A papist not misrepresented by Protestants being a reply to the Reflections upon the Answer to (A papist misrepresented and represented.) Sherlock, William, 1641?-1707. 1686 Approx. 114 KB of XML-encoded text transcribed from 37 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A59834 Wing S3306 ESTC R8108 11902912 ocm 11902912 50614 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59834) Transcribed from: (Early English Books Online ; image set 50614) Images scanned from microfilm: (Early English books, 1641-1700 ; 512:6) A papist not misrepresented by Protestants being a reply to the Reflections upon the Answer to (A papist misrepresented and represented.) Sherlock, William, 1641?-1707. [3], 71 p. Printed for Ric. Chiswel ..., London : 1686. Attributed to William Sherlock. Cf. Halkett & Laing (2nd ed.). The Reflections upon the Answer is by J. Gother. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Gother, John, d. 1704. -- Reflections upon the answer to The papist mis-represented. Catholic Church -- Controversial literature. 2003-11 TCP Assigned for keying and markup 2003-12 SPi Global Keyed and coded from ProQuest page images 2005-02 John Latta Sampled and proofread 2005-02 John Latta Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion IMPRIMATUR . C. Alston R. P. D. Hen. Episc. Lond. à Sacris Domesticis . Decemb. 29. 1685. A PAPIST Not Misrepresented by PROTESTANTS . BEING A REPLY TO THE REFLECTIONS Upon the Answer to [ A Papist Misrepresented and Represented . ] LONDON : Printed for Ric. Chiswel , at the Rose and Crown in St. Paul's Church-Yard . MDCLXXXVI . A REPLY to the REFLECTIONS upon the ANSWER to the Papist Misrepresented , &c. I Do not love to be behind-hand in Civility with any Man , and therefore , in the Name of the Answerer , I return the Reflecter his Complement , and that with some advantage : For I heartily thank him for the Civility of his Language , and more for the Civility of his Arguments ; and having done this once for all , I shall apply my self to consider his Reflections , and will complement no more . His Reflections consist principally of two general Heads . I. What concerns the Misrepresentation of a Papist . II. Concerning the Rule of true representing . I. The Misrepresentation of a Papist . And here I confess , he has shewed some Art , but very little Honesty . He was told in the Answer , that some of those Misrepresentations which he had made of a Papist , and given out for the Protestant Character of Popery , were his own ignorant , or childish , or wilful Mistakes . As that Papists are never permitted to hear Sermons , which they are able to understand ; or , that they held it lawful to commit Idolatry ; or , that a Papist believes the Pope to be his great God , and to be far above all Angels . These , I think , may pass for Misrepresentations , and very childish and ignorant ones too : and hence the Reflecter craftily insinuates , that we grant all his Misrepresentations of a Papist , to be ignorant , childish , or wilful Mistakes ; and is willing to end this Dispute ( and I very much commend him for it ) ▪ upon these terms , that his Character of a Papist misrepresented , should be confessed to be made up of false Apprehensions , ignorant , childish , and wilful Mistakes ; and that he may use the Authority of the Answerer to assure his Friends and Acquaintance ▪ that wheresoever they shall for the future , either hear , or read such things charged upon the Papists , they must give it no Credit , and esteem it no better than the false Apprehensions , ignorant , childish , and wilful Mistakes of the Relators . This would be a great Point gained indeed , and I am sorry we cannot oblige him in it . Especially , since he has taken the Pains to prove by great and good Authorities , that his Character of a Papist misrepresented , is not made up of such childish Mistakes ; but is indeed what the best and wisest Men have believed of them ; and this we thank him for . He alleadges the Authority of the Homilies , a Book which we greatly reverence . Fox's Book of Martyrs , where we read , how many were burnt for not believing , as his Papist misrepresented believes . Bishop Ridly ' s Writings , a very learned and holy Man , who may be supposed to have understood what Popery was , and that he was not so fond of misrepresenting , as to burn for it . The publick Test , a very authentick and lasting Proof of this Matter ; with several other good Authors he mentions , whose Credit is never the worse , because he hath thrust one bad Man into the Company . Nay , he has been so civil , as to grant the Answerer to be as very a Misrepresenter as the rest ( and he had been a very strange Answerer , if he had not ; ) which argues great Modesty in him , to desire leave to use his Name and Authority to condemn the Misrepresentation ; that is , to confute his own Book , ( which in all the material Points , proves what he calls the Misrepresentation ( I wo'nt say not to be ignorant Mistakes , but ) to be the avowed Doctrine and Practice of the Church of Rome ) which is the only way I know of , that it can be confuted ; for unless he condemn it himself , I am sure this Reflecter can never confute it . Well , but what then is the meaning of all this pother and noise about this double Character of a Papist misrepresented and represented ? Why are we so angry with what he calls the Misrepresentation , if it be true ? or , what is the fault of it ? This is a Mystery which ought to be explained : and I doubt our Reflecter will have no reason to glory , that he gave the occasion of it . And I shall do these two things . I. Show you what are the Faults of the Misrepresentation . II. That allowing for such Faults , the Papist represented ( excepting some very few cases ) professes to believe all that the Papist misrepresented is charged with . I. As for the Faults of the Misrepresentation , they are briefly these . 1. That he puts such things into the Character of a Papist , as no Man in his Wits ever charged them with ; and these the Answerer calls childish , and ignorant , or wilful Mistakes . 2. That the Opinions of Protestants concerning Popish Doctrines and Practices , and those ill Consequents which are charged , and justly charged upon them , are put into the Character of a Papist misrepresented , as if they were his avowed Doctrine and Belief ; which is misrepresenting indeed , but is his own , not our Misrepresentation . We charge them with nothing , but what they expresly profess to believe , and what they practise , and we tell them what we think of such Doctrines and Practices , what their Nature , and what their Consequences are ; but do not charge them with believing as we believe , concerning these Matters ; and therefore it is not fair to put such things into a Protestant Character of a Papist misrepresented . As to give an Instance of a like nature ; There are some dissenting Protestants , who think it lawful to resist their Prince , and take up Arms against him : this we say is Rebellion ; and yet it would be a very ridiculous Misrepresentation of such Men , to say , they are those , who believe it lawful to rebel ; for no Man believes Rebellion , no more than Idolatry , to to be lawful : and they no more believe taking up Arms in such cases to be Rebellion , than the Papist thinks his Worship of Saints and Images to be Idolatry ; which shows how unjust it is , to put the Interpretations and Consequences of Mens Opinions and Practices , which they themselves disown , into their Character . And tho we never do this , the Misrepresenter has done it for us ; which makes it a false Character , tho every thing which is said in it may be true . 3. It is still so much the worse , when the Interpretations and Consequences , which are charged upon Mens Practices and Opinions , are set in the front of the Character , as first and Original Principles . As , to keep to our former Instance . To say , that Men believe Rebellion to be lawful , and therefore make no scruple of taking up Arms against their Prince ; is a very different thing from saying , that Men believe they may lawfully take up Arms in some Cases , and in doing so are guilty of Rebellion . These are some of the principal Arts our Author has used in drawing the Character of a Papist misrepresented , as I will presently show in particular . But then on the other hand , to draw a fair Character of a Papist represented ; He , ( 1. ) as easily he might , denies that he believes those Interpretations and Consequences , which we charge their Doctrines and Practices with , and which the Misrepresenter has put into their Character , and charges them with believing . But , ( 2 ) he generally owns the Doctrines and Practices , which we charge them with , and attempts to vindicate them , and to put new Colours on them ; so that the main difference between us is not in the Character , but whether their Doctrines and Practices be of so hainous a nature as we say they are , which is matter of Dispute , not of Representation . Though , ( 3. ) in some Cases he disowns that to be the Doctrine and Belief of their Church , which manifestly is so , and has been proved on them , beyond all possibility of a fair Reply , by the Learned Answerer . That this is the true State of the Case , with reference to the two-fold Character of a Papist misrepresented and represented ; I come now to show , which I shall do in these Characters , which he himself has given us of them : Only I must desire the Reader , for his own satisfaction , to compare what I write with his Characters , for I shall not transcribe them at large , both to save my Labour and Paper . I. Of Praying to Images . THe Misrepresentation here , as to the Matter , is every word true ; but yet is a false Character by the second and third Rules of Misrepresentation . A Papist misrepresented , worships Stocks and Stones for Gods. We only charge them with worshipping Images ; and the fault of that , we say , is , ( though we never charge them with saying or thinking so ) that they worship Stocks and Stones for Gods. But now to misrepresent us in the Character of a Papist misrepresented , he makes us charge a Papist with believing his Images of Wood and Stone to be Gods ; and that this is the reason and foundation , ( not meerly the true Interpretation ) of their Image-worship ; as he adds , And for this reason he erects stately Monuments to them in his Churches — falls down prostrate before them , and with his eyes fixed on them , cries out , Help me Mary , &c. Whereas we only charge them with worshipping Images , and do say , and prove too , that in the Scripture-Notion , this is to worship Stocks and Stones for Gods. Now comes the Representer , and he says , That a Papist Represented , believes it damnable to worship Stocks and Stones for Gods : That is , he does not believe , that worshipping Images , ( as we say , it is ) is worshipping Stocks and Stones for Gods : And whoever said that they did believe this ? But does he worship Images or not ? This he grants , when he says , That the honour which is exhibited to the Images , is referred to the Prototypes , which they represent ; which is all that can be possibly meant by worshipping Christ , or his Saints , by Images ; that they refer all that worship , which they pay to Images , to Christ , or the Saints , whom those Images represent . Now if they refer that worship , which they give to the Image , to Christ , they must worship the Image ; and this ( Image-worship ) is all we expressly charge them with owning . What the nature and true Interpretation of this worship is , which we say , is worshipping Stocks and Stones for Gods , we will dispute with them when they please . II. Of Worshipping Saints . THus the Papist Misrepresented , is said to make Gods of dead men : Whereas we only charge them with Praying to the Virgin Mary , and Saints departed ; and this we say , is to make Gods of them , such Gods as the Heathens made of their Inferior Daemons , and Intercessors between God and Men. And does the Representer deny that they pray to Saints ? No , but owns and defends it , as well as he can ; and there we are ready to joyn Issue with him . Well , but he Confides in Saints as his Mediators and Redeemers , and expects no Blessing , but what is to come to him by their Merits , and through their hands . That they trust in Saints , as their Redeemers , no understanding Protestant ever yet said , though they think it a great injury to the Intercession of our Saviour , to apply to any other Advocates , of what nature soever , especially to think , that Christ , who died for us , and is our Advocate with the Father , needs any other Advocates to make him merciful and propitious to us ; or that he , who merited with his own Blood , needs any additional Merits of the Saints to make his Intercession the more efficacious . But I am not to Dispute now , but only Represent ; and the Papist represented owns all that we Protestants charge them with . His Arguments and Colours must be dismissed , till there be farther occasion to consider them . III. Of Addressing more Supplications to the Virgin Mary , than to Christ. WE charge them with nothing , but what is their daily practice , of saying ten Ave Maries for one Pater noster , or ten Prayers to the Virgin Mary for one to God. And this we think ( if Prayer be a sign of Honour ) is to honour her ten times more , than they do her Son , or God the Father ; and if Prayer signifie our belief of the power , or interest of that Being , to whom we pray to help us , the frequency of our Prayers to the Virgin must signify , that we expect more help and relief from praying to her , than from directing our Prayers immediately to God or Christ ; for it is natural to pray oftenest to those , from whose power or intercession ( which is power too ) we expect most . But now our Misrepresenter has made a very false Character of this , by putting these consequential charges into the Character , and setting them in the first place as the Reason , not the Consequences or Interpretation of their frequent Prayers to the Virgin. That he believes the Virgin Mary to be much more powerful in Heaven than Christ , and that she can command him to do what she thinks good ; ( which is not a Protestant but a Popish Misrepresentation , if it be one , it being found in some of their old Missals , and Modern Poets ) and for this reason he honours her more than he does her Son , or God the Father , for one Prayer he says to God , saying ten to the Holy Virgin. And now the Representer might safely deny , that they believe the Virgin more powerful than God , or that they intend to honour her more ; for we pretend not to know their private Belief and Intentions , and therefore never made this a personal charge , but only a charge upon their Practice ; he owns the Practice , and we 'll make good the Charge , when he pleases , not by inquiring into their private Intentions , but from the natural Interpretation of such Actions . IV. Of paying Divine Worship to Relicks . WE only charge them with giving Religious Honour to the Relicks of Saints and Martyrs , by falling prostrate , kneeling down to them , kissing them , and going in Pilgrimages to their Shrines and Sepulchers , and expecting aid and help from them , to go to them opis impetrandae causâ , as the Council of Trent directs . This is Matter of Fact , and owned by the Representer . Now we think this is to ascribe Divinity to them , if Religious Worship signifies any Divinity in the Object of Worship . This the Misrepresenter puts into the Character of a Papist , which we never did ; and the Representer on the other hand denies , that they believe any such thing , which for ought I know , may be true : but the Question is , Whether they do not give a Divinity to them by worshipping them ? And this we assert they do , and this they may do without believing any Divinity in them . V. Of the Eucharist . AS for worshipping the Host , we only charge them with worshipping the Consecrated Bread , which we say is Bread still ; but which , they say , is the natural Body of Christ , which was born of the Virgin , and suffered on the Cross : and for so doing , some Protestants charge them with Idolatry in worshipping a Breaden God ; and some Papists acknowledge it would be Idolatry , if what they worshipped were only Bread , and not the natural Body of Christ : but no Protestant ever gave such a Character of a Papist , That he believes it lawful to commit Idolatry , that he worships and adores what he believes only to be a Breaden God , and the poor empty Elements of Bread and Wine . The Question is not , what a Papist believes , but what the truth of the thing is ? not whether he believes the Host to be only Bread , but whether it be so or not ? not whether he believes Idolatry to be lawful , but whether he be not guilty of Idolatry in worshipping the Host ? and therefore this ought not to be put into the Character of a Papist ; for those who believe that he worships nothing but Bread and Wine , and is guilty of Idolatry in it , do not charge him with believing so . And therefore , the Representer , who acknowledges the worship of the Host , might very truly deny all the rest . As for Transubstantiation , we charge them with believing no more , than what they themselves own ; That the Consecrated Bread and Wine is changed into the natural substance of Christ's Flesh and Blood ; which the Misrepresenter very fallaciously calls Christ's being really present under those appearances ; that our People may not perceive the difference between Transubstantiation , which the Church of England denies , and a real presence , which she owns , not under the appearances of Bread and Wine , but in the use of the Consecrated Bread and Cup ; which differ as much as a Bodily and Sacramental presence . Now if this Doctrine of Transubstantiation be true , besides many other Absurdities , we say , Christ must have as many Bodies , as there are Consecrated Hosts ; and that his Body must be on Earth , and that in fifty thousand distant places at the same time ; though the Scripture assures us , That he ascended in his Body into Heaven , and is to continue there till he come to Judgment . But we do not charge the Papists with believing these Absurdities , ( for we cannot guess what they believe ) ; much less do we charge them with believing , that there are as many Christs , as many Redeemers , as there are Churches , Altars , or Priests . For there is ( we grant ) some little difference between . Christ's having many Bodies , and there being many Christs . What an easy Task has the Representer to take off such Characters as these . VI. Of Merits and Good Works . HEre we only charge them with saying , as the Council of Trent does , That the Good Works of justified Persons , are truly meritorious of the increase of Grace , and of Eternal Life : And though we think this is too much for any Creature , especially a Sinner , to pretend to Merit , and know not how to reconcile Grace , and strict Merit together ; yet we never charged a Papist with believing Christ's Death and Passion to be ineffectual and insignificant , and that he has no dependance on the Merits of his Sufferings , or the Mercy of God for attaining Salvation . For , it is plain , the Council of Trent owns both the Grace of God , the Merits of Christ , and the Merits of Good Works . The Representer indeed qualifies this by saying , That through the Merits of Christ , the good Works of a just Man proceeding from Grace , are so acceptable to God , that through his Goodness and Promise , they are truly meritorious of Eternal Life . The Answerer alleages the 32 d Canon , Sess. 6. of the Council of Trent , where no such Qualification is used , which yet is the Canon purposely designed to establish the Merits of goods Works . This the Reflecter grants , ( pag. 8. ) and refers us to the 26 th Canon of that Session , where there is not one word of the Merit of good Works ; and therefore , how we should learn from that Canon , in what sense good Works are said to merit , I cannot tell ; but in the sixteenth Chapter of that Session , this Doctrine is explained at large , and there we may expect the fullest Account of it , which in short is this . That that Divine Vertue which flowes from Christ into justified Persons , as from the Head to the Members , and from the Vine to the Branches , makes the good Actions of such Men acceptable to God , and meritorious ; and that such good Works which are done in God , do satisfy the Divine Law , and truly and properly merit Eternal Life . That this is called our Righteousness , because we are justified by its inhering in us ; and the Righteousness of God , because it is infused into us by God , through the Merits of Christ : and that the Goodness of God as to this matter , consists in this , that he will have his own Gifts to be our Merits : And therefore in the 32 d Canon , they pronounce an Anathema against those , who shall say , that the good Works of a justified Man are so the Gift of God , as not to be his own Merits . So that though they do indeed own the Grace and Promise of God , and the Merits of Christ , as the Cause and Foundation of their own Merits ; yet they do assert , that the inherent Righteousness and good Works of a justified Man , have that intrinsick Vertue , as to satisfy the Divine Law , and to be truly meritorious of the increase of Grace and Eternal Life . This we think injurious to the Grace of God , and the Merits of Christ : they think it is not , and we never said they did . VII . Of Confession . WE charge them with making a particular Confession to a Priest of all our Sins committed after Baptism , necessary to obtain Pardon and Forgiveness , and with attributing a Judicial and Praetorian Authority ( such as is exercised by Judges and Magistrates ) to the Priest to forgive Sins . And tho we do not say , that he believes it part of his Religion to make Gods of Men ; yet we say and prove it too , that this is a Power , which God has reserved wholly to himself . We do not charge them with saying , that the Absolution of the Priest is valid without any thoughts or intentions of Amendment in the Penitent : but they do say , that Attrition , which is but an imperfect degree of Sorrow for fear of Hell , and can produce only some faint and sudden thoughts of Amendment , does qualifie Sinners for Absolution ; and we say , whatever the Doctrine of their Church teaches , the constant Practice of absolving all that confess , without any apparent signs of Repentance , and purposes of a new Life , and that after many and repeated Relapses , is apt to teach Men to place their Confidence in the Priest's Absolution , without any serious intention to forsake their Wickedness . VIII . Of Indulgences . WE charge the Church of Rome with teaching the Pope's Power to grant Indulgences , not to commit Sin for the future , but for the Pardon of those Sins which are committed ; that is , for the remitting those Temporal Punishments , which are due to Sin in Purgatory . The Absolution of the Priest remits the Eternal Punishment of Sin , and keeps Men out of Hell ; but still the Temporal Punishment in Purgatory remains due : and this must be taken off , either by humane Satisfactions and Penances ( of which presently ) or by the Pope's Pardon , which surely is a differently thing from the Relaxation of Canonical Penances , as the Representer states it ; for I never heard before , that Purgatory Fire was a Canonical Penance , enjoyned by the Church ; for sure the Decrees of the Church did not kindle Purgatory , and it is strange the Church should grant so many thousand Years Pardon of Canonical Penances , ( if they concern this Life ) as some Indulgences contain , when few Men live an hundred Years in this World , and then have no need of all the rest . We say the Popes have , and do to this day sell these Indulgences , at different rates , according to the nature of the Crime ; and Men who have Mony , need not fear the Purgatory Fires , and Men who have none , must be contented to endure them : this we grant with the Representer to be a great Abuse , but it is an Abuse of their Popes , and hardly separable from the Doctrine and Practice of Indulgences . IX . Of Satisfaction . WE charge them with making human Penances necessary to satisfy for the Temporal Punishment which is due to Sin in Purgatory , when the Eternal Punishment is pardoned for the Merits and Satisfaction of Christ ; which we say is injurious to the Satisfaction of Christ : for all Men must grant , that Christ had been a more perfect Saviour , had he by his Death and Passion delivered us from the Temporal Punishment of Sin in Purgatory , as well as from the Eternal Pains of Hell. Yet we do not say , that they believe very injuriously of the Passion of Christ , that his Sufferings and Death were not sufficiently satisfactory for our Sins ; and therefore think it necessary to make Satisfaction for themselves ; but that they believe , as their Church teaches them , that they must satisfy themselves for the Temporal Punishment of their Sins , and this is injurious to the Satisfaction of Christ. We do not charge them with evacuating Christ's Passion by relying on their own penitential Works ; but that they rely on Christ to satisfy for the Eternal Punishment of Sin , and on their own Satisfactions for the Temporal Punishment ; which ascribes indeed the better half , but not the whole , to Christ ; and all this the Representer owns . X. Of reading the Holy Scriptures . WE only charge them with denying the People the use of the Bible in the vulgar Tongue , as every body knows they do , and as the Representer owns , and defends it . And to justify this Practice , we say , many of their Divines have charged the Scripture with being a very dark , obscure , unintelligible Book ; and that it is of very dangerous consequence to grant a liberty to the People to read it ; and this we think is not much for the Credit and Reputation of the Holy Scriptures . But we do not , as the Misrepresenter says , charge the Papist with believing it part of his Duty , to think meanly of the Word of God , and to speak irreverently of the Scripture . Whether denying the People the use of the Bible in a Language they understand , be an Argument of their Respect or Disrepect to the Scriptures , let any Man judg ; but for whatever reason they do it , the Effect is plain , that it keeps People in great Ignorance ; and as we fear , occasions the eternal Damnation of many Souls ; though we do not say , as the Misrepresenter does , that they do it with this design , That Men may be preserved in Ignorance , and damned eternally . But they know their own Designs best . XI . Of Apocryphal Books . HEre can be no pretence of misrepresenting , unless it be in the first clause , which he usually takes care shall contain some Misrepresentation . That he believes it lawful to make what additions to Scripture his party thinks good . For , as for their receiving such Apocryphal Books , as Tobit , Judeth , Ecclesiastious , Wisdom , and the Maccabees , into the Canon of Scripture , which is all we charge them with , the Representer owns and defends it . This indeed we think to be making Additions to the Scripture , but we don't charge them with believing , that they may make what Additions to the Scripture they please ; for we believe they have so much Wit , as to know it safer to do it , than to say it may be done . XII . Of the Vulgar Edition of the Bible . ALL that we charge them with here , is , that they make the Vulgar Latin Edition of the Bible so Authentick , as to allow of any Appeals to the Originals for the Interpretation of doubtful places ; and we know not what Authority can make a Translation more Authentick than the Original . That this is truly charged on them , the Representer cannot deny , though the Misrepresenter makes tragical work with it ; as any one may see , who will divert himself with reading that Character ; which though in some parts it may have too much Truth in it , was never before made the Character of a Papist ; but we must give them leave to speak some blunt and bold Truths of themselves . XIII . Of the Scripture as the Rule of Faith. XIV . Of the Interpretation of Scripture . WE do not charge them with denying in express words the authority of the Scripture to be a Rule , but with saying that which is equivalent to it , That the sense of it is so various and uncertain , that no man can be sure of the true meaning of it in the most necessary and fundamental Articles of the Faith , but by the Interpretation and Authority of the Church , which does effectually divest it of the authority of a Rule : for that is my Rule , which can and must direct me , which ( it seems ) is not the Scripture considered in it self , but as interpreted by the authority of the Church , which makes the Faith and Interpretation of the Church , not the Scriptures , my immediate Rule . But why does he now complain of Misrepresentation ? When the Representer owns and justifies every particular of it ; except it be , those goodly Introductions ; That he believes it lawful , nay , that it is his Obligation to undervalue the Scripture , and take from it that Authority which Christ gave it ; and that he believes his Church to be above the Scripture , and prophanely allows to her an uncontroulable Authority of being Judge of the Word of God. For though there may be some truth in such Consequences as these from their Doctrine , yet they were never charged upon them by us , as their Principles , or Faith : Which is the chief Art he uses in drawing up these Misrepresentations . XV. Of Traditions . WE charge them with making some unwritten Traditions of equal authority with the Scripture , and believing them with a Divine Faith. This we say , derogates from the perfection of the Scripture , or the written Word of God. For if our Rule be partly the written , partly the unwritten Word ; then the Scripture ( or written Word ) is but part of the Rule ; and part of a Rule cannot be a whole and perfect Rule . And we say , That these unwritten Traditions are but humane Ordinations , and Traditions of men : but we do not say a Papist believes them to be Humane , but Divine , though unwritten , Traditions : and therefore , though we affirm , that they give equal authority to such Traditions as are in truth no better than humane Ordinations , as to the Scriptures themselves ; yet we do not say , that they admit what they believe to be only humane Traditions , to supply the defects of Scripture , allowing equal authority to them , as to the Scriptures themselves ; which is the only Misrepresentation in this Character , all the rest being owned by the Representer himself , who then had very little cause to complain of Misrepresenting . XVI . Of Councils . THe difference between the Misrepresenter and Representer in this Article , is no more but this , That the Papist Misrepresented is said to receive new Additions to his Creed from the Definitions and Authority of General Councils , and to embrace them with a Divine Faith. The Papist Represented , owns the Authority of General Councils , as well as the other , and receives all their Definitions , and believes them as firmly ; but though they define such Doctrines for Articles of Faith , as were never heard of in the Christian Church , and least were never put into any Christian Creed before , yet he will not believe them to be Additions to his Faith , or to what was taught by Christ and his Apostles : But Pope Pius the 4 th his Creed must be the Faith of the Church from the Apostles days . Now here I fancy our Author mistook his side , for the Papist Represented has much the worse Character , that he is so void of all sence , that he cannot tell which is most , twelve , or four and twenty Articles in a Creed . This is a hard case , that Men must believe all the Definitions of their Councils , but though they see their Creed increase every day , must never own that their Faith receives any Additions . However , I think , he has no reason here to complain of Misrepresenting , since he owns all that any Protestant charges him with , such an Implicit Faith in General Councils , as receives all their Definitions , and rather than fail in defiance of Sense and History , will believe that to be the old Faith , which was never defined till yesterday . XVII . Of Infallibility in the Church . THe Misrepresenter says , a Papist believes that the Pastors and Prelates of his Church are infallible : which , if it be understood of every particular Pastor and Prelate , no Protestant ever charged them with , and therefore the Representer might very safely deny it ; and this is all the difference between them , except it be this , That what the Misrepresenter barely affirms , the Representer endeavours to prove , viz. the Infallibility of the Church , at least , as assembled in General Councils ; and yet this must be called Misrepresenting too : a Word , which ( I suppose ) must have some secret Charm in it to Convert Hereticks . XVIII . Of the Pope . HEre the Misrepresenter is very Rhetorical and facetious , and we may give him leave to be a little pleasant with his own Universal Pastor . He says , the Papist believes the Pope to be his great God ; how great I cannot tell , but some Flatterers of the Papal greatness , have given the Title of God to the Pope , and possibly some Protestants have repeated the same after them , but never charged the Papists with believing it ; much less do they charge them with denying Christ to be the Head of the Church , or with saying , That the Pope has taken his place ; but we do charge them with making the Pope the Universal Pastor and Head of the Church under Christ : and this ( I hope ) is no Misrepresenting ; for it is asserted , and proved after this Fashion , by the Representer . But why is the Pope's personal Infallibility put into the Character of a Papist Misrepresented ? Why not as well the Infallibility of General Councils ? Since he grants some Papists do believe the Pope's Infallibility , and such Papists are not Misrepresented by charging them with it ; and there are others , who do not believe the Councils Infallibility without the Pope , which therefore cannot be an inherent Infallibility in them . The truth is , the Infallibility of the Church is the Faith of a Papist ; but in whom this Infallibility is seated , whether in the Diffusive , Representative , or Virtual Church , in Pope or Council , or the whole Body of Christians , is not agreed among them . But neither of these are Misrepresentations of a Papist , unless you tell , what particular sort of Papists you represent ; and then , I am sure , you misrepresent a Jesuit , if you make him deny the Pope's Infallibility . XIX . Of Dispensations . HEre , I confess , the Misrepresenter and Representer do flatly contradict each other ; and I am heartily glad to hear the Representer so fully disown those Principles , which are destructive to all Religion , as well as to Humane Societies ; and should be more glad still had there been never any foundation for what he calls the Misrepresentation . However , this he does very ill in , to charge Protestants with this Misrepresentation of a Papist ; for I know no Protestant that charges these Principles upon Papists in general : but I hope it is no Misrepresentation to charge those Men with such Principles , who charge themselves with them ; and I suppose our Author will not say , that these Principles were never taught or defended by any Papist . Whenever he is hardy enough to say this , I 'll direct him to such Popish Authors as will satisfy him about it . XX. Of the Deposing Power . HEre the dispute between the Misrepresenter and Representer , is only this , Whether the Deposing Power be the Doctrine of the Church of Rome ? For it 's granted on all hands , that it is , or has been , the Doctrine and Practice of many Popes , Divines , and Canonists ; but that it has been condemned by other Divines , and some famous Universities , tho I do not hear , that it was ever condemned by any Pope . But what does he think of this being decreed by General Councils ? Does not this make it the Doctrine of their Church ? This he says nothing to here , but we shall meet with it by and by in his Reflections , and therefore will dismiss this Cause till then . XXI . Of Communion in one kind . HEre we charge the Church of Rome with altering the Institution of Christ in the Sacrament of the Lord's Supper ; for Christ instituted it in both kinds , but the Church of Rome denies the Cup to the Layity : but yet we do not say , That a Papist believes that he is no longer obliged to obey Christ's Commands , than his Church will give him leave ; but we say , that herein he transgresses the Institutions of our Saviour , to comply with the Innovations of his Church . And does the Representer deny this ? Yes , he denies , that they alter the Institution of Christ ; for ( he says ) Christ did not command them to receive in both kinds , but left it indifferent . But does he deny , that the Church of Rome takes away the Cup from the People ? No , this he owns and justifies . Wherein then do we Misrepresent them ? For we charge them only with taking away the Cup : whether this be agreeable , or contrary to the Institution of our Saviour , is not Matter of Representation , but of Dispute . XXII . Of the Mass. HEre we charge them with making the Sacrament of the Lord's Supper ( as the Council of Trent defines ) a true proper propitiatory Sacrifice for the Quick and the Dead . And this , we say , infers an insufficiency in the Sacrifice , made by Christ upon the Cross. For if Christ by his Death upon the Cross had made a complete and perfect Atonement and Propitiation for sins , by his once offering himself , what occasion can there be for the repetition of such a Propitiatory Sacrifice ? for the only reason the Apostle assigns , why the legal Sacrifices were so often repeated , was , because they could not make the Comers thereunto perfect , Hebr. 10. But we do not charge them with believing an insufficiency in the Sacrifice , made by Christ on the Cross. Much less do we say , that they are taught , wholly to rely on the Sacrifice of the Mass , and to neglect the Passion of Christ , and to put no hopes in his Merits , and the Work of our Redemption . The first is a Consequence which we charge upon their Doctrine and Practice , but do not charge them with believing it . The second was never charged on them , that I know of before . So , that if there be any Misrepresentation here , it must be in charging them , That they believe the Sacrifice of the Mass to be a true proper propitiatory Sacrifice for the Quick and Dead . But this is the very definition of their Council , and an Anathema pronounced against those , who deny it : and this the Representer acknowledges , though he conceals as much of it as he can , calling it a Commemorative Sacrifice , representing in an unbloody manner , ( what , when the Blood of Christ is actually shed in the Sacrifice of the Mass , is it still an unbloody Sacrifice ) the bloody Sacrifice which was offered for us upon the Cross : But is it a Propitiatory Sacrifice or not ? Does it make an actual Propitiation for our Sins ? If they do not own this , then indeed we misrepresent them ; if they do ( as they must , if they own the Council of Trent ) we represent them truly ; and whether the Consequences we charge upon this Doctrine , be true or false , that is no part of the Representation : we may argue ill , but we represent right ; though we are ready to justify that too whenever they please . XXIII . Of Purgatory . TO carry on the humour of Misrepresenting , he complains of Misrepresenting here too ; when all that is charged on them is , the belief of Purgatory , a middle place between Heaven and Hell , where Souls departed , who are acquitted from the Sentence of Eternal Punishment , must undergo a Temporal Punishment for those Sins , which were not expiated in this Life . That there is such a State , the Representer most industriously and zealously proves : Why then is the belief of Purgatory thrust into the Character of a Papist misrepresented ? All that I can perceive is , That the Misrepresentation consists , not in charging them with believing a Purgatory , but with believing it contrary to all Reason , the Word of God , and all Antiquity ; for the Representer says , he believes it damnable to admit of any thing for Faith , that is contrary to Reason , the word of God , and all Antiquity . Damnable is a very dangerous word , especially when it is applied to believing things contrary to Reason ; and therefore though it may serve now and then to bluster with , I would advise him to use it sparingly : but though I must confess , we think , that they do believe a Purgatory , and a great many other things , which are contrary to Reason , Scripture , and Antiquity ; yet we do not say , that they admit any thing for Faith , which they believe contrary to Reason , Scripture , and Antiquity ; and therefore this is no part of their Character , and therefore no Mirepresentation . XXIV . Of praying in an unknown Tongue . HEre indeed I meet with somewhat of Misrepresentation . For he says , He ( the Papist misrepresented ) is counselled by his Church to be present at Sermons , but never permitted to hear any he is able to understand ; they being all delivered in an unknown Tongue . This is misrepresenting with a witness . But no Protestant ever charged them with preaching , as well as praying in Latin : but the meaning of this is easily understood , to perswade those People , who place all their Religion in hearing Sermons , that it is no matter what Language their Prayers are in ( which they care not much for hearing when they are in English ) if they have but English Sermons to entertain their Curiosity and itching Ears . And it is , I confess , a cunning Suggestion , and I hope will warn all sober Christians to joyn more devoutly in the Prayers of the Church , which they do understand , and that will teach them the difference between an English Liturgy , and Latin Mass-Book . The rest of the Character only charges them with praying in Latin , a Language which the People do not understand ; and therefore , whatever other devout Thoughts they may have , they cannot joyn with the Priest in offering up the same Petitions to God , when they do not understand what it is he says : All this is granted on all hands to be true , and yet this also which the Representer owns , is called misrepresenting . XXV . Of the Second Commandment . WE charge them with making the second Commandment , which forbids the Worship of Images , only a part and branch of the first , which forbids the Worship of other Gods , which is designed to obscure the true sense and interpretation of that Law , and to excuse all Men from the Sin of Image-worship , who are not so sensless to believe the Images to be Gods. And yet not thinking themselves safe in this , they dare not trust the People with the second Commandment , but leave it out of their Catechisms and Manuals , and such Offices are like to come into Peoples hands . Is this charge true , or is it not ? The Representer grants the whole , and excuses it ; thinks the second Commandment too great a burden to Mens Memories , and a needless Explication of the first : but whatever may be said for or against it , if the Charge be true , why is this called misrepresenting ? XXVI . Of Mental Reservations . THE Representer himself grants all that we charge them with ; not that this Doctrine was ever defined by any general Council , or that it was universally received and practised by all of that Communion , but that it has been taught and defended by great numbers of their Divines , and Casuists ( not to take notice of any greater Authorities now ) and practised , as occasion served , by themselves and their Disciples . To charge all Papists in general with this , would indeed be a Misrepresentation , but I hope it is none to charge those who are really guilty . XXVII . Of a Death-bed Repentance . VVE do not think so ill of any Sect or Profession of Christians , but that they will all grant , that Men ought to live , as well as die in the Faith and Fear , and Obedience of God ; nor did we ever charge the Church of Rome with teaching otherwise : but then we say , that Men may teach such Doctrines , as may give great encouragement to Sinners to take their fill of Sensual Lusts , and to put off the thoughts of Repentance to a Death-bed ; and this indeed we think the Church of Rome has done ; but do not charge her with teaching her Children to make such an ill use of these Doctrines , or with encouraging them to live wickedly in their Health , and to repent when they are sick . This is no part of the Character which we give of a-Papist ; but we alleadg it only to convince Men , how dangerous the Communion of such a Church is , which has found out so many easy ways to keep good Catholicks out of Hell , as without her teaching any such Consequence , is very apt to incline Men , who believe them , to take greater liberties than are consistent with the safety of their Souls . XXVIII . Of Fasting . VVE do not blame the Church of Rome for enjoyning Fasting , which is a very useful Duty , when it serves the true ends and purposes of Religion ; nor do we deny , that a Papist may fast very devoutly and religiously ; but we say the common Practice of Fasting among Papists , is far enough from being religious ; an Ecclesiastical Fast being very reconcilable with the greatest Excesses : and though this be the fault of the Men , and we charge none with it , but those who are guilty , which , I suppose , is not misrepresenting , yet their Church has given occasion to it by making Fasting to signify Eating , so they do but abstain from all Meats forbidden by the Church ; and their Casuists have stated this matter so loosely , that no Men who have not an Antipathy to the best Fish , and most delicious Wines and Sweet-meats , need do any great Penance in Fasting ; and it is hard we cannot be allowed to complain of these Abuses without being charged as Misrepresenters . XXIX . Of Divisions and Schisms in the Church . IN this Point we are not the Assailants , but are only on the defensive part ; when they make it an Argument against the Reformation , that there are so many Divisions and different Opinions among us : We desire them to look home , and to the eternal shame of a pretended Infallibility , consider how many different Opinions there are among themselves . We are all agreed in following the same Rule of Faith , as he says they are , only our Rule indeed differs ; we take the Scripture to be the safest Rule , and we all agree , that it is so ; they the Sense , and Judgment , and Faith of their Church ; and I doubt not , but we shall as soon agree in the Sense of every Text of Scripture as they will , what that Authority in the Church is to which they must yield , what these Traditions are they must receive , and what is the true Sense and Interpretation of the Definitions and Decrees of their Councils . We agree in the Articles of the Apostles Creed , which was the ancient Faith of the Church ; and our Differences as to matters of Faith , are as meer School-Disputes , as they say theirs are , and in most cases the same ; as about Predestination , Election and Reprobation , the Efficacy of Grace , and Free-will . We have some indeed which they have not ; and they have some that we have not ; as about the the immaculate Conception , the Infallibility of the Pope . &c. They have a way indeed to confine these Disputes to their Schools , which we have not , and that is to keep the Common People in Ignorance , which will effectually cure their disputing ; but we think it better that our People should understand their Religion , tho they dispute a little about it . Now we are so far from misrepresenting in this case , that we do not think this a reasonable Objection against either side ; but if they will needs be talking of our Divisions , to perswade People for Peace and Unities sake to take Sanctuary in an Infallible Church , they must give us leave to tell our People , that Infallibility , tho it sounds big , does not do such feats in the Church of Rome as is pretended . Their Common People indeed do not dispute about Religion , because they know little of it ; and their Divines and Scholars agree just as our Divines do , or it may be not so well : And this is all the misrepresenting we are guilty of in this matter . XXX . Of Friers and Nuns . VVHerein the Misrepresentation he complains of here consists , I cannot guess ; Is it , that Papists are taught to have an high esteem of Friers and Nuns ? This he himself owns ; Is it , that many who enter into this religious course of Life , live very irreligiously ? this he also confesses , and apologizes for ; and these two things make the Character : I suppose he forgot something else , which was to be the Misrepresentation . XXXI . Of Wicked Principles and Practices . HEre also I cannot find wherein the Misrepresentation consists . There are a great many ill things said to be committed by some Persons of the Roman Communion ; this the Representer grants , and excuses the Church from the scandal of such Examples ; how well is not my business at present to enquire , who am no farther concerned , than to see Right done them , that they be not misrepresented . XXXII . Of Miracles . HEre the Papist is charged with believing a great many idle Stories , and ridiculous Inventions , in favour of his Saints , which he calls Miracles . And if this be a Misrepresentation , they themselves are guilty of it ; for these Popish Miracles were not invented by Protestants , but published by themselves , who are the only Persons that ever saw them ; but their believing such Miracles ( which I hardly think a wise Man among them does , tho they are willing the People should ) is the least thing in it : for bare Credulity , which does no hurt , is very innocent , though very silly ; but to recommend such Miracles as credible , which are no better than Impostures , is an injury to common Christianity , and makes Men suspect the Miracles of Christ and his Apostles to be Cheats too ; and it is a horrid abuse of Christianity to coin such Miracles to nurse Men up in Superstition , which is the general design of them : So that here the matter is not represented so bad as it is , which is the only Misrepresentation I have hitherto met with . XXXIII . Of Holy Water . THe Papist misrepresented , is said highly to approve the superstitious use of many inanimate things , and to attribute wonderful Effects to Holy Water , Blessed Candles , Holy Oil , and Holy Bread. The Papist represented , disproves all sort of Superstition , but yet is taught to have an esteem for Holy Water , &c. So that when we charge them with using such Religious Charms as these , we do not misrepresent them , for they own they do so ; but the Misrepresentation is in charging these usages with Superstition ; but if this be misrepresenting , it is not to misrepresent a Papist , but to misrepresent Popery : We charge them with nothing but what they own and justify , but we charge their Doctrines and Practices with such Guilt , as they will not own ; but this is not matter of Representation , but of Dispute . XXXIV . Of breeding up People in Ignorance . WE do indeed charge them with breeding people up , and keeping them in Ignorance , because they deny them the means and opportunity of knowledge ; will not suffer them to read the Bible , nor say their publick Prayers in a Language , which they understand , and forbid them to read such Books as might inform them better . Is this true or not ? If it be , then though they may have a ●●at many Learned Men among them , their Learned Men may keep the People in Ignorance . We deny not , but they do instruct People after a fashion , but yet they take care to let them know no more , than they are pleased to teach them , and they may be very ignorant for all that . But I think , though this be a very great fault , it belongs neither to the Character of a Papist misrepresented nor represented ; but is the fault of their Governours , their Popes , and Bishops and Priests , and I charitably hope , it will be some excuse to the Ignorant and deluded People . XXXV . Of the Uncharitableness of the Papists . WE here charge them with damning all , who are not of their Church and Communion ; and this we think very Uncharitable . For it damns far the greatest number of Christians in the World. The Representer does not deny , that they do this ; only endeavours to prove , that it is not Uncharitableness in them to do it . I am not to dispute this point with him now , but if this be his charity , I like it as little , as I do his Faith. XXXVI . Of Ceremonies and Ordinances . WE charge them with corrupting the Christian Worship by a great number of Ceremonies and Ordinances , which we judge useless , burdensom , or Superstitious , unworthy of the simplicity and spirituality of the Christian Worship , and a great infringement of true Christian liberty . That they do command great numbers of such Ceremonies , the Representer grants ; and therefore we do not misrepresent them in it : whether they do well or ill in this , is no part of the Character , but the matter in Controversie between us . XXXVII . Of Innovations in matters of Faith. AND so is his last Character about Innovations , a meer dispute , and cannot be made a Character , unless we should charge them with believing those Doctrines to be Innovations , which we say , and prove to be so ; but never charge them with believing so : at this rate he may make Characters of a Papist misrepresented , out of all the disputes which are between us . It is but saying , what we charge their Doctrines and Practices with , and this makes the Character of a Papist misrepresented ; and it is but denying this charge in another Column , and then you have a Character of a Papist represented : if we charge them with believing any thing , which they do not believe , or with doing what they do not , then indeed we misrepresent them : but he has not given any one instance of this in all his 37 Characters . But if to condemn their Doctrines and Practices , if to charge them with contradicting the evidence of Sense , of Reason , and of Scripture , that they are innovations in Faith , and corruptions of the Christian Worship , be to misrepresent them ; we confess we are such misrepresenters , and , for ought I can perceive , are like to continue so ; unless they have some better arguments in reserve , than ever we yet saw ; for Character-making will not do it : so that all this cry about misrepresenting is come to just nothing . We like a Papist as little , as he has represented him , as when we see him represented by a Protestant Pen ; for there is no difference at all in the Parts , Proportions , and Features , though there is some difference in the Colours . A Papist is the same in both Characters , only with this difference , that a Protestant thinks him a very bad Christian ; and a Papist , we may be sure , thinks him a very good one . A Protestant thinks the Faith and Worship of a Papist to be contrary to Sense , Reason , and Scripture , and the Faith and Practice of the Primitive Church ; a Papist thinks it agreeable to all these Rules , or can give a Reason why it should not . And therefore I could not but smile at his concluding Proposal , to convince us , that the Faith , as he has represented it , is really the Faith of the Papist , ( which we believe is true , excepting the deposing Doctrine , and some few other Points , which I have already observed ) that the decision of this whole Affair depend upon an experience . Do but you , or any Friend for you , give your assent to these Articles of Faith in the very form and manner as I have stated them , and if upon your Request , you are not admitted into the Communion of the Roman Catholicks , and owned to believe aright in all those Points , I 'll then confess , that I have abused the World , &c. and truly I am apt to think so too ; but we must like his Faith better , before we shall make the Experiment . Secondly , But it is time now to proceed to his other Reflections , which concern the Rule , whereby the Doctrine of the Church of Rome is to be known . For though the Faith of their Church be infallible , it is wonderful hard to know what their Faith is . Now his Reflections may be reduced to two general Heads . First , Concerning the Authority of the Council of Trent in England , and the Rules of expounding it . Secondly , Concerning the false Rules the Answerer has used in judging of the Faith and Doctrine of the Church of Rome . First , Concerning the Authority of the Council of Trent , and the Rules of expounding it . The Author of A Papist misrepresented and represented , in drawing the Character of a Papist represented , professes to follow the Doctrine prescribed in the Council of Trent . This the Answerer says , he finds no fault with , and therefore would not ask , How the Council of Trent comes to be the rule and measure of Doctrine to any here , where it was never received , p. 9. ed. 1. To this the Reflecter answers , That the Council of Trent is received here , and all the Catholick World over , as to all its definitions of Faith , p. 5. By which , I suppose , he means , that all English Catholicks do own the Authority of the Council of Trent , and take their Rule of Faith from it ; but this is not , what the Answerer means by that Question ; Whether English Catholicks singly for themselves , and in their private Capacities , own the Doctrine of the Council of Trent ; but by what publick Act of Church or State it has been received in England , as it has been in other Catholick Countries . The Church of England had no Representatives in that Council , nor did by any after Act own it's Authority , and therefore it is no authentick and obligatory Rule here . But allowing the Authority of this rule to determine , what is Popery , and what not , which the Answerer allows reasonable enough , considering that its definitions of Faith are received all the Catholick World over , as the Reflecter saith , the greater difficulty is about the Interpretation of this rule . For not only we Hereticks interpret this Council a little differently from our Author , but Catholick Doctors themselves cannot agree about it . Now when other good Catholicks differ from him in explaining the definitions and Decrees of this Council , why must his sense , and not theirs , pass for the character of a Papist ? Pope Pius IV. did strictly forbid any private Man to interpret the Council according to his own private sense and opinion ; but if any dispute happened about the true meaning of their definitions and Decrees , he reserved the decision of it to the Apostolick See ; and a very wise Decree it was , considering that many of their definitions were penned in loose and ambiguous words on purpose to compose the disputes and differences of their Divines ( who were many times very troublesome to the Council ) that each party might think their own sense favoured ; but then considering what ill consequence this might be of , to suffer them to dispute the sense of the Council , and wrest it to countenance their private opinions , which would rather inflame , than compose these disputes ( a fresh example of which , they had in the dispute between Catharinus and Soto while the Council was sitting ) the Pope very prudently forbids this , that if they would still wrangle among themselves , yet the authority of the Council might not be concerned in it . But now if their Doctors do differ still about the sense of the Council , and affix their private opinions on it , and Popes think fit rather to connive at these differences , than to undertake to determine them , why must any one of these different opinions be so made the character of a Papist , as to exclude the other ? If some , and those of greatest note and authority in the Church , and not inferiour in number ( to say no more ) are for the deposing Doctrine , and others against it , why must those only be thought Papists , who deny this deposing power , and not those also , who assert it ? Whether it be the Faith of the Church or not , is a dispute between them : and though our Author denies , that it is the Faith of the Church , and therefore that a Papist is not bound to believe it ; yet those who are for the deposing Power , assert that it is the Faith of the Church , and that with much greater reason than he denies it ; and what authority has he to decide this dispute , and who gave him this authority ? Does not his representation of a Papist , in this point , depend upon his own private sense and opinion . No , he says , He is so far from being guilty of this fault of interpreting the Council of Trent in his own sense ? that he has only delivered it , as it is interpreted to him , and to all their Church in the Catechism ad Parochos , composed and set forth by the order of the Council and Pius V. for the instruction of the faithful in their Christian duty touching Faith and good Manners , in conformity to the sense of the Council : And is he sure , that all his representations are conformable to the sense of this Catechism ? May he not play tricks with the Catechism , and expound that by a private spirit , as well as the Council ? Well , but he appealed in his conclusion to Veron ' s rule of Faith. And what of that ? How comes Veron's rule to be so Authentick , as to justifie any interpretation , which agrees with it ? Why did not our Author appeal to his own character ? which may have as much authority , for ought I know , as Veron's rule . But besides Veron , he appeals to the Bishop of Condom , who drew up a like character in Paris of the belief of a Papist . And what is the authority of this Bishops character ? For Bishops have no more authority to expound the Council of Trent ( which is intirely reserved to the Apostolick See ) than private Doctors . Yes , the Bishop of Condom's Book has all requisite authority , because the second Edition was published with several distinct attestations of many Bishops and Cardinals , and of the present Pope himself , wherein they at large approve the Doctrine contained in that Treatise for the Faith and Doctrine of the Church of Rome , and conform to the Council of Trent . I shall take it for granted , that it is , as the Reflecter says , but what then ? Had not Cardinal Bellarmin's controversies as great an attestation as the Bishop of Condom's Exposition of the Doctrine of the Catholick Church ? Did he not dedicate them to Pope Sixtus V. and that with the Popes leave and good liking , Te annuente , as he himself says ? and how much inferiour is this to a Testimonial under the Popes hand ? And why then are not Bellarmin's Controversies as authentick a rule for the exposition of the Catholick Faith , as the Bishop of Condom's ? But Melchior Canus , to whom the Reflecter refers us , would have taught him , that the Popes private approbation is as little worth , as any other Bishops . That the name of the Apostolick See does not signifie the Pope in his personal capacity , but acting as it becomes the Chair ; that is , not giving his own private sense , but proceeding in Council , with the advice of good and learned Men. And therefore that is not to be accounted the judgment of the Apostolick See , which is given only by the Bishop of Rome privately and inconsiderately , or with the adv●ce only of some few of his own mind , but what he determines upon a due examination of the thing , by the advi●e and counsel of many wise Men. And therefore I doubt , notwithstanding the present Popes approbation , he is a little out , when he calls this the Authority of the Apostolick See. But the Answerer did not only charge him in general with interpreting the Council of Trent by his own private sense and opinions , but gave some particular instances of it , and I must now consider , how the Reflecter takes off this charge . 1. As to Invocation of Saints , he limits their power of helping us to Prayers only , whereas he grants the Council mentions their Aid and Assistance , as well as Prayers . And the only vindication he thinks necessary to make for this is , that no other means of their aiding and assisting us , is expressed in the Council , or in the Catechism ad Parochos , besides that of their Prayers ; and it is thus limited by the Bishop of Condom on this Subject with the Pope and Cardinals approbation . But though the Council does not specifie , what other aid and assistance we may expect from the Saints besides their Prayers ; yet it mentions Aid and Assistance , without limiting it to the assistance of their Prayers ; and the Answerer ( P. 25. ) told him what reason he had to believe , that neither the Trent Council nor Catechism did intend any such limitation : but this he thought fit to take no notice of , for it had been very troublesome to answer it . As for the Bishop of Condom , though his authority is nothing , yet I do not find , that he limits their aid and assistance only to their Prayers for us ; for after repeating the Decree of the Council , That it is good and useful to invoke the Saints by way of supplication , and to have recourse to their succors and assistances , &c. he quietly drops the last clause without saying any thing of it , and only tells us , It is evident that to invoke the Saints according to the intent of this Council , is to resort to their Prayers , for the obtaining the blessings and benefits of God by Jesus Christ. And no doubt but this is true ; but the Council speaks not only of invoking the Saints , but of flying to their aid and assistance : and pray what does that signifie ? That he had no mind to tell us , and when he says nothing of it , how comes our Reflecter to know , that he limits it to their Prayers ? As for the point of merit , I have already considered that , though I do not see upon second thoughts , how the Answerer is concerned in it ; for he does not alledge the 32 Canon to oppose , what he asserts , that good works are meritorious by the goodness and promise of God , but for the sake of the Anathema , which it denounces against those , who deny , that good works are truly meritorious of the increase of Grace and eternal life : And therefore his next instance is the Popes personal Infallibility . This our Reflecter denys , and makes it the Character of a Papist misrepresented to assert it : and yet there are as many Papists , who believe the Popes Infallibility , as there are , who deny it ; and were they to make Characters , to deny the Popes personal Infallibility , would certainly be one Character of a Papist misrepresented : But he says , this is only a School-debate , and not matter of Faith , because not positively determined by any general Council . And yet whoever reads Cardinal Bellarmin and several others on this subject , would think they made a matter of Faith of it . But I would ask him , Whether the Infallibility of the Church be an Article of Faith ? If it be , my next question is , In what general Council it was defined ? It seems indeed to be taken for granted in some later Councils , but I am yet to seek , what General Council has positively defined it . I am sure Bellarmin and other learned Divines of the Roman Communion , who use all manner of arguments , they can think of , to prove the Infallibility of the Church , never alledge the authority of any Council for it : So that it seems infallibility it self was never determined by any General Council ; and if the Infallibility of the Church be matter of Faith , though it were never defined by any General Council , why may not the Infallibility of the Pope be so too ? nay how does our Reflecter come to believe the Infallibility of a General Council ? for this is no more defined by any General Council , than the Infallibility of the Pope is . If there must be Infallibility in the Church somewhere , I think , the Pope , whom they acknowledge to be the supream Pastor , has the fairest Pretences to it . For Infallibility ought in reason to accompany the greatest and most absolute Power . If we must have an infallible Judge of Controversies , it must be the Pope , not a Council ; because if you place Infallibility in a Council , the Church has no infallible Judge any longer than while the Council is sitting . For the Definitions and Decrees of Councils , how infallible soever they are , yet certainly cannot be an infallible Judge , which they will not allow to the Scriptures themselves . And therefore if the Church can never be without an infallible Judge , he who is the supreme Pastor and Judge must be infallible . Now this being the Case , I desire to know , why our Reflecter prefers the Infallibility of a General Council , before the Pope's personal Infallibility ? how one comes to be matter of Faith , and not the other ? or if neither of them be , why one makes the Character of a Papist misrepresented , the other of a Papist represented . For though he pretends not to deliver his own private Sentiment or Opinion concerning this Point ; but only to relate matter of Fact , yet he has so cunning a way of telling his Tale , as to let every body know , which side he is of . For we may guess , that he does not over admire the Papist misrepresented , and then he cannot be very fond of the Pope's Infallibility , which is part of that Character . And now I come to the Goliath-argument , as he calls it , concerning the deposing Power , which he puts into this form . In my Character of a Papist represented , I pretend to declare the Faith of a Roman-Catholick , as it is defined and delivered in allowed General Councils ; and yet though the deposing Doctrine has been as evidently declared in such Councils , as ever Purgatory and Transubstantiation were in that of Trent ; yet still with me , it is no Article of our Faith. This indeed is an untoward Argument , and I wish him well delivered , and I think he does very prudently to keep at a distance with a sling and a stone ▪ and not venture to grapple with it . To this he thus replies : I answer it in short , that though all Doctrinal Points defined in any approved General Council , and proposed to the Faithful to be received under an Anathema , are with us so many Articles of Faith , and are obligatory to all of our Communion ; yet not so of every other Matter declared in such a Council : there being many things treated of , and resolved on in such an Assembly , which concern not the Faith of the Church , but only some matter of Discipline , Government , or other more particular Affair ; and these Constitutions and Decrees are not absolutely obligatory , as is evident in the Council of Trent — whose Decrees of Doctrine are as much acknowledged here by Catholicks in England or Germany , as within the Walls of Rome it self , or the Vatican . And yet it s other Constitutions and Decrees are not universally received , and it may be never will. Now , Sir , although we allow some Councils have made Decrees for deposing in particular Cases ; yet the Power it self not being declared as a doctrinal Point , and the Decrees relating only to Discipline and Government , it comes short of being an Article of our Faith , and all that in your Answer depends on it , falls to the ground . Now in answer to this , I must inquire into these three things . First , Whether nothing be an Article of Faith but what is decreed with an Anathema . Secondly , Whether the deposing Decree be a Doctrinal Point , or only matter of Discipline and Government . Thirdly , What Authority General Councils have in decretis morum , or such matters as concern Discipline and Government . First , Whether nothing be an Article of Faith , but what is decreed with an Anathema . Now here we must ( 1 ) consider , what they mean by an Article of Faith. For an Article of Faith may be taken in a strict , or in a large Sense . In a strict Sense , it signifies only such Articles , the belief of which is necessary to Salvation ; in a large Sense , it includes all Doctrinal Points , whatever is proposed to us to be believed : There are Articles of both these Kinds , both in Scripture , and in some General Councils ; and the difference between them is not , that we must believe the one , and may refuse to believe the other , when they are both proposed with equal Evidence and Authority ; but that a mistake in one is not of such dangerous consequence , as it is to mistake the other . Whoever refuses to believe , whatever is plainly taught in Scripture , and which he believes to be taught there , is an Infidel , and guilty of disbelieving God , though the thing be of no great consequence in it self , but what he might safely have been ignorant of , or mistaken in ; and thus it is with General Councils , if we believe them to be infallible ; though their definitions are not all of equal necessity , yet they are all equally true : and therefore we must not pick and chuse , what we will believe , and what we will not believe in the Definitions of a General Council ; but we must believe them all , if not to be equally necessary , yet to be equally true ; and therefore to reject the belief of any thing plainly taught in the Council as points of Doctrine , is to disown the Authority and Infallibility of the Council . Whatever is defined in the Council is the Faith of the Council , and therefore of the Catholick Church , which is both represented , and infallibly taught by a General Council ; and if we will give Men leave to distinguish , they may soon distinguish away all the Council ; for it is easie for every Man to find a distinction to excuse him from believing , what he does not like . And I believe this is the true reason of this Dispute about the Marks and Characters of Articles of Faith , that Roman Catholicks must maintain the infallibility of their General Councils , and yet meet with some things in them which either they do not believe or dare not own : and therefore ( though it may be they do not believe the Infallibility of Councils themselves , yet ) they are put to hard shifts , to find out some Salvo to reconcile the Infallibility of their Councils , with their disowning some of their Decrees . But this will not do ; for though Men , who believe these Councils to be infallible , are not bound to believe all their Definitions to be Articles of Faith in such a strict Sense , as to make the belief of them necessary to Salvation , yet they are bound to believe all their Definitions to be true : and therefore we have no need of any other ●●●k of the Roman Catholick Faith , than to examine , what is defined in their Councils , whether with or without an Anathema , it is all one ; for all Doctrines decreed by the Council must be as infallibly true , as the Council is , and must be owned by all those , who own the Authority of the Council . Secondly , and therefore the use of Anathema is not to confirm Articles of Faith , but to condemn Hereticks , and does not concern the Faith , but the Discipline of the Church . Anathemas relate properly to Persons , not to Doctrines . The Faith of the Church is setled by the Definitions of Councils , and must be so , before there can be any place for Anathemas . For till it be determined , what the true Faith is , how can they curse or condemn Hereticks ? The infallible Authority of the Council to declare the Faith , gives Life and Soul to the Decree ; the Anathema signifies only what Censure the Church thinks fit to inflict upon Hereticks , who deny this Faith. And therefore even in the Council of Trent the Decrees of Faith , and the Anathematizing Canons are two distinct things ; the first explains the Catholick Verity , and requires all Christians to believe as they teach , and this establishes the Faith before the Anathemas are pronounced by their Canons , and whether any Anathema had been denounced or no. And thus it is even in the Council of Trent , which decrees the Doctrine of Purgatory without an Anathema , and yet asserts it to be the Doctrine of the Scriptures , and Fathers and Councils , and commands the Bishops to take care this Doctrine be preached to all Christian People , and believed by them , which , Melchior Canus saies , is a sufficient mark of an Article of Faith without an Anathema ; and I suppose 〈◊〉 Reflecter will grant , that the Doctrine of Purgatory is an Article of Faith. The validity of the Anathema depends upon the truth and certainty of the Decree or Definition of Faith , not the truth of the Definition upon the Anathema ; for it is strange , if the Church cannot infallibly declare the Doctrines of Faith without cursing ; that the most damning Councils should be the most infallible ; which , if it be true , I confess , gives great Authority to the Council of Trent . I do not deny , but that there is great reason for the Church in some cases to denounce Anathema's against great and notorious Hereticks ; but I say this belongs to the Discipline , not to the Faith of the Church ; and it is very unreasonable to think , that when a Council defines what we are to believe in any particular point , they should not intend to oblige all Christians to believe such definitions , unless they curse those who do not : In the Council of Florence they decreed the Procession of the Holy Ghost from Father and Son , the Doctrine of Purgatory , the Primacy and Supremacy of the Bishop of Rome , without an Anathema , which I suppose , the Church of Rome owns for Articles of Faith , and the Council intended should be received as such : And in the same Council Pope Eugenius IV. in his Decree for the Union of the Armenians , delivers them the whole Faith of the Church of Rome , all their Creeds , seven Sacraments , &c. without any Anathema ; which shows that tho Anathema's have been anciently used , yet this is but a late invention to distinguish Articles of Faith from some inferior Theological Truths by Anathema's ; for had it been known in the time of the Council of Florence , we may suppose they would have anathematized too , as well as decreed . But this Council supposing that now the Greeks and Armenians were united to the Church of Rome , the Heresie and Schism at an end , and the Persons reconciled , there was no need to exercise any Church Censures , and therefore no use for Anathema's : For this seems to be the true reason why the Council of Trent was so liberal of Anathema's , because there were so many obstinate and incorrigible Hereticks at that time . 2. The next Enquiry is , Whether the deposing Decree be a Doctrinal Point , or only matter of Discipline and Government : For thus the Reflecter says ; That the Deposing Power is not declared as a Doctrinal Point , and the Decrees relate only to Discipline and Government , and therefore come short of being an Article of Faith. This I confess , I look on as a very childish Evasion . For as they have been lately told , To decree what shall be done , includes a virtual Definition of that Doctrine on which that Decree is founded . But I will only ask this Reflecter one short Question , Why he rejects this Decree of Deposing Heretical Princes , or Favourers of Hereticks ? Is it because he thinks the Doctrine of Deposing Heretical Princes , erroneous , or only because he don't like the Practice of it ? If the first , then it seems this is a Doctrinal Decree , as well as a Decree of Discipline and Government : If he only condemns the Practice of it , without renouncing the Doctrine ; let him say so , and see how Princes will like it . When Papists dispute among themselves about this Deposing Decree ; those who are for it , vindicate the Popes Power to depose Princes ; those who are against it , deny that the Pope hath any such Power ; which shows that they think it a Doctrinal Dispute ; for there is no other difference between them , but whether the Pope has , or has not , Power to do it , which is a point of Doctrine : But when they dispute with us Hereticks , then the Church has not decreed it as a Point of Doctrine , but only of Discipline and Government : But let them tell me then , if this Decree do not involve a Doctrinal Error , what is the fault of it ? 3. But suppose this Decree must be only ranked among the decreta morum , which concern the Discipline and Government of the Church , Is not the Authority of the Church as sacred in such matters , as in points of Doctrine ? Is not the Church guided by an infallible Spirit in making such Decrees as concern the whole Christian World , and the propagation and security of the Christian Faith ? At least , Is not the Church secured from making wicked and sinful Decrees ? The only Example they have in Scripture , whereon to found the Authority and Infallibility of General Councils , is the Conncil of the Apostles at Jerusalem , Acts 15. And yet that contains no definition of Faith , but a Decree of Manners , as they call it , that is , a rule whereby they are to guide their Actions , without defining any point of Doctrine , whereon that Decree is founded : It seemed good to the Holy Ghost , and to us , to lay upon you no greater burden than these necessary things ; that ye abstain from meats offered to Idols , and from Blood , and from things strangled , and from Fornication , from which if you keep your selves , ye shall do well ; fare ye well . They might as well object here , as they do against the deposing Decree , That there is no Point of Doctrine determined in it , but it is only a Decree to direct them what to do ; and yet we find the Holy Ghost assisting in such Decrees ; for indeed the rules of Discipline and Government , to direct the lives and manners of men , is the only proper subject of Ecclesiastical Authority ; and therefore we may most reasonably expect , that God should assist and direct his Church in such matters . The Church has no Authority to make new Articles of Faith ; the Gospel was preached by Christ , and what Christ could not perfectly instruct them in , because they were not able to bear it at that time , was supplied by the Holy Spirit , who led the Apostles into all truth ; and now we must expect no farther Revelations . And therefore as to matters of Faith , the Authority of General Councils was no more than the Authority of Witnesses , to declare what Doctrine they received from Christ and his Apostles ; and therefore their Authority could reach no farther , than we may reasonably presume them to be credible Witnesses , that is , while the Tradition might be supposed clear and strong , which I doubt , will go no farther than the four first General Councils , which are Received by the Church of England ; but the Authority of the Church in Decrees relating to Discipline and Government is perpetual ; and therefore in all Later Councils ( if there be any Infallibility in the Church ) I should more securely rely on such Decrees than on their Definitions of Faith. And therefore Bellarmin for the Pope , and MelchiorCanus for General Councils ( the two Authors to whom our Reflecter refers us ) declare , that they cannot err in those Decrees which relate to manners , if they concern the whole Church , and are in things necessary to Salvation , that is , that they cannot forbid any Vertue , nor Command any thing which is a Sin. So that they who believe the Infallibility of Popes and Councils , must acknowledg the Lawfulness of deposing Heretical Princes ; for if it were Unlawful to do it , Popes and Councils could never Command it . Our Reflecter indeed proves , That such Decrees and Constitutions as concern Discipline and Government , are not absolutely obligatory from the Example of the Council of Trent , whose decrees of Doctrine are as much acknowledged here by Catholicks in England , and Germany , as within the Walls of Rome it self , or the Vatican ; and yet it s other Constitutions and Decrees are not Vniversally received , and it may be never will. But pray can he tell me , for what reason this is ? Let him say , if he dare , that it is for want of Authority or Infallibility in the Council to make Decrees to oblige all the Christian World ; and if Christian Princes will not submit to the Decrees of Councils , and the Church dares not compel them to it , does this justify such a refusal ? The truth is , such Decrees ought not to take place , nor become Laws in a Christian Nation , without the Consent and Authority of the Soveraign Prince ; and therefore the Roman Emperors gave Authority to the Decrees of Councils , and made them Laws ; but since the Church has pretended to act Independently on the Secular Powers , and to give Laws to them without their consent ; no wonder that Princes , who understand their own Authority , and have power to defend it , take what they like , and reject the rest . And for the same reason ( as our Reflecter observes ) the Popes suffer so many Positive assertors of the no-deposing power to pass without any censure of Heresy . Which is no Argument , that they do not believe it an Article of Faith , as he suggests ; but only that they want power to do it . Princes will not be deposed now , nor suffer those to be Censured , who deny the Deposing Power ; But should the blessed Hildebrandtimes return again , we should quickly see , whether the Deposing Power be an Article of Faith or not . What I have now discoursed will abundantly justify an argument which I find our Reflecter much grieved at . The Answerer in his Introduction ( p. 14. ) lays two passages together , which he thinks will oblige them to own the deposing power : For in the Papist misrepresented ( p. 42 . ) the Author saies , the orders of the supream Pastor are to be obeyed , whether he be Infallible or not ; and in another place he confesses , that Popes have owned the deposing Doctrine , and acted according to it ; and others are bound to obey their Orders , whether Infallible or not , and consequently by the Doctrine of their Church , to act when the Popes shall require it , according to the deposing power . To this the Reflecter answers , That he only made a comparison between Civil and Ecclesiastical power , Taht as in the Civil Government the sentence of the supream Judge or highest Tribunal is to be obeyed , tho there be no assurance of In●allibility or Divine protection from error or mistake , so is he taught should be done to the orders of the supream Pastor , whether he be Infallible or not . Now he saies , it is as unjust from hence to infer , that all the Orders of the Pope must be obeyed , as it would be to say that Subjects must obey their Princes in every thing they command , whether it be good or bad : And I ackowledge his answer to be good , if he will grant the deposing Decree to command a sin , which he has never done yet ; and when he does it , I would desire him to consider how to reconcile himself to his two Friends Bellarmine and Canus , who assert that Popes and General Councils can make no sinful Decrees which shall relate to the whole Church . 2 ly . Let us now consider what faults the Reflecter finds with the Answerers way of proceeding ; and they are reduced to Four heads . 1 st . He saies , that in some points the Answerer owns the Doctrine ( which he has represented to be the Faith of a Roman-Catholick ) to be the established belief of the Church of England ; as in part , that of the power of Priestly absolution , confession , of due veneration to the Relicks of Saints , of merit , of satisfaction , of the authority of the Church , of General Councils . Now here our Reflecter returns to his old trade of Misrepresenting again ; for every one who will believe his own eyes , may soon satisfie himself , that the Answerer in these Doctrines owns nothing which is peculiar to the Faith of a Papist , as distinguished from the Common Faith of all Christians . He might as well say , that because Protestants own that Christ is to be worshipped , therefore they in part own the Doctrine of the Church of Rome , that Christ is to be worshipped by Images . This is the very case here . The Answerer grants , that Christ gave to the Bishops and Priests of the Catholick-Church , authority to absolve any truly penitent sinner from his sins , and that such absolution is ratified in heaven . Therefore in part he owns the Popish Doctrine of Absolution , which is a Judicial and Pretorian Authority to forgive sins ; tho we think , that to absolve as a Minister and as a Judge , are two very different things ; as different as the Kings granting a Pardon , and the Chancellors sealing it , which is a publick and authentick declaration of the thing . The Answerer owns the ancient practice of Canonical confession , as part of the discipline of the Church for publick offences ; that is , that those who had been guilty of any publick and scandalous sins , were not reconciled tothe Church without making as publick a confession , and giving publick Testimonies of their sorrow and repentance ; therefore he in part owns the Auricular confession of the Church of Rome ; there being little difference it seems , between confessing our sins to the whole Congregation , and in the ear of a Priest. He owns the use of voluntary confession , for the ease and satisfaction of the perplexed minds of doubting or dejected Penitents ; and therefore he in part owns the Sacramental Confession , as necessary to the Remission of Sins before God. The Answerer allows , A due Veneration to the Bodies of Saints and Martyrs , i. e. a Religious Decency to be observed towards them , which lies in avoiding any thing like contempt or dishonour to them ; and using all such Testimonies of Respect and Decency , which becomes the remains of excellent Persons . And therefore in part , he agrees with the Church of Rome in giving Divine Worship to Relicks , just as much as a decent respect is a part of Religious Worship . The Answerer grants , The necessity of good Works in order to the reward of another Life . And if he will call this Merit ( in which large Sense the Fathers sometimes use that word ) we will not dispute with him about it ; but is this to own the Popish Doctrine of Merit ? That the good Works of justified Persons , are truly meritorious of the increase of Grace , and Eternal Life . The Answerer distinguishes between satisfaction to the Church before Absolution , ( according to the Discipline of the Primitive Church , which did not use to reconcile publick Penitents , till by a long course of Penance and Mortification , they had given sufficient Testimonies of the Sincerity of their Repentance , and had made some Satisfaction for that Scandal they had given to the Church ) and Satisfaction to the Justice of God , for some part of the Punishment to Sin , which is unremitted . The first we own , as a very useful part of Church Discipline , and wish the restoring of it ; but the second , we utterly disown ; for there is no other Satisfaction to the Justice of God for Sin , but the meritorious Death and Sacrifice of Christ ; whereas the Church of Rome takes no notice of Satisfaction in the first sence , but has changed the Ancient Discipline of Satisfaction to the Church , into Satisfaction to the Justice of God for Sin. The Answerer grants , That truly penitential Works are pleasing to God , so as to avert his Displeasure , but denies the Popish Doctrine of Satisfaction , that there can be any Compensation by way of Equivalency , between what we Suffer , and what we Deserve : and is this in part , to own his Doctrine of Satisfaction ? The Answerer owns the right and necessity of General Councils , ( upon great Occasions ) if they be truly so ; which have been , and may be of great use to the Christian World , for setling the Faith , healing the Breaches of Christendom , and reforming Abuses ; and that the Decrees of such Councils ought to be submitted to , where they proceed upon certain Grounds of Faith , and not upon unwritten Traditions . But this is no part of the Doctrine of the Church of Rome concerning Councils , which owns the Authority of all Councils called by the Pope , and confirmed by him , tho ( as we say ) neither Free nor General ; and ascribes an unerring Infallibility to them , and so puts an end to all inquiries into the Grounds of their Faith. We are sorry we are at such a distance from the Church of Rome , that there are few things besides the common Principles of Christianity , wherein we can own any part of their Doctrine ; and if we own no more than the Answerer has done , I think the Reflecter has no great Reason to Glory in it . 2 ly , The Reflecter charges the Answerer , with appealing from the Definitions of their Councils , and sense of their Church , to some Expressions found in old Mass-Books , Rituals , &c. what this &c. means , I cannot tell ; for I find but one instance of this in the whole Answer , relating to the Worship of the Virgin Mary , That famous Hymn , O felix puerpera nostra pians scelera Jure Matris impera Redemptori ! O happy Mother ! who dost expiate our sins ! by the right of a Mother command our Redeemer , being found in the old Paris Missal , which the Answerer himself has seen , and as Balinghem a Jesuit saith , in the Missals of Tournay , Liege , Amiens , Artois , and the Old-Roman . Now I confess , I should not have thought it so great a fault , to have taken the sence of their Church from their Missals , be they never so old : for their Missals are not like private books of devotion , but are the allowed and approved worship of their Church , as our Liturgy is ; and therefore is either the sence of their Church at present , or once was so ; and if it be damnable to own that the Virgin is more powerful than her Son ( or can command him , which seems to be an argument of greater power ) it is very hard to charge it upon an Infallible Church , that her publick Offices did once contain damnable Errors ; for surely , She was not Infallible then ; which may bring her Infallibility into question still . And therefore old Missals have so much Authority still , that nothing contained in them ought to be thought damnable . And yet the Answerer does not appeal from the Definitions of Councils , to old Mass-books ; for the Church of Rome has never condemned this Hymn , nor the Doctrine of it . The Council of Trent , in her Decree for Invocation of Saints , faith nothing in particular of the Worship of the Virgin Mary , and yet all Roman Catholicks make a vast difference between the Worship of the Virgin , and other Saints ; how then shall we learn the Sense of the Church , but from her Practice , from her publick Offices and Hymns ? And tho , since Hereticks have been Inquisitive into these matters , they have reformed some of their Hymns , yet they have never condemned the old ones . And if he remembers , the Answerer in the same place told him a notable Story , whereby he might guess at the Sense , at least , of the governing part of their Church still ; That a Book , which was writ by a Gentleman ten Years since , to bring the People to a bare Ora pro nobis , to the blessed Virgin , was so far from being approved , that it was condemned at Rome , and vehemently opposed by the Jesuits in France , and a whole Volume published against it . 3 ly , He complains , that the Answerer appeals from the Declaration of their Councils , and Sense of their Church , to some External Action , as in case of respect shewn to Images and Saints , upon which , from our External Adoration , by construction of the Fact , viz. Kneeling , Bowing , &c. you are willing to conclude us guilty of Idolatry : As if a true Judgment could be made of these Actions , without respect to the Intention of the Church , who directs them , and of the Person that does them . The Paragraph in the Answer ( p. 21. ) to which the Reflecter refers us , is but a short one , and if he had thought fit to answer it , it would have cleared this point . He saies , To Worship Stocks or Stones for Gods , ( as far as we charge them with any such thing ) signifies , to give to Images made of Wood and Stone , the Worship due only to God , and so by construction of the Fact , to make them Gods , by giving them Divine Worship . And if they will clear themselves of this , they must either prove that External Adoration is no part of Divine Worship ( notwithstanding the Scripture makes it so , and all the rest of mankind look upon it as such , even Jews , Turks and Infidels ) or that their External Adoration hath no respect to the Images ( which is contrary to the Council of Trent ) or that Divine Worship being due to the Being represented , it may be likewise given to the Image ; and how then could the Gnosticks be Condemned for giving Divine Worship to the Image of Christ , which Bellarmin confesses , and is affirmed by Irenaeus , Epiphanius , St. Austin , and Damascen ? Wherein now does the Answerer appeal from the Declarations of their Councils , and sense of their Church , to External Actions ? Does the Council forbid such External Acts of Adoration , as Kneeling , Bowing , Offering Incense , & c. to be paid to Images ? No it injoyns it . Does the Council then deny , that the Worship which is paid before the Image , has regard to the Image ? No , both the Trent Council and Catechism teach the Worship of Images . The whole Mystery of this pretended Appeal from their Church and Councils to External Actions , is no more than this , that they do not believe the giving such Worship to Images , to be giving the Worship due to God to Images ; and the Answerer considering the Nature of those External Acts of Adoration , knows not how to excuse them from it , but has put him into a way of doing it , if he can ; if he can either prove , that External Adoration is no part of Divine Worship , or that they do not give this External Worship to Images , or that Divine Worship being due to the Being Represented , it may likewise be given to the Image ; then he will grant that they are not guilty of Worshiping Stocks and Stones for Gods ; but till he can do this , he must give us leave to Interpret such Actions , as all Mankind besides themselves Interpret them . But our Reflecter did not like this , he is for Judging of Actions by the intention of the Church that directs them , and of the Person that does them . Well , and what is their intention in it ? Is it not to Worship Images ? Yes , this is the Intention , and the express Declaration of their Church . Right ! but their Church does not intend to break the Second Commandment , and to commit Idolatry in the Worship of Images , and therefore you ought not to charge this upon them . Very true ! nor did ever any man in the World intend to commit Idolatry . We charge them not with any such intention ; but if they Worship Images , we desire to know how they excuse themselves from breaking the Second Commandment , and committing Idolatry ? Whether they are Idolaters or not , let God Judg ; but we think we should be guilty of Idolatry if we did it , and that is the reason , why we cannot comply with such practices . I would only desire to know , whether there be any such thing as External and Visible Idolatry ? If there be , it must consist in External and Visible Actions , for we can never know what mens intentions are , but by their Actions ; and then if men do such Actions as are Idolatrous , how can the intention excuse them from Idolatry ? Especially no intention can alter the nature of actions , which are determined by a Divine or Human Law ; for then men might Murder , or commit Adultery , or Steal , or Forswear themselves , and yet avoid the sin and guilt of such actions , by intending to do no evil in them ; if then the External Acts of Kneeling or Bowing to or before an Image , directing such Actions to the Image , be called Worshiping of them , and are forbid in the Second Commandment , without any regard to what intentions men have in doing so , we put no other Interpretation upon such Actions , but what the Divine Law puts upon them ; and if they will venture to Expound them otherwise , and think to Justify themselves in doing forbidden Actions , by their good Intentions ; they think they may ; but we dare not . As for what he says , that these Actions , such as Bowing , Kneeling , &c. are in themselves indifferent , and capable of being paid to God and men ; I readily grant it ; but is there then no way to distinguish between Civil and Religious Worship , between the Worship of God and men ? I will tell him one Infallible Distinction , allowed by all the rest of mankind , viz. the Worship of the Invisible Inhabitants of the other World , tho with such External Acts as may be paid to Creatures , has always been accounted Religious Worship . Civil Respects are confined to this World , as all Natural and Civil Relations , which are the Foundation of Civil Respects , are ; but we have no Intercourse with the other World , but what is Religious . And therefore as the different kinds and degrees of Civil Honour are distinguished by the fight of the object , to which they are paid , tho the External Acts and Expressions are the same ; as when men bow the Body , and are uncovered , you know what kind of Honour it is by seeing who is present , whether their Father , their Friend , or their Prince , or some other Honourable Persons ; so the most certain mark of distinction between Civil and Religious VVorship is this , That the one relates to this VVorld , the other to the Invisible Inhabitants of the next . But God allows us to Worship no Invisible Being but himself , which would unavoidably confound the Worship of God and Creatures . If the Reflecter can give me any one Instance of any Nation in the World , which did not account the Worship of all Invisible Beings to be Religious , I will own my self mistaken . And if all Worship of Invisible Beings is Divine and Religious Worship , this puts an end to this Dispute , and Abigail might fall down on her Face before David , and the Beggars in Lincolns-Inn-Fields may beg upon their Knees ( as the Reflecter argues ) without any constructive Idolatry ; but so cannot a Papist , who prays to the Virgin Mary , to Saint Peter , and Saint Paul ; now they are in an invisible State , with all the External Signs of Worship and Adoration , excepting Sacrifice , which we can give to God himself . And as for his Instance of Joshua's falling down before the Angel , when he can prove that this was only a created Angel , and that Joshua took him for no more , we will consider it farther . Now , if to Worship any Invisible Being , be to give Divine Honours to it ; then to be sure , to Worship the Image of such an Invisible Being , must be Religious Worship also . For if the Worship of the Image be referred to that Invisible Being , whom the Image represents , it cannot be Civil , but Religious Honour . 4. The last Complaint is , That the Answerer appeals from their Councils , and sense of their Church , to the sentiments of some private Authors . And this I confess were a just Exception against the Answer , if it were true ; but I challenge him to give any one Instance of it , wherein the Answerer has set up the judgment of private Authors against the declared Sense and Judgment of their Councils and Church . He has indeed quoted several of their Authors , and to very good purpose ; as to give an account of matter of Fact , and what the practice of their Church is , and what Opinion Wise Men among them had of such practices ; to which purpose he cites some French Authors , Wicelius , and Vives , ( p. 27 , 28. ) which our Reflecter is so much grieved at ; or to give an Historical Account of the state of the Controversie , what it was before , and what since the Council of Trent ; as about the worship of Images , p. 17. about the necessity of Confession , p. 61. or about the Sense and Interpretation of some controverted Texts of Scripture ; or to state the notions of things expressed , but not defined by the Council ; as what Merit is ; ( p. 57. ) for tho the Church has defined the good works of justified Persons to be truly meritorious , yet it has not told us what true and proper Merit is , and therefore we must learn this from the allowed and received definitions of their Divines . Thus the Council has determined due Honour and Worship to be given to Images , but has not determined what this due Honour and Worship is ; and therefore we have no way to know it , but by appealing to the general Practice of the Church , and the Doctrine of their Divines ; which is not to oppose the sentiments of private Authors to the judgment of the Church , but where the Church has not explained her self , to learn her sense as well as we can , from their most approved Divines . Thus the Council has decreed the use of Indulgences , but has not defin'd in what cases and to what purposes they may be used ; and therefore when the Representer says confidently , that it is only a relaxation of Canonical Penances , the Authority , and especially the argument of Greg. de Valent. and Bellarmin are good against him , tho not against their Church , had their Council defined it . ( p. 66. ) When he asserts that Indulgences are not sold , the Tax of the Apostolick Chamber is good Authority against him ; especially , if those who sell Indulgences receive the Money only under the notion of Alms , which is allowed by the Council ; and when he denies , that Indulgences do concern the remission either of mortal or venial sins , the Answerer might well appeal to the very form of the Popes Bulls , which not only grant the remission of sins , but in some cases the plenary , and most plenary remission of sins . Thus in what cases the Pope can dispense , and in what not , is not determined by the Council , and therefore there is no other way of knowing how large this power is , but by appealing to the practice of Popes in granting Dispensations , and the Opinions of their Divines and Canonists about it : And I cannot imagine what should make the Reflecter so angry with the Answerer for stating this matter , as he seems to be ( p. 17. ) but that he rebukes his confidence by discovering his unskilfulness in such disputes : Nor do I discern the Answerers fault in saying , We know this dispensing power is to be kept as a great Mystery , and not to be made use of but upon weighty and urgent causes of great consequence and benefit to the Church , as their Doctrines ( tho the Errata , which a Reflecter ought to have consulted , would have told him it should be Doctors ) declare ; for if their Doctors , who may be presumed best to understand the intrigue , do say this , what fault did the Answerer commit in saying it after them ; and thus it is in several other cases ; the Answerer has alledged the Opinions of their Divines and Casuists , Not to oppose them to the Authority of the Church , but to learn from them what is the most received and currant Doctrine in such matters as are not expresly defined by their Councils ; and is this like picking up some particular sayings out of private Authors , to charge them upon any Church ? I do not think my self concerned to examine his citations out of some of our Authors , there being so great a disparity between these two cases ; but if he have dealt by others as he has done by the Answerer , he is a very Misrepresenter still . He says , The Answerer seems to maintain , that good works of justified persons are not free . And the Answerer indeed does say , that they are not free , as freedom is opposed to a Divine assistance in doing them , and to an antecedent obligation to do them , which freedom is necessary to merit ; but does this destroy the liberty of the Will as assisted by the Divine Grace ? Or will the Reflecter own such a freedom as the Answerer denies ? These are all the material Exceptions the Reflecter has made against the Answer , which come to little more than some popular talk ; for I do not think the Vision of St. Perpetua worth disputing about ; and if he did not think this Vision gave some Credit to the Doctrine of Purgatory , I would know why he mentioned it . The Answerer does not charge them with making such Visions and Apparitions , the only Foundation of Purgatory ; but certainly those who have taken so much pains to tell , if not to invent , such Stories , and to father them upon ancient Writers , did think that they would do some service to propagate the belief of it in the World : and if this be true , I know no reason they have to be ashamed of them , and notwithstanding all their other arguments , I confess I think they want them . And now I know nothing in his Reflections unanswered but some Popular Harangues and Insinuations ; but plain truth , like a true Beauty , needs no Paint and Varnish ; and therefore I shall only for a Conclusion assure our People , That the Answer is every way agreeable to its Title , the Doctrines and Practises of the Church of Rome truly Represented ; and when this Reflecter , or any one for him , shall think fit to examine any part of it as it becomes men , and Scholars , they shall either have a fair Reply , or a Recantation . FINIS . Notes, typically marginal, from the original text Notes for div A59834-e140 Doctrines and Practices of the Church of Rome , &c. p. 10. Reflect . p. 4. Toid . pag. 2. Pag. 3. Page 19. The Introduction . Page 5. Page . 6. Page 7. Sidis Apostolic●e nomen , non s●lum summuon Pontificem significare sed ipsum , ut facit ea , que ad Cathedram spectant ; hoc est , qua●●●us non ex suo , sed ex consilio bonorum virorum & doctorum procedit . I●a sedis Apostolice ju●●icia intelligi , non que occulte , malitios● , inconsultè , per solum Romanum Episcopum , aut etiam cum pa●cis sibi faventibus , proferunt●r , sed quae ab ●o ex consilio plurimorum virorum sapientium pl●nè prius re examinata prod●unt . Canus de Auct . Concil . libr. 5. Page . 7. Page 8. Page 9. De auct Conc. 1. 5. Concil . To. 13. p. 510. Lubb. Ib. p. 530. Vindicat. of Dr. Sherlock's Serm. p. 18. Bellarm. de Rom. Pontif. 1. 4. c. 5. Canus de Auct . Concil . 1. 5. P. 9. P. 10. Pag. 15. 16. Pag. 60. Pag. 62. P. 40. P. 55. P. 67. P. 91. P. 11. P. 35. P. 36. P. 11 , 12. P. 12. Page 17.