- 
 ture difcerned or perceived by our Natural Senfe and 
 Phantafie, and lb by Natural Apprehenfion of the Intel- 
 lect, are his fir ft way of Revelation, in which hfe. is moft 
 clear and conftant. And we are Men and Animals be- 
 fore we are Believers*, and Fditb is graffed into the Stock 
 of Nature ^ and rectifietb^ illuminate th^ elevate tb^ per- 
 fetleth it^ but doth not deftroy it, deprave. it, deceive 
 men, and make them mad or fenfelefs. i 
 
 . But you tell us of many excepted Cafes, in which God 
 may deceive our Senfes, or we may not truft them : No 
 dpubt, we may never truft them for that w T hich belongs 
 not to them, but is beyond them, (as to know whether 
 God can affume- Flelh, whether, he can impregnate a Vir- 
 gin • w r hether there be Trinity in Unity : There be many 
 things that Senfe is nb Judge of, one way or other. But: 
 whfcrii there is an Object near uq duly fcituate^ which 
 Senfe .was made to perceive, (as a quantitative^ fapid, 
 tdwferwS) drc,fut/idnce\ and there is no natural defeft • 
 
C7°) 
 
 in Medium, Organ, Senfe, Phantafie, or Natural Intelleft, 
 to tell us of fuch excepted Cafes, is, i. To deface or 
 flander the Providence or God, whoGoverneth by truth 
 and order : 2. To make Merc) to confift in the fubverfi- 
 on of Nature, and Penal Ac~ts to be gracious. 3. To 
 leave man utterly uncertain of every Article of Faith, 
 yea, to bring in Scepticifm, and leave us no cer- 
 tainty in the world. For if God may and do, in ib many 
 Cafes as you name, deceive all the Senfes and Perceptions 
 of all men, even his faithfulleft Servants in the World, 
 by Himfelf, by Angels, by Devils permitted, how fliall 
 any man know when he doth otherwife ? You fay, ['till 
 vpe have pofitive grounds to think thefeT^ But, if God can 
 do thus, how can you tell that he doth it not without tell- 
 ing us, or giving us pofitive grounds ? And who know- 
 eth what thofe pofitive grounds are? Or that ever he 
 read or heard a word, or law a thing which you may call. 
 a ground? For if you know not firjt that the perception 
 of Senfe, and things fen fate is true, you know not that 
 ever you heard any thing to fufpend your belief of them; 
 Or that what you hear is true. And how will you prove 
 againft the Infidels, that God cannot Lye, or deceive us 
 by a Prophet, an Angel, or a Voice from Heaven, or a 
 Writing, if he can and do daily deceive all our Senfes, 
 about fuch Objefts as they are made to perceive ? 
 
 And what a War do you raife againft the life of Faith, 
 as if it had not difficulties enough without fuch ? If you 
 fhouldifet a Candle before Infidels or doubting perfons, 
 and fay, [jf this be Light ^ the Golpel is falfe,'] would 
 you be a. Preacher of Chrift or Satan ? And if you fet the 
 Confecrated Bread and wine before them, and fay, [See 
 them, [me 11^ tafle, feel them •, if this be Bread and wine 
 the GofpeJ ts falfe ^ would you not be the, Preachers of 
 T -ifirViitt/ ? But 
 
C70 
 
 But I muft confider, that fo much being faid already 
 in the forefaid Dialogue, which you give no Anfwer to, 
 I muft rather ftay till that be anfw'ered, than repeat it 
 here. 
 
 But, at the leaft, you fatisfie us, when you grant, that 
 xvc muft truft our Senses 'till we have pofttve grounds for 
 the contrary • and io the Cafe before us is this : You fay, 
 \They that will be faved, muft believe that God in fneycy to 
 illuminate mens minds, dcceiveth all the found mens Sen- 
 fes in the world (that try) about thofe things which natu- 
 rally are the proper Objects of Senfe, and duly qualified ; 
 and they muft believe that there is no Bread or wineyfchen all 
 their Sen fes prefent them at fuch to the Intellect, which ne- 
 cejfarily per cciveth them 'fuch as fen fate ; and they mufl 
 believe , that to govern, illuminate, and fa net; fie us by fuch 
 deceit, God enableth ever) Priefl, how ignorant and wicked 
 foever, to ve re fie all the Contradictions before opened, and 
 to work, as oft as he pleaieth, in every Mafs above thirty 
 Miracles, with many miraculous aggravations. 3 And 
 the proof of all this is, i . That the fame Chrift that (aid 
 [Y am the Door, the true Vine, the shepherd, a Sower, a 
 Husbandman,the Bridegroom, and Jpake ordinarily by Para- 
 bles 7 and faid in this fame Sacrifice or Sacrament [This 
 Cup is the New Tefament in my hlood ^ ] a ^ ^ n a ^ tbefe 
 is to be underffood paracolic ally • yet faying at the fame 
 time [This is jny Body} is to h under flood literally, though 
 S. Paul over and over call it Bread.2 2. And this Expo ft- 
 tion is delivered tons by the Roman Pope and his Clergie, 
 and by Jo?ne prie(ls in the Ninth and Tenth Ages^ when 
 their own writers fay, that their Popes were Alonflers not 
 to be named, and the Ages were for horrid Ignorance the 
 (ha me of the Church, And after that, .1215. a General 
 Council Decreed it fir ft, which a) jo Decreed the extermina- 
 te tion 
 
cm 
 
 tion of aU chriJIUns as Hereticks^ that will believe maris 
 Senses herein^and theExcommun' cation andDepofition of all 
 Temporal Lords , that will net exterminate all Juch Subjects ^ 
 and the dif obliging their Vafjals from their Allegiance^ and 
 giving their Dominions to others : while yet the Judgment 
 and Tradition of the far greatejl fart of the chrijlian 
 World is againfl them^ and the Writings of the ancient 
 Doctors of the church • and the Pope and his Clerne dare 
 not pretend to have received by Memory and Tradition 
 an Exposition of the Bible \ nor do give us any proof of 
 their pretended Tradition of this one Text^ that is con- 
 fderable^ be fides their own bare word. This is the true 
 Cafe. 
 
 TOSTSCRJPT. 
 
 Since the Writing of this, I firft faw Lar rogues French 
 Difcourie, and therein the Citation of Joh, Par if- 
 enfis Opinion about Tranfubfhntiation, and the sorbo- 
 nifts determination, that neither Opinion was defide, and 
 determined : And did they not then know Tradition ? 
 
 Since that I have (een Bifliop Coufirh Hiftory*of Tran- 
 fubftantiation, which fo fully proveth the Novelty of it, 
 as againfl: the Tradition and Judgment of the Church, 
 and that by Fathers and many Councils, in all Ages till 
 Innoc, j. and even after Petrm Blefenfts^ and S*eph. Mdu- 
 nenfis (who firft name it) and lnnoc. 3. who firft eftablifh- 
 ed it, fc v believed it in moft Countries, as their own 
 Authors confab 3 that Irepemed that I had meedlefly 
 
 jwdled 
 
C?3) 
 
 medled with the Citation of Authors, which is-, 
 him lb much better : And indeed fuch unanfa erable i 
 ftimonyis produced by him, (and that briefly in afmall 
 Volumn) to prove that the conftant Judgment of the 
 
 Church hath been againit Tranfubfhntiation , that I 
 need not refer the doubting Reader to any other Bock, 
 nor provoke the Papifts to try their ftrength upon any 
 Other : (Though Hoffiniati^ Ufier, Chamier, Spalater/fis y 
 Albertinm^ and abundance more, have done it beyond 
 all reafonable contradidlion.) 
 
 FI&Q1S. 
 
9 
 * 
 
 > 
 
 - 
 
N