A32429	----	By the King, a proclamation for disarming and securing of popish recusants England and Wales. Sovereign (1660-1685 : Charles II) 1678 Approx. 2 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A32429 Wing C3327 ESTC R36153 15612932 ocm 15612932 104124 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. A32429) Transcribed from: (Early English Books Online ; image set 104124) Images scanned from microfilm: (Early English books, 1641-1700 ; 1588:54) By the King, a proclamation for disarming and securing of popish recusants England and Wales. Sovereign (1660-1685 : Charles II) Charles II, King of England, 1630-1685. 1 broadside. Printed by John Bill, Christopher Barker, Thomas Newcomb and Henry Hills ..., London : 1678. "Given at our court at Whitehall, the twentieth day of December, 1678, in the thirtieth year of our reign." Reproduction of original in the Huntington Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- England. Great Britain -- Church history -- 17th century. Great Britain -- History -- Charles II, 1660-1685. 2008-03 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2008-08 Mona Logarbo Sampled and proofread 2008-08 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion C R DIEV ET MON DROIT HONI SOIT QVI MAL Y PENSE royal blazon or coat of arms By the King. A PROCLAMATION For Disarming and Securing of Popish Recusants . CHARLES R. THe Kings most Excellent Majesty ( upon the Humble Desire of the Lords Spiritual and Temporal , and Commons in Parliament Assembled ) for the Prevention of the present Dangers threatning His Majesties Sacred Person and Government , from the Pernicious Plots and Contrivances of Popish Persons universally spread over this His Majesties Kingdom , doth ( by this His Royal Proclamation ) strictly Charge and Command all Sheriffs , Iustices of the Peace , Mayors , and other Magistrates within their respective Counties , Cities and Places in England and Wales , with all Speed and Diligence to Apprehend , Disarm , and Secure all Popish Recusants , and all others who are or shall be justly Suspected to be Papists , and them to Require to enter into Recognizances with Sufficient Sureties to keep the Peace , and to be of the Good Behaviour , and to Return such Recognizances to the next General Sessions of the Peace for their respective Limits , where they are to be proceeded against according to Law. And in case they shall not give such Recognizances , to Commit the Refusers to the Common Gaol , where they are to remain till the next General Sessions of the Peace ( unless they shall in the mean time enter into such Recognizances with Sureties as aforesaid ) where they are likewise to be Proceeded against according to Law. Given at Our Court at Whitehall , the Twentieth day of December , 1678. In the Thirtieth year of Our Reign . God save the King. LONDON , Printed by John Bill , Christopher Barker , Thomas Newcomb , and Henry Hills , Printers to the Kings most Excellent Majesty . 1678. 
A04525	----	The pope translated out of the old Dutch coppye, in print all most 50 yeares since, and novv reprinted, 1621. John, of Capistrano, Saint, 1386-1456. 1621 Approx. 8 KB of XML-encoded text transcribed from 2 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A04525 STC 14650.5 ESTC S4104 34387218 ocm 34387218 29163 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. A04525) Transcribed from: (Early English Books Online ; image set 29163) Images scanned from microfilm: (Early English books, 1475-1640 ; 1899:3) The pope translated out of the old Dutch coppye, in print all most 50 yeares since, and novv reprinted, 1621. John, of Capistrano, Saint, 1386-1456. 2 leaves : ill. s.n.], [London : 1621. Attributed to St. John of Capistrano by STC (2nd ed.). Reproduction of original in: Trinity College (University of Cambridge). Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Prophecies. Anti-Catholicism -- Early works to 1800. Europe -- History -- 1492-1648 -- Prophecies. Broadsides -- London (England) -- 17th century. 2002-10 TCP Assigned for keying and markup 2002-10 SPi Global Keyed and coded from ProQuest page images 2002-11 Chris Scherer Sampled and proofread 2002-11 Chris Scherer Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion THE POPE . De Paus. The French King shal be driven out of his land by his owne Subjects / for he shall excercise tyrannie against the Professours of the Gospell of Christ / therto styrred up / & sporred forwards by the Priests and Bishopps . Who being with money bought treacherouslie to betray him / shall mislead and deliver him / yet he shall seeme to doe the same in respect of his Freinds / and being thrust out and deceived / he shal be left and forsaken of those whom he most trusted to / this shall happen in the end of the second course of tyme / then the Armes hang on a drie or witherdstock . Now this is understood as passed , in the time of H. de valoys . The Lion prepares for his yong a strong and everlasting neast / but none of the same shall possesse it / though they were set in it / but when the Lion shall fal into the third course of tyme / then shall there foorthwith be elected in his place a zealous resolute person / by name Frederick on the Rhyn / by Aken / whose ofspring shall stretch it selfe to the end of World / for the end is at hand . The King of Fraunce after being a wearie of banishment / and Crosses turning / about shal joyn himselfe to the assemblie of the Christians / striving against the enemies of the Word / and be received again of his own / for in those tymes shall the Christian Church there have no other Antistes nor head . The Pope sheweth the declining and help-seeking Emperour the Ballaunce / saying : ponder with your self and consider wheither I have any place at Rome or not / for I am quite of all except your helpe / otherwise I should hold my oath / but the R. C. shal be remooved to Ments . Their Bishoppricks shall get others / who shall with more fruite of Godlines and lesse pride raygne then the other have done . In the yeares 67. and 68. shall these things come to passe / and he that shall then live shall much admire the peace / unitie / rest / and ease among men . For there shall be so great Slaughters and Bloodshed that those very few / which remayn over / shal see and have God and the old Peace to dwel with them / and that for a certayne space of tyme. At the same time shall the Pope Cardinalls Archbishops / and all Spiritual states by divers punishments and suffering be driv'ne unto the former life of the Apostles I Capis : Serv : of Ies ; Chr : after this have seen in a vision 4. streames / from the 4. corners of the World / in strife with the great Seo / who when they could not get the victorie came Oceanus / but Oceanus & the 4. streames overmaysterd the great Sea. By Oceanus compared vvith the great Sea , the interpreters understand the Iland of Brittayne . O Pope , o Duke of Millyane , how faeminine is thy warre , how woman like are they that depend on thee , wheras al warre bends itselfe against thee , to the end that thou mayst fal . The Hellish Dragon his Counsel giver . All the Empires of the world shal be cast vnder our feete . This Lion is Borgondie . The Christiā Church . The Scrues that doe guide the Shippe . These are onlie the trustie ●●rs of the Ship. The cockboat The Antichr : Beast , sprong up anno : 313 : vvho shauld have power for 42 vveeks , vvhich make 1260. dayes , or yeares , from vvhich abstract 18. vvherby it agrees vvith the Propheticall time , the remaynder joynd to the former make 1555. the time that C : V. must give libertie of conscience , adding therto 67 or 68. according to Capistranus so have vve 1622. 1623. This strange Figure hath beene thus drawne / and paynted out two hundred Yeares afore the byrth of Carolus M : and found in a stone Wall / but then alltogeither without any interpretation therby / onelie that by the one person was written the name of Carolus / by the other the Pope ; neither did any man presume to foretell or prognosticate any thing therout / save onelie Mr. Iohn Carion , who fortold the death of some / although not wholly so well as this figure / for he fayled 10 yeares in his accoumpt . But there hath lived in our tymes a Moonk in a Cloyster in Slesia / named Capistranus , who was highlie esteemed / and of great accoumpt among the Mathematicians / and in many things ( as it is sayd ) a Prognosticatour and a Prophet . Who as he chaunced to get this Figure / which was of it selfe without any explication therof therby / he laboured very diligentlie / to discover the misteries therof / and by al means to make knowne the secrets of the same / but when he saw his labour lost and all in vayne / he committed therfore the revelation therof wholly unto God / not long after which tyme appeared a very fearfull Commeet in the Firmament / by meanes wherof began the revolution of the same / and by Calculating uppon that Celestiall Figure / with examining and curious looking therinto / he found that it threatned all Germanie / and the Romayne Empire / with great destruction and ruine / then caused he this Figure to be drawen uppon a Francine or Parchement / and carefully shutting the same into a clefte of a wall / leaving ther a marckable signe / wherby it might after his death be found out dispersed and divulged / it was in Anno 1548. when I gotte the same of hem that found it . I Capistranus a Servant of God have seen by the revelation of the most High / the signification of this Figure / even through Calculating uppon the fearfull Commeet / the variation of tymes and Empires . Namely that in the yeare 1547. shall arise a very bitter enemie of the word of God / while he shall give himselfe out for a defender of the same / then by falshood and deceit pretending to joyn with the Duitch Princes / he shall seeme to set before them the disobedience of some particular men / as also a pretense for the reformation of the Church / this shall from North and south bring great destruction with it / al these things notwithstādinge he shal chastise the foolish bewitched Germaynes with their owne weapons / and oppresse the heads of the Empire / in the first course of tyme he shall without bloodshed have all to his owne will / he shall enlarge the corners of / or between his Columns or Pillars / in those 3. yeares shall he deprive them of their might and Priviledge . In the second course shal he priviledge and make free al those of his beliefe labour to breake downe and destroy Gods building / & to curbe those that withstand him : than shal the desolate Dukes and Princes see that they are deceived / and shal be possessed with terrour and feare on every side . In these 3. yeares shall he attempt to doe many things / but in respect of the manyfold troubles that shal come / he shall be hindered from his deseignes / yet he shall give no credit unto the traytours / and he shall in all quarters shed much Christian blood . In the thyrd cours he shall in a kind of a Phrensie bring a number lesse multitude of all sorts of people / for to roote out and displant both the word of God and the Christian Princes / and so shall there be every where madnes and bloodshed / then shall there be elected a King / who notwithstanding his being a King / he shall not be honourd with Kinglie honour / yet many shall depend uppon him . In these 3. yeares shall they bring Carolus his ofspring and posteritie / with all his Confederates and adherentes under subjection and obedience . Translated out of the old Dutch coppye , in Print all most 50. Yeares since . And novv reprinted , 1621. 
A23600	----	A letter to the Right Honorable A. Earl of Essex, from Dublin Declaring the strange obstinacy of papists, (as here, so) in Ireland; who being evidently convict and condemn'd for criminal causes, yet at their death, and upon the gallows, absolutely deny the fact; and the erroneous and impious motives, given by their priests, by which they are deluded to do it. 1679 Approx. 8 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A23600 Wing L1747A ESTC R222064 99833301 99833301 37777 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. A23600) Transcribed from: (Early English Books Online ; image set 37777) Images scanned from microfilm: (Early English books, 1641-1700 ; 2173:10) A letter to the Right Honorable A. Earl of Essex, from Dublin Declaring the strange obstinacy of papists, (as here, so) in Ireland; who being evidently convict and condemn'd for criminal causes, yet at their death, and upon the gallows, absolutely deny the fact; and the erroneous and impious motives, given by their priests, by which they are deluded to do it. Essex, Arthur Capel, Earl of, 1631-1683, recipient. [2], 4, [2] p. Printed by Tho: Newcomb, London : 1679. Dated at end: Dublin, Mar. 5. 1678/9. With "Postscript" on final leaf. Reproduction of the original in the Bodleian Library, Oxford. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- England -- Early works to 1800. Catholics -- Ireland -- Controversial literature -- Early works to 1800. Confession -- Catholic Church -- Early works to 1800. 2006-11 TCP Assigned for keying and markup 2006-11 Aptara Keyed and coded from ProQuest page images 2006-12 Jonathan Blaney Sampled and proofread 2006-12 Jonathan Blaney Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A LETTER To the Right Honorable A. Earl of Essex , FROM DUBLIN . Declaring the strange Obstinacy of PAPISTS , ( As here , so ) in IRELAND ; Who being evidently Convict and Condemn'd for Criminal Causes , yet at their Death , and upon the Gallows , absolutely deny the Fact ; And the erroneous and impious Motives , given by their Priests , by which they are deluded to do it . Joshua VII . xix , xx . My Son , give glory to God , confess to him , and tell me what thou hast done . And Achan said , Indeed I have sinned , &c. LONDON , Printed by Tho : Newcomb . 1679. A LETTER To the Right Honorable A. EARL of ESSEX , FROM DUBLIN . Declaring The strange Obstinacy of PAPISTS , ( as here , so ) in Ireland , &c. May it please your Lordship , ON Sunday last I received yours of February the 25th , and have inquired into the Truth of the Story of an Irish Papist Executed in this Countrey , who at the Gallows denied the Fact for which he was to suffer ; but after he had Hanged awhile , the Rope by accident breaking , and the Malefactor comeing to himself , confess'd it to be true . The person was one John Curphy a Papist , who , this Lent Assizes will be Seven years , was Tryed before Mr. Baron Hene ( then His Majesties Serjeant ) for Burglary in the County of Monaghan , and being found Guilty , was condemned to dye . At the Gallows this Curphy denied the Fact with great Confidence and Asseverations of his Innocency , and was turned off the Ladder , persisting in his denial ; but after he had hanged some little space , the Rope by chance breaking , and he falling down a little stunn'd , came again to himself , and fell to his prayers , thanking God that he had given him time to declare the Truth , and not to go out of the World with a Lye in his mouth , and then confessed himself Guilty of the Fact for which he was Condemned . Afterwards this Curphy was brought back to the Gaol by the Sheriff Mr. Lucas , and application made to Baron Hene to Reprieve the Prisoner ; but he telling the Sheriff that the Judge had done his duty , and the Sheriff must do his , Curphy was Executed . This Account I write from Mr. Baron Hene's own mouth , this very morning , who perfectly knows this Narrative to be true , and was the Person who acquainted your Lordship with it , at your first coming into the Government . He also tells me , that to the best of his remembrance , this Curphy owned , That the Priest had given him Absolution , upon condition not to discover any thing , or declare his Accomplices : And that he need not doubt his Salvation , the Fact not being committed against Gods People , meaning ( as he supposed ) the Papists , or to that effect . Lucas the then Sheriff , lives in Monaghan , and the Records of this Tryal are there , wherefore I have waited upon Mr. Justice Johnson , who goes that Circuit , and left with him a Memorial of these Particulars , who will inquire into them , and give me an attested Account thereof , which when they come to my hands , I will transmit to your Lordship . Mr. Justice Johnson also told me another Relation , something of this nature There was a special Commission lately directed to himself , to try several Malefactors for Murthers and Robberies , committed in the County of Cavan . The Persons Indicted , were two of the Duffies , and one Plunkett , all Irish Papists . The Duffies when they were first apprehended , Confest that they were Guilty of the Crimes laid to their Charge , and gave the same Evidence also against Plunkett at his Tryal , upon which , with other most undeniable Circumstances , Plunkett was Condemned . The Duffies were afterwards tryed for the same Facts , and Condemned also . I should likewise have told your Lordship , That Plunkett upon his first Apprehension , owned to Sir John Edgworth , that he was Guilty . After the Sentence was past upon them , one Brady a Priest , came to these Duffies in Prison , and used Arguments to induce them to Recant their Evidence ; but they persisting in the Truth , would not be prevailed upon . Mr. Justice Johnson hearing this , sent for Brady , who , upon his Examination , could not deny , but that he had been with the Duffies , to persuade them to Renounce their Testimony against Plunkett . Whereupon the Judge Committed him . The Conclusion was , That one of the Duffies ( the other being Reprieved ) suffer'd , confessing the Fact , and persevering in his Accusation of Plunkett . And Plunkett dyed as obstinate , on the other side , utterly denying , that he was Guilty , with Curses upon himself , and Renunciations of Salvation , if he were not innocent . I must also crave leave to trouble your Lordship with another Narrative of this sort , which I had from Sir Richard Reynell , one of the Judges of the Kings Bench. About October last was Twelvemonth , there was tryed before him , upon a Commission of Oyer and Terminer , one Neile-O-Neile , an Irish Papist , for a Murther committed at Rathdrum in the County of Wicklow . This Neile-O-Neile in Prison , and at his Tryal , owned to several Persons , ( amongst which I hear my Lord of Strafford then in Ireland was one ) That he was Guilty , and was so found by the Jury , the Fact being clearly proved against him : But at the Gallows , he utterly denied it . These three Particulars being averr'd to me this very day , by the three aforementioned Judges , I humbly presume to send them your Lordship as true . I fear I have tyred your Lordship with this long Letter , but I thought it my Duty to give you the fullest Account I could of your Commands : who am , Your LORDSHIPS Most Obedient and Faithful Servant Dublin , Mar. 5. 1678 / 9. Postscript . It is thought reasonable to suppress the Name of the Person that wrote this Letter , for fear of exposing him to danger , from the Party concerned in the Information . A Postscript in the same Letter . My Lord Chief Justice Booth , my Lord Chief Baron , and the Three Judges named in this Letter , all tell me , That the Criminals that dye in the Romish Persuasion , although apprehended in the very Fact , yet never confess ; for after they have had Absolution from the Priest , the Crime is ( according to their Doctrine ) totally taken away ; and it having , as it were , never been , they may with a safe Conscience deny it . FINIS . 
A29095	----	The godly exhortation of holy Father Bradford which he gave to his wife, children and friends a little before his death, who dyed a martyr for the Gospel in Q. Maries days : wherein is plainly shown the excellency of the Protestant religion and the happiness of those that profess and live the same : as also the damnableness of the Romish religion with their bloody and rebellious crimes laid open : with the relation of the murder of that just justice Sir Edmund-bury Godfrey. Bradford, John, 1510?-1555. 1683 Approx. 15 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A29095 Wing B4105 ESTC R35784 15561138 ocm 15561138 103748 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. A29095) Transcribed from: (Early English Books Online ; image set 103748) Images scanned from microfilm: (Early English books, 1641-1700 ; 1586:12) The godly exhortation of holy Father Bradford which he gave to his wife, children and friends a little before his death, who dyed a martyr for the Gospel in Q. Maries days : wherein is plainly shown the excellency of the Protestant religion and the happiness of those that profess and live the same : as also the damnableness of the Romish religion with their bloody and rebellious crimes laid open : with the relation of the murder of that just justice Sir Edmund-bury Godfrey. Bradford, John, 1510?-1555. [21] p. Printed for T. Passenger ..., London : 1683. In verse. Contains added t.p. with woodcut illustration. Attributed by Wing to Bradford. Reproduction of the original in the Bodleian Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Godfrey, Edmund Berry, -- Sir, 1621-1678. Catholic Church -- Controversial literature. Anti-Catholicism. Popish Plot, 1678. 2006-05 TCP Assigned for keying and markup 2006-05 Aptara Keyed and coded from ProQuest page images 2007-05 Taryn Hakala Sampled and proofread 2007-05 Taryn Hakala Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion HOLY Father Bradfords Exhortation to his Children . depiction of burning at stake 〈◊〉 Description of the manner of the Murder of Sir Edmund-bury Godfrey . Printed for T. Passenger , at the Three Bibles on London-Bridge . 1683. The Godly Exhortation OF HOLY Father Bradford , Which he gave to his Wife , Children , and Friends , a little before his Death : Who dyed a Martyr for the Gospel in Q. Maries Days . Wherein is plainly shown the Excellency of the Protestant Religion , and the Happiness of those that profess and live the same . As also the Damnableness of the Romish Religion , with their Bloody and Rebellious Crimes laid open . With the Relation of the Murder of that Just Justice Sir Edmund-bury Godfrey . Revelations 6. 10. And they cried with a loud voice , saying , How long Lord , Holy and True , dost thou not avenge our blood on them that dwell on the Earth . With Allowonce . London , Printed for T. Passenger , at the Three Bibles on London-Bridge . 1683. An Exhortation Which a learned Father of the Church gave to his Friends and Relations a little before his Martyrdom . The Words , or Advice of a Person departing , are generally very taking . NO Wife so wilfull , no Son so stubborn , or Daughter dull , in my apprehension , but would willingly watch for the words of him that is leaving the World , more specially they would , or at least-wise should be attractive and attentive to the sententious Speeches of a sober sollid suffering Servant of Iesus Christ ; But although Godliness be the greatest gain , it hath few followers , because so many Fools . Persecution is the Thorn in you , ye Messengers of Satan ; must Piety be punisht ? what a pitty is it ; that which is the Garland of Glory , the Gate to Heaven , should be so slighted , it increases my sorrow : But why should I be singular ? Solomon saith , and what he said was true , that there is no new thing under the Sun , for since Sin entered into the World , by consequence there must be sorrow and suffering . Persecution is not only a Legacy , but is intail'd on the Godly and to their Heirs , whilst Godly , so long as Sun and Moon shall endure , for all that will live Godly must suffer Persecution ; Therefore my dear Friends , wonder not at the Prosperity of the Wicked , for they have only theirs here , but not hereafter ; and though there be no Bonds in their Death , yet are they Curses from the Cradle , and their punishment will be perpetual . My advise to you is , if you love me , your selves , and your Souls , strive with all your strength to secure that good part which can never be taken from you ; so shall you be blest , and your Prayers be presented as sweet perfumes in the presence of him who rewardeth every Man according to his Deeds . I who was once zealous for the Papists , have through Grace my Eyes inlightened and , see my Errors and sorrow for my simplicity , and am now ready to offer my self as a sweet Sacrifice to and for my dearest Saviour . depiction of Father Bradford speaking Father Bradford's last Speech , or Sayings in Prison , and at the place of Execution , to his Wife and Children , and his Friends , fit to be remembred . GIve ear my Friends , Relations dear , whom in the Flesh I love ; Of all things whatsoe'r , Sin fear , and trust in God above . My dying words hark well unto , let each of them conduce ; And highly be esteem'd by you , observe for a good use . Since I must suffer for the Truth in furious Flames of Fire : I you advise from lusts of Youth , you strive now to aspire . In these distracting times provide , and save your selves from Sin ; Your Souls securely , safely hide , beware of Satans Ginn . He waits and watches to devour , it is his whole delight ; To that intent each day and hour , his bait hides from your sight . Sit not admiring at Worlds splender , nor bear it in esteem ; For in the end 't will no more render , then doth the vainest Dream . Pleasures and Treasures all are vain , no comfort could I find : They nothing but distract the Brain , likewise perplex the mind . If that you would hark unto me , I 'de learn you somewhat more ; The which would profitable be , which you ne're heard before . Now therefore unto me attend , and let my dying words prevail ; In that I draw unto my end , and from this World lanch with fresh gall . In waies of Piety proceed , and fear not frowns of Popish Party ; And so shall you be blest indeed , if that you love Gods Laws most hearty . The word of God take that for Rule , there lies the Touchstone for to try ; Learn therefore by no other School , that shews the faults of Popery . And furthermore I advise you , if that you mean your Soul to save ; Never to trust that Bloody Crew , to do with them , O never have . If that before them you they call , to give a ransom of your Faith ; Be fearful not in Iudgement-Hall , but tell them thus the Scripture saith . And if that reason won't take place , and she persist in acts of ill ; By chearful countenance let your face declare that you your blood will spill . Rather than that you any way the Laws of God for to condemn ; Or Heavenly Master disobey , you value not the wrath of Men. Fear not the furious flames of Fire , therein to broyl be well contented ; Of Heavenly Honours none there 's higher , of Martyrdom none e're repented . To seal the truth with dearest blood , flinch not nor fearful be at all ; I it esteem as chiefest good , and Glory in that God doth call . Me unto Martyrdom that those , who love the truth and live therein ; And likewise to confute my Foes , which in dark ignorance live in . When that unto the Stake I come , I trust that fear will take its flight ; I hope converted will be some , although it be a fearful sight . Christians to see in fire to fry , disdaining pardons which they bring ; Away with them , will then say I , I fear not Death , no , nor his Sting . I have a life to lose 't is true , and I must breath in truth resign ; What though it be by wicked crew , the breath I have is none of mine . My loving Friends , Relations who have heard these words of mine ; You 'l likewise such a pattern shew , declaring a power Divine . The time is short I must live in , therefore my words pray mark ; Of all things fearful be of Sin , and mind Gods word to hark . So shall you in the end attain to perfect bliss and joy ; Although it be through fiercest pain , the which will seem a toy . When to your Masters House you come , and a Royal Throne attain ; Repent you won't the work you 've done , no sufferings , with great pain . For there all Tears are wip'd away , and sorrows they are fled ; No Night is there , but alwaies day , with bliss to be bestead . Therefore me follow , nothing fear , disdain the Worlds grand Glory , For Gospel promises shall chear , and mind not lying Story . THus have you Reader , by my scant Capacity , a Catalogue of very choice Sayings and Expressions , the which you should lay up in your heart , that you may be able to lay it out in your Life , when such sad occasions shall call you to it : It is usual with the World to wonder at every thing that is not wicked ; But alack poor Souls , when they shall , as I hope they will come to have a sense of their Sin , which is the cause of sufferings here and hereafter to all Eternity ; I heartily wish that that word Eternity was more minded , and more made of then it is at this Day . To tell you what is minded , which you cannot but mind ; the Pride of your Looks , the Pride of your Locks , the Pride of your Gate and Gesture , the Pride of your Garb and Vesture , the Pride of your outward Injoyments , the Pride of your inward Indowments , and what follows , Poverty , a punishment who hath no pitty . This good Man met with many Conflicts in the World , yet waded through the worst of them all , and is now launcht into the Ocean of Eternal bliss , the which is possible for you likewise to injoy , following his Directions . And as they are the advise of so Grave a pattern , I hope they will not be slighted , but seriously sought for by all serious , sober , sollid Servants of our Saviour Iesus Christ . A Song of these present Times , SHEWING The bloody Villanies of the Papists , by their contriving of the ruine of the King and Kingdom : As also their bloody cruelty on the body of that worthy Knight , Sir Edmond-bury Godfrey , as is now made appear by one of that wicked Crew , affirming that two Jesuites running him into a House in the Strand , fell upon him , and with a Handkerchief choaked him ; 't is reported that they laid him under the Altar the space of two days , and then conveyed him in a Coach to the place where he was found with his own Sword run into his Body : thereby thinking to Stigmatize his Name with the Infamy of slaying himself . HEarken my friends to what I have to say , For it relates unto this present day Wherein we live , and dayly we may see The Plots and Practice of impiety . Therefore I you advise for to take care Of such that would intrap us in a snare : The Popish Party wicked have designed , Our ruine they most cunning have combined , Never to trust them I would you advise , Who wickedly ' gainst King and Country rise , And that you may behold their cruelty , The murder mind of Edmond Godfrey . That worthy Knight , whose Blood doth dayly cry For vengeance for their grand impiety ; And as they served him , so would they do , If that they could , unto the best of you . Their malice , wrath , and rage , indeed is such , To murder Prince with people they not grutch ; How can you trust them therefore , who conspire Death of our persons , and our houses fire ? Take my advice the which I am sure is iust , And in them have no considence or trust ; but pray that God would frustrate their concealings , And bring to light their horrid wicked dealings . Stand up for truth , and stedfastly proclaim , That unto Death you will maintain the same , As Loyal Subjects unto Charles your King , Declare and shew you are in every thing . And for his welfare pray most zealously , That God would save him from all destiny : And with him those that love & fear his Name . And Church of Protestant preserve the same . Pray likewise that the Popish party may Be intrap'd in the snares the which they lay For those who wish our King & Country well , And whose demeaners us the same do tell . Pray for the downfall of that Man of Sin , And those likewise who have Combiners been , Against the welfare of our English Realm , And of our Soveraign sitting at the Helm . Loud as a Trumpet lift up voice and cry To the all-seeing God that dwells on high : For nearer never were to destiny , Then now ; record it to Posterity . That after ages having intimation , May banish Popery from out this Nation ; And as your Prayers , so let your praises be Ascribed to his gracious Majesty . Who hath took care to seat his Crown upon , O're hateing Popish superstition : Sure 't was the mighty work of God indeed , That him unto so worthy act should lead . Great Charles thy goodness to extol and praise , We must and will , and wish thee happy days : And as we wish and pray for dayly bread , So that thy Crown may flourish on thy head . Thus let your Prayers be pouring night & day A Remedy like this there 's none I say : To blast and bring to nought such acts of evil , Which have assistance only from the Devil . Therefore my words to mark & mind I would And my directions follow that you should : And if that to my words you do address , Expect you may that God he will you bless . And save you as he hath unto this day , If that in faith you humbly to him pray ; Craving of him his mercy to obtain , Whereby a Crown of Glory you may gain . Advised be , and choose the waies of truth , And that especially in time of youth : And so I leave you unto his protection , Who wont your suit deny , or give rejection . FINIS . 
A31346	----	The Catholick gamesters, or, A dubble match of bowleing with an account of a sharp conference held on the eve of St. Jago between His Holiness and the Mahometan dons in St. Katherines Bastile ... : to the tune of The plot in the meal-tub, or, Tan-ta-ra-ra-ra make shift / published by a by-stander to prevent false reports. By-stander. 1680 Approx. 13 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A31346 Wing C1493A ESTC R37537 16968419 ocm 16968419 105549 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. A31346) Transcribed from: (Early English Books Online ; image set 105549) Images scanned from microfilm: (Early English books, 1641-1700 ; 1611:26) The Catholick gamesters, or, A dubble match of bowleing with an account of a sharp conference held on the eve of St. Jago between His Holiness and the Mahometan dons in St. Katherines Bastile ... : to the tune of The plot in the meal-tub, or, Tan-ta-ra-ra-ra make shift / published by a by-stander to prevent false reports. By-stander. 1 broadside : ill. Printed at the half-way house that stood between Bothwel-Bridge and Holy Road-House, [Edinburgh] : February 14, 1680. In verse. Reproduction of original in the Harvard University Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Catholic Church -- Controversial literature. Anti-Catholicism -- England. Popish Plot, 1678. 2006-04 TCP Assigned for keying and markup 2006-05 Aptara Keyed and coded from ProQuest page images 2007-05 Ali Jakobson Sampled and proofread 2007-05 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE CATHOLICK GAMESTERS or A DUBBLE MATCH of BOWLEING Some of the Protestant Peers P. Rupert D. Buckingham Bis . Hereford Bis . Lincolne D. Monmouth M. Winchester E. Shastesbury . L. P.C E. Essex . L. Com. Tr● Earls Kent Huntingdon Bedford Clare Stamford Salisbury Dorset . ●● . Middlesex . Exeter Bridgwater . Devonshire Manchester . Winchelse● Chesterfield . Rochester Burlington . Hallifax Radnor . Lincolne Viscount Say & Seal Viscount Faulconbridge Lords . E●re . Wharton Pagett . Chandos North-Grey of Rollesto● Grey of Wark Mountague of Bough●●n Howard of Escrick Herbert of Cherbury Lovelace . Halton Lucas . Rockingham Holles . Dellam●re Townesend . Crew The Loyal Protestants of the house of Comons . the Fatall Gap see Godfrey Dyes ▪ He was the Nations Sacrafice The Kings Evidence Dr. Oates . Dr. Tong● . Capt. Bedlow . Mr. ●irby . Mr. Everard . Mr. Dugdale . Mr. Prance . Mr. Baldron . Mr. Mowbray . Mr. Dangerfield . Mr. Genison Mr. Smith . 3 Popish Mises Doe you see him Madam he 's Dead a Blessed Begining London Burnt by Popish preists and Iesuits sep : 2 1666 Prov. Sinto●s Prov. Strange Prov. Whitebread K●imish Blundel Harcourt Strike home theire Works done . Green Bury Hill Gerrard Kelley with others Godfreys murderers October 12 : 78 Da●bysis the Legorn Purser here 's your Ground Sir The Vpper Games , for Lives A peice yee Traytors Don Bellois Don Staffois Don Asonis Don Arundis Don P●trois Don Powwowis that 's the Bowle that does it Dam yee both wheather will yee thrust uss Kind Devill here 's youre Bowlers yee herriticks Deare Pope they are holy Gamesters if they Carry 〈◊〉 Corner Your'e da●eing Gamesters , all at Stake to Venture But look o' th Scaffold ( Traitors ) where yee Center the nine-pins yeilds uss Trotting and serues to hide our Plotting Bowle on you sonns of Rome but Know Wel 'e hold yee Rubbers ere you goe With an Account of a sharp Conference held on the Eve of St. Jago , between his HOLINESS and the Mahometan DONS in St. Katherines Bastile : wherein their Nine-pins are wholly condemned , and their Worships severely checkt , for playing at that small Game now in the heat of his Harvest . To the Tune of , The Plot in the Meal-Tub ; or , Tan-Ta-Ra-Ra-Ra , make shift . [ Published by a By-stander , to prevent false Reports . ] WHo likes to read , may judg what 's coming on us , And pray ( in earnest ) Lord have mercy upon us . Read he that likes , whilst he that likes it not , Is fairly judg'd he likes their damned Plot. Enter Pope disguis'd . At Nine-pins now ! a pretty hopeful Game : Was it for this your Worships hither came ? A curst Mistake ! I find our Choicest Tools , And greatest Knaves , are now the greatest Fools . By Hell I 'm angry , that ye should so miss The Game above , where but one murder'd is ; Ye pawn'd your Souls t' have ruin'd All ere this , But strangely fail'd in 't ! Now you turn your hand And bowl for Farthings , whilst they firmly stand Like Rocks together . Tell me , Sirs , what you I' th Devil's Name with me intend to do ? What a damn'd Journey have you made me take , Allong of you , and Mother-Churches sake , Been tost at Sea , and rowl'd about the Nore ; I 'le Heretick turn before I 'le go it more . Then where 's your Worships if I leave my Beads ? A Parl. comes next , and off go all your Heads . That must be done before th' Incredulous Rout Will ere believe that I am come about . They know already we dispense with those That go to Church , take Sacrament , and Oaths : Therefore not trust us what we say or swear , Till t'other's done , that we in earnest are . Which way to take my Thoughts are undirected , Until I find how Mounsieur stands affected . But should I turn in truth , it 's good enough For such insipid common Nine-pin Stuff . My Self may get by 't , save a Thing more rare Than this same Triple Bawble now I wear , Which otherwise is hazarded I swear . Howere I 'le venture 't , prove it good or ill , And have a Push for 't ere I lose it will. [ And so you may , Sir Pope ; but one thing know , I miss my mark if ere you get it so . But that 's by th' way , perhaps I do but jest ; I pray go on ( Sir ) let us hear the rest . ] Ye shall ( quoth he ) I must my Stomack ease , And speak the Truth , tho some it may displease . When I Commissions to your Worships sent To be my Chieftains in the [ Blest Intent , ] ( You know my meaning ) then 't was better things , To murder Subjects , stob or poison Kings , And lay those Northern Hereticks in Blood , Who have Our See for many Years withstood . This was the Game ye first did undertake ; But that ye did no better progress make , Amus'd the Consults , and astonish'd All , To see you baffled by a Godfrey fall . By th' Mass ( Sir Dons ) I wonder at your Sloth , That damn'd neglect ( in Time ) may ruine both . Had you pursu'd it then , 't is ten to one You might with ease the Royal Game have won . I fear my Lady spoke the naked Truth To that same Dangerous ( but Apostate ) Youth , That all our Men of Courage now were gone , ( Or in fair way to be so ere 't be long . ) What shame is it ( ye Gamesters ) for to see Your Ghostly Fathers mount the Triple Tree , For their bold Actions , Holy Traitors dear , While you , like Drones , do trifle out the Year . There 's one thing more I ought not to omit , Nor you , great Dons , in gratitude forget , Though they did Penance , Ye have scapt the hand Of Commons-Foes who 're gathered in the Land. But to disperse them was a Mystery , Too great to think what cost my Friends and I , Those Mortal Foes know so much of our Plot , That had they chanc't much longer to have Sat , By Peter's Chair , you all had gone to Pot. And can you be so idle as to think , We run such hazards , parted with our Chink , For Game at Nine-pins ? No , it gain'd you time , That ye might spring a second Counter-mine . Then down with Pins , and throw aside the Bowl , Let each Man fall to Plotting in his Soul ( If he have any ) make it now appear They are devoid of either Grace or Fear . Cabal together , Guinnies will , I 'm sure , Keep Argos Hands , and hundred Eyes secure ; And ere 't be long some Stratagem contrive , Which may your Freedoms and my Cause retrieve . Let Hell direct you ; but if Hell be dry , I 'le send some Priests shall keep ye company , And that 's as well : A Jesuit or two Not long ago the Devil could out-doe . To make all sure then , this my Counsel is , Which being follow'd , doubtless cannot miss : Pursue the Game i' th Meal-Tub was begun , And he that dares that bold Adventure run , Shall be my Darling , Satan's eldest Son. Follow that close , get Presbyterian down , The Day 's our own , ye cannot miss the Crown . Farewell , old Friends , I must make haste away , For fear they burn me if I longer stay . Here , Reader , we the Second Part begin : Mark how the Dons rail at the Man of Sin. We have an old true Saying of our own , When Knaves fall out , the Truth is often known . Dons . Pox on his Picture , and his Cause so pure , Between 'em both they 've ruin'd us we 're sure . Must we , like Spaniels , to the Work be bang'd Of Mother-Church , and merit to be hang'd ? Ruine our Fortunes , hazard thus our Lives , Nay , bin so mad as wheedle in our Wives ; But they must go ( they say ) the Devil drives : And after all , like common things , rejected , Because our Projects have not been effected . Can we the ill Luck of our Ruffians help , When here confined Prisoners , ye Whelp ? Had they but acted what we did contrive , There had not been an Heretick alive . So full of Lies and Perjuries they were , Not You your self could mend them , were you here . But if they 'r spoil'd in Executing , We Have done our parts , as all the World may see . Pope . Hold , mighty Dons ! me-thinks too fast ye go . VVhat have ye done , that ye upbraid me so ? All I have gotten by your great Projects Are a few Saints , with Ropes about their Necks , So hasht and butcher'd , all my labour 's vain ; Not Lucifer can set them right again . Hell keep the rest from Justice ( we call Fury ) And send them Walkman's , or a Gascoin Jury , Pick'd , brib'd , instructed how to murder Truth , From Grand St. Martins Bull , and Cits Wide mouth . Dons . What have we done ? Fools may that Question make . VVhat have not done for your cursed sake ? Here 's some among us for this fifty Years Have Traitors been ; engaged by the Ears The best of Subjects with their lawfull King , Of which blest Work the Universe did ring ; Got into Arms , then after him we run , And never left him till he was undone . VVhat Seignior Con could not by Poison do , Our Party did : His End we brought him to . Three hundred thousand murdered at least In England , Scotland , and the Irish Feast . And since the Nation did his Son restore , VVe have bin full as active as before ; Have hunted Counter in his Parliaments , Got Pentioners , who Voted by Contents . Got Bills to pass against the Common Good , And ever yet its Happiness withstood . By Us their Church and State is so divided , They quarrel yet : Nor can it be decided , ( Impatient we ! ) until Dunkirk's sold : 'T was got by Rebels . But the Tangier Mould , VVhen finished , will all the Shipping hold . Us'd all our Skill to break the Triple League , Made James confess to Beddingfield and Teage . In that ( by Hell ) we shew'd our highest Art , And stabb'd the Protestant Int'rest to the heart . Imploy'd our Priests , who did the City burn , And Heretick Churches into Ashes turn . Beat Butter Boxes when we could come at 'em , Which led the way unto the Ships at Chattam , Then all we did , was , bid the Devil rot ' em . Conjoyn'd our Butchers with our Friend of France ; And to our Councils , Petticoats advance ; By whom he knows , as well as Heart can wish , What ere we do , as Beggar knows his Dish . Begun a War , then up a Peace did smother , To break their Allies ; then begin another . To Turks and Frenchmen did the Shipping sell , As Heretick Marvel late the World did tell . All this we did , and ten times so much more , To serve our Ends , and Mother-Church [ that Whore ] Before we to the present Trick did fall ; And had that took , w' had done the Devil and all : And what that is , your Holiness can guess , For wee 'l be damn'd ere any on 't confess . Nor does it matter whether we do or not , Since Heretick Commons have so much on 't got , By him whose Name , and Oaten Pipe , doth fret Our very Guts , as on the Tenters set , We curse our Stars he is not ruin'd yet . But there 's some hopes , by what we hear of late , Whose Lives he sav'd , requite him with their hate . A good Reward ! But had he half on 't done For Mother-Church , he had the Popedom won . And now , dear Friends , you Jesuits , be Judg If 't is not hard his Holiness should grudg A little Pleasure , which affords us trotting , After whole days [ and nights ] we have bin plotting ; Witness our Pacquets twice a week that dance To Rome , to Spain , to Portugal , and France , From whence ere long we hope to have such Friends Shall set us free , accomplish all our Ends. Tell us 't was Hee kept Common-Foes from sitting ! 'T is known he lies : for , did we think it fitting , We other Reasons for the same could show , Than He ( perhaps Infallible ) doth know . But let that pass : 't is done , we thank our Stars , Those Fiery Jades that draw in Titan's Cars . Now after all , should we be left i' th lurch , Our Prayer shall be , The Devil take the Church . In troth , that 's honest . To conclude , I shall Give my Amen , The Devil take ye all , For Plotting Villains , worse than Canibal . England will nere be safe , nor Christendom , Till all your Necks under the Hatchet come . Then the Tune is , Finis , Funis . Printed at the half-way House that stood betwixt Bothwel-Bridge and Holy Rood-House . February 14. 1680. 
A32371	----	A proclamation commanding all papists or reputed papists, forthwith to depart from the cities of London and Westminster, and from within ten miles of the same England and Wales. Sovereign (1660-1685 : Charles II) 1680 Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A32371 Wing C3241 ESTC R13192 12334814 ocm 12334814 59753 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. A32371) Transcribed from: (Early English Books Online ; image set 59753) Images scanned from microfilm: (Early English books, 1641-1700 ; 934:16) A proclamation commanding all papists or reputed papists, forthwith to depart from the cities of London and Westminster, and from within ten miles of the same England and Wales. Sovereign (1660-1685 : Charles II) Charles II, King of England, 1630-1685. 1 sheet ([1] p.) Printed by John Bill, Thomas Newcomb, and Henry Hills ..., London : 1680. Reproduction of original in Huntington Library. Broadside. At head of title: By the King. At end of text: Given at our court at Newmarket the fourth day of October 1680. In the two and Thirtieth-year of our reign. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- England. Broadsides 2008-03 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2009-01 Emma (Leeson) Huber Sampled and proofread 2009-01 Emma (Leeson) Huber Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion HONI SOIT QVI MAL Y PENSE DIEV ET MON DROIT royal blazon or coat of arms By the King. A PROCLAMATION Commanding all Papists , or reputed Papists , forthwith to Depart from the Cities of London and Westminster , and from within Ten Miles of the same . CHARLES R. WHereas the Papists , notwithstanding several Acts of Parliament to the contrary , do presume , upon the Expiration of His Majesties Royal Proclamation bearing date the third day of December last , Commanding their Departure and Absence for Six Months , to Repair at this present to the Cities of London and Westminster in great Numbers : The Kings most Excellent Majesty is therefore graciously pleased to Revive and Continue His said former Proclamation , and doth by this His Royal Proclamation strictly Charge and Command all Papists , and Persons reputed Papists , and such as have been so within Six Months last past , That they and every of them do forthwith Depart from the said Cities of London and Westminster , and from all Places within the distance of Ten Miles of the same , and that they or any of them do not presume to Return again upon any pretence whatsoever , within the space of Six Months from the date of these Presents ; And lest they or any of them should do the contrary , upon pretence of any Licence formerly granted by any of the Lords or others of His Majesties Privy Council , His Majesty doth hereby Declare , That he hath caused all Licences of that nature formerly granted by any of the Lords or others of His Privy Council , to be revoked . And His Majesty doth hereby further straitly Charge and Command all and every Iustice of the Peace , Constable , and others His Officers and Ministers of Iustice within His said Cities , or either of them , and within Ten Miles of the same , That they do make strict Search and Enquiry for , and with all rigour proceéd against all and every Person and Persons who shall be found within the said Cities of London and Westminster , and within Ten Miles of the same , during the said space of Six Months , contrary to the effect of any of the Statutes , and the Purport of this His Majesties Proclamation . Provided that nothing herein contained shall be construed to extend to any Person or Persons , who being formerly of the Popish Religion , have fully Conformed to the Protestant Religion in such manner as is by Law appointed , nor from the time of their respective Conformity , to such as shall hereafter in like manner Conform themselves . Given at Our Court at Newmarket the Fourth day of October 1680. In the Two and thirtieth year of Our Reign . God save the King. LONDON , Printed by John Bill , Thomas Newcomb , and Henry Hills , Printers to the Kings most Excellent Majesty . 1680. 
A32441	----	By the King, a proclamation for inforcing the laws against conventicles and for preservation of the publick peace against unlawful assemblies of papists and non-conformists England and Wales. Sovereign (1660-1685 : Charles II) 1668 Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A32441 Wing C3340 ESTC R36165 15613630 ocm 15613630 104136 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. A32441) Transcribed from: (Early English Books Online ; image set 104136) Images scanned from microfilm: (Early English books, 1641-1700 ; 1588:60) By the King, a proclamation for inforcing the laws against conventicles and for preservation of the publick peace against unlawful assemblies of papists and non-conformists England and Wales. Sovereign (1660-1685 : Charles II) Charles II, King of England, 1630-1685. 1 broadside. Printed by the assigns of John Bill and Christopher Barker ..., In the Savoy [i.e. London] : 1667/8 [i.e. 1678] "Given at our court at Whitehall the tenth day of March in the twentieth year of our reign, 1667/8." Reproduction of original in the Huntington Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Dissenters, Religious -- England. Anti-Catholicism -- England. Great Britain -- History -- Charles II, 1660-1685. 2008-03 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-09 Mona Logarbo Sampled and proofread 2008-09 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion C R DIEV ET MON DROIT HONI SOIT QVI MAL Y PENSE royal blazon or coat of arms By the King. A PROCLAMATION For Inforcing the Laws against Conventicles , and for Preservation of the Publick Peace , against Unlawful Assemblies of Papists and Non-Conformists . CHARLES R. WHereas Our Loyal Subjects the Commons in this present Parliament assembled , have lately been humble Petitioners to Vs to issue forth Our Proclamation for Inforcing the Laws against Conventicles , and that Care might be taken for preservation of the Peace of the Kingdom against unlawful Assemblies of Papists and Non-Conformists ; Having seriously considered and weighed the said humble Suit of Our said Commons , and upon Information that divers persons in several parts of this Realm , abusing the Clemency which hath been used towards persons not Conforming to the Worship and Government Established in the Church of England ( even whilst it was under Consideration , to find out a way for the better Vnion of Our Protestant Subjects ) have of late frequently and openly , in great numbers , and to the great disturbance of Our Peace , held unlawful Assemblies and Conventicles ; We have thought good to Declare , That We will by no means permit such notorious Contempts of Vs and Our Laws , to go unpunished . And therefore We do by this Our Royal Proclamation ( with the Advice of Our Privy Council ) Require , Charge and Command all Lords Lieutenants , Deputy-Lieutenants , Iustices of Oyer & Terminer , Iustices of Assize and Goal-delivery , Iustices of Peace , Mayors , Bayliffs , and all other Our Officers whatsoever , That they be circumspect and vigilant , each of them in their several Charges and Iurisdictions , to Inforce , and put in Execution , all the Laws now in force against unlawful Conventicles . And further , Our Will and Pleasure is , And We do hereby strictly Charge and Command Our said Magistrates and Officers , That they and every of them in their several places , do take care for the preservation of the Peace of this Kingdom , against unlawful Assemblies of Papists and Non-Conformists . Given at Our Court at Whitehall the Tenth day of March , In the Twentieth year of Our Reign . 1667 / 8. GOD SAVE THE KING . In the SAVOY , Printed by the Assigns of John Bill and Christopher Barker , Printers to the Kings most Excellent Majesty . 1667 / 8. 
A10684	----	An ansvvere to a Romish rime lately printed, and entituled, A proper new ballad wherein are contayned Catholike questions to the Protestant, the which ballad was put foorth without date or day, name of authour or printer, libell-like scattered and sent abroad, to withdraw the simple from the fayth of Christ, vnto the doctrine of Antichrist the pope of Rome / written by that Protestant Catholike, I.R. Rhodes, John, fl. 1606. 1602 Approx. 47 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A10684 STC 20959 ESTC S1295 22106022 ocm 22106022 25073 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. A10684) Transcribed from: (Early English Books Online ; image set 25073) Images scanned from microfilm: (Early English books, 1475-1640 ; 1734:17) An ansvvere to a Romish rime lately printed, and entituled, A proper new ballad wherein are contayned Catholike questions to the Protestant, the which ballad was put foorth without date or day, name of authour or printer, libell-like scattered and sent abroad, to withdraw the simple from the fayth of Christ, vnto the doctrine of Antichrist the pope of Rome / written by that Protestant Catholike, I.R. Rhodes, John, fl. 1606. [39] p. By Simon Stafford dwelling in Hosier Lane, neere Smithfield, Imprinted at London : 1602. In verse. "To the tune of Labandalashot"--p. [5]. Signatures: A² B-E⁴ F². Without music. Reproduction of original in the Cambridge University. Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- England -- Poetry. Ballads, English. 2003-01 TCP Assigned for keying and markup 2003-02 SPi Global Keyed and coded from ProQuest page images 2003-05 Olivia Bottum Sampled and proofread 2003-05 Olivia Bottum Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion An Answere to a Romish Rime lately printed , and entituled , A proper new Ballad , wherein are contayned Catholike questions to the Protestant . The which Ballad was put foorth without date or day , name of Authour or Printer , Libell-like , scattered and sent abroad , to withdraw the simple from the fayth of Christ , vnto the doctrine of Antichrist the Pope of Rome . Written by that Protestant Catholike , I. R. They that sit in the gate , speake against me , and the drunkards make songs vpon me , Psal. 69.12 . Dearely beloued , beleeue not euery spirit , but trye the spirits whether they be of God , or no : for many false prophets are gone out into the world , 1. Iohn 4.1 . Answere a foole according to his foolishnes , lest he be wise in his owne conceyte , Prouerbs 26.5 . Imprinted at London by Simon Stafford dwelling in Hosier lane , neere Smithfield . 1602. To the indifferent Readers , be they Protestants , Papists , or neyther , I. R. Catholike Protestant , Professour of Iesus Christ , wisheth all wisdome , and all constancie to hold the trueth being found . GOod Readers whosoeuer , you shall vnderstand , that not many moneths ago , I , together with others in a search , found some good English bookes , and some two or three English Pamphlets of another stampe and nature , viz. A Popish Rosary of prayers , and diuers Popish pictures in it , circled about with the forme of Beads , ( as if all were the holyer , that comes within that compasse . ) We found there amōg other things also , a Toy in Rime , entituled , A proper new Ballad , wherein are certaine Catholike questions ( for so he termeth them ) to the Protestant . These two , with an other note booke , written of like argument , I keep by me : and , onely of zeale to the trueth , and of loue to such simple soules , as might be snared with such petty bayts as this Ballad is , I haue taken a little paynes in answering the same as well as I could , being a man of small skill to meddle in greater matters . A Minister of the Citie told me of the same Ballad , before I met with this , and desired me to vndertake the answering of it , & he would helpe me to it , but could not : and therefore till now , by this good occasion , I thought no more of it ; although I am perswaded , there are many such Pāphlets , together with other like Romish wares , that are sent abroad among the common people , both Protestants and Papists in London and in the countrey , & that , by certaine women Brokers and Pedlers ( as of late in Staffordshire there was ) who with baskets on their armes , shal come and offer you other wares vnder a colour , and so sell you these , where they see and know any likelyhood to vtter them . God graunt , that all Magistrates may haue the spirit of Nehemias & Zorobabel , to take and finde them out , and finding them , not to let them go , but to punish them according as the quality of their offence deserueth : for vnder the habit of such , many young Iesuites , and olde Masse-priests range abroade , and drawe disciples after them . But because I feare I may exceed the bounds of an Epistle , I will draw towards an end : onely I will shewe you how I haue dealt and ordered things in the answering hereof . First , I found it set to no certaine tune : but because it goeth most neere to the olde tune of Labandalashot , therefore I haue made , that all may be sung to that tune , if neede be . Secondly , the Authour of this Ballad , his skill seemed to me , to be as bad in Poetry , as in Diuinity , and therefore I am herein driuen sometimes to adde and abbreuiate the Authours particular words , but I faile him not a iote for his owne sense and false meaning : let this bee considered of therefore of all men . Thirdly , this Ballad-monger hath deuided his worke into 9. principall parts or heads : and I obserue them in a sort , as shall appeare by the figures set before euery part . Fourthly , whereas the conclusion of the Ballad is long , I giue him leaue to goe it through , and then I followe him with mine answere all together , And so with my Epilogue , and a short song of Popery , made long agoe in scorne of Papists foolery , I end , referring the Readers for further satisfaction in this poynt , to M. Crowly his booke , which is an answere in prose to the like questions , printed 1588. Yours in the Lord , I. R. A pretty fine Answere to a Romish Rime , entituled , A proper newe Ballad , &c. To the Tune of Labandalashot . 1. THE PREFACE . The Papists request . I Pray thee , Protestant , beare with me , to aske thee questions 2. or three : And if an answere thou cāst make , more of thy counsell I will take . If not , then must thou be content , that I remayne as I am bent , A Romane Catholike to bee , which was a Protestant once with thee : But now am gone away from you , to those I take for Christians true . The Protestants answere . I Am content , Sir Catholike , to heare & grant the thing you seek : But how should I assured be , that you will then be rulde by mee , When in your Lawe it is set downe , you may break faith with King & Clown ? Well , yet if God and learned men will giue me leaue to vse my pen , I answere will ( though simply ) your questions drawne from Popery . 2 The Papists complaynt . MAny and sundry sects appeare , now in the world both farre and neere : The Protestant , the Puritan , the Caluanist , and Zwinglian , the Brownist , and the family of loue , and many mo that I can proue : Besides the Romane faith truely , which Protestants call , Papistry . All these are Christs true Church , they say : but now on which shall my soule stay ? The Protestants answere . STrange sects there are , and so will be , the Church to trye in eche degree : But for the most of them you name , they are not worthy of that blame . The Brownist , he is punished : the Familists from vs are fled : If we were rid of Papists too , both kingdomes should haue lesse to doo . And you that will of sects complayne , shew which by Law we doe maintayne . The Papists further complaynt . ALL these with Rome in very deede , rehearse all Articles of the Creede : And euery one of them still saith , theirs is the true Catholike faith . But how should I amongst all these , know truth from falshood , God to please ? This is the thing that still I seeke , to know the true Church Catholike , The fellowship and company of holy men in vnity . The Protestants answere . IF these with Rome , and thousands moe , receyue our Creede , and yet will goe So many hundred steppes a wry , as Willet dooth in you descry , They are not worthy once to beare the name of Christians any where . Returne agayne therefore , I say , to Christ , and to Gods word alway . Then shall you see , that Unity is nothing without Uerity . 3 The Church of Rome Catholike . The Papist proceedes . I In your Bibles thus haue read , The Church must through the world be spred , For Christ he his Apostles sent : with power and with commandement , That to all nations they should goe , to preach and to baptize also . What company then tooke in hand , to winne and to conuert this Land , With other countreyes farre and neere , but Rome our Mother-Church most deere ? The Protestants answere . OUR Bibles teach all trueth in deede , which euery Christian ought to reede : But Papists thereto will say nay : because their deedes it dooth bewray . Christ he the twelue Apostles sent . But who gaue you commandement , To winne and gather any where , to binde by othe , to vowe , and sweare Newe Proselytes to Popery , ' gaynst trueth , our Prince & Countrey ? The Papist proceedes . SAint Paul in his Epistle sayth , The Romanes had the Catholike fayth , And was so farre foorth renowmed , that none like it was published , Throughout the world in places all , to be the trueth vniuersall . If yours in England had bene so , then to your Churches I would goe . But till you proue your faith thus cleere , to yours I will no more come neere . The Protestants answere . WHen Rome returnes to Christ againe , and be as once it did remaine : I meane , when Paul to them did write , and when that fifteene Popes in sight , Did suffer for the Gospell pure , England for truth you may be sure , Will ioyne and ioy with Rome againe , with Italy , with Fraunce and Spaine : And Antichrist shall be cast downe , which now doth weare y t triple crowne . The Papist proceedes . WE reade in Prophet Malachy , there shall be offrings farre and nye , A cleane oblation Sacrifice , from place where now the Sun doth rise , Vnto the setting of the same . O what is that , I pray thee name ? If this be not the holy Masse , I le be a Protestant as I was : Wherefore resolue me speedily , if thou wilt haue my company . The Protestants answere . SAint Ierome and Tertullian , or any other learned man , Writing on this short Prophecy , preached by Prophet Malachy , Shall iudge in this for vs and you , who giues best sence and meaning true . We say it speakes of pure prayer , not of your Masse , but Christs Supper . And you to make poore soules your asse , doe say , it 's meant of Popish Masse . The Papist proceedes . IN th'eighteenth Psalme there it is found , that the world shall heare their sound , That is to say , shall vnderstand , in euery Nation , Realme , and Land , That Rome , and eke the fayth of Rome , is vniuersall without doome . Go where you will the world throughout , and Rome is famous without doubt . And if this marke you doe not want , then presently I will recant . The Protestants answere . THe Psalme for number you mistooke , Eighteene for nineteene in your booke : The sense thereof first literall : is meant of creatures great and small . And to the Romanes for the sound , is meant Gods word , which doth aboūd : And not for Popish doctrine taught , of which , in that age , no man thought . Therefore your sound , glory , and fame , is now nought else but open shame . The Church of Romes continuance . The Papist proceedes . THis is another marke most sure , the fayth of Christ must still endure : According as our Sauiour sayd , when for Saint Peter once he prayd . Simon , thy faith shall neuer fayle : the gates of hell shall not preuayle : The holy Ghost your Comforter , he shall remayne with you euer : And my selfe , your surest friend , will be with you to the worlds end . The Protestants answere . VVE graunt , the trueth must stil endure : but of this one thing let 's be sure : And that is , whether we , or you , doe hold the Fayth of Christ most true . * Your doctrine is a doung-hill heape of mans traditions , which did creepe Into the Church , by some and some , vntil you had spoyled Christs Kingdome . Christs words to Peter you abuse : therefore your sense we doe refuse . The Papist proceedes . SAint Paul doeth playnly write and say , There shall be in the Church alway , Apostles , Prophets , and such like , that for the flocke of Christ shall seeke , And by their preaching bring them home , of Iewes & Gentiles , where they roame . Our Church haue these , and many moe , which labour thus , and bide much woe . If this be false , and not at Rome , then will I be conuerted soone . The Protestants answere . SAint Paul in places three doeth showe , what men into the world should goe : And after those , of Pastours all , that should bring men frō Sathans thrall , In setled Congregation still , there to be taught Gods word and will. But as for Munks , for Priests , for Fryers , for Iesuites , and common lyers , They haue no warrant in Gods word , although they reigne with fire & sword . 5 The Church visible . The Papist proceedes . THis is another marke most cleare , the Church of God must still appeare ; And as a City on a hill , so must we see it flourish still ; And as a candle shining bright , so must Gods Church appeare in sight . Our Sauiour saith , If one offend , and will not by rebukes amend , Esteeme him as a wicked man , a Heathen or a Publican . The Protestants answere . HOw long will Papists blinded be , in that which euery eye may see ? The Church is called Militant , and troubles it doth neuer want : So that sometimes as Sunne and Moone , it is eclip'st and hath her doome , In mans conceit to shine no more : but God againe doth her restore , To shine and shew her beautie bright , to teach and censure men aright . 6 Of Succession . The Papist proceedes . ANd is not that the Church most true , wherein succeeded still in viewe , Of Bishops some two hundred three , as thou in Histories mayest see ? Saint Peter first , and then the rest , which haue the people taught and blest ? Shew me this marke once amongst you , and I will say your faith is true . If not , it is the Church of Rome , that I will cleaue vnto for doome . The Protestants answere . FOR trueth , this your succession came from false Prophets euery one , From Balaams time vnto this day , with high Priests and such like alway , And holy Scripture doth describe the Pope with his condemned pride : And though you say he doth excell , yet he and you may burne in hell . Iohn in the Reuelation , writes of Romes desolation . 7 Of their Vnity . The Papist proceedes . THere is another marke also , by which the true Church you may know , And that indeede is Vnitie , set out in many a Similie By Christ our Sauiour , who foretold , of one Shepheard , and one sheepefold , One Spowse , one husband her to loue , one darling deare , and one fayre Doue : One fayth , one baptisme is heere , and no dissention dooth appeare . The Protestants answere . THe name of Church , I know , you seeke , though euery way you be vnlike . By these your markes eche filth may proue , themselues to be Christs Church , & Doue . Eche sinne is spred vniuersall , it 's visible to great and small : Idolaters haue Unity , and hypocrites Antiquity : But Trueth , which euery one should bring , they and you want in euery thing . 8 Their Holinesse . The Papist proceedes . YOu Protestants doe daily read , in Nicen and Apostles Creed , The Church of God must holy bee , which we performe in each degree : Most holy men and sacrifice , sweet seruice and fine Ceremonies : Seuen Sacraments we haue alwaies , double and treble holy daies : Virgins and Saints , Martyrs and all , be ours , and you haue none at all . The Protestants answere . GOds Church , we know , is sanctifide , by Christ his spirit , who is their guide , And holy dueties still they doe , on Sabboth daies and other too . But your vaine seruice we detest , your May-game pastimes and the rest : Your Popish Saints and votaries all , your traytrous Martyrs great & small . Nothing in you but Holynesse , when none commit more wickednesse . 9 A speach touching heretikes , Schismatikes , &c. The Papist proceedes , and concludes with this speach . OVr Sauiour warnes vs to haue care , and of false prophets to beware , Which in his name to vs will come , not sent by him , and yet they runne : Strong theeues , not entring in aright by Christ the dore , but in the night They breake in at the windowe hie , and deale that none may them espie : Their comming is not to doe good , but like to Wolues they thirst for blood . Yet in sheepes clothing these doe goe , because Gods people should not knowe , But that they are his Pastors sure , which Christ hath sēt with doctrine pure , To teach , to preach , to set and sowe , that Christ in th' end might reap & mow : But when their seeds are somewhat sprung , they proue but tares and darnell young , Thistles and thornes so are they found , choking and cumbering the ground . The Papist holds on his tale . These liue e'ne as they list truly , their God , we see , is their belly : Like dogges and foxes so they range , sects they deuise , and schismes strange , Heaping vpon themselues damnation , for liuing after such a fashion . These notes and marks we find in you , more then in any Turke or Iew , Who doe deny the name of Christ , and doe not make them any Priest. You say , that your faith did appeare , to be the truth sixe hundred yeare : But tell me then , Sir , if you can , when Popery at first began ? Where were the seruants of the Lord ? durst none of them then speake a word ? Where were the feeders of the sheep ? were they all dead , or fast asleepe ? Did none of them defend the trueth , but was controld in age and youth ? DId now S. Peters strong faith fayle ? and did the gates of hell preuayle ? Or did the salt his sauour lose ? did Christ some other spouse then choose ? Or was truths piller ouerthrowne ? by which all truth was to be knowne ? If this were so , Christs word so playne , and promises must be but vaine : Which was , that heauen and earth should quaile , before his word one iote should faile . Where haue you byn so long a time ? and vnto whom did your light shine ? Where did your chiefest Pastor sit ? who kept your keies , your helme & ship ? Shew vs some Churches you haue built , as we can shew where you haue spilt . What , were all damn'd eternally , that were not of your company ? How might a man haue found you out , to heare and helpe in things of doubt ? When Luther , like a lying Fryer , one , whom the diuell did inspire , Did breake his vowe to wed a Nun , euen then your heresie begun , And fauoured was in Saxony , by Dukes that loued liberty : And in King Edwards time agayne , it gan to grow and spread amayne ▪ A thousand yeeres you write and say , that Papistry did beare the sway . And during all that time and space , we say , you durst not shew your face . Who kept the holy Scriptures then , from hands of vilde and wicked men ? Who had authority to ordaine Bishops , Doctors , and Priests againe ? For he that came in without order , comes as a theefe to steale and murder : He is a Wolfe , and not a Priest , an enemy , no friend to Christ. And one thing more dooth make me muse , that our Priests you did not refuse , To say your seruice , and to sing a Psalme of Dauid . Note that thing . This man a Benefice might haue , if he at any time did craue . Like Ieroboam , so dealt yee , and tooke all sorts of eche degree . A worthy mingle-mangle then was made of you , for lacke of men . How may your Church make any Priest , if she be not the Church of Christ ? Answere these questions , if you can , and I will be a Protestan . But while your answere you deuise , I counsell all men that are wise , To hold the fayth mayntayned heere , the space of fifteene hundred yeere , Or of one thousand at the least : frō which who turnes , shal proue a beast . Saint Austin our Apostle was , who came from Rome , & here said Masse : He first arriued here in Kent , and so to other places went : His faith came from Pope Gregory ; which fayth was kept successiuely , By many Bishops , as we read , from Peters time , who was their head , Who learn'd his fayth of Christ , I say : to whom be prayse nowe and alway . Amen . Amend , Papists , amend . The Protestants answere to the Papists large conclusion . BY this time you are out of breath . such periods may breede your death : But I will set out with such pace , as shall , and may , I hope , winne grace With God , with Christ , and all good men , that euer wrote with inke and pen : The goale I trust to winne at last , and when I haue it , hold it fast , Unto the honour of his name , that gaue me power to winne the same . The most of these I might reuert vpon your selues , which can peruert Both word and history of times , to cloke your lewd and open crimes . But some thing briefly I will say , for that which you cast in our way , As stumbling blocks for euery one , to stumble at , where you make mone . Consider well , that you therefore , are euen those men whom ye abhore . You are false prophets , teaching lies , you weare sheepes clothing , to disguise : You runne and range , not being sent , for which you ought still to repent . You are those theeues that enter in to Christ his Church , and neuer lyn . Till you haue stor'd your selues with good , & fild your selues , like wolues , with blood : You enter not by Christ the doore , but by the Pope , that Romish whoore . You blind mēs eies with outward showes , and say that you are no mans foes : You fast from flesh , to eat good fish , with fruits and many a costly dish : You pray on beades , and prey on men , you doe deuoure maids and women : You seldome preach , and that but lies , the Pope and Popelings to suffice : Your doctrine comes frō the Popes schoole , where many a wise man proues a foole . Your doctrine comes not from Gods booke , but you on lyes and Legends looke : On festiuals , and liues of Saints , which you haue made with your owne paints : Gods word you count of little force , and to the same haue small remorse : Your people from it you disswade , because that like two-edged blade , It doth deuide , and eke descry , mans sinne and Popish trechery . Your doctrine is but darnell sure , vnto this graine , Gods word so pure . What is the chaffe vnto the wheat ? what is mans wit to wisdome great ? Your gold is brasse , your siluer tinne , your teaching drosse , your deeds but sinne . Remember what you taught and did , before that your bad tricks were spi'd : Remember persons , time and place , and so repent , and call for grace . Whereas you charge our liues for bad , we grieue thereat , we are not glad : If you did rule , it would be so , and ten times worse , full well I knowe . This Realme is very populous , and you like night-birds hinder vs. Christ said , you know , that in each land , sinne it would get the vpper hand . Let all men striue therefore , say I , against all sinne and Popery . You liue at ease , and as you will , like Epicures your selues you fill , Your belly is your God in deed , your puffed cheekes your hands doe feede . The best of all things in eche land , by flights you got into your hand . Thus did you fast , thus did you prey on men and women night and day . A thousand waies your gaines came in , through Antichrist that man of sinne . You would no wiues , for that was ill , but whoores and harlots at your will : No woman must come in your sight , vnless it were some Nun by night . Your common Stewes you still maintaine : for why ? they bring the Pope much gaine . When Monasteries brake vp here , then did your filthynesse appeare : Thousands of Infants heads were found in ponds and priuies , which you drownd . Like dogges and foxes therefore , you did lead your liues ; it is your due : Like swine , like wolues , like sathans brood , that neuer did Gods people good : Like hypocrites in euery place , you liued , and doe without Gods grace : You make poore people to beleeue , that you can all their sinnes forgiue . It were too long to make relation , how you and yours deserue damnation . But where you say , that we doe write of this our faith , which you despite , That it was found , and did appeare , to be the trueth sixe hundred yeare : We say , that from Christ his Assension , for our fayth was no such contention , As Papists make now at this day , nor in that space of yeeres we say : But this our faith it euer stood , euen since that Abel lost his blood . On Gods sweet word we doe depend : for it shall iudge vs in the end ; It is our wisdome and our ioy , and mans traditions are a toy . Though some things hard doe there appeare , the rest we read in all the yeare : And find , that it sufficient is , to guide all men to heauenly blisse . What would you more , but that you stand , for Popish trash in euery land ? Now , where you aske of Popery , when it began , and to sit hie ? I answere will to your demand , both readily and out of hand . It bred in the Apostles time , and so increaste by many a signe : Great strife then grew three hundred yeres , as in Church stories it appeares , For many things , but chiefly one , who should be supreme head alone . All Bishops wrote against this thing : no Emperour would euer bring Any one Bishop to the same , till wicked Phocas time , by name : But he a wicked murtherer , vnto this act was furtherer , That none might checke him for that deede , of killing father , mother , and seede . Thus did proud Bishop Boniface , third of that name , set in highest place . And now the other Bishops three , that made vp foure of one degree , Were first made vassall vnto Rome , from whence all Popish trash doth come . When Boniface was thus aloft , he playd his part , and wonders wrought : And so did all of Rome beside , vntill they grew to their full pride ; And were of late vnhorst agayne . by Christian Kings that them disdayne . The true Church was eclipsed then , and had in scorne of carnall men : The Prophecies fulfilled were , of Daniel , who prayd in feare : And those in Reuelation , which God did giue vnto S. Iohn : A thousand yeeres this held out so , that Christs true flock you could not know , But by their persecution sharpe , which they endur'd with willing heart . Yet still Christ and his Gospell stood , in persecution and in blood . The Popes left off to preach and teach , and after wordly things to reach . In time they grew so fierce and fell , that no good man with them could dwell . They put down Kings and Princes hie , abusing them to slauery ; And what they said or did , was lawe : thus euery one was kept in awe . In all your Popes , true faith did faile , and hell it selfe did much preuaile : The salt his sauor lost in them : Christ was in trueth reiected then : Yea , all his death and glorious passion , was turn'd into another fashion : Each Pope a new toy did deuise , to blind and bleare the peoples eyes : Fooles , Apes , and Asses still they made , of Gods poore people , by this trade . The second question that you make , I answere will for each mans sake , That cannot answere readily , your Arguments and Sophistry . Where was our Church , you say , that time ? where did the beauty of it shine ? Where did our chiefest Pastour sit ? who kept our keyes ? who rulde our ship ? You did vs shew you Churches built , as you can shew those we haue spilt . To these in order as they lye , I will in few words now reply : Where is the Sun , the Moone the Stars , when clouds & darknes make them wars ? Doe they not shine still where they be , vnder those clowdes ? Euen so did we . Our chiefest Pastor he is Christ , and he sits in the heauens highest : He hath the keyes and guides our ship , and laughs to scorne our little wit. For Churches , first we answere you , by Churches of another hiewe . How many Churches hath Christ built , and you the blood of them haue spilt ? Of other Churches that you speake , God in his iudgement doth them breake , Euen as he did Hierusalem , for killing of his Prophets then : And as he did the hill Alters , and Groues of all Idolaters . You aske what are become alway , of all that dyed to this day ? We are no Iudges in this case , we leaue them to the Throne of grace . Idolaters may aske you so , of those that haue dyed long agoe . What answere can you make therein , but this , that God , for all their sinne , May iustly damne them , if he will , or saue , where he likes not to kill ? When Abram was with Cera he , his father deare , as children be , And God cald Abraham away , what , should he not Gods call obay ? Or should he answere as you doe , As my friends did , I will doe too ? But you will say you be none such , when yet you vse like things too much : Try by the Scriptures well , and see , who comes neer'st Idoles , you or we . You aske how you might find vs out , to answere things that were in doubt ? I say , that euen as wolues by kinde , the sheepe and lambes in field can finde ; So you did find vs to our cost , or else how were our liues so lost ? First , in the persecutions ten , and in the rest succeeding them . In England , Scotland , & in Fraunce , and euery place you taught that daunce . But when the day of count shall come , that you shall answere all and some , When Christ the Master of the sheepe , shall reckon vs , as it is meet : Then from the blood of Abelstime , vnto the last of such like crime , You and the rest shall answere all , vnto your sorrow , griefe and thrall : Unlesse you doe repent with speed , your count will fearefull be indeed . Till Luthers time , you say that we heard not of Christ : but you shall see , That we , not you , haue heard of him , as onely pardoner of our sinne . Thrise happy Luther and the rest , ( except some faults which we detest ) And ten times happy euery land , that hath receiued with strong hand , The Gospell pure of Christ on hie , and haue put downe all Popery . You aske , who kept all Scripture then ? who made our Priests , & all Church-men ? We answere , that our God , of loue , did saue and keepe it from aboue , As in the time of Ieremy , when it was burnt by Iehudy . And as the Arke deliuered was , from Philistims , as came to passe . And finally , as God can make all creatures serue his Church and quake . Now for our Churchmens ordination , we know the Scriptures good relation : And so were made our Bishops all , our Ministers both great and small . Salomon made Sadock he , Priest in Abiathars roome to be : So in the stead of Popish priests , our Queene sent Ministers for Christ : And though a time some were but weake , yet now a number can well speake . And where you say , you maruell , how we did receyue such , as did vow Themselues your Priests of Popish order , to serue with vs in any border ? My answere is , that you might see , what men of mercy Protestants be , Which would receiue all to saluation , and not condemne them in your fashion . You did deuise , you know , to keepe all men from feeding of our sheepe . An ordination may be good , though some men , guilty of soules blood , Unworthy be in Church to serue , for punishment that they deserue . Some thing tooke ill in hand also , at first , may yet in time , we know , Proue good againe , and so may this : the Church-mens calling is for blisse . If yours not so , or be not right , amend your fault , beare vs no spight . And to conclude , you bragge , and say , that Austin first did here bewray The trueth of Christ : but it 's not so , true histories doe name vs moe : But graunt , that hee first taught this land : were all things good came from his hand ? No , no , he taught much Popery , but not so much as now doth fly : Simon Zelotes and Saint Paul , are said to teach vs first of all . Till you these things doe well disproue , I wish all men in tender loue , To note what I haue sayd herein , to turne to God , and leaue their sinne . To trust no Popish Iesuite , nor yet in Masse-priests to delight : For certainely their Hierarchy , their kingdome and their policy , Shall , will , and must , of force fall downe : for Christ abhorres the triple Crowne . This Christ in mercy therefore saue our Queene and vs , with that we haue , Our children and posterity , and keepe vs from all Popery : His holy Gospell graunt vs still , and frame vs to his holy will : That we may know and loue the same , vnto the glory of his name . Pray , heare , and read continually , that from this truth we neuer flye . Amen . The Epilogue . THus ( good Readers ) hauing postingly run ouer this Romish Rime , as a Priest doeth his Masse and Mattens , whē he hath haste another way , I will come to an end . In this Pamphlet , you haue rather seene my loue and good will , then my wisdome or great skill : but ( I trust ) you that are well minded , will take the same in good part , ( howsoeuer others doe ) considering my chiefest purpose herein was , that the simple and ignorant might haue benefit thereby , whom Papists abuse by sending vnto them , such like trumpery , by Popish Pedlers , men and women . The which Pedlers are as ready to do the Papists seruice herein , as the women and merchants were , of whom we read , Ier. 7.16 , to 20. & 44.15 , to 24. Reue. 18.11 , 12 , 13. Their Popes wares I call these things : Pardons , Agnus Deies , Beades , holy Candels , Paxes , Crosses , Crucifixes , with sundrie sorts of bookes ; as Iesus Psalter , Ladies Psalter , Rosaries , &c. which they preferre before the holy Bible and booke of God , and before Dauids Psalter or Psalmes , when yet these bookes of theirs , are most blasphemous and wicked , yea , bold and presumptuous , as is D. Loarts booke and others , in leauing out the second Commaundement , and making two of the last , to fill vp the number of ten . But more of this , at some other time , and vpon some further occasion , when I shall haue a little leysure to propoūd the Papists some true Catholike questions . And so I end , beseeching God to blesse vs , our Queene and Realme , from all Popery , and Popish gouernment , now and for euer , Amen . FINIS . A merry song , and a very song . SOspitati pickt our purse with Popish illusio , Purgatory , scala coeli , pardons cum Iubilio , Pilgrimage-gate , where Idoles sate with all abominatio , Channons , Fryers , common lyers , that filthy generatio , Nunnes huling , pretty puling , as Cat in milke-pannio : See what knauerie was in Monkerie , and what superstitio : Becking , belling , ducking , yelling , was their whole Religio , And when women came vnto them , fewe went sine filio . But Abbeyes all are now downe fall , Dei beneficio , And we doe pray day by day , that all abominatio may come to desolatio . Amen . Notes, typically marginal, from the original text Notes for div A10684-e280 A verse added , to make the matter full in the Papists spéech Of sects . 1. Cor. 11.19 . That is , England , & Ireland . In Synopsis Papismi , printed 1600. where 500. heresies are sound in Popery . Ier. 14.14 Ma. 28.19 20. Iesuits doctrine . Ma. 23.15 . Ro. 1.7 , 8. Looke the pagent of Popes made by Io. Studly Reue. 18. Mal. 1.11 . Ro. 10.18 . * Mat. 15.1 , to 10. & 23. to the end . Looke M. Beacons booke , entituled , The reliques of Rome . Rom. 1● . 6 1. Cor. 12.2 Ephe. 4.11 Note well . Act. 20.20 This is spoken of the Ministers of y e church , and not of the Church it selfe . Zac. 13.7 . 1 Ki. 19.14 Mat. 2.16 , 17. Read for disproofe of this , y t council of Hippo , & the 3. councill of Carthage . Numb . 22. & 23. Note , I pray you . Pro. 27.2 . teacheth you another lesson . It is no better , if you marke it well . And like vilde Ruffians , Swash bucklers or Cauiliers . Ma. 13.3 , 4 We are not Iudges in this matter , we leaue them to God. Note this his impudency and slaunder . God did preserue his word at all times , Ier. 37.23 . Iohn . 10. It is more thē euer he did challēge Faith is y e gift of God , no man can giue it , Ia. 1.17 . Note the line of Amen . Mat. 7.15 . Ier. 23.21 . Ioh. 10.8 . Ma. 23.14 2. Tim. 3.6 Iosua . 9.2 . Ma. 23.25 Note . Heb. 4.12 . That is , when you wallowed in y e sinnes of Popery . Ma. 24.12 . Lu. 12.19 . Phil. 3.19 . Am. 6.1 , 2. Note well . 1. Cor. 7.1 , 2 Si non caste , &c. was your doctrine . Look Bales votaries . Looke Bels motiues . Looke Synopsis Papismi . Cant. 2.15 1. Pe. 2.22 Luke 11.39 , 40 , 41 , 42. As appeareth by your pardons extāt . The Papists would haue vs say y t our fayth was but 600. yeres old : but we say , it is frō Adams time , & not interrupted till Phocas time . Io. 6.68 . & 12.48 . Mat. 23. Psal. 19.7 . 2. Tim. 3.15 , 16 , 17. In y e Apostles time , & in Phocas the Emperors time more fully . Read the Acts & Monuments , with other stories . Looke Beda , Eusebius , Iewel & Foxes book 2. Tim. 3.9 1. Ki. 19.14 . Dan. 9.1 . Reue. 12.1 . Acts. 8. Mat. 2.27 . Acts. 4. The first 10 persecutiōs and others since . 2. The. 2. Mat. 5. Looke Beacons booke of the Reliques of Rome . The answere is made by another question . Esay . 9.7 . Reue. 2.27 1. Co. 15.25 Ioh. 10.16 . Psal. 2.9 . Papists cā burne y e bodies of mē , & yet make complaynt for their superstitious Temples of lyme & stone . Deut. 7.5 . Lu. 13.34 . 2. Kin. 18.4 Gen. 12.1 . Note this ye Papists . We are bound to praise God for y e light of his truth , whatsoeuer our fathers did . The wolfe doth aske of the sheep , where he is , when he hath the shéep in his clawes . Lu. 11.47 , 48 , to 52. Mat. 25. Reue. 20. & 2.4 , 20. & 6.9 , 10. & 3.16 , 17 , 18 , 19. God kept y e Scripture , as in Ieremies time , when Iehudi the King burnt it , Ier. 37.23 . 1. Sam. 5.1 , 2. Acts. 20. Tit. 1.5 . 1. Kin. 2.35 Not by giuing imposition of hands : but by commaunding some that were in y e function , to doe it . Those that forsooke Popery , & were contēt to labor in y e Gospel to their powers , they had place only , & not all without respect of gifts or repentance . D.W. pag. 143 , & 144 to T. C. in this poynt . printed 1574. Read Iewels reply to H. pag. 167. Ro. 15.19 . An admonition to all y t wauer and halt betwéene two opinions . A Prayer necessary for al to vse . 
A10823	----	A blovv for the pope, or, A discourse had in S. Giles Church, in Elgen of Murray at a conference with certaine papists, plainely prouing that Peter was neuer head of the Church : with a short register of all the attempts and murthers vpon kings and princes in our time by the persuasion of the Iesuits. Robertson, Bartholomew, fl. 1620. 1615 Approx. 77 KB of XML-encoded text transcribed from 37 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A10823 STC 21096.5 ESTC S3099 33142645 ocm 33142645 28158 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. A10823) Transcribed from: (Early English Books Online ; image set 28158) Images scanned from microfilm: (Early English books, 1475-1640 ; 1883:2) A blovv for the pope, or, A discourse had in S. Giles Church, in Elgen of Murray at a conference with certaine papists, plainely prouing that Peter was neuer head of the Church : with a short register of all the attempts and murthers vpon kings and princes in our time by the persuasion of the Iesuits. Robertson, Bartholomew, fl. 1620. [72] p. Printed by G. Eld for Roger Iackson, neere the Conduit in Fleetstreet, London : 1615. "Epistle Dedicatorie" signed: Barthol. Robertson. Imperfect: tightly bound, and with print show-through and loss of text. Signatures: A-D⁸, E⁴. Reproduction of original in: British Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Popes -- Primacy -- Controversial literature. Anti-Catholicism -- England. 2003-11 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2004-12 Ben Griffin Sampled and proofread 2004-12 Ben Griffin Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A BLOVV FOR THE POPE : Or , A Discourse had in S. GILES Church in Elgen of Murray , at a Conference with certaine Papists , plainely prouing , That PETER was neuer Head of the Church . With a short Register of all the Attempts and Murthers vpon Kings and Princes in our time , by the persuasion of the Iesuits . REVEL : 14. 8. And there followed another Angell , saying , It is fallen , It is fallen , Babylon the great Citie , for shee made all Nations to drinke of the wine of the wrath of her fornication . Hieronymus . Heretici conuicti ad contentiones prosiliunt . August : de Ciuit : lib. 14. cap. 20. Non Theologi sed Cynici mores , conuitiari , & allatrare . LONDON , Printed by G. Eld for Roger Iackson , neere the Conduit in Fleetstreet , 1615. To the Right Honorable Lord , IAMES , Lord HAYES , Maister of his Maiesties great Wardrobe . THe Spirit speaketh euidently , That in the Later dayes some shall depart from the Faith , and shall giue heede vnto Spirits of Error , and Doctrines of Deuils . And surely , that Prophesie , if at any time , is truly accomplished in these our daies , on whom the ends of the World are come : For Blindnesse and Error is so vniuersally spread , like palpable darkenesse , ouer the hearts almost of all , that vnlesse the Lord had reserued vnto vs euen a small Remnant , wee should haue beene as Sodome , and should haue beene like vnto Gomorrha . The sinnes of the People , and negligence , with ignorance of Pastors , are the cause hereof : for the hand of the Lord is not shortened , that it cannot saue , but our Sinnes haue diuided betwixt him and vs , and hath made him hide his face , that he should not heare . The iniquities of the People haue commonly their beginnings from their Teachers : Therefore Christ , when hee was to cure the disease of sinfull Ierusalem , entreth first into the Church , there to purge the impietie of the Priests , which polluted with Couetousnesse &c. the Sanctuarie of the Lord : Like vnto a good Physitian , who searcheth the Maladie from the roote . For this cause are they styled Salt , Watchmen , Light , Trumpetters , Physitians , Souldiers ; and that they , in time , and out of time , bee able to Teach , Exhort , Rebuke , Improue , with all Patience and Doctrine : for who conuerts a sinner from the error of his life , saues him from Death , and couers the multitude of Sinnes . The Church is a Building , and Preachers Builders ▪ as the Church of Ierusalem was reared by the People with the Sword in the one Hand , and Trowell in the other , so must they with wholesome and sound Doctrine teach and resist the Gainesayers : and if euer there was need , now it is , when out of that bottomlesse Pit there are risen swarms of Locusts , ouer-couering the face of the Earth , making the People drunke with the Wine of their Fornication and Idolatrie , who haue taught the world , with the sonnes of Elie , to take raw flesh , and sow Tares among the Wheat . Now ( I say ) it is time to be powerfull in deede and word before God and the whole People : for he that will doe and say , shall be called great in the Kingdome of Heauen . Ecclesia est Ciuitas ( saith one ) propter Populi collectionem , sponsa prepter dilectionem , Ouis propter mansuetudinem , Ciuitas est , vigilate ad concordiam : Ouis est , intendite pastui , sponsa studere ornatui . Pastors are Woers in Christs place , beseeching the World to be reconciled vnto God. Wee haue therefore to pray to the Lord of the Haruest , That he would thrust out faithfull Labourers into his Haruest , in this great Desolation , and time of Corruption , when Antichrist hath setled his Throne in so manie hearts , whome the Lord shall in the end confound with the breath of his Nosthrils . Wee must not be partakers of others sinnes , in betraying the Truth with silence , but Foxes being driuen away , let the Bed of the Church be watched by 70. of Salomons Worthies : Of the which , as I am not fit to be named one of the meanest , so haue I put in my Mite ( for lacke of a Talent ) and snrowd me vnder your Lordships wings , against all Rabzechez Rayling : as Salomon with Nathans Conuoy and helpe ; the Shunamite by Elisha his offer , were shadowed as with Ionas Gourd ; so doe I , induced by your Lordships rare and singular vertues , cast my selfe vnder the Mantle of Protection . Kings haue waded in this Matter : Of his Maiestie , God willing , there will be more apt occasion to speake hereafter . But it is memorable in the most mightie Edward the sixt of good memorie ; to whome , on the day of Coronation , when three Swords were presented ( signes of the Kingdomes of England , France , and Ireland ) craued the fourth to be brought ; which was ( after enquirie ) the Booke of the holy Scripture , the Sword of the Spirit : Which did also , notwithstanding his tender yeares ( for he died at sixteene yeares of age ) compile , amongst other Treatises , a Comedie of this Babylonicall Whore. Accept ( Right Honorable ) this first of these Heads belonging to this matter : and so I humbly and heartily commend your Lordship to the grace of God , which is able to build your L. further , and giue you an Inheritance among them which are sanctified by the Bloud of Iesus Christ : in whose mercie I commit your Lordship . Ianuar. 26. Anno 1615. Your Honors in all humble dutie , BARTHOL : ROBERTSON , Minister of Gods Word . Simonis Rosarij Antithesis 15. Christi & Antichristi Anno 1558. ECce tibi Lector vani ludibria Papae a Pedibus Reges quem iuvat esse suis. Qui tribuendus erat Christe praesumit honorem iactitat & sancti , se caput esse gregis . Dic mihi quaeso Biceps , fietne Ecclesia monstrū ? impie qua quaeso , talia fronte refers ? Vah ; nequit esse Biceps diuina Ecclesia ? Christus qui caput est vnum ; Papa quid ergo ? Lupus . Huic caput est Christus sancti quoque Pastor ouilis atque suo teneras , numine pascit oues . Attamen ille suis immensum territat Orbem Legibus , & Populi , subiicit Arte Duces . THE FIRST ARTICLE : That Peter was neuer Head of the Church . THe vniuersall Church , as it is the Citie and Spouse of the liuing God ; so one part there of Triumphant , is the Companie of the Blessed ones in Heauen , who had runne their Race here , kept the Faith , and got the end thereof , euen the Saluation of their Soules : The other part is the Societie of Mankind , knowne to God , renewed in the Spirit of their Mind , purified by Faith , waiting the comming of the Lord Iesus to their Immortalitie . Of this secundarie part , it is controuerted betwixt Vs and the Enemies of the Truth , who should be the Head thereof ; Whether solely and onely Iesus Christ her Husband , who neyther can admit , nor will allow , of Spirituall Fornication , imparting Vitall and Heauenly Life , Light , Sence , and Motion thereto . Or whether there bee another Head besides Christ : so that the Church , Monster-like , hath two Heads to one Bodie . Wee , out of Paule , affirme , Christ to be the onely true Head of his Church : who vseth this Demonstration ; Hee by whom all the Bodie being coupled and knit together by euerie ioynt , for the Furniture thereof ( according to the effectuall power which is in the measure of euerie part ) receiueth encrease of the Bodie vnto the edifying of it selfe in loue , This same is , and onely can be , Head. But so it is , that Christ our Sauiour is the same , and none euer can take vpon them iustly so to doe to the Church , which is the Bodie , Ergo &c. Yet the Aduersaries to the Veritie contend , That the Bishop of Rome , whome they call Pope , should bee added vnto Christ , to bee Head of the Church ; leaning vnto this , as to the speciall Pillar and Ground they build vpon , Peter was the Head of the Church , The Pope is Peters Successor , Ergo The Pope is the Head of the Church . To the intent the whole Matter may be the more cleare and euident , and that a perfect Answere may be had to the alledged Argument , these Heads in particular are to be treated and discussed plainely ; viz. 1 Peter was neuer Head of the Church . 2 Peter was neuer Bishop of Rome , nor yet in Rome . 3 The Pope is not Peters Successor , nor could succeed to him . 4 The Pope is not Head of the Church , nor Christs Vicar . 5 The Pope is the verie Antichrist . First then , no man can denie , but if Peter had beene constituted and ordained Head of the Church , the rest of the Apostles would or should haue knowne it : For it stood them greatly vpon , to vnderstand to whom they should haue recourse in dangers , as to their Commaunder , and vnto whom they should giue obedience : to whom also they should render an account of al their proceedings , least they should wander , bestowing their endeuours ( as it would appeare ) vnprofitably , not gouerned by any President , who should either allow or disallow of their trauels in their Apostle ship , &c. But so it is , that they neuer acknowledged Peter Head of the Church , nor of any of the Apostles , much lesse of them all . Yea Christ , the wisdome of the Father , in whom the Godhead dwelleth bodily , and in whom are the treasures of knowledge and vnderstanding , leaueth no place to the vaine Curiosity and foolish inuentions of man , a little before his death , as it were taking his farewell and good night of them : for then wee attend the last will and wordes of our friendes most , they take deepest impression in our mindes and memories , how much the more aduisedly and deliberately they are spoken , as it were , by the heart , with great waight , not onely because the time is short and imminent certainty of death , ( for Christ knew wel his houre ) but also for that men keepe most eagerly that , whereof they haue no long expectation of endurance and continuance . Christ , I say , the night before his death , after Supper , recommended humility in his owne example to his Apostles , not to be lookt on only , but followed , did wash their feete : and to signifie with due intimation , that nothing in that whole action did come , but of his prouident foresight & knowledge , whereto he was priuy ; yea , and the Searcher of hearts did pry into the Closet of Iudas Treason , which Peter , when Iudas was taxed for it , did desire to know by the meanes of Iohn , who leaned on Iudas breast : If he had been Head , it was more competent in his own person to haue demaunded it . And for that they should be vnwelcome vnto the world , hee armes them with constancy and patience against the ignominie and shame of their future crosses , with promises of sending the Comforter and other some heauenly instructions : yea it was so farre from Iesus mind & intention , to ordaine Peter head of his Church , or of the rest of his Apostles , that hee before them all and in Peters owne presence perticularly foretells his deniall , if this was that Champion ( not to derogate to the Saint of God ) that was to be placed in primacie aboue the rest , iudge yee ? For when could Iesus haue more opportune time , or the Disciples better or quieter occasion to declare and heare a Superior appointed ouer them , then now , when hee should fore-speake his defection to him , and his Apostacie who so arrogantly relied vpon humane strength and fortitude ; beside that lately he had beene rebuked in the highest degree , by Christ in calling him Sathan , for apparantly Christ might haue forborne and tolerated the future head of the Church , and more mildly and softly entreated him , as in these and such like termes . Peter thy lapse wil procure thee to bee lowest of all , because it will bee the greatest of all , yet I will after aduance and promote thee to bee highest and head of all . Now hee was checked for intruding himself into the ciuil Magistrates office , who if he had beene to bee surrogate in Christs office might haue beene borne with , in some degree , yet so much as in him was , hee hindred the mistery of our saluation ; At all these times was good opportunity to conciliate to Peter in so open audience and famous places , both of the disciples and men without , authority and credit , if it had stood with Christs purpose to haue exalted and promoted Peter to the dignity of beeing head ouer his people and Church . But which is of greater moment , it may be , Iesus would conceale and keepe secret to himselfe the dispensation of that charge vntill after his passion , or then keepe it in his own person , not willing to make any participant of the same , vntill the time appointed in his good pleasure thereafter : yet so it is , Peter is heauily vpbraided after the Resurrection , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a busie body in other mens affaires . In that reasoning , that Christ had with the Disciples , premonishing them that he was going and departing from them , and with Thomas , pretending his ignorance of the way hee should take ; if any , or Peter himselfe should haue beene substituted in Christs roome , was it not now ? When so familiarly hee disputed with Thomas , I will not say , but euen then he did answere to farre harder and difficult questions ; as the Vnitie of the persons in one Deitie , and if he should delay , and continue the deliuery of his mind in that point , would he not thinke you , once without ambiguity and equiuocation , both euidentlie and manifestlie thereafter haue declared the matter ? Yea , Iudas Lebbeus receiued a perfect resolution of his demaund , in the oeconomy and distribution in the matters of mans Saluation , which was to some manifested , to others hid : but of this transcendent excellencie there is neuer a whisper , and no maruaile , for he was to reserue that point to himselfe vncommunicable , not willing to diminish and lessen the same , by diuoluing that function to another , or though he had bin weary ( if so I may say ) to beare that burthen himselfe , as not of sufficient power and abilitie to discharge it , to the will of all his mysticall members , which did receiue spirituall Sappe and Iuyce of him , who is the roote , in the which his Church is engrafted , by a true , liuely , and sauing Faith. And into whom the Church , after a heauenly and vnspeakeable manner ( yet truely ) is vnited and encorporated , and so become one body with him , Flesh of his flesh , and bones of his bones . And we know it to be accustomably vsed ( for so did Moses to Iosuah at the Lords owne direction , and Dauid to Salomon , &c. ) to establish the Successor in the second roome , when one is eyther to dimit , or giue signification of the succedent , to preuent occasions of strife and debate which might arise , and are commonly bred for degrees of preferment ; but Christ remits and sends them to no mans Soueraignty , but as it were , manumits them , and of Seruants , chuseth them his free friends , and as friends haue most things common , cheefelie , wils , councels and minds , so saith hee : All that I haue heard from my Father , I haue declared vnto you ; but when said he , either first or last , that Peter was Head , or should be head of the Church , which Christ knew to be immortall , and Peter then mortall , which Christ told him thereafter , and the manner of his violent death . And that a man , no not all the men in the world can viuifie or quicken themselues : it is then farre off that one can viuifie another . But wee , when wee were dead in trespasses and sinnes , are quickned together , in , with , and by Christ , by whose Grace wee are saued : and surely neither Peter nor any of the Apostles , can transfuse or deriue any of the spirituall Graces one to another , in such sort as Christ by his Spirit , saue onely , as all the disposers of the ministers of God doe , by the liuely preaching of the word , &c. Therefore if it had been Christs contentment to haue vouchsafed that prerogatiue vpon Peter , when that controuersie anent Superioritie did arise ; surely he would not haue passed it without Decision , he is not the God of Debate , but will haue all things done in order , for hee would haue this scrupple taken out of the way , seeing them all as vpon a stumbling block rush vpon it ; A little before in their gazing vpon the stately building of the Temple and princely Fabrick of that magnificent materiall Church , and as they did after the resurrection dreame of the restitution of the Crowne and commonwealth from the vnnaturall tyrannie of the Romanes to whom they were Tributaries ( for now the Scepter had departed , and the lawgiuer from betwixt Iuda his Feete ) with close mouth , neither than nor now did he passe ouer , neither the matter & purpose it selfe , neither themselues vnreproued , but forespake the ruine & sacking of the Towne of Ierusalem , thereby taking occasion to Prophesie the consummation of the whol world , with the diuers Incidents at that period of time , when it should happen , as in that his Sermon most euidently shewes it selfe . But in that so high a Question , so earnestly tossed among thē nothing , the world and Ierusalem both shall perish , and they shall wax old as doth a garment and as a vesture shall they bee folden vp , and in Ierusalem ( as was then foretold ) is not a stone left vpon a stone , but the Church endureth for euer , and such an euerlasting and eternall head should it haue , which Peter in no wise could bee . This was I say the meetest time for remouing of the doubs , yet our Sauiour did not command to acknowledge Peter for head , which without all contradiction he would haue done if he had appointed him chiefe and principall ouer the rest , if so it had beene his intention , that the other Apostles should haue acknowledged Peter for their Lord and Master . Yet so it is that flat contrarily he deliuers and giues his Decree and Sentence , that there should be no principalitie nor primacie among them , but the greatest as the smallest , &c. For so saith he , the Kings of the Nations doe raigne , &c. but so it shall not be among you . In the which words he doth not onely recall them from such gouernment and regencie as is amongst the Gentils or Nations , but also hee disswades and dehorts them from all manner of Primacie ; for Christ answered to no other interrogation heere , but such as they propounded ; but they did not enquire of the gouernment and Lordsh. , of the kings of nations , for what was that forme of Regiment appertaining or belōging to them , out of a primacy which euery one of them affected among themselues , and vnto the which they would haue climbed , for they did chide among themselues , and were diuided , as it is said there : And forsooth if any might haue looked for a high place and promotion , the sonnes of Zebedeus , Iames and Iohn , ( Christs Cozens concerning the flesh ) wherevpon they did ground their petition by appearance . But there is no acceptation of persons with God. Their mother as meaning to finde greatest fauour both in regard of her kindred with the Virgine Mary Christs Mother , as also for her Sexe and humble behauiour , but all their suites were cast ouer barre , and they simply denied for the causes there alledged , which are not necessary here to repeat , and besides those reasons there set downe , they should haue remembred that Christ before had closed their mouth from such a subiect , and therefore taught them , that their desire proceeded from ignorance and obiuion . But it would seem Peter should haue his ordination , if not immediatly from Christ , in the daies of his Flesh , yet by the authoritie of the rest of the Apostles , who had receiued the holy Spirit on the Pentecost in great aboundance , but they neuer acknowledged such place in Peter , whose preheminence ( if any had been ) they would not haue neglected ; yet so it is they tooke vpon them boldnes to send both Peter and Iohn from Ierusalem to the Samaritans , whom they heard to haue receiued the word of God , for whom also the rest did pray and giue imposition of hands . Now he who sends and directs another is aboue him that is sent , else how dare he vsurpe that title and right as to command , either how can he look for obedience , or perfecting any point of dutie at the hands of him who is sent if hee be not subiect to the senders command & will , for it is not said the Apostles requested , or entreated , or besought Peter , but that they sent the other Apostles , hauing , from their meeting and present assembly enioined to Peter and his Colleague Iohn , equall with him in that charge , to vndertake that iourney , for the benefit of the Samarirans . If euer at any time , surely heere , Peter might haue stood vpon his estimation , and might haue reiected their ordinance as arrogant and presumptuous in extending their power too much , if he had beene head of the Church . It may be that Peter as hee was euer very willing and prone to vndertake , so heere hee would yeeld to his Brethrens desire , but who can excuse the Apostles ; yea and the other Brethren which were of Iudea , which could not haue a like place and authoritie with the Disciples of Christ , in many and divers respects , which are not here to be reckoned , to haue accused and caused Peter to giue a reason of his conuersation and Doctrine among the vncircumcized , in that he had entered vnto them and eater with them after the receipt of the word of God , if hee had been constituted head of the Church , either in Christs time here vpon earth , or yet after his resurrection , by Christ or his Apostles or by any other means whatsoeuer remarkeable , who can say , but that the Apostles haue done greatly amisse in challenging their Superior and not rendring that simple and humble submission as in such matters is requisite , and suppose it were tollerable in the Apostles , who were in like rank and estate with him ; yet if Peter had been mounted ▪ to that degree , he could not haue comported to heare himselfe so disgraced as it were , and contended against by those farre inferiour to the Apostles , and adacted to giue in his Apologie , clearely expounding and dilating the whol matter vnto them with all the circumstances thereof . Peter , if hee had been their Master and head , might haue put them to silence for their sudden strife with him , or else haue said , I haue done no wrong , I haue reason for my actions ; and that may suffice that I haue commandement by Reuelation from aboue , wherevnto I am priuie my selfe . Peter yet might haue deliuered in defence of his proceedings to the Apostles and Brethren of Iudea offended at him , for Peters primacie had not been divulged and made manifest to the Church ( if any had ) or for persecution and iniurie of the time it was suppressed and holden vnder vntill more conuenient time , while it should break vp , either ( truely ) in Antioch , or at Rome . But it is exceeding maruellous that Paul should not many yeares after haue got intelligence of the same seeing it was such a necessary Head in the Church as tending to calme & tranquill all controuersies when refuge and appeale should be made to him as vnto an Oracle ) for whom God sendeth in his worke whatsoeuer , him hee furnisheth fit and meet for the discharge thereof ) and being aduanced to bee head , his graces should haue surpassed the other Apostles , especially Paul , who cals himselfe an abortiue issue and borne out of time , and it is credible that Paul would not take that arrogancy vppon him , by sundry arguments to contend , himselfe no wise inferior to Peter , if Peter was head of the church , & that hee receiued no point of doctrine from him , or any other of the brethren at Ierusalem , to which hee did ascend by reuelation to know his conformity with them . Moreouer in recompting certaine disciples as Iohn and Iames , he placeth not Peter in the first order and roome : this is farre from his accustomed manner : who was so meeke as a nurse to her children , and who requireth his Galathians to bee as he was , for he was as they were , and to giue to all men their duty , scare to whom feare and honor to whom wee owe honor , but in Gods cause when hee did see Peter , that he went not the right way to the truth of the Ghospell , hee did withstand him to his face before all men , because hee was to bee rebuked , what can bee more euident ? We know when Paul was rauished in the third heauen and receiued vasions and reuelations , fourteene yeares before hee manifested the same , and heard words vnutterable : but of this preferment of Peter , there is not one siyllable , yea Paul was his contradictor in this place , where , hee bringeth his warrant , for in that matter and combate with Peter hee did nothing without expresse command , as not purposing one foot in that voyage without speciall reuelation ; yea and if the subscription and date bee true , hee wrote the same Epistle to the Galathians from Rome . Now in many other placees he comes to intimate by the spirit of Prophesie the condition of the world and the state of the Church vnder Antichrist , but of this prerogatiue of Peter at any time hee hath not one word , but that three yeares after his conuersion hee came vp to Ierusalem to see Peter and staid with him fifteene dayes , where Paul might haue beene taught of others , or of Peter himselfe , and beene perswaded of this his Primacy ; after soe many yeares since Christs ascention , and so many dayes conference and society with Peter himselfe , who doubtles would haue imparted to Paul , whom hee cal'd his beloued brother , all speciall comfort aud heauenly grace particularly this point of the head of the Church , if any other then Christ had beene , land so much the more for that Paul , of all the Apostles , makes oftenest mention in all his Epistles almost thereof , euer deferring that honor to Christ onely , the Sauiour of the Church which is his body , for Paul is farre off from grudging and disceptation , but his zeale must shew it selfe when Christs truth is peruerted as hee himselfe witnesseth . Besides this three yeares after God had reuealed his sonne in him that hee might preach him among the Gentiles , because hee did foresee that this verity should bee called in question , by them who would establish another head of the Church then Christ , hee conceites a graue atestation , saying , in these things which I write vnto you behold before God I lye not , as also more plainely in another place , whose preacher and Apostle ( saith he ) I am constituted , I speake the truth in Christ and lye not , euen a Teacher of the Gentiles in faith and verity . Moreouer three yeares after his conuersion he passed to Ierusalem and fourteene yeares after hee ascended to Ierusalem the second time , now in this seauenteenth yeare after his calling to the Apostleship , which fell in the yeare of Christ , Anno 6. Paul testifies the Ghospell of vncircumcision was committed vnto him , as that of the Circumcision to Peter , and the Lord blessed and made both their Ministeries effectuall , So that it came to passe that Paul and Barnabas did couenant and giue their right hands of fellowship that they among the Gentiles , Iames , Peter and Iohn ( for so hee rankes them ) among the Iewes should discharge their Apostleship ; now it must be of necessity that if Peter was head of the Church , then hee was constituted head both ouer Iew and Gentile , ( vnles they would say , that hee was but halfe a head ) but Paul affirmes and that by their owne motiue and voluntary will , that the Ghospell of the Gentiles was committed to him and Barnabas and not vnto Peter , how can we say then that he was , or apoynted to bee , head of the Church , seeing he was bound and tyed by his owne faithfull promise , beside his Commission , not to meddle with the Gentiles in his Ministery , or was not that an vnfirme head of the Church ( if so I may say ) that had so mutilate a body , seeing the one halfe as it were seperated and seioyned from Peters Apostleship , he hauing obliged himselfe by his troth in his right hand to the contrary . Againe if Christ would haue Peter to bee an vniuersall Apostle both of Iewes and Gentiles , how durst Peter without speciall licence had and obtained of his Author , and euident certainties thereof , haue brought his calling into such streighths and narrownes so hastily or at any time after , that within foure and twenty yeares he should enter in league with Paul to dimit and forgoe , the most dificult part , and of greater confequence , because both that the benefit of calling was not generally offered before but counter-manded ; which was a mistery , as also for the multitude and greatnesse of the Gentiles ▪ for there was farre more Gentiles then Iewes , whom the Lord suffered to walke in their owne waies while there was light , in some measure , among the Iewes in particular places and persons , although not generally and amongst the greatest , and yet such as might make inexcusable , and for this cause Peter not vnmindfull of his charge , hee had contracted himselfe vnto , as hee taught , with great liberty and feruency among the Iewes , for wheresoeuer he might haue occasion , as wee see aboundantly in the Acts of the Apostles , so likewise by writing an Epistle hee taught the Iewes , Strangers which dwelt heere and there throughout Pontus , Galatia , Cappadocia , Asia , and Bythinia , contayning himselfe alwayes within the limits and bounds of his calling , requesting them to be mindfull of the wordes of the prophesies spoken so long time before , for vnto Iewes was it that the oracles of God were committed . And so did Paul also , being seperated to the worke , he was called to was sent a faire off to the Gentiles by the Lord by whom hee had receiued Grace and Apostleship to the obedience of Faith among all the Gentils for his name , and therefore cals it , the exalting and adorning of his Ministerie to bee called the Apostle of the Gentils , working in the Euangell of God , that the oblation of the Gentils might bee acceptable , sanctified by the holy Spirit , not but that it behooueth the word of God to bee first expounded to the Iewes , but since they did repell it , and thought them vnworthy of eternall life , he and Barnabas did conuert themselues vnto the Gentiles , whose Preacher , Apostle , & Doctor he cals himselfe , yet euer desiring to prouoke his Kinsmen , that he might saue some of them . And to whom I pray you can we better giue credit vnto then to Peter himselfe : for surely , although once he had dissembled in that deniall of his Maister in three-fold forme . And again ▪ in that euill example he had giuen to Barnabas and others , when hee is precisely challenged by Paul. Now would hee not haue hid his Talent in the earth , but that which was spoken to him in the eare , hee would haue spoken vpon the house tops , especiallie since he had promised by Christs Praier , his Faith should not faile ; yea , and it was enioyned him not to deny , but being cōuerted to confirme his Brethren in the veritie of those things he had heard and seene , as hee did also abundantly ; yet hee cals himselfe no other then Apostle and Seruant , not Superior : yea , hee names himselfe a fellow-elder with them who are Elders . And if it be so , how can he he iustly said to bee Lord and Prince ouer his Brethren , and rest of the Elders , shall wee giue him more then either Christ bestowed vpon him , or that hee would claime himselfe , or any of the rest of the Apostles and Elders would acknowledge him to be . And which is more , he requests them to feede the Lordes flocke which is amongst them , taking diligent heede thereunto , not by constraint , but willingly ; not for filthy lucre , but of a readie mind , not as though they were Lords ouer Gods Heritage , but to be examples to the Flocke , that when the cheefe Shepheard shal appear , they may receiue an incorruptible Crowne of Glorie : he forbids Dominion & Lordships ouer the Heritage of God , if he had so done himselfe , and affected Primacy in the Church , which was farre from the mind of this Saint of God , hee had wrongfully forbid that , whereof he was culpable himselfe . Likewise who will not esteeme it a great absurdity to repute all the Apostles , which then liued , and all the company of the faithfull to be Peters members , and all things that appertaine and belong to a spirituall body , to be communicated by him to them , which must be graunted , and that of most necessary consequence followeth , if we condiscend Peter to be head of the church : but this of Paul onely , in place of all that might be brought in , is plainly refuted , who doth esteeme himselfe nothing inferior to the highest Apostles , here is no exception of Peter , or Primacy , which Paul ( such is his modestie ) wold haue don if Peter had bin superior . And who would not contend Paule to be Head of the Church of the Gentiles , rather then Peter : because it is proued already he is appointed both by Christ , as also with consent of those which were thought to bee Pillars of the Church , and in price had conditioned to be the Apostle of the Gentiles . Now it is certaine , wee are not of the Iewes , but of the Gentiles , if there should bee any of the Apostles Head of our Church , it must therefore be Paul , who did correct Peters error in Antiochia , the first place of his alleaged seat and residence , to whom also euen their own great Bulwark Tho : Aquinas . 2. secunda quest . 33. sect . 4. & Gloss. ad Gal. 2. 11. doth make Paul equal , but not superior . Besides this , Paul was sent to Rome by God , that he should testifie of Iesus Christ , as he had done already in Ierusalem , whom the Lord did encourage to that effect : the which also by an Angell of God , sent to him by night , was reiterate , saying ; Feare not Paul , it behooueth thee to be presented to Caesar : And further , Paul was at Rome and taught there two yeares , and the Romans did thereby come to that perfection of Religion , that their Faith at that time was spoken of in all the world . Here is a speciall designation of Paul to goe thither , whither we heare of none to be formerly sent , appointed thereto by two seuerall Mandates , tending to one Scope , who did enter into Rome , exercised the Office from morning till euening , expounding the Law and Prophets , testifying and perswading of the kingdome of God in Iesus Christ , and made his aboad there during the space aforesaid in a house hired for himselfe , and receiued all that came vnto him , teaching with all boldnesse of speech without let , what can bee more craued in a good Bishop , then which we find in Paul at Rome , but in all this time there is no mention made neither by Paul of Peter , neither Salutation sent to him in any of all the Epistle Paule sent to Rome , neither yet any remembrance had of Peter in any of the Epistles he sent from Rome ; as that to the Galathians , Ephesians , Philippians , Colossians , the second to Timothy , to Philemon , vnlesse their subscriptions be faulty : No remembrance I say , neither any word of Salutation which Paul vseth not to omit , and that very largelie , yea , and not to forget euen the most obscure men and women , so they be faithfull of whatsoeuer degree . Now I pray you , whether Peter or Paul hath best right to claim the Superiority , or which of these two shall wee adiudge to bee Head of our Church ( if either of them be . ) And by the way ( Gentle Reader ) take a view , whether or not , Peter was euer at Rome , at the least neuer in Pauls daies , and if not then , hee neuer saw Rome with his eyes , as shall be proued ( God willing ) in our second Discourse . For the which cause Anthonius Pyranensis Legatus did say , it was not lawfull for men to reade Pauls Epistles : for I know ( saith he ) by reading of them , men may become Lutherans ; and therefore Ioh. Siluanus Atheseus . Pastor Herbipolis confesseth , that the Papists doctrine was false and Antichristian , and that he had learned that out of Pauls Epistles : which moueth Rhegius Gallicus Aristarchus , when he had burnt 9. in Lyons for Lutheranisme , publikely to proclaim , That if the holy Church had not receiued Pauls Epistles , & accounted them Canonique , he would not repute them better or of more credit then the Fables of Aesope . And therfore are they named by them , Armamentarium Lutheranorum . Fincelius writeth , that Anno 1557. a Priest in Forcham , a Citie in the Bishoprick of Lamberg , in his Sermon , alledged Paul to haue erred , and that the Sacrament of the Supper should be receiued vnder one kind only : And if it be not so , that Sathan should take him away aliue from out of his Pulpet , and so it happened to the great feare of all the whole Diocesse ; as the History written by the said Fincelius at length reports . And wee know the whole Scripture is giuen by inspiration of God ; and is profitable , &c. that the man of God may bee perfectly instructed vnto euery good worke . And that Timothy from his childhood hath knowne the Holy Scripture , which might make him wise to Saluation : Now since they conteine all things necessarie to bee beleeued , and that to beleeue the holy Church vniuersall is one point of our Faith , and for that the militant Church here is one part thereof : The head whereof is searched heere by vs , and seeing the holy Scripture directeth vs to no other head then Iesus Christ , wherefore is it that wee would bee wise aboue that which is reuealed , yea rather foolishly enquire for that which the Word of God hath been silent in . And pursue after that which cannot in any case become meet to supply and minister the vertues and duties requisite in him who should be Head of the Church , and those neuer were nor can happen in the person of any mortall . Yea Paul takes vpon him to institute Timothy and Titus to be Bishops , and prescribes vnto them , their particular and seuerall duties , yet hee sends vs alwaies to another head , namely Christ , and that which hee doth it is not of any power he receiued of Peter , for this he markes purposely as neither did Titus create Bishops in Creta by any ordinance deriued from Peter . I ioine hereto that Paul accompanied with Barnabas passed through all the Churches of Asia , in which they preached and there , by the Suffrages of the same , choosed Bishops and elected them , and in a word Paul in that most solemne and most accurate Sermon , rendred to the Bishops of Asia , neuer enioined them to submit themselues neither to Peter nor any other whatsoeuer earthly wight head of the church . And would hee obscure the same if it had been commaunded him , or any waies profitable vnto Saluation or quitting the estate of the Church , for hee declared vnto them all the counsels of God , yea and foretels them that after his departure there would greeuous wolues rush in amongst them deuouring the flockes and that euen of themselues should men arise speaking peruerse things to draw Disciples after them , as hereticks doe at all times , but he neuer remembred Peter vnto them , who should put order to this proud attempt and hainous tyrannie in the Church . If hee had been made Superiour to asswage the Furie and rage of Tumults and Schismes : Paul would not haue buried the same in the beds of Obliuion , but he euer directs vs a farre other course which is to CHRIST onely . Surely Christ is a Priest for euer after the order of Melchizedech leauing no Vicar nor Successor but his Holy Spirit which hee promised to send , and lead his Disciples in all truth , and to bee present with the Church for euer . To the which Priesthood in the New Testament neither by Paul , or whosoeuer hee was that was Author of the Epistle to the Hebrewes who speaketh of this matter at length , is mention made any to succeed the same , for hee had neither beginning nor ending of daies , as it was constituted in that Aronicall Priest-hood to passe from man to man , in Leui his posterity to the comming of the Messias who hath by his owne blood entered in once into the Holy place , and obtained eternall redemption for his Church which is his bodie , euen the fulnesse of him that filleth all in all things . And to the end neither Peter nor any of the rest of the Apostles were otherwise sent but as God sent Christ , But his Kingdome and Regiment is not of this world , for Christ tooke not vpon him to iudge and distribute of earthly and transitorie affaires , but hee by his word and Sacraments , which are the ordinary meanes to breed Faith , and by the operation of his Holy Spirit from aboue , doth effect the whole purpose of mans Saluation , instilling in mortall soules the immortall seed of the Gospell of the Lord , by whose power wee are kept through Faith vnto Saluation , which is prepared to bee shewed in the last time . And this is that precious Balme farre aboue that of Gilead , whereby Christ the Head of his Church doth annoint the hearts and cheere the mindes of his own Elect with vnspeakable peace descending from Christ as the Head ( like vnto Aarons Oyntment ) vnto his Church the members of his mysticall bodie sonnes of God by free adoption , Coheires with their Head the Lord Iesus Christ. If flesh and blood can accomplish these offices , let any reasonable man iudge . It is now conuenient we heare what our Aduersaries obiect in the contrarie , that by this meanes the truth may more brightly shine , and doubting braines be resolued , as also that those in whom the Veritie hath taken some hold may be cōfirmed and established , and way bee stopt to the vndermining and subuerting of the simple and ignorant . Scripture , say they , cals Peter first , and why should wee deny him the place which the word of God giues him . Answere . It is not one thing to bee called first , and to be called principal Lord or commander , for wee say Homer is the first of Greeke Poets , hath he therfore commandement or power ouer all the rest : Peter in order may bee called first , either in feruencie or magnanimitie or such like , but his authoritie and dignitie ouer the rest is denied . Secondly , Paul making mention of Peter about three and twenty yeares thereafter , inuerts that order and placed him betwixt the Bonerges , that is Iames and Iohn the sonnes of Thunder , to signifie that there was no hidden mysterie in that ennumeration , yea , and in the Catalogue , by sundry of the Euangelists , the Disciples are permixt . But if vpon Peter ( say they ) the Church was builded , hee must be Gouernour and Head thereof : for so sayth our Sauiour , Thou art Peter , and vpon this Rocke will I build my Church . Answere . Albeit there might be framed a Sillogisme in moode and figure , as there cannot be , because there bee foure tearmes ( after the Schoole-men ) which cannot enter in a right Sillogisme ( besides the construction in the Greeke and Latine Tongues , which altogether ouerthrowes the Argument alledged ) yet the Assumption is denied : for there is not meant Peter , on whome the Church should bee builded , but vpon Christ ( as with manie other auncient Doctors , August . Iohn , Tract . 124. ) Which Christ was that Rocke which he confessed immediately before to be the sonne of the liuing God. So Lyranus in Gloss : marginali super hanc Petram scilicet quam confessm est , ibidem in Gloss : interlineari & Gloss : ordinaria , Tu es Petrus scilicet à me Petra , ita tamen vt mihi retineam dignitatem fundamenti . Et Lyranus ibid. sayth , Quod Ecclesia non consistit in hominibus quia multi Pontifices & Principes inuenti sunt Apostatasse à fide . And so also Gregorius Nicenus in testimoniis Veteris & Noui Testamenti . But in stead of all these , Paule satisfieth vs when he sayth , No man can lay any other foundation but that which is layd , Iesus Christ. Then Peter is not the ground : Which if it had beene otherwise , beleeue we , that Paule would be ignorant of it , or of purpose denie so serious and earnest a matter . Moreouer , if the Church was builded vpon Peter , how was it , it did not fall when Peter , at the voice of a Maid , yea , and a long time thereafter , was relapsed and reproued by Paule , as is aforesaid , and whome Christ did vpbraid with the most vile name of a Deuill . Will the Building stand firme and stable after the Ground is sunke or fallen ? or rather , is it not the Foundation that vpholds and sustaines the whole Fabrick ? But that Church which Christ promised to build vpon this Rocke , could not fall : for so saith hee , The Gates of Hell shall not preuaile against her : She cannot therefore be founded vpon such a tottering Mould as Peter was . Paule boasts of himselfe ( and that truely ) that as a skilfull Master-Builder he had layed the Foundation : and shall wee thinke , that Christ , the Wisdome of God , would build vpon the Sand where the Winds beat and Waters rise , and made it fall , and not vpon that Stone , hewen out of the Mountaine without hands : And shall the Masons of Salomons Church bee commended for their Wisdome , that they should haue brought-great Stones and costly Stones to make the Foundation of that materiall House , euen hewed Stones , ( which was figuratiue of Christ and the Temple of his Bodie ) and shall wee not say , Loe heere is a greater one then Salomon . The Fathers all dranke of the Rocke that followed them , and the Rocke ( saith Paule ) is Christ. And certainely no man , yea the Deuill cannot denie , but that there is one Bodie , and one Spirit , one Lord , one Faith one Baptisme , one Hope of our Vocation , one God and Father of all ; and that this Church began in the Creation with Adam and Eue , and continued euer since in one Place or other , Familie or Kingdome , sometimes longer , sometimes shorter , sometimes larger , sometimes narrower , and had but one Ground , which now also , vnder the Gospell , as by the Prophets long since hath beene fore-told , the Gentiles are ioyned thereto . But where was this Foundation then ? What was the Ground that this Building leaned to ? For shame wee shall not say Peter was borne then , vnlesse wee-should make him as old as Adam and Eue , or then ( I tremble to speake it ) elder then them both ; for the Ground of the House must be first layd before Building be made . Surely , if wee will trust Paule , he will explaine the matter , That neither Iewes nor Gentiles , beleeuers , are anie more Strangers and Forrainers , but Citizens with the Saints , and of the Household of God , and are builded vpon the Foundation of the Prophets and Apostles , Iesus Christ himselfe being that chiefe Corner Stone in whome all the Building , coupled together , groweth vnto a holie Temple vnto the Lord , in whome yee also ( saith hee to them of Ephesus ) are built together , to be the habitation of God by the Spirit . If any point of all this can bee attributed iustly to Peter , hee is blind that cannot see . I know the Aduersaries of the Truth will trust Peter at least , who sends the Iewes dispersed vnto the consideration of another Foundation . If hee had beene that Ground that the Church should bee built vpon , would hee not haue claymed it himselfe ? If so be ( sayth hee ) you haue tasted how bountifull the Lord is , to whom you come as vnto a liuing Stone , disallowed of men , but chosen of God , and precious , and yee as liuely Stones bee made a Spirituall House , and a holy Priesthood , to offer vp Spirituall Sacrifices , acceptable to God by Iesus Christ. Wherefore it is contained in the Scripture , Behold I put in Sion , viz. the Church , a chiefe Corner stone , elect and precious , and he that beleeueth therein , shall not be ashamed . Vnto you therefore which beleeue it is precious , but vnto them which be disobedient , the stone which the Builders disallowed , the same is made the Head of the Corner , and a Stone to stumble at , and a Rocke of Offence , euen to them which stumble at the Word , being disobedient : where liuely , as it were in orient Colours , hee paints out that Romane Hierarchie and Antichrist . For seeing they stumble in disobedience at the Word of God both in Doctrine and Manners , dispensing with it , and substituting in place thereof Councels , Traditions , Ceremonies . For this cause they forge to themselues another then the true Head of the Church , and would haue a pretended Entrie and Passage thereto by Peter , without any Warrant or Approbation in the Word of God , as shall bee at length , in his owne place ( God willing ) euidently proued . But ( say they ) to whom the Keyes of the Kingdome of Heauen was giuen , him had CHRIST appointed Head of the Church : for hee had receiued 〈…〉 to binde and loose , remit and 〈…〉 sinnes : for al these tend to one sense and meaning , and soe said Christ that to Peter hee would giue them . Answer , if Iesus had giuen the keyes , and power to lose and bind , &c. to Peter only , it had beene somewhat , but so it is , that Christ promised the same in the person of Peter , vnto all the rest of the Apostles , as the foresaid Lyranus Gloss : interliniari vpon the seauenteenth verse of the same expoundeth , and soe hath Gloss : ordinaria ex Hieronimo , Habent eandem potestatem etiam alii Apostoli quibus post resurrectionem dixit , accipite Spiritum sanctum , habet eandem et omnis Ecclesia in Presbiteris et Episcopis . But why is mention specially-made heere , of Peter and of the rest of the Apostles ? Answere ibidem ex Hieronimo , Petrus specialiter accepit claues quod quicunque ab vnitate fidei et societate eius se seperauerint a peccatis solui et regnum coelorum ingredi non possunt . And Ciprianus lib. de simplicitate Prelator : in persona vnius hominis Dominus dedit claues omnibus vt omnium vnitatem denotaret . vide Augustinum in Iohn : Tractat 129. Secondly , it is answered , Christ said not ( do , sed dabo ) which promise Christ did perfect and accomplish thereafter to all the Apostles , with Peter , Wheir the first day of the Weeke , after his Resurrection , Iesus stood in the middest of them &c. and breathed on them and said , Receiue the Holy Ghost ( Is there a better Porter , or Key-bearer , of the Heauens then the Holy Ghost ? ) Whosoeuer Sinnes yee remit , they are remitted vnto them ; and whosoeuer Sinnes yee retayne , they are retayned , &c. VVas Heauen euer more lockt , till now ? Then none could haue accesse to Abrahams bosome , and enioy that Inheritance , prouided for them before the Foundation of the World was layd . But to shut vp this matter , well hath Augustine sayd , Tractat 11. & 124. & 501. super Ioh. If Christ gaue the Keyes to Peter alone , then the Church had not the Keyes after him but as hee answered for all , so hee receiued the Keyes withall . And what account hath beene made of them by the Pope Iulius the second , Aruoldus Farronus , Burdegalensis , Gallicus Historicus testifie : Which Gilbertus Ducherins translates thus : In Galliam vt fama est Bellum gesturus acerbum ▪ Armatam eduxit Iulius Vrbe manum : Accinctus gladio Claues in Tibridis Amnem Proiicit et saeuus , ralia verba facit , Cum Petri , nihil efficiant ad praelia Claues , Auxilio Pauli forsitan ensis erit . And seeing Iesus our Sauiour did commit the feeding , that is , the ouersight of his sheepe and Lambes particularly vnto Peter , would hee not haue him had one degree or other of preferment among the Apostles and aboue the people of the world for such direction was not giuen to the rest of the Disciples . Answere . Hee that doth feede the Lambes is not Lord but a Seruant , for so hee saith , Feede my Sheepe and not thine owne , yea and Peter makes an opposition betwixt Dominare in Clerum , to haue Dominion ouer the Lords Inheritance , and Pascere Oues , to Feed the sheepe . Answere . Secondly , Peter was commanded to feede the Flocke , not that hee should presume aboue the other Fellow Apostles , sed vt Apostolico muneri redderetur , vnde per fidei elapsum & Christi abnegationem excidit , saith Augustine : Thirdly , it is answered , for that hee specially directeth his speech to Peter , if hee loued him , and that three seuerall times , by Augustine ibidem . Christus rogauit Petrum num se amaret , ter , vt trini negationi redderetur tri●a confessio , & ●●minus linguae amore quam timore seruiret . For it was hee onely , among the Apostles that so openly and cowardly denied his Master , as it was foretold him , for the which cause no demand was directed to the rest of their loue towards CHRIST , &c. Fourthly it is answered to feed in the Scripture by vsuall forme of speach , is to teach and preach , &c. As also Lyranus ibid. and Arias montanus do testifie , with innumerabe others , and were not the rest commanded to goe and teach all Nations baptizing them ? &c. Or is it because Peter was commanded to feede , were the rest enioined to bee idle , remisse and negligent ? Or rather did not their sound passe through the world , and as they were commanded were witnesses vnto Christ both in Ierusalem , and in all Iudea , and in Samaria , and vnto the vttermost parts of the earth . Yea , did they not direct their wholesome and sound Doctrine both to Sheepe and Lambes . First , both yong and old , Master and Seruant , Husband and Wife as it is euident aboundantly in their writings and Epistles , yea both to Iew and Gentils , to those who are within , and those who are without . And shall we say therefore , that all they that did feede were heads of the Church . Gerion of whom the Poets Fable had not so many heads , but the Church shall haue many more which is most absurd , for they are all enioined to passe about the Lords businesse , yea and Paul affirmes that the cure of all the Churches did hang vpon him . To this effect saith Cyprianus , Lib. de Dignitate Eccles. Pastores , sunt omnes sed Grex vnus ostenditur , qui ab Apostolis omnibus vnanimi consensu pascitur ; Wherefore if all the Apostles were enioined to feede the Flock of Christ , then was not Peter onely . And if hee were commanded for the causes before specified so to doe , shall wee not thinke , that Christ ascended on high and led captiuitie captiue . And gaue guifts vnto men , some to bee Apostles , and some Prophets , and some Euangelists , and some Pastors and Teachers , for the gathering together of the Saints for the worke of the Ministerie , and for the edification of the bodie of Christ till wee all meete together in the vnitie of Faith , and knowledge of the Sonne of God vnto a perfect man , and vnto the measure of the age of the fulnesse of Christ , Which charge the Holy Scripture euerie where , and Histories of all times doe report . And suppose it were so that to feede the flocke would import him to bee Head of the Church , then reason I thus , Peter was appointed Head of them whom hee was commanded to feede , but no man will say , hee was commanded to feede the rest of the Apostles , ( viz. ) preach and teach them their Gospell wherevnto they were put a part and receiued by the liuely voice of Iesus Christ , for vnto them it was giuen to know the mysteries of the Kingdome of Heauen . It must needs follow therefore that hee was not , at the least , head of the rest of the Apostles , and so consequently not head of the whole Church whereof the Apostles were members . Yet say they if Paul ascended to Ierusalem to Peter to conferre his Gospell with him , and from him receiue authority for the confirmation of his Apostleship , that he should not tunne in vaine . Then it must needs bee that Paul did acknowledge Peter head of the Church . Answere , Paul did not conferre with Peter onely , but with Iames and Iohn also which were esteemed of price , and pillers of the Church Second answere , Paul himselfe denyeth that he did receiue ought of them , neither was inferior to them , and truly if he had receiued confirmation of his calling from them in that respect , he had beene inferior : And that which is of more importance , if Paule had acknowledged Peter for his Lord , and Head of the Church , How was he so bold I pray you , to withstand him to his face ; and so publiquely , in presence both of Iewes and Gentiles vpbraid his dissimulation , alleadging him to bee a Rocke of offence to others , who were brought into the like dissimulation . But thou wilt demaund what mooued Paul from Siria aud Silicia , and other farre distant bouilds , wherein he had planted the Gospell amongst the Gentiles , to take the second paines and trauaile vppon him to passe to Ierusalem , if it were not for the cause aforesaid . Answere . Paul expresseth the cause himselfe of his ascending to Ierusalem , was to remooue and cut off that false rumour which was spread abroad by false Apostles , that hee taught otherwise then the rest of the Apostles did : for these false Brethren did conioyne Moses and Leuiticall Ceremonies of the Law , new Moones , Saboaths , Circumcision , &c. with IESVS CHRIST and Euangelicall Doctrine , as simply and absolutely necessary vnto Saluation , which Paul reiected to be done ; yea , taught , that whosoeuer was circumcised , was fallen from Grace , and that by the workes of the Law , no flesh should bee iustified , but by the Faith of Iesus Christ , and not by the workes of the Law. Thus then I reason , if Paul at that time did ascend to receiue authoritie , and confirmation to preach the Gospell : then wee must graunt , that the foureteene yeares proceeding , wherein hee had trauelled in the Euangell , hee had openlie taught without any warrant , which is manifest absurditie . And last of all , if Paul receiued any authoritie of Peter to publish the Gospell : how is it that Paul declares , he was an Apostle not of men , neither by man , but by Iesus Christ , and God the Father which had raised him from the dead . It rests therefore , that Peter was neuer ordained Head of the Church : and that whatsoeuer the Aduersaries of the troth alledge for the establishing of his Primacie and Superioritie , is friuolous , and cannot abide the ballance of the Sanctuary , because they are too light . Wherefore , also in that third time Christ acquaints his Disciples with his Resurrection , most liuelie speaking and inuiting Peter with the rest , to eate after his vnprofitable labour all the night , he did not euen then , as it were , lastly designe him to such a Supreame place . And also he left vnto him a Propheticall declaration what death hee should dye , and would he not haue signified vnto him of this his great Stile in the Church . And this did Peter himselfe very well remember , and prepares himselfe for such a departure ; recommending sundry good and profitable Obseruations , Doctrines , and Lessons to the Iewes , saying ; I will endeuour therfore alwaies , that ye also may be able to haue remēbrance of these things after my departure ; but neither Christ remembreth in the Gospell at any time , neither the Apostles nor Brethren then remaining of the Church , acknowledge , neither Saint Luke the Compiler of that Ecclesiasticall History of the Acts of the Apostles recordeth , neyther yet Peter leaues any succeeding Monument of that meere vsurpation , which cannot fal without great blasphemie in any humane Nature . Soli Deo Gloria . ¶ Prophetia Frederici Jmperatoris de Excidio Romano , ad Gregorium Pontificem . ROma Diu , titubans , varijs erroribus acta Corruet ; & mundi desinet esse caput . O Roma , à Roma quantum mutata vetusta es , Nunc Caput es sceleris , quae caput orbis eras . FINIS . A short Register of Iesuits Attempts and murthers , of Kinges and Princes of our time . ANd that you may haue an inspection how carefully the Papists , who bragge of Peters primacy , haue fed the flock of Christ , and diligently administred the keyes : ( nam potest atem dedit remittendi non admittendi peccata Petro Christus , ) I will briefely remember that decree published by the Pope in the yeare of his great Iubile , proclaiming himselfe Prince of all Kingdomes , as well in matters temporall as spirituall : for he accompts it noe sinne , to bereaue Kinges and Princes , ( the Lords anointed ) of their liues : A breefe recitall whereof is heere set downe , and collected out of the Iesuites Catichisme , published in French , 1602. and experience in these our dayes . Lowe Contries . The Prince of Orange was killed by Balthesar Girrard borne in the Contry of Bourgondy , sent by the regent of the Colledge of Triers . Peter Pan ; a Cooper , dwelling at Ipres was sent to kill Maurice Prince of Orange , and Earle of Nassau , the other Princes sonne , by the Iesuites and Prouincial of Doway , executed at Leyden . Scotland . Robert Bruce , accused & sore troubled at Bruxelles , by father William Chrichton , because he would not kill , or cause to bee killed by some other , Iohn Metellanus my Lord Chancellor of Scotland . Maister Iames Gordon and William Chrichton , Iesuites , perswaded certaine of the Nobility of Scotland , to giue certaine Blankes which they deliuered , to George Carr , and were discouered by the indiscretion of Robert Albercrome , &c. England . William Parry at the desire of Bennet Paulmeo , in Venice , and Haniball Coldrett● , at Paris , was induced to haue killed Queene Elizabeth was Executed Ianuary . Edward Squire executed for intending to poyson the foresaid Queene Elizabeth of good memory , and the Earle of Essex , great Marshall of England , and after deputy of Ireland , at the desire of father Richard Walpole Iesuite in Spayne . Henry Sammier of Luxembourge , Iesuite , plotted with certaine others to bereaue the said Queene Elixabeth of her life . France . Peter Barriere borne at Orleance , by his first trade a basketmaker , purposed to kill the French King either with knife or pistoll in the midst of his gardes , at the request of foure Monkes of Lyons . Henry the third , King of France and Poland , was killed by Iames Clement , a Dominican , the which also had a caueat giuen in his Epitaph vpon the tomb of his hart , in the Church of Saint Clow , neere Paris adioyning to the house where he was slayne . Adsta viator , et dole , regum vicem , Cor Regis , isto conditum est sub marmore , Qui Iura gallis , Iura Sarmatis , dedit , Tectus eucullo , hunc sustulit Sicarius , Abi vi●tor ? et dole regum vicem . King Henry the fourth , striken in the mouth , in his royall Pallace of the Louure , in the midst of his Nobility , by Iohn Chastall a Parisian , executed the 29. of December 1594 the which King also was afterwardes slaine by Francis Rauiliack , borne at Angolesme , after hee had built the Iesuites a Colledge in la Fleshe , where the said King was borne , and had reduced them , and defaced the marble Pillar , in the which was recorded that first blow of the said Chastel , who was but 19. yeares of age , brought vp in the Iesuits schole in Paris . Italy ▪ Vpon Saint Steuens day in Christmas , as Iohn Galeas Duke of Millan went vnto the Church , three Gentlemen of a Towne named Cases of the families of the Empoignane Viscount and Olgiate , at the discourses of Cola Mentouan , doubted not to murther him though they could hardly escape the Dukes guard , for two of them were slanie presently , the third hang● Portugall , Sebastian king of Portugal was counselled by the Iesuits , to vndertaken iourney for the conquest of the kingdome of Fesse , where he was slaine in a pitch't field , lost boh his life and kingdome togither . Aragon . Antonio de Peres , Secretary of Estate to the late king of Spaine , escaping out of prison in Castile , hee with the Iesuists , moued the Aragonians to take Armes against the said king &c. But thereafter by the same meanes the Aragonians dissolue the armie , &c. The king of Spaines forces enter Sarragossa , where they pull downe houses to the ground , kild the Nobillity , raise a Cittadell withn the Towne , & since that time the king of Spaine had command there absolutely , as he doth within the rest of his dominions ; wheras before the people of Aragon had in their foundation from all antiquity very great priuiledges , against the absolute power of their kinges . Poland . Stephan Batori , King of Poland , & Sweden , was suboined to enter Sweden , that the Iesuites might be admitted there , Duke Charles his vncle & Lieftenant Generall answered , the people would neuer be brought to like of that society &c. The King is bereft of Sweden , & those places which were gotten by the prowesse of Gustaue his Grandfather , & kept by the wisdome of his Father : Poland being not very firme to him withall . And what shall be said of Iesuite Garnet , that Arch Traytor ? counted a Martyr by vild blood-sheders , the like conspiracy was neeer contriued since the creation , yet that horible attempt was approued by vnnaturall Papists of this Land , and alowed by the Iesuites Generall at Rome . And to end this , their custome is not onely to perswade to commit , but also to commend such diuilish and odious slaughters . Like as Iohn Duke of Burgundy when he had caused Lewis Duke of Orleance , Sonne and Brother to a King to be slaine . Produced Iohn Pettit Iesuite , who passed to the Ladyes Church at Parris & preached that murther to be lawfull &c. The which satanical violence was stiffly mainetained by them , vntill Iohn Gerson Chancellor of the vniuersity of Parris got him to the Counsel of Constance , holden by 141. Bishops , & procured such attempts be cal'd herertical . Yea Iohn Guignard Priest , Regent in the Coledge of Clairmont , in the Citty of Parris , approued the most cruell and barbarous paracide of King Henry the third , by the foresaid Iohn Chastell for the which he was led to the place of the Greue , there hanged , and afterwards burned . So did also Borgoin Prior of the Iacobins defend the same . But this is most memorable that Iohn Marriana , Scholemaster to the now King of Spaine , is not ashamed to publish defences for the murther of Kings , & dedicates it to the said King Phillip the third , printed in Cenobio Madrili 13. Decemb. 1598 and approued by Frier Peter de Onna , to the which the Vniuersity of Paris , agreeing with the word of God , opponed it selfe and pronounced the committers thereof heretiques . If this be feeding the flocke of Iesus Christ , any reasonable man may iudge : One did say very well , it was the duty of a good Shepheard to sheare the shepe and not to flea them . If they would knowe further of the Histories aboue aleadged , they may haue them in their owne Historiographers , And the Lord so blesse thee , that thou maist make thy vse hereof , to the glory of God , and honour of the higher powers ordayned by him . Finis . Notes, typically marginal, from the original text Notes for div A10823-e160 1. Ti. 4. 1. Esa. 1. 9. Ier. 3. 12. 15. Isay 59 ▪ Math. 21. 12. Math. 5. 13. Ier. 6. 17. Ez● . 33. 2. Isa. 37. 8. 2. Tim. 2. Iac. 5. 20. Mat. 18. 15. 1. Cor. 3. 9. Neb. 4. 17. 18. Reu. 9. 2 , 3 Reu. 18. 3. 4. Sa. 2. 15. Luc. 24. 19. Math. 5. 19. Math. 9. 38. 2. Thess. 2. 8. Isa. 11. 4. 1. Reg. 1. 22. 2. Reg. 4. 13. Ion. 4. 6. The Oath of Allegeance . Obiit 1553. 6. Iulii . Notes for div A10823-e580 Dist. 19. Notes for div A10823-e740 1. Tim. 3. 1 Cant. 1. 1. Pet. 1. 9. Rom. 12. 3. Act. 15. 9. Ioh. 15. 3. Ioh. 14. 6. Col. 3. 4. Ephes. 4. 16. Luke 11. 49. Iohn 13. 15. Ibid. 17. Ibid. 18 ▪ 19. Ibid. 31. 32. Ibid. 37. 38 Ihon 18. 11. Iohn 21. 22. Ioh. 14. 5 8. Ibid. 8. 9. Ibid. 23. 24. Rom. 12. Rom. 17. Act. 1. Mar 13. Mat. 23. Luc. 21. Mat. 20 , 20. Mar. 10. 35. Mar. 9. 33. Iuc . 9. 46. Act. 8. 14. Act. 11. 1. 2. 3. ibid. 2. Gal. 2 , 2 , 6. Ibid 9. 1. Thes. 2. 7. 8. Gal. 4. 12. Gal. 2. 12. Gal. 2. 2. 1. Tim. 4. 1. 2. Thes. 2. 3. 4. 5. 6. 2. Pet. 315. Phil. 2. 14. Gal. 11. 8. 19. Gal. 7. 21. ● . Tim. 2. 7 Gal. 2. 8. Eph. 4. 23. I. Pet. 1. 19 Act. 13. 27. 1. Pet. 1. 1. 2. Pet. 3. 12 Rem . 3. 2. Act. 13. 2. Rom. 1. 5. Rom. 11. 13 Act. 13. 46. 47. 2 Tim. 1. 11 Rom. 11. 14. Mar. 14. 66. 67. 68. 2 Pet. 1 15. 16. 17. 18. 2. Pet. 11. 1. Pet. 5. 1. Ibid. 3. 4. 5. Rom. 12. 16 Gal. 2. 11. Act. 20. 11. Act. 27. 23. 24. Act. 28. 30. Rom. 1. 8. Act. 28. 31. 32. &c. Alue . exami . Part. 1. Chap. 1. Ephes. 22. & 4 , 15. Col. 1 , 38. & ● . 19. 1. Tim. 4. Tit. 2. Gal. 1 , 1. Tim. 1. 1. li. 7. 1. 11. Act. 14. 23. Act. 20. Act. 20. Heb. 7. 1. 2. Heb. 9. 11. Ephes. 1. 23. Iohn 18. 39. Luk. 12. 14. 1. Pet. 1. 4. Mat. 10. 2. Gal. 2. 9 , Luk. 6. 14. Mat. 16. 18. 1. Cor. 3. 11. 1. Cor. Luc. 11. 49. 1. Reg. 5. 17. 1. Cor. 10. 4. Eph. 4. 4 , 5 , 6 Eph. 2. 20. 1. Pet. 2 , 4 , 5 , 6. Math. 16. 19 Ioh. 20. 22. Iohn 21. 15. 2. Pet. 5. 3. Ephes. Gal. 2. 2. 3. 4. 5. Ibid. 11. Gal. 2. 4. Cal. 5. 2. 4. Iohn 21. 3. 4. Ibid. 18. 19. ● Pet. 1. 14. Notes for div A10823-e5480 1600. 1584. 1598. Iun. 22. 1594. 1585. 1597. 1582. 1593. 1589. 1594. Gunpowder . Griffin and Wilkinson . 1415. Sess. 15. 6. Int. 1413. 1610. 
A26927	----	Fair-warning, or, XXV reasons against toleration and indulgence of popery with the Arch-bishop of Canterbury's letter to the King and all the bishops of Irelands protestation to the Parliament to the same purpose : with an answer to the Roman-Catholicks reasons for indulgence : also the excellent reasons of the Honourable House of Commons against indulgence, with historical observations thereupon. Baxter, Richard, 1615-1691. 1663 Approx. 78 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A26927 Wing B1263 ESTC R15222 12542994 ocm 12542994 62999 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. A26927) Transcribed from: (Early English Books Online ; image set 62999) Images scanned from microfilm: (Early English books, 1641-1700 ; 305:6) Fair-warning, or, XXV reasons against toleration and indulgence of popery with the Arch-bishop of Canterbury's letter to the King and all the bishops of Irelands protestation to the Parliament to the same purpose : with an answer to the Roman-Catholicks reasons for indulgence : also the excellent reasons of the Honourable House of Commons against indulgence, with historical observations thereupon. Baxter, Richard, 1615-1691. [8], 39 p. Printed for S.U.N.T.F.S., London : 1663. "Twenty-five reasons against toleration and indulgence of popery" (p. 23) signed: Richard Baxter, Catholique. First ed. Cf. NUC pre-1956. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Catholic Church -- Controversial literature. Anti-Catholicism -- England. 2004-04 TCP Assigned for keying and markup 2004-07 SPi Global Keyed and coded from ProQuest page images 2004-08 Mona Logarbo Sampled and proofread 2004-08 Mona Logarbo Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion FAIR-WARNING : OR , XXV . REASONS Against Toleration and Indulgence of POPERY ; WITH THE Arch-Bishop of Canterbury's LETTER TO THE KING , AND All the Bishops of Irelands Protestation to the Parliament to the same Purpose . With an Answer to the Roman-Catholicks reasons FOR INDVLGENCE . ALSO THE Excellent Reasons of the Honourable HOUSE of COMMONS Against INDULGENCE ; With Historical Observations thereupon . London , Printed for S. U. N. T. F.S. 1663. TO THE KINGS Most Excellent MAJESTY , May it please your Majesty , I Have been too long silent , and am afraid , by my silence , I have neglected the duty of the place it hath pleased God to call me unto , and your Majesty to place me in . And now I humbly crave leave , I may discharge my conscience towards God , and my duty to your Majesty . And therefore I beseech your Majesty , give me leave freely to deliver my self , and then let your Majesty do with me what You please . Your Majesty hath propounded a Toleration of Religion : I beseech you Sir , take into your consideration , what the Act is , next what the Consequence may be . By your Act you labour to set up that most damnable , and heretical Doctrine of the Church of Rome , whore of Babylon . How hatefull will it be to God , and grievous unto Your good Subjects , the true professors of the Gospel ; that your Majesty , who hath often disputed , and learnedly written against those wicked Heresies , should now shew Your self a Patron of those Doctrines , which Your Pen hath told the World , and Your Conscience tells Your self , are superstitious , idolatrous , and detestable . Besides , this Toleration which You endeavour to set up by Proclamation , cannot be done without a Parliament , unlesse your Majesty will let your Subjects see , that You will take unto your self a liberty to throw down the Laws of the Land at your pleasure . What dreadfull consequence these things may draw after them , I beseech your Majesty to consider . And above all , lest by this Toleration , and discontinuance of the true profession of the Gospel , whereby God hath blessed u● , and under which this Kingdome hath for many yeares flourished , Your Majesty do not draw upon the Kingdome in generall , and your self in particular , Gods heavy wrath and indignation Thus in discharge of my duty towards God , to your Majesty , and the place of my calling , I have taken humble boldnesse to deliver my conscience . And now , Sir , doe with me what you please . I am Your most faithfull Subject and Servant . G. Canterbury . TO THE Right Honourable THE LORDS AND COMMONS Assembled in Parliament . Humbly sheweth , THat the Religion of the Papists is Superstitious and Idolatrous , their Faith and Doctrine erronious and hereticall , their Church in respect of both Apostaticall . To give them therefore a Toleration , or to consent that they may freely exercise their Religion , and professe their Faith and Doctrine is a grievous sin ; and that in two respects . For first , It is to make our selves accessary , not only to their superstitious Idolatries , Heresies , and in a word , to all the abom●nations of Popery ; but also ( which is a consequent of the former ) to the perd●tion of the seduced people , which perish in the Deluge of the Catholick Apostacy . And as it is a great sin , so also a matter of most dangerous consequence , the consideration whereof we commend to the wise and jud●cious . Beseeching the zealous God of Truth , to make them who are in Authority , zealous of Gods Glory , and of the advancement of true Religion ; zealous resolute , and couragious against all Popery , Superstition and Idolatry . Amen . Ja : Armachanus . Auth : Medensis . Ro : Dunensis . &c. Richard Cork , Cloyne , Rosses . Tho : Kilmore & Ardagh . Mich : Waterford , and Lismore . Mal : Casohellen : Tho : Hernes . & Laughlin . Geo : Deceus . Andr : Alachadeus Theo : Dromore . Franc : Lymrick . Since then , neither in right reason , and true policy of State , it is either becoming or safe , for Christian Magistrates , to have no acknowledgment of any face of Religion , so farre among their people and Subj●cts as to stablish , own and command it ; nor is it any piety , for Christians , to be alwayes scepticks in Religion ; ever unsatisfied , and unresolved , and unestablished in matters of Gods worship , and mans salvation , still ravelling the very grounds of Religion with endless cavells and endless disputes . Since the Word of God is neer and open to direct all men in the wayes of God ; and since what is necessary to be believed and obeyed in truth and holinesse , is of all parts in Scrip●ure most plaine and easie ; No doubt , but Christian Magistrates are highly bound in Conscience to God , and in charity to the good of their Subjects , ( to whom they must do more good , then they are desired to do by the Vulgar ) to establish those things , as to the extern order , Ministry , form and profession of Religion , both in doctrine and duties , which they shall in their conscience judge and conclude , upon the best advice of learned and godly men , to be most agreeable to the will of God , as most clearly grounded on the Word in the general tenor and analogy of it ; and as most fundamentally necessary to be believed and obeyed by all Christians ; whereto the Catholick beleife and practice of all Churches ( more or lesse agreeing ) gives a great light and direction . Christians must not be alwayes tossing to and fro in Religion , as if nothing were true fixed and certaine in Religion ; nothing heretical , corrupt , and damnable in opinion and doctrine ; nothing immorall , unlawfull , and abominable in practice ; nothing perverse , uncharitable , and uncomely in seditions , schisms and separations . John Wigorn. Twenty five Reasons Against Toleration of Popery Reason . 1. THat way which seduceth poor Souls from the great Rule God hath given to live by and be saved , is not to be tolerated ( shall we allow them among us who take away from Immortal Souls all the sure foundation they have against the time to come ? shall we endure them among us whose business it is to hide the eternal counsel of God from men . ) Popery doth seduce poor Souls from the great Rule of life . Papistis , ( and shall they be tolerated ) make it part of their Religion to perswade us that we should not search the Scripture , wherein we may have life ? Catholicks ( and shall they be Indulgent ? ) make it their business to keep us from the holy Sriptures which are able to make us wise unto salvation , perfect and thoughly furnished unto all good works : they of Rome ( and shall they be connived at ) draw poor Souls from the word of God that is able to build us up and to give us an inheritance among them that are sanctified : they ( said that there should be such among us ) endeavour that we should not prove what is the good , the perfect , the acceptable will of our God : that without knowledge of this will the people should perish : they ( and what can Satan do more ? ) disuade poor Souls from reading the Scriptures : they persuade them that the Scriptures ought to be in an unknown Tongue ; that hearing poor Souls might hear and not understand the things that belong to their peace , must we needs have these among us that may persuade people too much inclined of themselves to sit in ignorance among us who ( after all our pains to instruct an ignorant world ) now persuade poor souls to be still alienated from the life of God , to have their understanding still darkened to retain still the blindnesse of their hearts ? and can the enemy of mankind do any more : shall we have those in the midst of us ( who notwithstanding all our endeavours to teach the world a saving knowledge of God ) shall yet ( and alas ! the murderer from the beginning desires no more ) persuade mankind that it is a vein thing to be filled with the knowledge of Gods will in all wisdom and spiritual understanding : no Christian state can Tolerate those people whose Religion is to keep the world in ignorance of all Religion , who know we must love God , yet will not suffer us to know him ; who know we must obey him , yet wil not suffer us to know his will. Reason 2. That way that persuades men to believe and live by the traditions of men , and to make the word of God of none effect is not to be tollerated , how can a King ( who must give an account of himself to God ) answer for his connivance at that profession which teacheth men to live , not by the will of God that made them , but by the will of men like themselves . How can Kings answer it if they suffer men to live by the Law of men , and not of God , will God endure that the world should be governed by the Creature and not by the Creator ? But Popery takes men off from the wil of God : they say we have no Scripture but what the Pope allow do not they teach ( and that among Christians too ) that we must think the Scripture the word of God no longer than the Church saith it is so ? do not they write ( and that among us that waite upon God to hear the Scripture weekly and dayly , ) that their customes and opinions are to be the Rule and foundation of our faith as well as the Scripture do not they equal the Popes decrees to Gods word , and say their Church may impose new Articles of faith upon poor Souls every day prefering the judgement of the Church before the counsel of God ? that say the authority of the Church in its Laws is above the authority of God in the Scripture , and yet the authority of the Pope in his decrees is above the authority of the Church in her Laws : that say God in his word did not say enough to save men , did not speak cleerly enough to instruct them in the knowledg of the truth . Be wise O ye Kings , be instructed O ye Judges of the Earth ? to what end hath he set up you , but to see that men should walk according to his will ? to what end hath God advanced you but to see that men lived according to his Law hath God raised you up ? and will you suffer Anti-Christ to advance himself above every thing that is called God ? doth not God see this ? doth not he observe it ? Reason 3. That way which buildeth the salvation of men upon the Infallibility of one man is not to be tolerated Popery doth so therfore , &c. O Princes do you not watch over your people for good ? have you any care of precious Souls ? will you endure those men that will not suffer us to rest upon the foundation of God which standeth sure , and allure us to trust in the foundation of men that wil fail : wil you indulge men that delude your people to rely upon man that is a lye , and the son of man that may deceive ) will your God keep silence when he observes you looking on men making one another a God and yet keep silence : will you stand by and see God robbed of his honour , and vain man indeavouring to be as God , and use not that power God gave you to punish : hath he pulled down the usurpers of your throne ; and will you not keep under the usurpers of his attributes , hath he overturned them that would be Kings as well as you : and will you encourage them that would be infallible as well as he ? can you stand still and see so many perish and led away in that great Errour of the wicked : That man is Infallible : O suffer not that way which leadeth us to man , bottometh us upon man : and leaveth us short of God. Reason 4. That way that leaves men , no certain way to be saved is not to be Tolerated : Popery is that way &c. When poor Souls would know how to be saved ? They say hear the Church : If he say how shall I know wether the Church is infallible ? They say by the Scripture : how shall we know the Scriptures : they say by the Church , O wil you suffer your subjects , O ye Kings to be thus led in a maze : to be thus perplexed in a circle , for eternity : is this your kindness to give them leave to be utterly at a loss for another world ! Is this Indulgence to let them live and dye , they know not how : besides its a cruel Favour to let people throw away their Souls upon these uncertain traditions , decrees , &c. that the most learned can hardly understand : if you love them keep them to the Law of God which is perfect converting the Soul ; the Testimoney of the Lord which is sure , making wise the simple ; the commandement of the Lord , which is pure enlightning the eyes : the fear of the Lord which is clean , enduring for ever : the judgements of the Lord which are true and righteous altogether : however be not so unmerciful us to let Christians cease to hear the Scripture , that they may hear the Pope cease to be Christians that they may be Papists . Reason 5 , Being there is but one safe way to Salvation , do you think that the Protestant way is that way , or is it not . If it be not , why do you live in it . If it be , how can you find in your heart to give your subjects liberty to go another way : can you in your Conscience give them leave to go on in that course in which in your conscience you think you could not be saved ? Reason 6. A way to serve God , which no man can know must not be Tolerated ( O we must not be Indulged to worship we know not what ) Popery is a way that no man can certainly know : For the Papists way is to believe as the Church believes : Now a man knoweth not whether he believe a right in that way ; if he is not sure . 1. That the Church of Rome is the true Church . 2. That this Church is by the promise made to St. Peter infallible . 3. That the Pope is Peter's true successor . 4. They must know that he is rightly qualified , duly , well-chosen to his place : 5. Whether the Cardinals , the People , or the Emperour have the right power to make a Pope : For there have been Popes chosen by all these at one time . 6. They must know which of the Popes is infallible ▪ when sometimes one Pope disannulleth , what another decreed . 7. When there are many Popes at once ( as there have been ) they must know which is the Infallible . 8. They must be sure at this distance that the Cardinals consecrated him who is now in the seat , they must know in England that they have the right decree of the Pope , or travel so many miles to him themselves : and the right meaning of them &c. will you ( O gracious Prince ) give up the peoples Souls that are under you , to these infinite doubts and scruples which it is impossible for any to be satisfied in ? will you not keep them to the Sure word of prophecy ? To which they do well to take heed , as to a light shining in a darke place . Reason 7. The greatest novelty and Schisme in the world is not to be Tolerated Popery : is the greatest Schisme and novelty in the world : So great a Schisme that separate from all the world and damne all the world : So great a novelty that we have no footsteps of it in the Scripture which is the reason why they would not have us read the Scriptures : will you Indulge novelties , O ye the defenders of the Faith , Once delivered to the Saints . Will you allow them amongst us whose business it is to perswade the world that you and we are damned ? Reason 8. Nothing is to be Tolerated that is directly contrary to the word &c. For therefore indeed Kings are commanded to read the word of God that they may suffer nothing that is contrary to the word , you can do nothing against the truth but for the truth you are to be a terror to them that do evil against the word , and an Incouragement to them that do well according to that word : we pray four you that are in authority that we may lead peaceable & quiet lives in all godlinesse according to the word of God : and honesty according to the Laws of men : how can you stand by and see the Communion and administred in one kind against the Institution of Christ which is , Eat ye all of this , drink ye all of this ? How can you stand by and look upon them serving or rather mocking God in an unknown tongue in dispight of the Apostolical injunction , 1 Cor. 14. will you allow men a liberty to choose whether they will read the Scripture , when you know that these things are written that ye might beleive , & that beleiving ye might have life through his name , will you suffer them that say rend not these holy Scriptures least they destroy your faith and bring you to damnation , when you know that whatsoever things are written , are written for our learning that we through the comforts of the Scriptures might have hope . What shall I do saith the man in the Gospel that I may inherit eternal Life ? Our Saviour answereth what is written in the Law , how readest thou ? What sins will you punish , O you Kings . 1. If you wink at them , that vilifie Gods words us obscure or insufficient for Salvation : even the late times of liberty denied liberty to them that denied the Scripture . 2. That presume to alter the express Institutions of God. 3. That forbid the reading of the Scripture , the only way of Life : Lord what shall not be allowed if these men be allowed . Reason 9. Idolatry is not to be Tolerated ? What have we to do any more with Idols ? Popery is Idolatry , &c. can you have the patience to see the Creature worshiped instead of the Creaor : is not your spirit stirred within you to see men change the truth of God into a Lye , and worshipping , and serving the Creature , more than the Creator God blessed for ever , do you not know that this sin overthrew Princes , over turned Kingdomes , and hath the wrath of the jealous God , who will not give his honour to another allwayes attending it : If you forbid not their sin , you commit it : and if you partake of their sins , you will partake of their Plagues : Hath God honoured you ( O ye excellent Princes ) and will you see him thus dishonored ? hath he exalted you , and will you see him thus debased ? would you see an Usurper upon your Throne , and can you endure stocks and stones in Gods house ? he that honoureth God , God wil honour : he that dispiseth him , shall be lightly esteemed : shall Darius make a decree for all people , nations , and Languages that dwell on the Earth that all men should tremble and fear only before the living God. And shall Christian Kings endure other Gods should be worshipped . How can you endure to see men falling down before the works of mens hands . O remember that Rev. 2.10 . Notwithstanding I have a few things against thee : because thou hast suffered that woman Iesabel which calleth her self a Prophetess to teach , and to seduce my servants to commit Fornication : and to eat things sacrificed to Idols : I have a few things against thee , because thou hast there , them that hold the Doctrine of Baalam , who taught Balac to cast a stumbling-block before the Children of Israel , to Eat things sacrificed unto Idols , and to commit Fornication . Reason 10. That Religion which destroyeth all civil Government is not to be Tolerated ( shall Princes wink at their own ruine Popery destroyeth all civil Government : Kings have no more power , subjects owe no more duty : then the Pope is pleased to grant the one and enjoyn the other , shall we admit these among us that upon all occasions let loose the people to cut one anothers Throat : and to destroy their soveraigns : who then may be safely : the Prince must dayly look for poison and daggers . The people for Massacres and cruelties , all for dangerous attempts against the Lord and against his Annoynted , who embroyled us in the late War was it not Papists ? upon what principle did we Rebel , kill and take possession , but upon the principles of popery , if they did such mischief when checked and awed by Laws what will they do when tolerated ? shall a Protestant Prince countenance them that may in conscience be bound to kill them as Hereticks , shall the Prince look upon them as subjects who may upon the least occasion be absolved by the Pope from all fealty and Allegiance to the great danger of the Kingdom if they are Papists they cannot be indulged , for they are not subjects , if they are Protestants they need not be Indulged for they are and will be obedient and faithful , subjects as whole Profession states the Rightly of civil Goverment upon the most clear and firm principles , secure them by the most powerful obligation , and urgeth them upon the most efficatious imotives of reward and punishment in the world , shall we allow them that upon ruin of encommunication and damnation may not dare to be faithful : who must renounce their Religion i.e. obedience to the Pope , that they be Loyal . Reason 11. That way must not be tollerated ; Whose tolleration increaseth our danger , and yet lesseneth those Incomes whereby we defrayed the charges of our danger : the Papists disturbed us indeed formerly , but their Estates secured us : they threatned us ; and their Estates maintained those forces by Sea and Land that protected us ; shall we now increase our danger in allowing their liberty , and yet quit those two parts of their Estates by which we weathered out the danger ? what at once let in an enemy and weaken our selves . Reason 12. Blasphemy must not be tollerated ( he that blasphemed was to be put to death you know ) Popery is Blasphemy : do not your ears tingle to hear them say , that God in the Scripture is not infallable , but the Pope in his decrees is . 2. That they can make a God of a piece of bread . 3. That that God may be eaten by the most wicked man , yea the most vile creature , by a Dog , or a Mouse , &c. Shall the name of God through you be blasphemed , God forbid ? Reason 13. That way which brings to an uncertainty is not to be tollerated , &c. Will you suffer men to live among us that perswade us we must not believe our eyes : that are so deceitful , that when we see a piece of bread , must needs insinuate to us that we see a God , a Saviour ; if we cannot trust our eyes , how shall we live ? if we cannot trust our sences how can we know you , and obey you ? how can we know the Scripture and believe it ? O suffer not those men among us , that are about to perswade us that we must not believe our eyes , and that we can know nothing . Reason 14. They are not to be tollerated who turn all Religion to interest and formality ; will you endure them that teach poor men no more religion then 1. the advancement of one to be head of the Church ; For let us believe what we will , if we deny that the Pope is head of the Church , we are damned . ) 2. then a few formalities and ceremonies : will you suffer poor men to rest in a form of Godliness denying the power thereof : will you let Christianity turn a piece of Pagentry , and all Christians walk in a vain shew : will you not once appear before that God that is to be worshiped in Spirit and in truth : and can you forbear 't when you look abroad and see the Holy and Blessed God mocked with histrionical , gawdy , vain bablings , childish canting , saying and hearing they know not what ; God forbid we should countenance that in the world by a Christian Religion , whose businesse is to mock God with an unreasonable Service , and to set up man in an unreasonable pomp , greatnesse , dominion , and tyranny over the world . O shall the spiritual and inward frame and power of Religion be turned to an outward shew . Reason 15. That Religion that allows men the greatest liberty to sin is not to be tollerated , &c. Shall you who have power given you to restrain evil , allow a Religion that gives the greatest liberty to it . In vain are you Kings , if you allow that way which can dispence with all oaths and obligations of Subjects unto Kings . In vain will you make Laws against prophanesse , if you indulge a Religion ( if I may so call it ) which may give indulgence to all prophanesse . In vain will you punish , if you suffer men to think the Pope may pardon . In vain do you trust your Subjects upon their oaths and promises , if you countenance that Religion that teach men to equivocate , to speak one thing , to mean another . In vain do you professe the Protestant-Religion , if you allow that Religion that gives men liberty to dissemble any Religion , to be Anabaptists , to be Quakers , to be any thing to promote their own cause . Will you permit that way which leads men to these abominable courses . My soul come not thou into their secrets . Shall the poor people be given over to believe Lyes and Legends : and when they have seen their ridiculousnesse and folly , at last come to believe nothing ; their holy frauds and cheats , making most of the antient writings uncertain : a mischief as we cannot expresse , so they cannot repair . Reason 16. A way that engageth poor souls in certain perjury , contradiction , and impossibility , is not tollerable . &c. The Papists Can you , O ye tender hearted Princes see poor souls perplexed thus with impossibilities : amazed with contradictions and plunged in perjury : and consider that posterity will write that these things were done in your days : and that the poor souls will complain at the last day . Alas woe is us , we were undone under your government . O most excellent Governours , we hope better things of you . Reason 17. A Party whose businesse it is to puzzle people in their Religion , and debauch them in their lives is not to be tollerated . The Papists are such , &c. they puzzle us with divisions , that we know not what to do but return to Popery , where though we do err , , yet they bear us in hand that we cannot err . They debauch poor souls with Licenciousnesse , that when they are troubled in conscience , and upon their death-bed , know not how to be saved : they may in dispair throw themselves into Popery for that pardon and indulgence which no other Religion can afford them . In vain do you set up an Ecclesiastical government , if you endure another way to take in those whom your Discpline cast out , when we have taught the people faithfully , admonished them sincerely , reproved them severely , censured them justly , and excomunicated them solemnly , They in Contempt of you and us , can turn Papists and laugh at us : for Popery and Schism is the sinne and channe that receives the excrements and filth of our Church : when we tell men of their sins they run to the Papists , and they tell them they are venial : when we restrain men they run to them of the separation , and there are at liberty to do what they please : it is in vain to make Laws , if a party of dissenters be tollerated , with whom loose men may find . Refuge against all Laws , Reason . 18. What destroyes your Government most Excellent Prince , under which we lead peaceable and quiet lives , in all godliness and honesty , secure in our lives , estates and libertie , is not to be tolerated : Popery destroyeth your Government , they set up one whom they must obey for conscience sake , while they obey you onely for conveniency : theire Priests may do what they please , you have no power over them . Sr. if the Question between us were whether we should be holy or prophane , whether we should obey Christ or not : whether we should be good Christians and Subjects or not ? we should be ashamed to come behinde them : but when we consider that all this stir is to set up one man above the world , shall we gratify his ambition ? and promote his designe against our own Interest and welfare : now they care peaceable indeed , but let a Priest be discontented ( and what State can promise to please them alwayes ? ) and they will let you know what it is to let Priests and Jesuits into England : they will incense the people , promote discontents , conviegh whispers , occasion misunderstandings , and make you weary of your Government and life . Reason . 19. You must not tolerate Popery , unless you will withal tolete all these heresies which are contained in Popery , viz. 1. That the word of God ( I tremble to write it ) is obscure , imperfect , and insufficient to lead us to all truth that may save us , and to keep us from all error that may damn us . 2. That men must rest upon the judgement of men for salvation . 3. That some , if not all are born without sin : which one opinion may undoe the world by keeping it in ignorance of is misery , and in a neglect of the way of safety . 4. That man works out his salvation by the power of nature , and is saved by the merit of his works . 5. That some sins are venial , and deserve not death ( though the Law saith the man is accursed that continueth not in all things commanded in the Law to do them , ) 6. That the sin against the holy Ghost is not unpardonable . 7. That Christ is not God of himself , and that bread and wine is God. 9. That there are many Mediators , as the Virgin Mary , &c. besides , that one Mediator Jesus Christ : by whose merits we are saved : That Saints are to be worshipped . 10. That we must still offer sacrifice , that preaching is the way of hereticks . 11. That the vertue of Sacraments depend upon the intention of a Priest. 12. That the observation of outward Ceremonies is the essence of divine worship ▪ 13. That mingle so many Ceremonies with the pure worship and holy Sacraments . 14. That the grace of God depends upon these Cere●onies , and the outward observance of them . 15. That some meats are unlawful . 16. That priests marriages are unlawful . 17. That a few words turn the bread and wine into the body and blood of Christ. 18. That one and the same body of Christ is in heaven and in earth all one . 19. That men must worship creatures . 20. That none are saved by the Sacrament who communicate in both kinds against the judgement of the Church . 21. That men can pardon sin . 22. That Mass may save men after they are dead . 23. That if man believes in Christ he cannot be saved , unless he believe in the Pope . That Kings may be deposed and murthered by their Subjects : &c. They that indulge Popery , indulge almost all the Heresies that are in the world . Popery being nothing else but a forrage of old errors , heresies , and superstition brought into the Church to serve the interest of men , is it a light thing with us to suffer damnable heresies , shall we hang men for injuries done to few men , and shall suffer them that intend to damn all . Reason . 20. We ought not at this time to set up Popery , when God seems ( according to the prophesies that went before of it ) to pull it down , what when Babylon is falling , shall we put an hand to uphold it , when the Kings who have given their Kingdoms to her , threaten her , shall we Indulge her ? REV. 18.1 , 2 , 3 , 4 5. And after these things I saw another angel come down from heaven , having great power , and the earth was lightened with his glory , And he cried mightily with a strong voice , saying , Babylon the great is fallen , is fallen and is become the habitation of devils , and the hold of every foul spirit , and a cage of every unclean and hateful bird . For all nations have drunk of the wine of the wrath of of her fornication , and the kings of the earth have committed fornication with her , and the merchants of the earth are waxed rich through the abundance of her delicacies . And I heard another voice from heaven , saying , Come out of her my people , that ye be not partakers of her sins , and that ye receive not of her plagues : For her sins have reached unto heaven , and God hath remembred her iniquities . Reas. 21 That which we pray against we should not allow : we pray against Popery — &c. shall we not deliver our selves from all false Doctrine and Heresie , when we pray , from all false Doctrine and Heresie good Lord deliver us : Do we pray that Antichrist may be destroyed ; and yet do we uphold him ? do we set a solemn day , viz. 5. of November , to thank God that he delivered us from the superstition , Idolatry , Heresie , Tyranny and cruelty of Rome : and shall we admit them ? O do nothing against your Fai●h , do nothing against your prayers . — Reas. 22. If the Papists may with a safe conscience conforme with us ; then we ought not to comply with them but they may conform with us ; — therefore , &c. — our Religion is the same it was in the beginning of Queen Elizabeths Reign , but when they came to our Churches , they heard our prayers , and our Sermons , why can they not do it now ? yea many of them come to our Churches now , — why may they not all do so ? the Pope forbids them they say : — and do they deserve an indulgence from our Magistrates , who will rather obey a foreign Power , then submit to our lawes ; they are not worthy of protection , much less of favour among us that own a forreign power , which they assert for disobedience to our own . Reas. 23. If we had the happiest times for peace , plenty , prosperity and general satisfaction to all people , when the severest Lawes against Papists were made , — then we ought not to mitigate those Lawes ; the restraint of faction is our security , their indulgence is our danger : O the happy yeares of Queen Elizabeth when Papists durst not shew their heads ; the blessed time of King James when a Priest durst not be seen ; — we date our happinesse from that hour in Queen Elizabeths time that Popery was voted treason ; we date our miseries from that time in the last yeares of King James that it was declared Tolerable ; what calme , what peace , what quiet , what unity , order and uniformity before ? what feares , what jealousies , what troubles , what dangers , what divisions and disorders since . Reas. 24. And what you think would our fore-Fathers say , if they saw those whom they resisted unto blood , enjoyning equal liberty with themselves : methinks Reverend Cranmer's ashes stirre at the mention of the Toleration of Popery ; — methinks the blood of Martyrs cryes aloud . no Toleration of Popery ; the Mill●o●s that have been massacred in Ireland , &c c●y how long Lord , good and true , will thou not avenge our blood on them that dwell on the Earth ? shall God avenge ? and will you indulge . Reas. 25 And to say no more when I see Coutzen Campanella , Allen , &c. laying this m●thod for the undermining of the reformed Religion and the promoting the Popish : viz. 1. That seeing the Papists are so odious among Protestants , they would put on the visors of severall Sects and factions , and under that pretence oppose the established Religion in any Country privately with more successe then they did openly ; 2 They should endeavour to make the Sects so considerable as to gain an universall Toleration wherein they might be included by the benefit whereof they might advance the Catholique cause with security and confidence ; I promise my selfe that no ingenious Protestant will advance this Toleration , which seemes to be the greatest designe that conclave of Rome manageth , — which is the wisest assembly of men that overlooketh the World ; have they embroyled us in war , broken us in Religion , confounded us in our government only for Toleration , and shall it in peace be granted them , if indulgences be the utmost that a Papist can with confidence desire ; ( and we know they are not overmodest ) it 's more then Protestants may with safety grant . — And whereas under the vizor of the sect before mentioned you are of late so earnest in pleading for a toleration , deal but impartially like honest men , and I will set in with you . Procure but a toleration for the Reformed Christian Religion in Italy and Spain and your part of Germany , Portugal , &c. and I should willingly petition the sovereign Powers in England that you might have as much liberty here : But that you shall have full liberty here , and Protestants have none where you can hinder it , this is not equal dealing . But how comes it to pass that you that pretend so much to unity are in this also of so many opinions ; the English Papists are for liberty of Religion , and the Spanish and Italian are against it ? But I must cry you mercy : I now consider , It is but your selves that you think have right to liberty here , and others should have it but in order to yours . As hardly as you think you are used in England , you live openly among us , and no man that I hearof layeth hands on you : When you know if a Spaniard or Italian be known to be a Protestant , hee 's as sure tormented and burnt at a stake as the coat is on his back . Do you not know this to be true ? Were I in these places where your Religion hath its will , I know one leafe of this Book would cause me to be burnt to ashes : that I am alive is because I am not in your power : But for my part I wish not the shedding of one drop of your blood , nor your imprisonment or banishment , but only your moderate and necessary restraint from open iniquity , and seducing of those that are unfurnished to encounter you . 1. Either Scripture is True or not true : If not , Popery is not true , which pleadeth its warrant from it ( And some of them argue , as if they purposed to disprove the Scripture , and to imitate Samson , in pulling down the house on their own heads and ours , in revenge for the dishonour they have suffered by the Scripture . ) If it be true ( as nothing more true ) then Popery is not true , which palpably contracteth it , as in the points of Latine service , and denying the Cup in the Lords Supper , and many other is most evident . 3. Either the Judgement of the ancient Doctors is sound or not : If not , then the Church of Rome is unsound , that is sworn to expound the Scripture only according to their consent : If it be sound , then the Church of Rome is unsound , that arrogate a universal Government and infallibility , and build upon a foundation , that was never allowed by the ancient Doctors ( as in the third Dispute . I have fully proved ) and which most Christians in the World do still reject . 4. Either Reason it self is to be renounced or not : If it be , then none can be Papists but mad men . If not , then Popery must be renounced , which founded our very faith upon impossibilityes , and teacheth men of necessity to believe in the Pope as the Vicar of Christ , before they believe in Christ , with many the like which are afterwards laid open . 5. Either our five Senses , and the Judgement made upon them , is certain and infallible or not , If not , then the Church of Rome , both Pope and Council are Fallible , and not at all to be trusted . For when all their Tradition , is by hearing or reading , they are uncertain whether ever they heard or read any such thing ; and we must all be uncertain whether they speak or write it : And then we must not only subscribe to Fransc. Sanchez , Quod nihil scitur , but also say that Nihil certo creditur . But if sense be certain and infallible , then the Church of Rome , even Pope and Council are not only Fallible , but certainly false deceivers and deceived . For the Pope and his Council tell the Church that it is not Bread and Wine which they take , eat and drink in the Eucharist . But the senses of all sound men , do tell them that it is . I see that it's Bread and Wine , I smell it , I feel it , I taste it ; and somewhat I hear to further my assurance : And yet if Popery be not false , it 's no such matter . One would think the dullest Reader , might be quickly here resolved , whether Popery be true or false . Look on the consecrated bread and Wine , touch it , smell it , taste it , and if thou canst but be sure that it is indeed Bread and Wine thou maist be as sure that Popery is a delusion . And if thou canst but be sure , that it is not Bread and Wine , yet thou maist be sure that the Pope or his Council , nor any of his Doctors are not to be believed . For if other mens senses be deceitfull , theirs and thine are so too . Reader , Adhere to God , and the Righteousnesse of Christ , and the Teachings of the Holy Ghost , by the Holy Scriptures , and a faithfull Ministry , in the Communion of the Saints , and as a member of the Catholique Church , which arising at Jerusalem , is dispersed over the World , containing all that are Christians ; renounce not right Reason , or thy senses ; and live according to the light which is vouchsafed thee ; and then thou shalt be safe from Popery and all other pernicious damning errours . Richard Baxter , Catholique . An answer to the Roman Catholiques Reasons for Indulgence JUst as I was closing this afternoones diversion , the Reasons aforesaid come to my hand ; Reasons why Roman Catholiques should not be persecuted : what indeed I expected , it being an ill cause for which so many Learned Men as are devoted for that way , can say nothing , and though I hear they are answered by an abler hand , yet thus much I thought fit to adde concerning them . Reason , — We have great reason to bless God that they deal with us with calme reasons , who dealt with our forefathers with cruell persecutions , — that when they burned them , they are so restrained that they can only dispute with us , that they only argue here , while they banish as in Poland ; torment as in Spain ; Massacre as in other places : — not unto us , not unto us ; it is even so O Father , because so it pleased thee . — Reasons why Roman Catholiques — reason is as universall as Mankind , and of as great a compasse as nature ; — doeth reason say in England , that Roman Catholiques shall not be persecuted , and doeth not reason say in Spain , Italy , &c. that poor Protestants shall not be tormented : doeth mens reason tell them that a small fine is intollerable in England , and doeth mens reason tell them that the inquisition is tollerable in Spain . Be not partiall in your selves , but judge righteous judgement : desire no more in reason from us , then you would in reason allow us . — Should not be persecuted , alas ! for you — how modestly you insinuate — should not be persecuted ? you meane no harme , only you would not be oppressed — very good , and how are you persecuted , your Priests are safe , your estates are intyre , your way is connived at : and yet what paines you take to prove you should not be persecuted , — will you never leave your trickes — thus when you lived peaceably among us , you perswaded the World we eate you up , we oppressed , we tormented you ; — in so much that some of your people take us for Devils and not for men , and think England is an Hell , or a Purgatory as well for Papists as for Ho●ses ; Fye upon these Religious cheates , and devout frauds , is this the way to uphold an holy cause : what will yee lye for God , and do so great an evil , that any good may come thereof , God forbid : — should not be persecuted . — A subtle yet a palpable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : O sirs , this is not the first time you meant more then you spoke , i. e. should be tolerated , and at full liberty to deceive and be deceived ; not be persecuted , that is in the English that was spoken in Queen Maries dayes ; persecute : we are not ignorant of your devices , we know that an Indulgence to vice is a punishment to virtue , — that a toleration of errour , is but a subtle oppression of truth ; and an indulgence to you , is but a sly persecution of us : you know we desire not to persecute you , but to secure our selves : we make no Laws against your Religion , — but for our own : we onely establish the truth we apprehend , and take care that we be not seduced to the errours we fear . If you will needs oppose these Laws which you know will punish you , undermine this truth which you know will prevail against you , and promote those errours which you know will undo you ; — blame us not , your ruine is of your selves : we may say that we desire not you misery , ( if you suffer any ) but that you should turn from your evil ways , and live among us . Not be persecuted : — If we persecute you , it is onely in part of your Estates , which you can easily part with , and live very well , that we may save your souls : we correct , that we may reform you ; we give you over to some punishment , that you may be saved in the day of the Lord. What you think severity , is the greatest mercy ; what you call cruelty , is the greatest kindness in the world , as being a kindness to souls , and that for Eternity . — Should not be persecuted : — and who of you is persecuted ? 1. Not your Priests , for they are onely enjoyned to stay in those forreign parts whither they went against Law and Allegiance of their own accord , and forbid their own Countries which they have of their own accord forsaken . — If they stay at home , they may have the priviledge of Subjects : if they will run beyond Sea for order and power to do mischief , here they must be punished as fugitives : for the world must know that the French , Spaniards , &c. do not suffer with us ; onely such English men as must needs go abroad to learn that mischief which they may practice at home . 2. Not your People : — for they onely pay little more then others towards that charge of the Government which they occasion : you endanger our Government more then others , you pay a little more towards the support of it then others . — It 's true , you are charged two parts of three of your Estates ; but you usually come off with a slight composition , — which you may very well afford towards the security of the Government which you so much hazard . Is it persecution to allow something of your superfluities for the Kings necessities ? especially when it is not so much as the Pope extorted from you , when he called England , Puteus inexhaustus . — You pay nothing now for Bulls , Pardons , Licenses , Dirges obits , — Vestments , Crosses , &c. You may have a cheap way of serving God : and therefore I hope you may afford his Majesty the more that he may maintain that way . — Should not be persecuted : — You are not persecuted for Religion , but punished for disobedience . — You say you disobey for conscience sake : — be that between God and you : — the Magistrates observe your actions , and punish them ; your hearts they know not , and therefore they judge them not . — There is no governing of Mankind , if the Magistrate must not punish mens actions which he seeth , but indulge them for their conscience which he seeth not . — Should not be persecuted : — You are not persecuted , but onely disabled from persecuting us : you are weakned in your Estates onely , that you may not ruine us : you are uncapable of power , that you may not oppress us : to live quietly , soberly and honestly , you have enough ; to live seditiously , dangerously and factiously , you have too much . We are so indulgent to you , that you want nothing which may be necessary for your livelyhood , though we are so jealous over you that you want that which may be necessary for your designe : we take away part of your Estates , that you may not be capable of attempting that whereby you may forfeit the whole . — Here I observe two Rules : 1. The one of Charity ; teaching not to do to others what we would not have done to our selves : where we must distinguish what we would not in reason , and what we would not in interest : If I were a malefactor in interest , I would not be punisht ; if I were a Judge in reason , I would punish a malefactor : so if I were in an errour , self-love would distaste to me a desire of advancing my errour . — If I held the truth contrary to that errour , conscience would suggest to me my duty to suppress that for the advancement of a truth ; to the case in hand , if you should really think we were deceived and went astray , we would have you by all means discover to us the errours of our waies , and restrain us from them ; and now we really think you in damnable errors , we would convince you of those errors ; and by all means restrain you from them . 2. The other rule is of prudence ; teaching to bear with you the lesser inconveniences as coming neerest to us , that we may be able to suppress other factions that go farthest from us : 1. Of two inconveniences we may chuse the least ; but of two sins we may chuse none , — and really I think it sin in me to countenance any thing in which I judge against Gods truth and way ; — if I can discountenance it . 2. To bear with you is to bear wi●h all the errors in the World : your way being a farrage of all the exploded heresies among Christians . 3. Now you know we are under the disgrace of coming too neer your way , we must say and will prove it that your religion ( if I may so call it ) is the farthest from that which is styled the old Protestant , then from any other way professed and owned in England . 4. And is it come to that , that you have raised so many Sects among us — ( for the Sects are but your by-blowes ) that we have but this sad choice left , either to be swallowed up by them , or to close with you ? — This is plain English. — 1. Reas. Roman Catholique was the Religion of England a thousand years . Ans. the Roman Catholique way was not the Religion of England , but the corruption of its Religion these thousand years : ( Although however that 's not the Christian Religion that is of a thousand standing onely ) our Religion was the Word of God for 1400 years , to which the Papist added their Idolatry , superstition , and tradition , these 900. years : the Religion of England was alwaies contained in the Lords Prayer , the 10 Commandments , the Articles of Faith , the Doctrine of the Sacraments , the Order and Discipline we have now established by Law : — the corruptions of Rome were only of late brought in upon these foundations ; and are now removed by Law : and really it 's strange that humane corruptions , such as Popery is , should claim the same right with Gods institution , such as Judaism was : one institution of God may give place to another by degrees , — though it give not place to the corruption of men not for an hour . — We have buried your way in honour , our care is how that it rise not again in dishonour . As the Primitive Christians suffered that generation of Jews which was bred up in Judaism to continue their own way , though they suffered neither Jews nor Gentiles to be bred up in it , in the next generation : so we used that generation we found here at first very civilly , but would not suffer any more to learn that way . The Apostles that suffered Jews to practice their way for the present , would not suffer them to teach it for the future : and we who indulged Papists in the first generation after the Reformation to live in their own perverse way , would not allow them to pervert others in the next generation : And as we would not force a Heathen ( as he saith ) to our way , so would we not suffer him to perswade others from our way ; we would not compel Heathens or Papists ( who in some places are little better then Heathens ) to the truth , but we would restrain them that they should not seduce others to their errours . Reas. But shall the old Protestant , who confesseth Rome a true Church , and himself derived from her , persecute her , — and call her a Whore , let the Presbyterian , &c. Answ. Let the world know that the old Protestant bears as little honour to the corruptions of Rome , as the Presbyterian ; and that the Presbyterian bears as much honour to the truth of Rome as the old Protestant : and that both ( for we will not by your Artifices be divided any further then needs must ) own her as a true Church , though they do not own her as a corrupued Church . — They will allow the Church of Rome , and they maintain their own here : they condemn not them that live in communion with the Church of Rome , because they have the foundation of Religion . — They allow them not the same priviledge with those of their own communion , because they build dangerous things upon that foundation : we own all Protestants for Christians ; yet we hang them for murder and felony : so we own Papists for Christians , yet we punish them for superstition and Idolatry . — Reason , 3. If we acknowledge they have all things necessarie to salvation , then we should indulge them . — An. Indeed you hold as you say , the fundamental truth by which men may be saved : but you hold likewise some errors in judgement , and corruptions in practice contrary to those fundamental truths , by which men may be damned : we embrace your faith , and yet we oppose the heresies you hold contrary to the faith : I love a man , though I hate his disease : — I love the Religion of Rome , — I hate her prophanation of that Religion : — if any man be saved in Rome , it 's by the truths we and you hold in common , and not by those abominations we punish in you : — and we must needs say that we restrain you not as Christians , whom we shall see in Heaven one day ; but as Idolaters and Hereticks , whom except you repent , we shall never see in Heaven , 1 Cor. 6.9 . Gal. 5.20 , 21. — 4. Reason , We differ but in small questions and opinions , &c. therefore . 1. Answ. If so small the difference between us , why so great your cruelty towards us ? — were we burned , massacred , tortured , banished , imprisoned , famished , upon quirkes , and differences in words , rather then in real points ? — 2. But is the worshipping of Creatures but a quirk●s with you ? is saying to a peice of bread , Thou art God , but a trifle ? and to God , Thou art not able to instruct us for salvation without humane tradition , but a Toy ? — 5. Reason , Because we own one rule of Faith with them that is Scripture and tradition , we ought to tollerate them . Answ. We disown this reproachful insinuation : we own no rule of Faith but the Scripture , — by which we try all humane writings — judging in our selves what is right : — and though we have the Fathers and the first Councils against you , yet we desire nothing but the Scripture for our selves ; — we reverence the practice of the Ancients ; we walk by the rule of Scripture ; as we would do as they did , so would we walk by the same rule they did . 6 Reason , The Lutherans agree with the Papasts elsewhere , therefore , &c. Ans. I. How the Lutherans agree with Papists we say not , we are sure the Papists agree not with Lutherans , — what else means the quarrels , plots , seditions , tumults , discontents we hear of every day ? 2. We walk not by example , but by rule : 3. This favour the Lutherans and Hugonots got by arms , and keep by interest ; before we know how they were used . 7. Reason , As to what you say of commerce and marriage , we establish not our religion upon policie , but upon piety — we look not what is most advantagious , but what is most lawfull : although yet it be the interest of forreigners as much to be of our Religion , as it is ours to be of theirs — the English peace and trade is as much their advantage , as theirs is ours : as for the Earl of Bristow , he told King James and King Charles , that for which he was questioned by the Duke of Buckingham in Parliament : As for the Earl of Leicester he did a little regard Richleau , as he did him : — and he hath lived to see as great a Cardinal court the English , when resolute in their way , though never so severe to Catholiques — their resolute are fooled , the resolved are feared : — as for the Queen of Bohemia , if we had followed Her interest , she might have been the greatest Queen in Europe ; — and the Lord would have let the World have seen — that it was the highest advantage in the World to give up our selves and relation to God and the Gospel : as for English Queens we may in time have Protestant Queens . In the mean time we know our gracious Queens will not impose upon us the publick practice or indulgence at least of their Religion no more , then we impose our Religion upon them : they had rather few then whole Kingdoms should suffer , they had rather see you suffer for your conscience , then force us to allow your way against our consciences ; however to avoid some supposed inconveniences , we will not commit sin which is a real , and the greatest inconvenience in the World. To your eighth , ninth and tenth Reason : we say , if you are true to the Popes Supremacy , you cannot be true to the Kings Government : — if you deny that , ( as you seem to do ) you deny the foundation of your Religion , yea , the sum of Christianity , as Bellarmine saith . Whether you speak as you think in the eighth and ninth Reason , we know not ; for you can equivocate : — we know your Brethren will never say so , when they have obtained a Toleration ▪ and we know it is no new thing to have a few moderate men offer that in adversity , which their Brethren will never own in prosperity . Indeed you can juggle so , as that some shall write for Supremacy , and others against it ; and laugh among your selves to see how you cheat the world : we know what the Sorbonist● stand upon at this time : however , you are punished here onely for actual disobedience , upon what principle soever you disobey : if some of you think loyally , you all live disobediently to the Ecclesiastical Laws of this Realm . II. Reason . You say you are forced to be dangerous by fleeing to forreign Embassadours , and parts for safety . Answ. 1. It 's well we know your designe . 2. If you did not go to Forreigners for Religion , you need not go to Forreigners for Protection : if you will worship with them , you may live with them . 3. If you keep correspondence with our enemies , and practise against us , when you are in danger of punishment ; what will you do when you are tolerated ? If you deal with Forreigners now , to secure your selves from us ; much more will you deal with them hereafter , that you may have power over us : what you do now for liberty , you will do hereafter for power : this threatning insinuation will signifie little with us , who measure our Religion by our Consciences , and not by Interest ; whatever inconvenience follows upon your punishment , we will not displease God to tolerate you . To your twelfth Reason , we can say upon sad experience that you may do more harm by creeping into houses , then we can do good by preaching in Congregations . To your last we say , — Our Bishops can prove their Consecration ; they will make their authority eminent in awing you , if they cannot make their perswasions eminent in converting you ; and that when they are the severest enemies to your corruptions , they are the most hearty well-wishers to your persons , and you may hear them as such . — Sirs , As you did your duty in serving the King in his just War , so he will allow you all just priviledge in time of peace : but you must not think that the reward of your obedience to him in some things , shall be a liberty to disobey him in other . Although we have been ( as you say ) fellow sufferers with you , we will not sin with you . You say , you hazarded much to restore the King to his Throne : To what purpose , I pray you , if every man shall do what is good in his own eyes , as when there was no King in Israel ? And you must know , his sacred Majestie makes Laws against you , not to satisfie any mans passion or revenge , but to satisfie his own conscience . Whereas you speak of his Majesties mercie , and word from Breda : — 1. Let me tell you , That Toleration would be the greatest cruelty in the world . — 2. You know his Majestie promised no more at Breda , but that he should condescend to such provisions for tender Consciences as his Parliament would think fit . May it please therefore the wisdome and goodness of both Houses of Parliament , setting aside those plausible insinuations which undermine the principles of Government , to see that the permission of Roman Catholicks is not onely contrary to the peace , quiet and union of the subject , but also dangerous to the constitution , and threatning to the welfare of this Church and Kingdome ; and not let that be promoted upon shallow and fallacious suggestion of any interest and advantage , especially since the wisdome of France . The Duke of Rhoan hath made it appear to the world , and your wisdom makes it clear to your selves , That the Protestant Religion is the Interest of England . FINIS . The excellent Reasons of the Honourable House of Commons against Indulgence ; with Historical Observations thereupon . BUt to what end do we trouble the World with our inconsiderable Reasons , now we are all concluded by the common reason of the Kingdome ( at least that part of it wherein we are included ) represented by the most Honourable the Commons of England assembled in Parliament , then whom the Sun scarce beheld a more noble , a more resolved , a more unanimous , a more loyal and Orthodox Assembly , and Assembly as that excellent Bishop said , quo nihil videt orbis augustius : their famous Vote which may satisfie all your Reasons , — their Vote — at which your conclave at Rome may tremble , all the Conventicles in the World shake ; a dejected and forlorn Church raiseth up its selfe ; decayed Religion is recovered , the soules of the first reformers ( if they have any sence of things here below , ) rejoyce ; ( O if there be joy in Heaven at the recovery of one sinner , what is their at the Recovery of a Nation ! ) millions of unstable Soules are setled : the many breaches of our Church are close , that threatning evill of schisme and separation is checked , — the loose hopes of dangerous men are bounded : the callapsed Honour of England is restored ; former miscariages are expiated , for which our gracious King the Defender of the true Ancient , and Apostolick Faith heartily thankes them . In which the Nobles if they have any sence of their Ancestors Honour , will concur with them ; the reverend Clergy will be bound to pray for them ; and we with our posterity that are yet unborn will stand up and call them blessed : — their famous Vote to which we must submit is this ; — The Vote . That it be presented to the Kings Majesty as the humble advice of this House , That no Indulgence be granted to the Dissenters from the Act of Vniformity . And that you may know that this is not an Act of power but — of reason , not what they think they may , but what they think they ought , you have added their reason too — Ordering . That a Committee be appointed to collect and bring in the Reasons of this House for this Vote upon the present Debate , to be prescuted to his Majesty ; and that the nominating of the Committee be adjourned till to morrow morning . But reason is not reason untill it be resolved on , it was therefore resolved , &c. That in the close of the Reasons to be presented to His Majesty for the Vote of advice ; it being also added , That this House will assist His Majesty with their Lives and Fortunes , and That the Comittee appointed to bring in the Reasons do pen an Address for that purpose to His Majesty . Do you observe their reasons against your suggestions 1. As to the promise of Breda you urge , — they say you should not trouble his Majesty further with it . Reas. 1. Because it is not a Promise in it selfe , but only a Gracious Declaration of your Majesties Intentions , to do what in You lay , and what a Parliament should advise Your Majesty to do ; and no such Advise was ever given , or thought fit to be offered ; nor could it be otherwise understood , because there were Laws of Vniformity then in being , which could not be dispensed with , but by Act of Parliament . They who do pretend a Right to that supposed Promise , put the Right into the hands of their Representatives , whom they chose to serve for them in this Parliament , who have Passed , and Your Majesty consented to the Act of Vniformity . If any shall presume so say , that a Right to this Declaration doth still remaine after this Act Passed , It tends to dissolve the very Bonds of Government , and to suppose a disability in Your Majesty and the Houses of Parliament , to make a Law contrary to any part of Your Majesties Declaration , though both Houses should advise Your Majesty to it . Against Indulgence that most Honourable House saith , 1. That it will establish schisme by a Law : In the 24.25 . and 26. year of Queen Elizabeth the Non-conformists especially of Kent bestired themselves , and procured the Lords of the Councell to write to Arch-Bishop Whitgift to take charitable consideration of their causes , that the people of the Realme might not be deprived of their Pastors , being diligent , learned and zealous , though in s●me points Ceremoniall , they may seeme doubtfull onely in conscience , not in willfulnesse , Upon this , though onely an intercession of the Councell : they are incouraged to separate from the Church , and upon the Earle of Leicesters Interest ( what would they do if they had a Law of their side ? ) they are hardned to hold a solemne Councell at Cambridge I think to answer our Convocation ; wherein they made decrees as they call them of such things as ( do seeme ) may stand with the peace of Gods Church : see Bishop Bancrofts danger pos . p. 46. they have a conference at Lambeth before the Lords of the Councell with the Arch-Bishops of Canterbury and York , and the Bishop of Winchester Cambd●el . 1584. and finding but favour ( no Law all this while on their behalfes in Parliament ) they erect a Presbytery at Wandsworth in Sunrey , Bishop Bancroft Engl. scot . 3. b. c. 1. Full. Cent. xvi p. 30 where Offices and rules are agreed on by 24. Presbyters in as much authority as our 26. Arch-Bishops and Bishops , this way they settle in London a while after ; Altar against Altar , Post against Post : — they became violent Anno 1575. and left the sober men , Humphrey — , Fox , &c. they set up prophesying , Anno 1580. and private meetings , fasts and conferences ; they meet at Cuckefield in Suffolke threescore Ministers almost enough to make a convocation , where they resolved what was to be Tolerated , and what was to be refused : again they meet at Cambridge , where were many things very solemnly enacted : in the year 1585. 1. A Parliament meets , 2. Convocation sits , 3. an Assembly of Ministers vying with the Convocation , gets together , they admonish , they threaten , they plot , they get a 16. fold Petition drawn up for them Anno 1587. el 30. they Libel , — they met at a Synod in Coventry 10th . of the 4. Moneth as they write , — where they resolved thirteen points against the Church , Full. xvi Cent. 194. and drew up a discipline and form essential at all times , which was tendered to all the classes far and near in England ; — they humble themselves at Northampton for their former Conformity to the Church , — John test p. 6 Full. p. 196. they refuse Oaths tendred to them , — they talke of a bickering and then a battle ; as one Wiggington words it , they sollicit the King of Scots assistance May 2. 1591. — Hacket and Coppinger , grow outragious and threaten the Queen and the Privy Councell , at last they grew so odious at Court as Mr. Fuller writes that none durst appear in their behalfe , and so they continued all King James his time — and King Charles when we had peace untill at last this Schisme in the Warre was established by a pretended Law , — and England knowes very well what it is to establish Schisme by a Law. — In the latter end of King James his Reign there was a Toleration propounded , and immediately the Popish policy and Government was set up in opposition to ours , — they had Archbishops to our Archbishops , Bishops to our Bishops , their meeting of Priest to our Convocation , — their Masse to our Common Prayer : And so Cromwell told his Cronies in a thing called a Parliament in his loose time , that they had their Hierarchy setled , and that they had an orderly Government within his Government ; — this , this it is to have a Schisme established by Law. — 2. The Honourable House of Commons are against Indulgence to dissenters , because it will make the Government of the Church precarious , and Contemptible : What can a Bishop do , if there be parties to which all the guilty will betake themselves , to elude his Authority , he excommunicates , they seperate and excommunicate themselves : He cites , they undervalue him ; He threatneth , they ( as the Church wardens of Saint Anne Aldersgate ) say they will try it with him , he would turn out a Parish-clark like him of Black-fryers , he goeth to Law with him : The Indulged Party will be the receptacle of all the discontented , ambitious , turbulent , and guilty Persons which the Law threatneth , discipline correcteth : and justice punisheth . 3 The Honourable House of Commons are against Indulgence , Because , It will no way become the Gravity or Wisedome of a Parliament , to pass a Law at one Sessions for Vniformity , and at the next Sessions ( the reasons of Vniformity continuing still the same ) to pass another Law to frustrate or weaken the execution of it . The most happy constitutions are they that are maturely , debated , resolvedly enacted , and not without great reason , and much time repealed . The first Parliament that ever was in England ordered that the same Assembly should not repeale and make Laws : A Parliament Hen. the thirds time refused to alter a most inconvenient Law , because they thought no inconvenience greater then Alteration of Laws , so in K. H●n . 7. Hen. 8. Q. Eliz. Reign . 4 The Honourable House of Commons are against indulgence . Because , It will expose His Majesty to the restless Importunity of every Sect and Opinion , and of every single Person also , who shall presume to dissent from the Church of England . It will be a cause of increasing Sects and Sectaries , whose numbers will weaken the true Protestant Profession so far , that it will at least be difficult for it , to defend it selfe against them : And , which is yet further considerable , those Numbers , which by being troublesome to the Government , finde they can arrive to an Indulgence , will , as their numbers increase , be yet more troublesome , that so at length they may arrive to a generall Toleration , which His Majesty hath declared against ; and in time some prevalent S●ct , will at last contend for an establishment ; which , for ought can be foreseen , may end in Popery . It is a thing altogether without Precedent , and will take away all means of convicting Recusants , and be inconsistent with the method and proceedings of the Laws of England . You know there is no end of humor and faction , Hooper procures K. Edw. 6. letter for a dispensation from certain Rights and Ceremonies offensive to his conscience , as the letter runs ; The nonconformists in the beginning of Q Elizabeths reign , are onely for alteration of some things offensive : The later nonconformists were against the Common Prayer , and most of the usage of the Church ; at last they are against all Church government , discipline , orders and forms of worship , the people will have it so ? and what will ye do in the end thereof . 5 The Honourable House of Commons are against Indulgence , to dissenters . Because , It is humbly conceived , That the Indulgence proposed will be so far from tending to the Peace of the Kingdom , that it is rather likely to occasion great disturbance . And on the contrary , That the asserting of the Laws , and the Religion establisht , according to the Act of Vniformity , is the most probable meanes to produce settled Peace and Obedience throughout Your Kingdom : Because the variety of Professions of Religion , when openly indulged , doth directly distinguish men into parties , and withall gives them opportunity to count their numbers ; which , considering the animosities , that out of a Religious Pride will be kept on foot by the severall Factions , doth tend directly and inevitably to open disturbance . Nor can Your Majesty have any Security , that the Doctrine or Worship of the severall Factions , which are all Governed by a severall Rule , shall be consistent with the Peace of Your Kingdom . When Master Cartwright preached at Saint Maries in Cambridge the Church could not hold the people , when Doctor Gouge preached at Black-fryers , it was too little for him , when Master Dod preached , people were almost througed to death ; If a nonconformist preach , the whole City is in a tumult ; if a man be but a little inclined that way , how great is his Auditors ? If Orthodox , how thin his Congregation , which , considering the animosities , that out of a Religious Pride will be kept on foot by the severall Factions , doth tend directly and inevetably to open disturbance . Nor can His Majesty have any Security , that the Doctrine or Worship of the severall Factions , which are all Governed by a severall Rule , shall be consistent with the Peace of Your Kingdom . What security have we that the Papists will not teach the Popes power as well as his Religion : that they will not absolve men from their allegiance to the King of England , as well as they absolve men from their obedience to the Church of England ; that they will not disobey , as well as not obey for Conscience sake , — how know we but they have all taken a solemn Covenant to defend the Kings Majesty onely in the maintenance of Religion ; i. e. of their severall wayes : — Be wise therefore O ye Kings , be instructed O ye Judges of the Earth . — Habet aliquod ex iniquo omne magnum exemplum quod contra singulos , utilitate publica rependitur — Tac. An 14. Ne timeas contrà Charitatem esse si unius scandalum multorum pace compensaveris . — Bern. Ep. FINIS . Notes, typically marginal, from the original text Notes for div A26927-e850 See Bishop Abbot on Jer. 6 16. ●e Dr. Peirce Sermon . 
A32451	----	By the King, a proclamation for preventing the fears and dangers that may arise from the concourse of papists or reputed papists in or near the cities of London or Westminster during this present sitting of Parliament England and Wales. Sovereign (1660-1685 : Charles II) 1674 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A32451 Wing C3354 ESTC R35815 15564264 ocm 15564264 103779 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. A32451) Transcribed from: (Early English Books Online ; image set 103779) Images scanned from microfilm: (Early English books, 1641-1700 ; 1588:66) By the King, a proclamation for preventing the fears and dangers that may arise from the concourse of papists or reputed papists in or near the cities of London or Westminster during this present sitting of Parliament England and Wales. Sovereign (1660-1685 : Charles II) Charles II, King of England, 1630-1685. 1 broadside. Printed by the assigns of John Bill and Christopher Barker ..., London : 1673/4 [i.e. 1674] "Given at our court at Whitehall the fourteenth day of January, in the five and twentieth year of our reign." Reproduction of the original in the Huntington Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- England. Great Britain -- History -- Charles II, 1660-1685. 2008-03 TCP Assigned for keying and markup 2008-04 SPi Global Keyed and coded from ProQuest page images 2008-05 Emma (Leeson) Huber Sampled and proofread 2008-05 Emma (Leeson) Huber Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion By the King. A PROCLAMATION For Preventing the Fears and Dangers that may arise from the Concourse of Papisst , or Reputed Papists , in or near the Cities of London or Westminster , durings this present Sitting of PARLIAMENT . CHARLES R. WHereas Our most Dutiful and Loyal Subjects , the Lords Spiritual and Temporal in this present Parliament Assembled , have besought Vs , That We would be Graciously pleased to Issue out Our Royal Proclamation , Thereby Requiring all Papists , or reputed Papists , who now are or remain within Five Miles of Our Cities of London and Westminster , or Our Burrough of Southwark , not being Householders , nor Attending any Peer of this Realm as a Menial Servant , to repair to their respective Dwellings , or to depart Ten Miles from the Cities and Burrough aforesaid , and not to return during this Session of Parliament . Provided , That it may be permitted for any Papist , or reputed Papist , to return unto the Cities or Burrough aforesaid , who shall first obtain a Licence therefore under the Hands of any Sir of the Lords of Our Privy Council ; And that We would be pleased to give Order to the Quarter Sessions , That they give in unto Vs an Account of what Housholders now are within the Cities or Burrough aforesaid , and Five Miles thereof , who are of that Profession ; And that the Quarter Sessions do Adjourn themselves from time to time for that purpose . Which Address of theires We have seriously Considered , and do with much Contentment and Satisfaction Accept ; And as We have always manifested Our Zeal for the Preservation of the True Religion Established in this Kingdom , and to hinder the Growth and Encrease of the Papish Religion , so We are now ready upon this Occasion to prevent all Fears and Dangers that may arise by the Concourse of persons of that Profession , in or near Our Cities of London or Westminster . We therefore , by this Our Royal Proclamation , do straightly Command and Require all Papists , and reputed Papists , who now are , or remain within Five Miles of Our Cities of London and Westminster , or Burrough of Southwark , not being Householders , nor attending any Peer of this Realm , as a Menial Servant , That they do before , or upon Monday next at the farthest , being the Nineteenth of this instant January , repair to their respective Dwellings , or depart Ten Miles from the Cities and Burrough aforesaid : And , That they , nor any of them do presume to return during the Sitting of Parliament , as they will answer the contrary at their Perils . Provided always , That this Our Proclamation shall not extend to Prohibit any Papist , or reputed Papist , from returning unto the Cities or Burrough aforesaid , who shall first obtain Licence therefore under the Hands of any Sir of the Lords of Our Privy Council . And We do hereby further Charge and Command Our Iustices of the Peace , of and for Our Cities of London and Westminster , and for Our several Counties of Middlesex , Surrey , Kent and Essex , That at their nert Quarter Sessions to be holden for the said respective Cities and Counties , They make diligent Enquiry within their respective Iurisdictions , and give in unto Vs an Account of what Householders now are within the Cities or Burrough aforesaid , or within Five Miles thereof , who are of that Profession ; And that they do cause the said Quarter Sessions to be Adjourned from time to time for that purpose , as shall require . Given at Our Court at Whitehall the Fourteenth day of January , in the Five and twentieth year of Our Reign , 1673 / 4. God save the King. LONDON , Printed by the Assigns of John Bill and Christopher Barker , Printers to the Kings most Excellent Majesty . 1673 / 4. 
A32540	----	By the King, a proclamation for the discovery and apprehending all popish priests and Jesuits England and Wales. Sovereign (1660-1685 : Charles II) 1678 Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A32540 Wing C3463 ESTC R35900 15578557 ocm 15578557 103866 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. A32540) Transcribed from: (Early English Books Online ; image set 103866) Images scanned from microfilm: (Early English books, 1641-1700 ; 1588:102) By the King, a proclamation for the discovery and apprehending all popish priests and Jesuits England and Wales. Sovereign (1660-1685 : Charles II) Charles II, King of England, 1630-1685. 1 broadside. Printed by John Bill, Christopher Barker, Thomas Newcomb, and Henry Hills ..., London : 1678. "Given at our court at Whitehall, the twentieth day of November, 1678, in the thirtieth year of our reign." Imperfect: faded with loss of print. Reproduction of the original in the Society of Antiquaries Library, London. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Popish Plot, 1678. Anti-Catholicism -- England. Great Britain -- History -- Charles II, 1660-1685. 2008-07 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-09 Mona Logarbo Sampled and proofread 2008-09 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion C R DIEV ET MON DROIT HONI SOIT QVI MAL Y PENSE royal blazon or coat of arms By the King. A PROCLAMATION For the Discovery and Apprehending all Popish Priests and Jesuits . CHARLES R. WHereas it is most Notorious and Evident , That a great number of Popish Priests and Iesuits are at this time secretly disguised , and lurking within this Realm , where they do not onely endeavour to Pervert His Majesties Subjects from the true Protestant Religion , to Romish Superstition , but do also contrive and set on foot divers Traiterous Plots and Designs against His Majesty , His Government , and the Protestant Religion by Law Established : The Kings most Excellent Majesty ( upon the Humble Petition of the Knights , Citizens , and Burgesses now in Parliament Assembled ) for the better Discovery and Apprehending of such Popish Priests and Iesuits , Doth by this His Royal Proclamation strictly Charge and Command all His Iudges , Iustices of the Peace , Magistrates , Officers , and other His Loyal Subjects within this His Realm of England , Dominion of Wales , and Town of Berwick upon Tweed , That they do use their utmost Care and Endeavour to Discover , Apprehend , and Commit , or cause to be Committed to safe Custody , in order to their Tryal , all Popish Priests , and Iesuits ( Except John Huddleston , Who was signally instrumental in His Majesties Escape after the Fight at Worcester , and such Foreign Popish Priests or Iesuits as by Contract of Marriage are to attend the Person of His Royal Consort the Queen ( the Names of whom shall be signified under Her Great Seal , and such Signification Inrolled in His Majesties Court of Kings Bench ) and except such Foreign Popish Priests and Iesuits who are by the Law of Nations to attend Foreign Ambassadours . ) And for the greater Encouragement to such of His Majesties Loyal Subjects as shall Discover and Apprehend any Popish Priest or Iesuit ( Except before excepted ) His Majesty is hereby Graciously pleased to promise to him or them who shall Discover and Apprehend , or cause to be Apprehended , any such Popish Priest or Iesuit , the Reward of Twenty pounds , which shall be immediately paid upon such Discovery and Apprehension , and due Proof thereof . Given at Our Court at Whitehall , the Twentieth day of November , 1678. In the Thirtieth year of Our Reign . God save the King. LONDON , Printed by John Bill , Christopher Barker , Thomas Newcomb , and Henry Hills , Printers to the Kings most Excellent Majesty . 1678. 
A30399	----	The Protestant's companion, or, An impartial survey and comparison of the Protestant religion as by law established, with the main doctrines of popery wherein is shewn that popery is contrary to scripture, primitive fathers and councils ... / by a true son of the Protestant Church of England as established by law. Burnet, Gilbert, 1643-1715. 1685 Approx. 103 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A30399 Wing B5845 ESTC R29606 11179213 ocm 11179213 46562 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. A30399) Transcribed from: (Early English Books Online ; image set 46562) Images scanned from microfilm: (Early English books, 1641-1700 ; 1437:3) The Protestant's companion, or, An impartial survey and comparison of the Protestant religion as by law established, with the main doctrines of popery wherein is shewn that popery is contrary to scripture, primitive fathers and councils ... / by a true son of the Protestant Church of England as established by law. Burnet, Gilbert, 1643-1715. [20], 45 p. Printed for Richard Chiswell ..., London : 1685. Attributed by Wing and NUC pre-1956 imprints to Gilbert Burnet. Reproduction of the original in the 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Catholic Church -- Controversial literature. Church of England -- Doctrines. Anti-Catholicism. 2003-10 TCP Assigned for keying and markup 2003-11 Apex CoVantage Keyed and coded from ProQuest page images 2003-12 Olivia Bottum Sampled and proofread 2003-12 Olivia Bottum Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion THE Protestant's Companion : OR , AN IMPARTIAL SURVEY AND COMPARISON OF THE Protestant Religion , As by LAW Established ; With the main Doctrines of Popery : Wherein is shewn , That Popery is contrary to Scripture , Primitive Fathers and Councils ; and that proved from Holy Writ , the Writings of the Ancient Fathers for several Hundred Years , and the Confession of the most Learned Papists themselves . Whereby the Papists vain pretence to Antiquity , and their reproaching the Protestant Doctrines with Novelty , is wholly overthrown . By a True Son of the Protestant Church of England , as established by Law. LONDON , Printed for Richard Chiswell , at the Rose and Crown in S. Paul's Church-Yard . M DC LXXXV ALL Scripture is given by inspiration of God , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness , 2 Tim. 3. 16. In vain they do worship me , teaching for doctrines the commandments of men , Matth. 15. 9. — But from the beginning it was not so , Matth. 19. 8. Non audiatur haec dico , haec dicis , sed haec dicit dominus . Augustin . de unit . Eccles. contr . Petil. c. 3. Id verius quod prius , id prius quod & ab initio , ab initio quod ab Apostolis . Tertullian . advers . Marcion . l. 4. c. 5. Id esse verum quodcunque primum , id esse adulterinum quodcunque posterius . Idem advers . Praxeam , c. 2. THE PREFACE TO THE Protestant Reader . AS we have immortal Souls of infinite more value than all transient glories and sublunary advantages ; so ought we both in obedience to the tender and compassionate advice of our blessed Redeemer ( who purchased them with his own dear Blood , ) and out of a true concern for our Eternal Welfare , to live such lives here as we may be happy hereafter . Pursuant to this excellent design , We ought carefully attend to that Holy Religion we have so long professed , which teaches no Doctrines that are not agreeable to the Holy Scriptures , and to the practice of the best and purest Ages of Christianity . A Religion , which neither robs God of his Honour , nor the King of his due ; a Religion , whose venerable Rites keep a just medium betwixt vain Popish Pomp , and Fanatical Indecency ; a Religion that not only teaches us how to be good , but obliges us so to be , that is , a Religion truly Christian , and a Copy of that perfect Original which our Lord and Saviour hath left us for our direction . And therefore as nothing ought to be dearer to us ; so we cannot be sufficiently thankful to his Sacred Majesty ( whom God preserve ) for the Gracious assurance he has given , that he will support it , and defend us in the profession of it . A King whose Royal Progenitors of Immortal Memory for above 100 years , have not only been the Ornaments but the Supports too of the Protestant Religion ; His fam'd Grandfather King Iames Learnedly defending it by his Pen , and thereby justly meriting the glorious Title of its Defender ; His Excellent a Father dying a Glorious Martyr , and his late dearly beloved Brother being a long time Exile for our Reformed Religion . Let us then strive to shew that we are not unworthy of so Illustrious and Valiant a Protector , by our Loyalty to him ; not unworthy of such a Religion , by our conformity to its Principles , in Holiness , Sobriety and Charity , and a stedfast adherence to it , in opposition to any other that will destroy that which our Church hath built upon so sure a Foundation . And that we may rightly understand what this Religion is , and the difference betwixt that which is established in our Church , and what is owned in the Church of Rome , I have made the following Collection ; wherein is demonstrated how contrary the Popish Religion is to our Church , and how inconsistent with Scripture , the practice of the Primitive and best Ages of Christianity , and that prov'd , not only from the Writings of the Apostles , and choice Records of Antiquity , but even granted to be so by the most b learned and no less impartial Papists themselves ; which as it is the testimony of one Friend against another , is lookt upon as an undenyable Evidence . Before I conclude , I must admonish the Reader , that I have not rendered the Authors at large , but so quoted them , that the Learned may examine them , nor have I drawn Arguments ( as usually ) from them , because that would have made this Book ( design'd for a Pocket-companion ) to have swell'd into a great Volume ; yet to make requital for that just omission , I have , at the conclusion of each Section , directed the Reader to other Writers of our Religion , which treat of that particular Controversie at large . May then the All-wise God , by whose Divine permission thus much hath been perform'd , so bless this poor labour of his unworthy Servant , that it may be instrumental to the good of his Church , and the confirming of all our weak Brethren in our most Holy Faith ; which was the principal design of its publication . THE INTRODUCTION . THE Church of Rome , though she talk aloud of the Antiquity of , and an universal consent in her Doctrines , is so far from either , That therein she will be tied to no Rule , nor observe any Law , as if she would verifie that Remarque of 1 Crantzius upon her in another Case , Nunc ad se omnium Ecclesiarum jura traxit Romana Ecclesia , That she hath engrossed to her self all the priviledges or rights of other Churches . Her greatest 2 defendants reject the Scripture , though given forth by * Divine Inspiration , and do say it is no more to be believed , in saying it is from God , than Mahomet's Alcoran , &c. And good reason why , 3 because her Doctrines are repugnant to the Holy Scriptures . What then will she trust to ? Tradition : that she equals with 4 the Scriptures themselves . And yet her great Annalist , Cardinal Baronius , who was once , as it were , a living Library , while he kept the Vatican 5 6 confesseth , That he despaired to find out the truth even in those matters which true Writers have recorded : because there was nothing which remained sincere and incorrupted . This blow given by so skilful an Artist , dashes all the Characters wherein the defence of Oral Tradition should be legible . And , if Tradition in true Writers be so difficult to preserve , how can it be expected to be safe from spurious ones , or without any Writers at all ? However , though the Papists do not grant , that this ruins their Tradition , I am sure , it cuts off that definition of it , by † Cardinal Bellarmin , who affirms , that to be a true Tradition which all former Doctors ( mind that ! or then will the Fathers come in for a share ) have successively in their Ages acknowledged to come from the Apostles , and by their Doctrine or Practices have approved , and which the Universal Church owns as such . Moreover Bellarmin's Definition of Tradition gives us this encouragement and liberty to try Antiquity by Fathers , Councils and Papal Decrees . For the Fathers , I hope , the Romanists , who boast so much of their being on their party , will not refuse to be try'd by them , when 7 Coster and others make such a fine flourish in their pretensions to Antiquity . No , the Fathers shall not be Iudges of the Papists : the Romanists will not be controlled by the Fathers . For Cardinal 8 Baronius saith , The Catholick Church ( and this they would have you to believe , is their own Church ; but against all Reason and Sense ) doth not in all things follow the interpretation of the Fathers . This is a fair but modest Confession . But Cardinal 9 Bellarmin goes further , The Writings of the Fathers ( saith he ) are not rules to us , nor have the Authority to bind us . This is an 10 home thrust : and yet 11 Salmeron is more incivil with those Ancient Doctors , when he saith , That the latter Doctors are sharper-sighted than they , and therefore pronounces of many of them at once , That we must not follow a multitude to deviate from the Truth . I am afraid he gave his own Church a rude blow there ; for we may turn that Argument of his against the Church of Rome , which ever and anon is pleading her great number of Professors . To which let us add , what another Romanist saith in this point . And 12 he tells you , That he believes the Pope in matters of Faith , before a thousand Augustines , Jeroms or Gregories . This indeed is plain dealing , and no mincing of the matter ! But then again it is wholly opposite to their vain Pleas for Antiquity , and wholly different from the modest procedure of 13 S. Jerome , who thinks it great rashness and irreverence , presently to charge the Antients with heresie for a few obnoxious terms ; since , when they erred , they erred perhaps with a simple and honest mind , or wrote things in another sense than they were ( afterwards ) taken . But , if this be all the esteem the Papists have for the Ancient Doctors , then adieu to the Authority of the Fathers in the Church of Rome . Moreover , even the Councils fare no better in the Papists hands : For it is usual in their Editions of the Councils , to have some printed with this Title , Reprobatum ( or disallowed ) others Ex parte Approbatum , 14 accordingly as they agree or disagree with their Opinions and Interest at Rome . Which verifies that 15 smart censure of Ludovicus Vives , That those are accounted Decrees and Councils , which make for their purpose , and all others are no more valued by them than the meetings of some tatling Women in a Weaving Shop , or at the Baths . But although they reject both Fathers and Councils , ( when they are pressed by the Protestants with their Authorities ) yet , to take away all testimonies of the Fathers from us , the politick Council of Trent set up their Indices Expurgatorii , which they referred to Pope Pius IV. whose Bull for that end bore date March 24. 1564. 16 And in these Tables they set down , what Books were by them forbidden , and in which to be purged , and what places ought to be left out . Thus design'd they , that both Fathers and Councils should lisp their Language . But , though it be contrary to that Rule , by which 17 Christ himself was willing to be tried , If I bear witness of my self , my witnes is not true ; and contrary to all equity and the old 18 Laws , viz. That they which are brought out of our own House , ought not to be witnesses for us ; yet , since they have disowned ( when pressed with strength of Reason , and oppressed with Truth ) the Scriptures , the Fathers and Councils , We will pursue them to their last fort ; to wit , to the Decrees of their Popes , which they so much adore . If they gain-say these , then Conclamatum est , their Case is desperate . Well , then it must be so ; for they have rejected the Traditions of old Popes for those of new ones : One would have thought , that old Friends and old Divines had been the surest and soundest ; but it is not so at Rome . For they have slighted and contradicted that Decree of 19 Anacletus : That all , who are present at Mass , shall communicate ; That of 20 Pope Gelasius of not taking the Bread alone , which ( honest-man ) he called Sacrilege ; and 21 That of Alexander 11. of celebrating but one . Mass in one day . Which abominable practice of the Roman Church make good that saying of their own Pope 22 Gelasius , Quaero ab his judicium quod praetendunt ubinam possint agitari , an apud ipsos , ut iidem sint inimici , testes & Judices ? Which signifies in short , that they would be both Enemies , Witnesses and Iudges in their own Cause ; as being Conscious to themselves of such Errors as will not bear the test , nor can be defended without such foul play . Who then can safely trust the conduct of his Salvation to that Church , ( of Rome ) which refuseth to be tried by the Word of God , by the Ancient Fathers , by General Councils , and even by the Decrees of her ( pretended ) Spiritual Heads ? But because in the following Book I have produced the Testimonies of the Fathers voting against Popish Doctrines , it will not ( I judge ) be unnecessary to subjoyn , That , although we highly esteem and respect the Fathers , and especially those of the first Three hundred years after Christ , and make use of their Writings , as explaining the sense of the Scriptures , and handing to us the Opinions of the Ages they liv'd in ; yet we never receive any of them with the same respect and esteem that we do the Word of God : And that with good reason : For though they were learned and pious men ; yet they were but men , and consequently were lyable to error as well as other men . And herein the Advite of S. Austin is to be followed , to wit , to follow 23 him ( and such as himself ) no further than they follow Truth and Holy Scripture , which ought still to be preferred before them : And yet S. Augustin was neither the worst nor the meanest of those Christian Hero's . Thus do we reverence but do not idolize them , and only prefer the Scriptures before them ; whereas the Papists value their late Papal Decrees before the Primitive Doctors . These things being premised , I shall renew that five-fold Challenge about the Popes Supremacy , formerly propounded by a Reverend and Learned Bishop of our Church ; which the Papists ought first to answer , before they can justly obtain what they in vain pretend to as Consequences of that Supremacy . For , they failing to prove this , ( which , I think , they will never be able to do ) their Attempts in the points depending thereon must needs be fruitless and ineffectual . The Challenge is this : 1. Whether our Saviour before his Ascension did constitute S. Peter his Vicar , and gave him a monarchical Supremacy over the Apostles and the whole Church ? 2. Whether the Papists can prove , that S. Peter , while he lived , exercised such Power and Supreme Iurisdiction , even over the Apostles ? In such Cases as these , Idem est non esse & non apparere . 3. Whether , if S. Peter exercised any such Authority , it was not temporary , and ceased with his Person , as the Apostleship did ? 4. Whether ( if all these were true , as they are wholly the contrary ) they can make it appear , That the Bishop of Rome was the Successor of S. Peter , and not the Bishop of Antioch ? and whether ever he was at Rome or no ? 5. Whether they can make it appear , That our Blessed Saviour , when on Earth , exercised such a temporal Monarchy as the Pope now challengeth ? Confessions of the Popish Doctors in this Case . To the first and second Queries it is Confessed by 25 Cardinal Cusanus , That S. Peter received no more Authority ( and then he could not exercise any Authority over his Fellows ) than the rest of the Apostles . To the third and fourth Queries it is Confessed by 26 Aeneas Sylvius ( afterwards Pope , by then ame of Pius II. ) That the Pope's Succession is not revealed in Scripture ; and then it cannot be proved jure divino positivo . And by Bellarmin , 27 That neither Scripture nor Tradition ( habet ) allows ( then farewell Papal Supremacy ) That the Apostoliok Seat ( or Chair ) was so fixed at Rome , ( which I really believe as well as he ) that it could not be taken from thence . And then why might it not be at Antioch or Jerusalom as well as Rome ? Confessed by him 28 further , That as long as the Emperors were Heathen , the Pope was subject to them in all civil Causes , And That for above One thousand years , his 29 Judgment was not esteemed Infallible , nor 30 his Authority above that of a General Council . Where was then the exercise or acknowledgment of this Supremacy and Infallibility of the Popes ? Was all the World a-sleep , or ignorant so long of this Power which they now challenge to themselves Jure Divino ? No , but the Pope ( I warrant you ) had not yet the opportunity to usurp and challenge it , as he hath done since . To four of these , you see , they have plainly yielded : and the last , they can never make good , either from Scripture or Ecclesiastical History . Add to these the Confession of that Learned Papist , 31 Father Barns , That allowing the Bishop of Rome to have Supremacy elsewhere ; yet the Pope hath no Supremacy in Britain . Insula autem Britanniae gavisa est olim privilegio Cyprio , ut nullius Patriarchae Legibus subderetur . And afterwards , Videtur pacis ergô retineri debere sine dispendio Catholicismi & absque Schismatis ullius notâ . What can the Papists say to this so plain an acknowledgment ? But not designing to treat at large upon the Pope's Supremacy , I have not ( as in the following subjects ) produced the Testimonies of Fathers and Councils against this Doctrine of Rome , but shall advise the Reader to consult herein Bishop Jewel against Harding , Article 4. Archbishop Bramhall's Schism Guarded against Will. Serjeant . Dr. Barrow of the Pope's Supremacy , and the Bishop of Lincoln's Brutum Fulmen , who will give him full satisfaction in that point . THE CONTENTS Of the following TREATISE . SECT . I. OF the Scriptures Sufficiency . Page 1. SECT . II. Of the Scripture-Canon . 5. SECT . III. Of Invocation of Saints , and of the Blessed Virgin. 7 Of Image Worship . 10. Of Adoration of the Host. 11. SECT . IV. Of the Three Creeds , and how the Pope imposes new Articles of Faith upon his followers . 13. SECT . V. Of the number of Sacraments , and of Communion in one kind . Page 15 SECT . VI. Of Transubstantiation . 19 SECT . VII . Of Purgatory . 23 Of Indulgences . 25 Of the Sacrifice of the Mass. 26 Of Justification by Faith. 27 Of Merits . Ibid. SECT . VIII . Of Prayers in an unknown Tongue . 30 SECT . IX . Of the Marriage of Priests . 33 Of Auricular Confession . 39 SECT . X. Of Obedience to Governors . 4● THE Protestant's Companion . SECTION I. THE Protestant Church of England , our Holy Mother , admits of no other Rule for Faith and practice than the 1 Holy Scriptures , which according to 2 the Apostles are able to make us wise unto Salvation . The Church of Rome doth equal unwritten 3 Traditions with the Holy Scriptures : whom 4 some of that Church do call a nose of Wax : 5 Another , and that no less Man than a Cardinal , affirms , That the Scripture is no more to be believed in saying that it comes from God than Mahomet's Alcoran , because that saith so too . Another 6 Cardinal saith , That the Scriptures have no authority but for the Decree of the Church ; ( they mean the Roman Church ) by whom it 7 ought to be regulated , and not the Church be regulated by it : and the reason is , because ( as it is 8 confess'd ) that the people would easily be drawn away from observing the Church's ( i. e. Romish ) Institutions 9 , when they should perceive , That they are not contained in the Law of Christ , and that their ( i. e. Popish ) Doctrines are not only different from , but repugnant to the Holy Scriptures . Hence doth the Church 10 of Rome under severe penalties forbid the Laity the perusal of them , and thereby involves every Lay-man in the guilt of being a Traditor ; which in the 11 first Ages of Christianity was a crime 12 next door to Apostasie . Which act doth not only imply , That the Popish Church refuseth to be try'd by the Test of God's Word , but is diametrically opposite to the practice of the Primitive Christians , as appears in the following Quotations . The Romish Tenet of slighting the Scriptures is contrary to the Word of God , Ioh. 5. 39. 2 Tim. 3. 16 , 17. Contrary to the Fathers , Clemens Romanus Epist. ad Corinth . p. 58 , 61 , 68. Irenaeus l. 2. c. 47. Idem l. 3. c. 1. &c. 2. Tertullian adv . Hermogen . c. 23. Clemens Alexandrinus Stromat . l. 7. Origen in Esai . Hom. 2. Idem in Comment . in Iosh. p. 27. Id. Homil. in Leviticum 9. & Comment . in Matthaeum p. 220. Cyprian Epist. 74. Eusebius adv . Sabellium l. 2. Constantinus Magnus apud Theodoret. Histor. lib. 1. c. 7. Athanasius in Orat. adv . Gentes , & de Incarn . Christi . Hilarius ad Constant . Optatus l. 5. de Schis . Donat. Basil. de Sp. Sancto c. 7. Id. de verà side ac pià fide Tom. 2. Op. Graec. Lat. p. 386. Id. in Ethicis Reg. 16. Tom. 2. Id. Hom. 29. de Trinit . Tom. 1. Gregor . Nyss. in Dial. de animâ ac Resurrect . Hieronymus in Comment . in Esa. cap. 19. Id. in Epist. ad Laetam . Id. adv . Helvid . Id. Praefat. Comment . in Epist. ad Ephes. Chrysostom 13. Hom. in Gen. Id. Hom. 52. in Ioh. Id. Homil. 4. in Lazar. Id. Hom. 34. in Act. 15. Id. Praefat. in Epist. ad Rom. Id. Hom. 13. in 2 Cor. 7. Id. Hom. 9. in Coloss. 3. Id. Hom. 3. in 1 Thessal . Id. Hom. 3. in 2 Thessal . 2. Id. Hom. 8. in Epist. ad Hebr. c. 5. Augustin , Epist. 3. Id. de Doctrinâ Christi l. 2. c. 6. & 9. Id. de Unitat. Eccles. c. 3 , 4 , 5 , & 12. Id. Epist. 157. Id. de Bapt. c. Donat. lib. 1. c. 6. & l. 2. c. 3. & 14. ( That passage in S. Augustin , Ego Evangelio non crederem , &c. contr . Ep. fundam . c. 5. is interpreted by these Learned Papists following , To be meant of the Primitive Church , and those Men who saw and heard our Blessed Saviour , and not that the Fathers should be of more authority than the Scriptures : Ioh. Gerson de vitâ Sp. Lect. 2. Hic aperitur modus , &c. Ioh. Driedo de Eccl. Script . & Dogm . l. 4. c. 4. & Th. Wald. Doctrinal . l. 2. c. 21. Sufficiat universali Ecclesiae pro preconio potestatis suae modernae , &c. who is very smart upon such as held the contrary ) Idem Epist. 48. Tom. 2. & Epist. 19. Cyril Alex. l. 7. adv . Iulian . Theodoret Dial. 2. Id. Qu. 45. in Genes . Theophilus Alexand. in 2 Pasch. Homil. Cyril . Hieros . Cat. 4. Vincentius Lirinensis contra Haeres . cap. 2. &c. 41. Iustus Orgelitanus in c. 4. Cantic . Gregorius Magnus in Ezekiel . l. 1. Hom. 9. Tom. 2. Id. Moral . l. 8. c. 8. Id. in Cant. c. 5. Id. Moral . l. 16. c. 17. Tom. 1. Id. l. 4. Ep. 40. ad Theod. Medic. Tom. 2. Id. Epist. ad Leand. c. 4. Praefat. in Iob. Tom. 1. That the Holy Scriptures could not be corrupted , but those corruptions would have been discover'd : See Augustin de utilit . credendi , c. 3. & Id. c. Faustum l. 11. c. 2. and Confess'd by Bellarmin , That the Scriptures could not be corrupted , but those Corruptions would be discovered by Catholicks , de V. D. l. 2. c. 7. Consult in this point Bishop Iewel 's Treatise of the Holy Scriptures ( who in his excellent Apology handles all the main points in Controversie betwixt us and the Church of Rome ) and Article 15. against Harding . Dr. Stillingfleet's Rational Account of the Grounds of Protestant Religion , reprinted in 1681 , Part 1. c. 7 , 8 , 9. Chillingworth's Religion of the Protestants a safe way to Salvation , Part 1. Chap. 2. Lively Oracles by the Author ( as it 's said ) of the Whole Duty of Man. SECT . II. WE receive no other Books of Scripture for 13 Canonical ( in the Church of England ) than 14 such as of whose authority there was never any doubt in the Church . The Church of Rome doth make the Books commonly call'd Apocrypha of equal authority with those of the Old and New Testament ; which neither the 15 Iews , ( to 16 whom were committed the Oracles of God ) nor the Primitive Church , nor 17 any General Council , nor any Doctor in the Ages succeeding , till about 120 years ago , in the Council of Trent , nor the 18 Greek Church to this day , did ever receive as Canonical . Apocrypha receiv'd as Canonical by the Papists , is Contrary to the Fathers , Melito apud Euseb. Histor. Eccles. l. 4. c. 25. & Graec. 26. Origen in Psal. 1. Athanasius Epist. 39. in 2 Tom. Oper. & Synops. Sacr. Scriptur . Hilarius in Prol. Explanat . in Psalmos . Cyril Hierosol . in Catech. 4. de Sacrâ Scripturâ . Concil . Laodic . Canon . 59. Epiphanius Haeres . 8. contr . Epicur . & Haeres . 76. contra Anomaeos & lib. de mens . & pond . Basil. in Philocal . c. 3. Gregor . Nazianzen de veris & genuinis libris S. Scripturae divinitus inspiratae in libro Carminum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Amphilochius in Epist. ad Seleucum inter Canonicas Epistolas à Balsamone not at . p. 1082. Gr. Lat. Hieronymus in Prol. Galeato , sive Praefat. in lib. Regum . Ruffinus in Symbol . Apostol . Sect. 35 , 36. Iunilius Africanus de part . divinae legis l. 1. c. 3. Tom. 6. Bibl. patr . part . 2. Colon. 1618. Gregorius Magnus Moral . l. 19. c. 17. & Occam . ( who liv'd above 700 after Gregory , viz. about Anno Dom. 1320 ) explains Gregory's Judgment , that Iudith , Tobias , the Maccabees , Ecclesiasticus , and the Book of Wisdom are not to be receiv'd for the confirmation of Faith , Dial. part . 3. Tract . 1. l. 3. c. 16. Confessed By Cardinal Cajetan , who liv'd but Eleven years before the Council of Trent , That the Apocryphal Books are not Canonical , in libro Esther sub finem — Et in hoc loco terminamus , &c. And afterwards , Nam ad Hieronymi limam ( scil . in Prol. Galeato , where he owns no Books for Canonical , but such as ws receive in that sense ) reducenda sunt tam verba Conciliorum quàm Doctorum . Confessed by 19 Catharine ( who was in the Council of Trent ) and by 20 Stapleton , who liv'd after Catharine , That the Apostles never received nor confirmed the Apocrypha . And this will quite ruine their Cause , when we have produced 21 Bellarmin confessing , That the Church hath no power to make a Book Canonical , which was not so before . Consult the Learned Bishop Cosin's Scholastical History of the Scripture-Canon , upon this Subject . SECT . III. WE Worship the only 22 God , as we are taught to believe in him , and 23 none other . The Church of Rome 24 enjoyns those that live in its Communion to pray to their fellow Creatures ( who 25 know not our thoughts and necessities ) to Hero's and Saints ( of whom they feign so many ridiculous Stories ) and to the Blessed 26 Virgin , to whom they use such abominable expressions . Yea 27 a great Cardinal doth not blush to say , That it is not absurd , that holy men be called Redeemers after a sort . Invocation of Saints or Angels is Contrary to Scripture , Matth. 11. 27 , 28. * Ioh. 6. 37 , & 14. 13. & 16 , 23 , 24. Acts 10. 25 , 26. & 14. 13 , 14 , 15. Rom. 8. 27. Ephes. 3. 20. Col. 2. 18. 1 Tim. 2. 5. 1 Ioh. 2. 1 , 2. And Contrary to the Fathers , who , tho' they might sometimes use Rhetorical Apostrophe's and Poetical flourishes , are far from the Popish Tenet of Invocation . Fathers against this Doctrine , Ignatius in Epist. ad Philadelph . Iustin Martyr , Apol. 2. Theophilus Antiochenus ad Autolycum , l. 1. Irenaeus , l. 2. c. 57. Origen c. Celsum , l. 5. p. 233 , & 236. Concil . Laodicenum , Can. 35. Ambrose de obit . Theodos. Id. de interpellat . l. 3. c. 12. Id in 28 Rom. 1. Tom. 5. p. 174. Ierome To. 7. in Prov. c. 2. Augustin de civit . Dei , l. 8. c. 27. l. 9. c. 15. &c. 23. l. 10. c. 1. l. 20. c. 10. l. 22. c. 10. Id. l. 2. de visit . infirm . Id. Confess . l. 10. c. 42. Theodoret in 2 , & 3. Coloss. Dracontius Poetic . Hexameron . Confessed By some of the most 29 Learned Papists , That it is a Doctrine , neither expresly nor covertly contained in the Scripture . 30 Spalatensis confesseth , That Religious Invocation of Saints is Heathenism , and meer civil Invocation of them ( tho' not so bad , yet ) dangerous . 31 Cardinal Perron confesseth , That there are no footsteps of it , either in the Scriptures or in the Fathers before the first four General Councils ; none of which were call'd till 320 years after our Saviour's Incarnation . Bellarmin 32 confesseth , That Invocation of Saints was not so much begun by any Law as by Custom . This is to the purpose ! But yet further , Wicelius 33 saith , That the Invocation of Saints is to be cast out of the Church , because it ascribes God's Honour and Attributes to his Creatures , and derogates from the Office and Glory of Christ , by making Saints Mediators and Intercessors . What Protestant could have opposed this vain Doctrine with greater strength of Reason and Argument than these Papists have done ? Truth will Conquer . The Romish Church 34 likewise obliges all those in its Communion , to Worship Images , ( the Idolatrous practice of the Heathen World ) and that with the same 35 worship which is given to him whose Image it is ( and that , I think , is far enough ) ; so that the Worship may be terminated in the Image 36 . If this be not Idolatry , I know not what can be such ! And yet , that nothing might be wanting in their Worship , to make up the measure of iniquity , They deny 37 That God alone is to be worshipped . I suppose , they mean , he must have sharers with him in that Honour ; for otherwise it cannot be sence : I am sure , however , it is Blasphemy . Image Worship is Contrary to Scripture , Exod 20. 4 , 5. Hence do the Papists often leave the Second Commandment out of their Catechisms , as in Vaux's Catechism , Ledesma's Catechism , & Officium B. Mariae , Pii 5. Pont. jussu editum Antwerp . A. D. 1590. That the Second Commandment was meant of , and desigued against Images and Idols , the following Fathers and Doctors do attest : Iustin Martyr Dial. cum Tryph. p. 321. Tertullian de Idol . c. 3 , 4. & Id. c. Marcion l. 2. c. 22. despect . c. 23. Clemens Alexand. stro . l. 3. p. 441. Origen c. Celsum l. 4. p. 182. & l. 7. p. 375. Id. in Exod. Hom. 8. Athanasius in Synops. Nazianzen in vers . de decal . Ambrose & Ierome in Ephes. c. 6. Augustin Ep. 119. c. 11. Procopius & Rupertus in Exod. c. 20. Contrary to Scripture , Lev. 26. 1. Deut. 4. 15 , 16. & 5. 7 , 8 , 9. Isa. 40. 18 , 19 , 20. Micah 5. 13. Matt. 4. 10. Ioh. 5. 21. Rev. 19. 10. Contrary to the Fathers , Iustin Martyr Apol. 2. p. 65 , 66. Theophilus Antiochenus ad Autolycum l. 1. p. 77 , & 110. Clemens Alexandrinus strom . l. 6. & in paraenetico . Tertullian adv . Hermogen . init . Minutius Felix p. 33. who saith , Cruces nec colimus nec optamus . Origen c. Celsum l. 7 , & 8. The Council of Eliberis in Spain , at An. D. 310. Can. 36. Lactantius lib. 2. cap. de Orig . error . dubium non est , &c. Optatus l. 3. Epiphanius Epist. ad Ioh. Hieros . Augustin de morib . Ecclesiae Cath. l. 1. c. 34. & de side & symbolo c. 7. & Id. contr . Adimant . c. 13. & Id. Tom. 3. de consens . Evangel . l. 1. c. 10. Id. de civit . Dei l. 9. c. 15. Fulgentius ad Donatum . Gregorius Mag. l. 9. Epist. 9. Imagines adorare omnibus modis devita . Moreover the 38 Church of Rome would oblige us to adore the Consecrated Host , ( or Bread in the Sacrament of the Lord's Supper ) and with the same Worship which is due to the true God. Which by the 39 Confession of some of their Learned Men is an Idolatry ( if 40 Transubstantiation cannot be made out , which if it can , we ought no more to believe our own Eyes ) more stupid than the sottish Heathens were guilty of . Though this practice is so far from being Ancient , That elevation of the Host , accompanied with the ringing of a Bell at the consecration thereof ( that all who heard it , might kneel and joyn their hands in adoring the Host ) was instituted but about An. Dom. 1240. 41 The Fathers were so far from worshipping the Host , that some of them are sharp in reproving those , who reserved the Reliques of it ; as appears by Clement's Epistle to S. Iames , Origen in Levit. Hom. 5. and by the 11th . Council at Toledo , c. 14. And in Ierusalem they us'd to burn the remainders thereof , Hesychius in Levit. l. 2. c. 8. Concerning Invocation of Saints , Angels , &c. see Archbishop Laud's excellent Book against Jesuit Fisher , so much commended by King Charles I. Dr. Stillingfleet's Rational Account of the Grounds of Protestant Religion , &c. Part 3. Ch. 3. Dr. Stillingfl . Discourse concerning the Idolatry practised in the Ch. of Rome , c. 2. Bishop Taylor 's Disswasive from Popery , Part. 1. Ch. 2. Sect. 9. F. White against Jesuit Fisher , pag. 289. Dr. Brevent's Saul and Samuel at Endor . Bishop of Lincoln's Letter to Mr. Evelyn . Concerning Image-worship and the Adoration of the Host , see Bishop Iewel 's Article 14 against Harding . Archbishop Laud against Jesuit Fisher. Dr. Stillingfleet's Discourse concerning the Idolatry practised in the Church of Rome , and his Defence of it . His Rational Account of the Grounds of Protestant Religion , Part. 3. Chap. 3. Bishop Taylor 's Disswasive from Popery , Ed. 3. C. 1. Sect. 8 , 9. Ch. 2. Sect. 12. Rodon's Funeral of the Mass , c. 5. Confessed By these Learned Popish Doctors hereafter mentioned , That the making of Images was prohibited in the old Law , and not to be found in Scripture . Aquinas 3. Sent. Dist. 9. Q. 2. ad . 1. Prohibitum est . Alexander Hales , p. 3. Q. 30. m. 3. ar . 3. Albertus 3. d. 9. ar . 4. Bonaventure 3. d. 9. Marsilius 3. q. 8. ar . 2. Rich. media villa 3. d. 9. Q. 2. Gerson compend . tr . 2. d. 10. Praecept . Abulensis Exod. 20. Q. 39. Et Dominic . Bannes in 2a . 2ae . Qu. 1. art . 10. That the Fathers condemn'd Image-worship is Confess'd by Polydore Virgil de Invent. l. 6. c. 13. where he saith , Sed teste Hieronymo omnes ferè veteres sancti Patres ( speaking of Images ) damnabant ob metum Idololatriae . For fear of Idolatry . And by Cassander , Consult . d. Imag. Quantum veteris initio Ecclesiae ab omni imaginum adoratione abhorruêrunt , declarat unus Origenes . And That for the first four Ages after Christ , there was little or no use of Images in the Temples or Oratories of the Christians is Confess'd By Petavius , Dogmat. Theol. To. 5. l. 15. c. 13. S. 3. c. 14. S. 8. SECT . IV. OUR Church contends for and embraces that faith , which was 42 once delivered to the Saints , and admits and professes that same , which all true Christians have made the badge of their Holy Profession , which 43 is briefly comprehended in the Apostles Creed , and explain'd in those others call'd the Nicene and Athanasian , which may be prov'd by the Scriptures , and have been approved by the Universal Church , by the Decrees of the first General Councils and Writings of the Fathers . The Popish Church , especially that part of it which is called the Court of Rome , obtrudes and imposes new Articles of Faith , making 44 the Bishop of Rome the Infallible Judge and Arbitrator of all Doctrines , enjoyning an implicit faith and blind obedience to his Dictates ; wherein we must renounce 45 our very Reason : so that 46 if he call that white which we see to be black , we are to say so ; since he hath ( as 47 they say ) the power of making new Creeds , Contrary to Scripture , Gal. 1. 8 , 9. Contrary to S. Augustin de Unit. Eccles. contr . Epist. Petil. c. 3. and all the Fathers who shew an esteem for the Scripture . Confess'd By Cardinal Bellarmine , That till above a thousand years after Christ , the 48 Popes Judgment was not esteemed Infallible , nor his 49 Authority above that of a General Council ; much less then is it above that of the Holy Scriptures . Hence must it necessarily follow , That it is a new Article of the Creed , to believe that the Pope can make new Creeds . Consult Dr. Stillingfleet's Discourse concerning the Idolatry practised in the Church of Rome , Chap. 4. SECT . V. OUR Church useth the same 50 Sacraments , which our Saviour Christ left in his 51 Church and no other , to wit , Baptism and the Lord's Supper ; which both the 52 Laity and the Clergy in our Communion receive intire without mutilation , according to our Blessed Saviour's Institution 53 , the practice of the Apostles , and of the Latin Church for 54 fourteen hundred years after our Saviour's Incarnation , and of the 55 Greek Church in the last Age ; if not until this day . The Church of Rome doth not only clog its members with the number of 56 seven Sacraments ; ( which precise number of Sacraments was not held for Catholick , even in the Roman Church , till above a thousand years after Christ , and therefore far from Primitive Christianity ) but deprives the Laity 57 of the Cup in the Eucharist , contrary to our Saviour's Institution : which is at once the highest presumption , and withal not one degree remov'd from Sacriledge . The number of Seven Sacraments Contrary to the Fathers , Iustin Martyr , Apol. 2. ( whom even Bellarmine himself confesses to have mentioned but two Sacraments , de effect . Sacram. l. 2. c. 27. Sect. venio . ) Tertullian advers . Marcion . l. 4. c. 34. & Id. de coronâ militis c. 3. Cyril of Ierusalem in his Catechisms . S. Ambrose in his Books de Sacramentis . Augustin de Doctr. Christi , lib. 3. c. 9. Id. de Symbolo ad Catech. Tom. 9. Id. Epist. 118. ad Ianuar. Tom. 2. Iunilius in Genes . Confess'd , That Peter Lombard , Master of the Sentences ( who liv'd Anno Dom. 1144. ) was the first Author that mentioned the precise number of Seven Sacraments , and the Council of Florence held Anno Dom. 1438 , was the first Council that determined that number . By Cardinal Bellarmin , de Sacram. lib. 2. c. 25. and Cassander , Consult . de num . Sacram. Communion in one kind Contrary to Scripture , Matt. 26. 26 , 27 , 28. Luk. 22. 19 , 20. 1 Cor. 11. 26 , 27 , 28. Contrary to the Fathers , Dionysius Areopagita , Eccl. 58 Hierarch . c. 3. ( which Author I quote in the front of the Fathers , because the Papists would have him to live in the first Age ; though it is more probable that he liv'd later ; albeit not so late as Monsieur Daill'e would have him . ) Ignatius Ep. ad Philadelph . Iustin Martyr , Apol. 2. in fine p. 162. Clemens Alexandrin . Stromat . l. 1. p. 94. & Id. Paedagog . l. 2. c. 2. p. 35. Tertullian de Resurrect . c. 8. & Id. l. 2. ad Uxorem c. 6. Origen , Hom. 16. in Num. Cyprian , Epist. 54. Tom. 1. l. 1. Epist. 2. Gregor . Nazianzen Orat. 11. in laud. Gorgon . & Orat. 40. in Sanctum Baptism . Tom. 1. Athanasius , Apol. 2. contra Arrianos , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Ambros. in Orat. ad Theodos. & apud Theodoret. Hist. Eccles. l. 5. c. 18. Hieronymus Epist. ad Rusticum Tom. 1. Id. sup . S●phon . c. 3. Tom. 6. Chrysostom in 2 Cor. Hom. 18. Tom. 3. Edit . Savil. p. 646. Augustin 4. Qu. 57. in Levit. Leo Ser. 4. de Quadrages . Gelasius Decret . 3. part . de Consecrat . dist . 2. cap. Comperimus . Hincmar in the Life of the Archbishop Rhemes ( who converted King Clovis of France to the Christian Faith ) reports that the Archbishop gave a Chalice ( or Cup ) for the peoples use , with this Motto , Hauriat hinc populus vitam de sanguine sacro , Injecto , aeternus quem fudit vulnere Christus , Remigius domino reddit sua vota sacerdos , è Cassandri Liturg. c. 31. Pamelii Liturgic . p. 618. Tom. 1. Gregorius Magnus , Dial. l. 1 , 4. c. 58. Id. Dial. l. 3. c. 36. Tom. 2. Id. in Sab. Paschae , Homil. 22. Tom. 2. Confess'd , That Communion in one kind , is against the practice of the Apostles , by Paschasius Radbertus de corp . & sang . domini c. 19. Confess'd , That it was a General Custom for the Laity to Communicate in both kinds , by Salmeron , Tract . 35. Confess'd By Cassander , 59 That it was receiv'd in both kinds for above a thousand years after Christ ; by 60 Vasquez and Thomas 61 Aquinas for above 1200 years ; by 62 Becanus for 1400 years ; and last of all by the 63 Council of Constance it self , It was acknowledged , That Communion in both kinds had been instituted by our Blessed Saviour himself , practised by the Primitive Church , and to that very time ; and yet they had the confidence to alter it ! They certainly had confidence enough , but neither too much Reason nor too much Religion , who durst disannul what our Blessed Saviour had enjoyn'd , and what carried his Seal to that very day . Where was then that reverence to Antiquity , which their Followers to this day so much pretend to ? Concerning the number of Seven Sacraments , see Birkbeck's Protestant Evidence Article 4. Of Communion in both kinds , see Bishop Iewel 's Article 2. against Harding . Bishop Taylor 's Disswasive , Part 1. Ch. 1. Sect. 6. Dr. Stillingfleet's Rational Account of the Grounds of Protestant Religion , Part 3. Ch. 3. Archbishop Laud against Rodon's Funeral of the Mass , Ch. 6. SECT . VI. WE do not believe that the Elements of Bread and Wine 64 after Consecration become the very Body and Blood of Christ , though the worthy Receiver partakes of both in a spiritual manner by faith ; because we herein have all the testimony we are capable of ; viz. that of our Reasons and of our Senses , to believe , That there is not a real Transubstantiation or a change of the Elements of Bread and Wine into the Body and Blood of our Saviour : which is an absurd tenet , and hath occasioned many Superstitions . The Church of Rome holds , that there 65 is a conversion of the whole substance of Bread and Wine into the substance of Christ's Body and Blood by Consecration . Transubstantiation Contrary to Scripture , Luk. 22. 17 , 18 , 19 , 20. Contrary to the Fathers , Iustin Martyr , Apol. 2. Irenaeus l. 4. adv . Haer. c. 34. Tertullian cont . Marcion . l. 4. c. 40. Origen , Comment . in Matth. c. 15. Id. Homil. 3. in Matth. Eusebius de Demonst. Evangel . l. 1. c. 1. &c. ult . Macarius Homil. 27. Gregor . Nazianz. Orat. 2. in Pasch. Ambros. lib. de Bened. Patriarch . c. 9. Epiphanius in Anchorat . p. 6. Chrysostome Homil. 24. in Epist. ad Cor. Id. Epist. ad Caesar. Monach. Ierome , Comment . S. Matth. c. 26. Id. in Isa. 66. & in Hos. 8. & in Ierem. 22. Augustin . Serm. 9. de divers . Id. l. 3. de Doctr. Christ. c. 16. Id. l. 20. contr . Faust. Manich. c. 21. & in Psal. 98. Id. de civit . Dei l. 21. c. 25. & Tractat. 26. in Ioh. Gelasius in lib. de duab . nat . Christ. Ephrem , Patriarch of Antioch , apud Phot. Cod. 229. Primasius Comment . in 1 Epist. ad Cor. Facundus Defens . Conc. Chalced. l. 9. c. 5. Gaudentius Tract . 20. Add to these , that Hesychius Bishop of Hierusalem , in Leviticum , l. 2. c. 8. saith , It was the custom in the ancient Church to burn the remainders of the Eucharist . Which place when Cheyney , a Protestant in Q. Mary's days , insisted upon against the Papists , and demanded what it was that was burned ? one answered , That it was either the Body of Christ , or the substance of Bread put there by miracle ; at which he smil'd , and said , a Reply was needless : and I think so too . Chillingworth hath a pretty joking Dialogue betwixt C. and K. about Transubstantiation and the Infallibility of the Roman Church , in his Protestant Religion a safe way to Salvation , Part 1. Ch. 3. Edit . 2. 1638. p. 158 , 159. Transubstantiation Confess'd Not to be in the Canon of the Bible , by these Learned Papists hereafter mentioned , Scotus in 4. lib. sentent . dist . 11. Q. 3. Occam ibid. Q. 6. Biel Lect. 40. in Can. Missae . Fisher Bishop of Rochester , c. 1. cont . captiv . Babyl . Cardinal Cajetan apud Suarez . Tom. 3. Disp. 46. Sect. 3. Melchior Canus , Loc. com . l. 3. c. 3. fund . 2. That Transubstantiation was not touch'd by the Fathers , was Confess'd by our English Jesuits , Discurs . Modest. p. 13. and by Alphonsus a Castro de Haeres . l. 8. verbo Indulgentia . Not own'd as an Article * of Faith before the Lateran Council ( held Anno Dom. 1215 ) therefore it is no ancient Article , Confess'd By Scotus apud Bellarm. l. 3. de Euchar. c. 28. And yet this was the bloody Test in Queen Mary's days , by which so many Glorious Martyrs changed Earth for Heaven . SECT . VII . OUR Church acknowledges no Purgatory 66 or Propitiation for our sins , but that which was made once for all 67 by our Blessed Saviour ; and that upon the condition of Faith and Repentance . We 68 disown all Pardons and Indulgences as grounded upon no warranty of Scripture , but rather repugnant to the Word of God ; since we are told that we have nothing 69 but what we have received . We own that good works 70 are the fruits of Faith , and follow after Justification , but that they cannot put away sins , and endure the severity of God's Judgment , much less for the sins of others : nor can 71 we perform works over and above God's Commands , call'd by the Papists works of Supererogation : to say which , is the highest arrogance . For when we have done all we are commanded , Christ enjoyns us to say , We are unprofitable Servants . And we look upon our selves as righteous before God for the 72 merit of our Blessed Lord and Saviour Jesus Christ by faith , and not for our own works and deserts . The Romish Church owns a Purgatory 73 for sins pardoned , so that there still remains a guilt of temporal punishment to be paid , either in this life or hereafter in Purgatory . Which upstart Doctrine of Purgatory ( for we shall anon shew it to be so ) hath prov'd the Mother of Indulgences and Pardons , and thereby hath mightily enriched 74 the Church of Rome , whereby remission of sins is set upon terms 75 in the vile market of Indulgences ; Murther and Incest being valued at five Grosses ; 76 Perjury at six ; Sacriledge and Simony at seven , and so on in the Tax of the Apostolick ( as it is pretended ) 77 Chancery . Hence above 78 60000 Marks besides all other payments to the See of Rome were yearly carried out of this Kingdom by the Italians , being a greater Revenue than our King then had ; as appears by a fruitless complaint in a Letter from the whole Nation to the Council of Lions , Anno Dom. 1245. A round summ it was in those days before the Indian Gold was discover'd , and yet that was spent in maintaining the lust and ambition of the Popish Clergy . Popish Purgatory Contrary to Scripture , Gal. 3. 13. Heb. 1. 3 , &c. 9. 14. &c. 10. 10. Rom. 5. 1 , 2 , 10 , 11 , Rev. 14. 13. which last Text is a place so clear against Purgatory , that Picherellus a Papist of the Sorbon College , did ingeniously confess that S. Iohn had in those few words put out the fire of Purgatory , de Missà , pag. 156. Contrary to the Fathers , Dionysius Areopagita Eccles. Hier. c. 7. Author of the Questions in Iustin , Quaest. 75. Tertullian de Baptismo . Cyprian's Tract . ad Demetri . Sect. 16. Macarius Homil. 22. Hilarius in Psal. 2. Gregon . Nazianzen . Orat. 5. in Plagam grandinis , & Orat. 42. in Pascha . de Eccles. Dogmat. c. 79. Ambrose de bono mortis , cap. 4. Chrysostom de poenit . Serm. 3. Id. in Genes . Hom. 5. & Hom. 16. in Ep. ad Rom. Epiphanius Haeres . 79. sub finem . Augustin , though he doubts in this point , in Enchirid. c. 67 , 69. & De civit . Dei , l. 21. c. 26. & de fide & op . c. 16. is positive elsewhere against Purgatory , ( scil . lib. de pec . mer. & rem . cap. 28. ) he saith , That there is no middle place . That a Man may be any where but with the Devil , who is not with God. Gregor . Magnus in Iob. lib. 13. c. 20. Bede in Psal. 6. Otho Frisingensis in Chron. l. 8. c. 26. Anselm in 2 Cor. 5. Bernard . Epist. 266. Lumbard sen. 3. dist . 19. lit . A. He liv'd Anno Dom. 1144. Contrary to the Doctrine of the Greek Church of the later Ages , as appears from their Apology delivered to the Council of Basil 78 about 253 years ago . Hence doth Alphonsus a Castro place their not holding a Purgatory among the Errors of the Greek Church , l. 12. tit . Purgat . Purgatory Confess'd By Petrus Picherellus to have no fewel either to kindle or maintain its fire in Scripture : Picherell . de Missa , c. 2. Confess'd That neither the Scriptures nor the Ancient Fathers have any thing in them concerning Purgatory , By Alphonsus à Castro l. 12. tit . Purgat . f. 258. Confess'd , That few or none of the Greek Fathers ever mention it , and the Latin Fathers did not at all believe it , but by degrees came to entertain opinions of it , and that the Catholick Church knew it lately , By Roffensis Art. 18. con . Luther & Polydore Virgil. de Invent. rerum , l. 8. Confess'd By another learned Roman Catholick , Father Barns , That it is a thing which lies meerly in human invention , and cannot be firmly deduced from Scriptures , Fathers and Councils , and That the opposite opinion seems more agreeable to them , in Catholico-Rom . Pacificus , Sect. 9. Consult herein Archbishop Laud against Jesuit Fisher. Dr. Stillingfleet's Rational Account , Part 3. Ch. 6. Bishop Taylor 's Disswasive , Part 1. Ch. 1. Sect. 4. The Rise of In dulgences . At first the Indulgences ( that were ) were but relaxations or releasements of Canonical satisfaction , i. e. of the Discipline or correction of the Church . In this sense are to be understood the first Council of Nice , c. 11. of Arles , c. 10. and of Ancyra , c. 2. But their new and chief foundation was laid by 79 Pope Clement the sixth in his 80 Extravagant , Ann. Dom. 1350. Confess'd That we have nothing in the Scripture nor in the sayings of the Ancient Fathers concerning Indulgences as satisfactions before God for temporal punishments , or holding them as profitable for the dead , By Antoninus Part. 1. Sum. tit . 10. c. 3. By Biel Lect. 57. de Canon . Missae , and by Hostiensis in Sum. l. 5. tit . de remis . nu . 6. Consult herein Bishop Taylor 's Disswasive , Part 1. Ch. 1. Sect. 3. The Church of Rome likewise in the Council 81 of Trent accurses all such as say , That a Sinner is justified by faith only , or deny that the good works of holy Men do truly merit everlasting Life : not to mention that blasphemous Doctrine of the Roman Church , that 82 the Sacrifice of the Mass offered ( as they pretend ) by the Priest is a meritorious and propitiatory Sacrifice for sin ; which wholly takes away the efficacy and merits of Christ's Passion and Resurrection . That the Missal Sacrifice is a Propitiatory Sacrifice for sin , is Contrary to Scripture , Heb. 10. 10 , 11 , 12 , 14 , 15 , 16 , 17 , 18 , 19 , 20 , 21 , &c. 9. 24 , 25 , 26 , 27 , 28. &c. 7. 25. Contrary to the Fathers , ( Who by those Tropical speeches of Sacrificing and offering , did not admit of any Propitiatory Sacrifice but only the Passion of Christ. ) Iustin Martyr , Apol. 2. Ireneus l. 5. c. 34. Clement in Constitution . l. 6. c. 23. Eusebius lib. 1. cap. 10. de demonst . Ambrose l. 4. de Sacram. c. 6. Chrysostom Hom. 17. in Hebraeos . Augustin Enchiridion ad Laurent . c. 33. & Id. de Trinitate & de civitate Dei , l. 10. c. 6. & l. 3. c. 13. & lib. 3. contra secund . Epist . Pelag. cap. 6. Gregor . Dial. lib. 4. c. 59. Lumbard 4. dist . 12. Thomas Aquinas ( who lived A. D. 1253. ) 3. p. Q. 83. Art. 1. So far is the Romish Doctrine of the Mass from being Ancient ! That Men merit Eternal Life by their Good Works is Contrary to Scripture , Luke 17. 10. 1 Cor. 4. 6 , 7. Ephes. 2. 8. 1 Ioh. 18. Contrary to the Fathers , Ignatius in Epist. ad Rom. Polycarp apud Euseb. Histor. Eccles. l. 4. c. 15. Origen l. 4. in Epist. ad Rom. c. 4. Basil. in Psal. 114. Macarius Homil. 15. Ambrose in Psal. 118. Serm. 20. & in Exhort . ad Virgines . Chrysostom in Matth. Homil. 53. Id. ad Stelechum de compunct . cord . ed. Savil. Tom. 6. p. 157. Ierom super Ephes. 2. Tom. 9. Id. l. 6. in Isai. c. 13. Id. lib. 17. c. 64. Tom. 5. Leo Serm. 1. de assumpt . & Id. Serm. 12. de pass . dom . Theodoret in Rom. 6. v. ult . & Id. in Rom. 8. Augustin Confess . l. 10. c. 4. Tom. 1. & Id. super Iohan . Tract . 3. Tom. 9. & Id. Tom. 8. in Psal. 109. Fulgentius ad Monim . l. 1. c. 10. Iustus Orgelitanus in Cantic . cap. 2. Cassiodore in Psal. 5. Council of Orange , 2. Can. 20. Caranza in summa Concil . Gregor . Magnus Tom. 2. in Ezech. ad sinem . Id. moral . l. 5. c. 8. l. 9. c. 14. l. 29. c. 9. l. 35. c. ult . Id. Psal. 1. Poenit. Tom. 2. Merit Not allow'd of in Anselm's time , ( who liv'd An. Dom. 1086. ) as appears from him in Rom. 12. nor in S. Bernard's days , as appears from him in Cant. Serm. 73. where he saith , That the Saints had need to pray for their Sins , that they may have Salvation through Mercy , and not trusting in their own Righteousness . So far was S. Bernard ( who liv'd An. Dom. 1120. ) from owning the Popish Doctrine of Merits . Confess'd By Bellarmin , That Good Works are rewarded above their deserts , de Iustif. l. 1. c. 19. Concerning the Sacrifice of the Mass , consult Bishop Iewel 1 and 17 Article against Harding , Bishop Morton of the Mass , Dr. Brevint's Depth and Mystery of the Roman Mass. Rodon's Funeral of the Mass , c. 7. & 8. Concerning the Popish Doctrine of Merits , see Birkbeck's Protestant Evidence , Article 9. That Men are not justified by Faith only , and for the Merit of our Saviour , but by their own good Works too , by which ( as the Papists hold ) they merit eternal happiness , is Contrary to Scripture , Rom. 3. 28. &c. 4. 4 , 5. &c. 5. 1 , 2 , 3. &c. 11. 6. Ephes. 2. 8 , 9. Contrary to the Fathers , Irenaeus l. 4. c. 5. Clemens Alexandrinus Paedagog . l. 1. c. 6. & Stromat . l. 5. Origen l. 3. in Epist. ad Rom. c. 3. Ambrose ( or some in the same Age with him , as Bellarmin confesseth , de Iustif. c. 8. ) in his Comment . upon Rom. c. 4. and in 1 Cor. c. 1. Theodoret de curandis Graec. affectib . l. 7. Chrysostome in Rom. 1. 17. Homil. 2. & Id. in Tit. 1. 13. Homil. 3. Augustin l. 1. contr . duas Epistol . Pelag. c. 21. & Id. in Psal. 8. concion . 2. Primasius in c. 2. ad Galatas . Fulgentius de incar . & grat . c. 16. Confessed By Cardinal Bellarmin , That it is most safe and sure to place all our trust upon the only Mercy of God , because of the incertainty of our own Justice and the danger of vain glory , De Iustif. l. 5. c. 7. After he had Confessed , That good Works are rewarded above their deserts , Id. de Iustif. l. 1. c. 19. Consult herein Birkbeck's Protestant Evidence , Article 8. SECT . VIII . OUR Church performs all her Prayers and other Divine Offices , and administers the Sacraments with such Rites as are agreeable to the Word of God , being for 84 Decency and Order in a Language understood 85 by all those that are concern'd therein . The Popish Church 86 hath her Prayers in an unknown Tongue , to which if the people do say , Amen , it is without understanding . Which is not only an unreasonable Service , but an abominable Sin , robbing God of his Honour , and Men of their Devotion . Prayers in an unknown Tongue are ( 1. ) Contrary to Scripture , 1 Cor. 14. ( 2. ) Contrary to the Fathers , Origen contra Cels. l. 8. Basil lib. Qu. ex variis Script . locis Q. 278. Ambrose in 1 Cor. 14. Chrysostom Hom. 18. in 2 Cor. Hierome Tom. 1. Epist. 17. Augustin Epist. 178. Id. in Psal. 18. con . 2. Id. de doctr . Christ. l. 4. c. 10. Bede Hist. Angl. l. 1. c. 1. ( 3. ) Contrary to Councils and Papal Decrees , Concilium Moguntinum An. Dom. 812. cap. 45. Concil . Lateran . An. Dom. 1215. c. 9. Greg. l. 1. titul . 31. cap. Quoniam plerisque Baronius , Tom. 10. A. D. 88. N. 16. Histor. Boem . c. 13. Written by Aeneas Sylvius , who was afterwards called Pope Pius 11. ( 1. ) Confessed to be Against Edification in Spiritual matters , by Lyra and Cardinal Cajetan , in 1 Cor. 14. Cassander in Liturgic . c. 28. & Consult . Article 24. ( 2. ) Confessed to be Contrary to the Practice of the Primitive Church , by Aquinas and Lyra , in 1 Cor. 14. Consult herein Bishop Iewel against Harding , Article 3. Bishop Taylor 's Dissuasive , Part 1. Ch. 1. Sect. 7. SECT . IX . AS our Church employs such persons in the Ministry of God's Worship and Sacraments , and in feeding and governing the Flock of Christ , as are 87 lawfully called to their Office and Ministry , and are Consecrated and Ordained according to the Scriptures and Canons of the Universal Church , and of whose Bishops we can shew * a Succession to the Apostles of our Saviour as fully as any other Church at this day can do : so do we leave all 88 Ecclesiasticks , whether Bishops , Priests , or Deacons , to Marry at their own discretion , as they shall judge the same to serve better to godliness ; since 89 Marriage is honourable in all , and not forbid , but permited , and , in Cases so requiring , enjoyned by God's Law , and practised as well as taught by persons of the same function ( i. e. Priests ) in the best and purest Ages of the Church , as may be seen in the following Quotations . The Church of Rome 90 denies Marriage to the Clergy , but permits ( I suppose , by way of requital to ) them Concubines 91 : For so doth * Cardinal Campegius observe , and Pighius teach , which doth not only give great cause of scandal to Iews and Infidels , but in 92 the Holy Apostles judgment is the Doctrine of Devils . And the Reason of Concubinage may be easily inferr'd , when some 93 of their most Learned Men will scarce allow Fornication to be a Sin ; however preferring it in Ecclesiasticks before lawful Wedlock . The forbidding of Marriage is Contrary to Scripture , Levit. 21. 13. 1 Tim. 3 , 2. 12. Hebr. 13. 4. 1 Cor. 7. 2 , 9. That the Apostles were Married , except S. Iohn , is Confessed by these Fathers , Ignatius ad Philadelph , Clemens Stromat . lib. 7. Euseb. Histor. Eccles. lib. 3. c. 30. who report that S. Paul was Married ; and S. Ambrose in 2 Cor. c. 11. who acknowledges , that all the Apostles except S. Iohn were Married . Fathers that were Married themselves and yet were either Bishops or Priests , &c. Tertullian , as appears by his Two Books to his Wife , and yet he was a Priest , as appears from S. Ierome , do Eccles. Script . Gregory Nazianzen was the Son of a Bishop : see Greg. Nazianz. in carmine de vitâ suâ , & Elias Cretensis in Orat. Greg. Nazianz. S. Hilary , Bishop of Poictiers , was Married , as is evident from his Epistle written to his Daughter , Abrae , &c. Fathers Voting for , or acknowledging Matrimony in the Clergy , Salvian de providentiâ l. 5. Ambrose Offic. l. 1. c. ult . Chrysostome in Epist. ad Tit. Homil. 2. Id. in Epist. ad Hebraeos Homil. 7. Epiphanius contra Origenian . Theodoret. in 1 Tim. 4. Isidore Reg. de vitâ Cleric . dist . 23. c. His igitur . Theophylact . in 1 Tim. 13. Bernard in Cant. Serm. 66. Aeneas Sylvius Epistol . 308. and he lived Anno Dom. 1458. Marriage of the Clergy was not absolutely forbidden by the Greeks in the last Age , as appears by the Patriarch Hieremias's Letter to the Tubing Divines , dated May 15. 1576. Primum Patriar . Resp. apud Chytrae . de statu Eccles . Orient . p. 149. This Heretical Doctrine of forced Celibate in Ecclesiasticks , was first established at Rome by Pope Gregory the 7th . aliàs Hildebrand , termed Antichrist by 94 Ancient Historians about A. D. 1074. and was first put in practice to purpose by Anselm Archbishop of Canterbury 95 here in England , about A. D. 1105. 96 though some will have his Predecessor Lanfranc to have imposed it upon the Prebendaries and Clergy that lived in Towns , but not without great reluctancy . For what complaints , what Tragedies , what lascivious pranks this Devillish Doctrine occasioned , the Historians declare at large ; particularly that Comical Story of the Italian Cardinal Iohn de Crema , Recorded by Ancient 97 Popish Historians , who , after he had entertained the English Clergy with a fine Discourse against Marriage , was the same night caught in Bed with a Harlot in London ; as if he would only commend Virginity to others , and practise the contrary himself . That the Reader may know , what an Age this was , wherein the Celibate of the Clergy was established , let him hear Cardinal Bellarmin describing and characterizing it in his Chronology . In these times ( saith he ) wherein the Roman Bishops did degenerate from the Piety of the Ancients ( mark that ! ) the secular Princes flourished in Holiness . You therefore see , that Priests Marriage was forbidden by impious Popes . And about the beginning of this contention , ( viz. about An. Dom. 860. ) the Pope got a round check from Udalricus or Ulric . 98 a Bishop of that time , who told him , That in the judgment of all wise Men , it was to be accounted violence , when , any Man against Evangelical Institution ( mind that ! ) and the charge of the Holy Ghost , is constrained to the execution of private Decrees . The Lord in the old Law appointed Marriage to his Priest , which he is never read afterwards to have forbidden . But not to insist upon this clear testimony for the Doctrine and Practice of our Church , nor to mention the many other ill consequences of a Celibate in the Clergy ( which occasion in other Countries , where Popish Religion is publickly professed , that Satyrical Proverb to be Fils de Prestre ) by some of the most eminent Men in the Roman Church , and those too of a late date . It is Confessed , That Priesthood doth not dissolve Marriage ; so Cardinal Cajetan , Tom. 1. Tract . 27. Nor That it is of the essence ( or being ) of a Priest to keep single ; so Dominicus Soto l. 7. de Iure Qu. 4. Moreover that upstart practice in the Roman Church of Auricular Confession , wherein 99 every Christian is bound under pain of Damnation , to confess to a Priest all his mortal Sins , which after a diligent examination he can possibly remember ; yea , even his most secret sins , his very thoughts , yea , and all the circumstances of them which are of any moment , is a slavery as great as groundless . Then not to mention its ill aspect upon Government , as being made an engine of State , and a Picklock of the Cabinets of Princes , sealing up all things from the notice of the Magistrate , but in requital of that , making a liberal discovery of what is against him to others . A pregnant instance of which horrid consequence was that damnable Treason designed by Gunpowder against the Person of King Iames the First ( of blessed Memory ) and the two Houses of Parliament , to which the Pope himself , as we 100 are credibly informed , was not only privy , but its director too . Pursuant thereof , that Pope ( Clement VIII . ) a little before that time gave order , that no Priest should discover any thing that came to his Knowledge in Confession , to the benefit of the Secular Government . I think there needs no better evidence of the Pope's good intentions towards the Secular Government , nor what ill effects the practice of this sort of Confession can and may produce than this . And , that it still may be used as an Instrument in procuring the ruine of Princes , and subversion of Kingdoms , Let us hear their ( i. e. the Popish ) Doctors opinion of its virtue and use . One of them ( then ) tell us , That the Seal of Auricular Confession ( which they hold to be of Divine institution ) is so Sacred , that it may not be broken open to save 101 the Lives of Princes , or of the whole Commonwealth . Another 102 goes further , and saith , That the Seal of Confession is not to be broken ; no , not to save all the World. Here the Reader may see , ( for this is not only the opinion of one or two private Men , but runs with the stream of their 103 Writers ) what may be expected from the Charity of their Popish Priests ; what an unlucky tool Auricular Confession is in 104 their hands . Besides , to how great an awe of , and respect for their Confessor ; ( to whom they are bound , as I have already said , to discover all their Sins under pain of Eternal Damnation ) To what Pride and Insolence , to what Lust and Revenge , to what Avarice and Rapine are not only the meanest Men , but even Persons that make the greatest figure , exposed unto , by Auricular Confession in Popish Churches ! It is a slavery so great and intollerable , that the Israelitish Tasks in Egypt were a pleasure , or ( at least ) a divertisement in comparison of it . Auricular Confession to a Priest under point of Salvation and Damnation , and that People cannot be saved without it , is Contrary to Scripture , Isai. 55. 7. Acts 2. 38. & c. 3. 19. & c. 16. 30 , 31. Rom. 10. 3. Contrary to the Fathers , ( who when they did speak of the necessity of Confession , generally meant Confession before God only , or a publick acknowledgment of some publick crimes incurring the censure of Excommunication , and that in an Ecclesiastical Assembly . ) Origen in Psal. 37. Hom. 2. Cyprian de lapsis Serm. 5. Chrysostom Hom. 4. de Lazaro . Id. Hom. 2. in Psal. 50. Homil. 31. in Epist. ad Hebraeos . Hom. 5. de incomprehensibili nat . Dei. Hom. 8. de poen . Hom. de poenit . & Confessione . Augustin . Confession . l. 10. c. 3. Auricular Confession acknowledged not to have been Instituted by our Saviour , and that it is not of Divine Institution by these Learned Papists . Cardinal Cajetan in Ioh. 20. Scotus in sent . 4. dist . 17. Q. 1. Maldon . in summa Qu. 18. Art. 4. Bell. de poenit . l. 1. c. 4. Acknowledged by others , That it is better to say , that it was Instituted rather by the Tradition of the Universal Church , than by the Authority of the Old and New Testament ; And yet it is denyed , That this Tradition is Universal , and that it is not necessary amongst the Greeks , because this Custom ( i. e. of private Confession ) sprung not up among them , de poenit . dist . 5. in principio Gloss. Again it is Confessed , That the Fathers scarce speak of it as a thing commanded , by Rhenanus in admonitione de Tertullian . Dogmat. Lastly , It is Confessed , That we may obtain Pardon though our Mouths be silent , ( then we do not confess . ) And our Lord doth shew , that a Sinner is not cleansed by the Judgment of the Priest ; but by the Bounty of Divine Grace . Gratian ▪ dist . 1. cap. Convertimini . What clashing and enterfering is here ? Is this the pretended solid Union of the Popish Church in matters of Salvation , and which she enjoyns under pain of Damnation ? Have they no better Grounds for their Articles of Faith than these ? Can Auricular Confession be of Divine Institution , and yet neither be Instituted by our Blessed Saviour , nor mentioned by the Fathers as a Divine Precept , nor imposed by an Universal Tradition of the Church ? And lastly , can it be necessary to Salvation , and yet we can obtain pardon of Sins without the use of it ? Let any Papist reconcile me these , & erit mihi magnus Apollo . Consult herein Bishop Taylor 's Disswasive , Part 1. Ch. 2. Sect. 2. F. White against Jesuite Fisher , p. 189. Concerning the Marriage of the Clergy , see Bishop Iewel 's Defence of the Apology of the Church of England , Part 2. p. 180. and Part 5. p. 456. Bishop Hall's Honour of the married Clergy . SECT . X. AS I have all along shewed the vast difference in Doctrines betwixt the Protestant Church of England and the Church of Rome : so will I put a Period to this Discourse , after I have done the like in that of Obedience : Which I shall not ( as I have hitherto ) argue from the Articles and Homilies of our Church , the Decrees of their Church , the Writings of the Fathers , and from Ancient Councils , because that hath been sufficiently canvassed of late years ; but only subjoyn the undenyable Testimonies of King Iames I. and King Charles the Martyr , of ever-blessed Memories ( and the Royal Grandfather and Father of our present Gracious Sovereign ) to determin the Case of Protestant's Loyalty and Popish Rebellion . King Charles I. in his Excellent Book , entituled ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 27. to our late Gracious King ( and then Prince of Wales ) saith , The best Profession of Religion , I have ever esteemed that of the Church of England in which you have been educated . 105 In this I charge you to persevere , as coming nearest to God's Word for Doctrine , and to the Primitive Example for Government . I tell you , I have tried it , and after much search , and many disputes , have concluded it to be the best in the World : keeping the middle way between the pomp of Superstitious Tyranny , and the meanness of Fantastick Anarchy . King Iames I. in His Works , p. 504. saith , As on one part , many honest Men , seduced with some Errors of Popery , may yet remain good and faithful Subjects ; so on the other part , none of those that truly know and believe the whole grounds and School-conclusions of their Doctrines , can ever either prove good Christians or good Subjects . Ibid. Scarce any one who hath been a beginner or prosecutor of this late War against the Church , the Laws and Me , was , or is a true Lover , Embracer or Practiser of the Protestant Religion established in England . To which I add ( Solatii ergô ) that excellent Expression in His Majesty's first and most Gracious Speech to His Privy Council : I know the Principles of the Church of England are for Monarchy , and the Members of it have shewed themselves good and faithful Subjects , therefore shall I always take care to defend and support it . King Charles I. in his Solemn Declaration , October 23. 1642. saith , That there was a greater number of Papists in the Rebels Army than in His. To which may be added , That then they are guilty of this mortal Sin of Obedience to a Protestant Prince , when they are not strong enough to manage a Rebellion , Watson's Quodlibets , p. 255. These words deserve to be written in Letters of Gold ; however they are written in large Characters in good Protestants Hearts . Now , Unto Him who is able to keep us from falling , and to present us faultless before the presence of his Glory with exceeding Ioy , To the only Wise God our Saviour , be Glory and Majesty , Dominion and Power , both now and ever , Amen . FINIS . Books lately printed for Richard Chiswell . A Dissertation concerning the Government of the Ancient Church : more particularly of the Encroachments of the Bishops of Rome upon other See's . By WILLIAM CAVE , D. D. Octavo . An Answer to Mr. Serjeant's [ Sure Footing in Christianity ] concerning the Rule of Faith : With some other Discourses . By WILLIAM FALKNER , D. D. 4o. A Vindication of the Ordinations of the Church of England ; in Answer to a Paper written by one of the Church of Rome , to prove the Nullity of our Orders . By GILBERT BURNET , D. D. Octavo . An Abridgment of the History of the Reformation of the Church of England . By GILB . BURNET , D. D. Octavo . The APOLOGY of the Church of England ; and an Epistle to one Signior Scipio , a Venetian Gentleman , concerning the Council of Trent . Written both in Latin , by the Right Reverend Father in God , IOHN IEWEL , Lord Bishop of Salisbury : Made English by a Person of Quality . To which is added , The Life of the said Bishop : Collected and written by the same Hand . Octavo . The Life of WILLIAM BEDEL , D. D. Bishop of Kilmore in Ireland . Together with Certain Letters which passed betwixt him and Iames Waddesworth ( a late Pensioner of the Holy Inquisition of Sevil ) in Matter of Religion , concerning the General Motives to the Roman Obedience . Octavo . The Decree made at ROME the Second of March , 1679. condemning some Opinions of the Iesuits , and other Casuists . Quarto . A Discourse concerning the Necessity of Reformation , with respect to the Errors and Corruptions of the Church of Rome . Quarto . A Discourse concerning the Celebration of Divine Service in an Unknown Tongue . Quarto . Notes, typically marginal, from the original text Notes for div A30399-e370 a For so doth Mons. Militere , in his Epistle to His late Majesty , confess . b Vives de Instrumentis probab ▪ Notes for div A30399-e510 1 Crantzius Metropol . 7. 45. 2 Bellarmin de verbo dei , l. 4. c. 4. — Pighius Eccles. Hierarch . l. 3. c. 3. Pool de primatu Romanae Ecclesiae , fol. 92. * 2 Tim. 3. 16. 3 Concil . de stabilienda Rom. sede , p. 6. 4 Concil . Trident. Sess. 4. decret . 1. 5 Dr Iames his Corruption of the Fathers , Part 4. p. 26. 6 Anno 44. Sect. 42. † Bellar. de Tradit . cap. 9. 7 Coster Enchirid . Controvers . cap. 2. Constat manifeste , &c. Campian rat . 3 Seculis omnino quindecim , &c. & rat . 10. Testes resomnes . 8 Baronius ad 〈◊〉 34. 9 Bellarmin de Concil . autorit . l. 2 c. 12. Sect. Respondeo . 10 How the Papists contemn and condemn the Fathers , See Dr. Iames's Corruption of the Fathers , part 4. 11 Salmeron in Ep. ad Rom. cap. 5. disp . 51. p. 468. 12 Corn. Muss . Episc. Bitont . in Rom. 14. p. 468. 13 Apolog. adv . Rufin . l. 2. p. 219. tom . 2. 14 Vid. Bin. not . ad 2. Concil . Constant. tom . 1. part . 1. p. 541. Item not . ad Concil . Chalced. tom . 2. par . 1. p. 410. 15 Lud. Vives in Aug. de civit . Dei , l. 20. c. 36. 16 See Dr. Iumes's Corruption of the Scriptures , Fathers and Councils , Printed 1611. Part 4. 17 Joh. 5. 31. 18 Capitul . Carol. Mag. c. 88. 19 Anaclet . Epist. ap . Bin. Tom. 1. Part. 1. p. 43. 20 Gelas. decr . de Confec . dist . 2. cap. 12. 21 Binius in notis Tom. 1. part 1. p. 64. 22 P. Gelas. Ep. 4. 23 Neminem velim sic 〈◊〉 mea omnia , ut me sequatur , nisi in eis , quibus me non ertare perspexerit : August . de persever . Sanct. cap. 21. tom . 27. Solis eis Scripturarum libris qui jam Canonic appellantur didici hunc timorem honoremque de erre . ut nullum eorum autorem Scribendo aliquid errasse firmissime credam , August . Epist. 19. 25 Cusan . de Concil . Cath. 2. 3. 26 Aen. Sylvius de gestis Concil . Basil. 27 De Rom. Pont. l. 4 c. 4. 28 Idem de Pontif. l. 2. c. 29. 29 Id. de Rom. Pont. l. 4. c. 2. Sect. Secunda Opinio . 30 Idem de Concil . l. 2. cap. 13. 31 Barns's Catholico-Romanus Pacificus MS. Sect. 31. Notes for div A30399-e2490 1 Articles of the Church of England published Ann. Dom. 1562. for the avoiding of diversities of opinions , and for the establishing of consent touching true Religion , Article 6 , & 20. 2d Book of Homilies , Hom. 2. 2 2. Tim. 3. 15. 3 Concil . Trident. Sess. 4. Decret . 1. 4 Pighius Eccles. Hierarch . l. 3. c. 3. 5 Bellarmine de verbo Dei , l. 4. c. 4. 6 Pool de Primatu Romanae Ecclesiae , sol . 92. 7 Caranza Controvers . 1. And no marvel , when another affirmeth that the Scripture hath no more authority than Aesop's Fables : V. Bailly Tract . 1. 9. 17. 8 Peter Sutor Translat . Bibl. c. 22. 9 Consul . de Stabilienda Rom. sede , p. 6. And though the Papists do cashier the publick use of the Holy Scriptures , and fly to ( as they pretend ) an Infallible Judge ▪ yet are they not agreed among themselves , who that should be . These Learned Romanists following contend , that the priviledge of Infallibility belongs only to the whole Church militant , and neither to the Pope , nor General Council , nor to the Body of the Clergy : Occam Dial. p. 1. l. 5. c. 25 , 29 , 3. 10 Cusanus Concord . Cathol . l. 2. c. 3. Antoninus Sum. Summarum , p. 3. Tit. 23. c. 2. §. 6. Panormitan Decret . p. 1. l. 1. Tit. de Elect. Cap. significasti . Mirandula de fide & ordine credend . Theor. 4. 11 In fine Concil . Trident. Reg. 4. 12 Hence comes it to pass that not only the Popish Laity , but even the Priests themselves are very ignorant in the Holy Scriptures , so that once a Schoolman in the last Age , being to preach at Paris , where the famous Melancthon was his Auditor , took a Text ( for want , I suppose , of a better Book ) out of Aristotle's Ethicks , Sixtinus Amama Orat. de Barbarie ex Melancth . 13 Artic. 6. 14 Concil . Trident. S●ss 4. 15 Witness the two Learned Iews , Philo Iudaeus ( apud Euseb. de Praeparat . Evangel . l. 8. ) and Iosephus ; ( apud Euseb. Histor. Eccles. l. 3. c. 9. alias 10. ) and this is fully confessed by Bellarmine de Verbo Dei , l. 1. c. 10. 16 Rom. 3. 2. 17 As for the third pretended Council of Carthage ; alledged by some Papists . S. Austin , who was one of the chief therein , votes in this point for the Doctrine of our Church , de Civitate Dei , l. 17. c. ult . & alibi . And though they pretend that the Book of Baruch ( held by us as Apocryphal ) was declared Canonical in the Council of Florence ; yet did Driedo afterwards deny it to be so , De Dogm . Eccles. l. 1. c. 4. which neither would have done if the Church Catholick had declared the Apocrypha Canonical . 18 Rycaut's Present State of the Greek Church , pag. 372. 19 Catharin . Op●sc . de Script . Canonicis . Quod autem Apostoli , &c. 20 Stapleton de autoritat . S. Script . l. 2. c. 4. § 14. — Sapientiam Ecclesiasticum , &c. 21 Bellarmin de Verbo Dei , c. 10. Itaque fatemur Ecclesiam nullo modo posse 〈…〉 non Canonico , nec contra . 22 Article 1 . -2 . Book of Homilies , Hom. 2. 23 Artic. 22. 24 Concil . Trid. Sess. 25. & Bulla Pii 4. 25 1 Cor. 2. 11. compared with Isai. 63. 16. S. Augustin saith , That the Souls of the dead are there , where they see not all things , which are done or happen to people . in this life , Augustin de cura pro mortuis , c. 13. 26 Brev. Rom. Antw. 1663. p. 984. 27 Bellarmin de Indulgentiis c. 4. sub finem . * To win them by the expressions of his kindness , and to hold them fast bound to his Service by the testimonies and declarations of his goodness , saith Peter Chrysol . Serm. 147. 28 Bellarmin alledgeth in particular this Comment upon the Romans to be S. Ambrose's , see Crocus in Censura Scriptorum vet . p. 133. 29 Dominic . Bannes in secunda secundae , Qu. 1. Art. 10. Orationes ad Sanctos esse faciendas , venerandasque esse imagines , neque etiam expresse nec involute Scripture docent . 30 Spalatensis often . err . 31 Beatit . Sanctorum . l. 1. c 8. Sect. ult . Other Papists say , That there is neither precept nor example for it in Scripture : and they give reasons for it ; for the Old Testament , because the Fathers were not yet admitted to the heatifical Vision ; and for the New Testament , because that the Apostles were Men of such piety and humility , that they would not admit of it themselves , and therefore mentioned it not in their Writings ; and withal , because in the beginning of Christianity there would have been a suspicion , that they had only changed the names of the Heathen Deities , and retain'd the same kind of Worship . Eckius in Enchirid. c. 5. Salmeron in 1 Tim. 2. disp . 8. Peres . de Tradit . p. 3. 32 Sancti . l. 1. c. 18. 33 Via Regia de Invocat . Sanct. 34 Concil . Trident. Sess. 25. Bulla Pii 4. super forma Iuramenti ad calcem Concil . Trid. Bellarmin de Imag. l. 2. 35 Azori . us , l. 9. Instit. mor. c. 6. Art. 3. Cajetan . in Thom. Part. 3. Qu. 25. Art. 3. Gregory de Valentia Tom. 3. disp . 6. Qu. 11. punct . 6. Coster Enchirid. p. 438. 36 Bellarmin de Imag. l. 2. c. 21. prop. 1. 37 Index Expurgatorius Madri . 1612. in indice librorum expurgatorum , p. 39. dele — Solus Deus adorandus . 38 Concil . Trident. Sess. 13. 39 Coster Enchirid. Con trov . c. 8. de Euch. p. 308. & Fisher c. O●colampadium l. 1. c. 2. 40 That the Apparitions , which as the Papists pretend , have appear'd upon the Altar , instead of the Sacrament , may , and have been the Illusions of the Devil ; is Confessed by two Learned Schoolmen ; viz. Alexander de Hales , sent . 4. Qu. 11. & Biel 51. Lect. upon the Canon of the Mass. 41 Naueler . ad Ad. 1240. Krantz . sex . l. 8. c. 10. 42 Jude 3. 43 Articles , and Iewel 's Apology . 44 Bellar. de Eccles. l. 3. 45 M. Cressie in his Appendix c 7. Sect. 8. saith , That the Wits and Judgments of Catholicks ( he means Papists ) is to renounce their Judgment and depose their own wit. I will make no Application , let the Reader do it himself . 46 Exercitia Spiritualia Ign. Loyolae , Tolosae 1593. p. 173. Reg. 1. 47 Turrecremata summae de Ecclesia l. 2. c. 103. Petrus de Ancorano de Heret . n. 2. Augustinus Triumphus de Ancona , p. 59. a. 1. & art . 2. And this knack of making new Creeds is very agreeable to that fancy of Salmeron , Non omnibus omnia dedit Deus , ut quaelibet aetas suis gaudeat veritatibus , quas prior aetas ignoravit , Dis. 57. in Ep. ad Rom. 48 Bellar. de Rom. Pontif. l. 4. c. 2. Sect. Secunda opini● . 49 Id. de Concil . lib. 2. c. 13. 50 Article 25. 51 Mat. 28. 19. Luk. 22. 19 , 20. 52 Article 30. 53 Mat. 26. 27. 1 Cor. 11. 26 , 27 , 28. 54 Concil . Constantiense Anno Dom. 1414. Sess. 13. 55 Apud Chytrae . de Statu Eccl. Orient . Primum Patriar . Resp. p. 149 , &c. The Greek Patriarch Hieremias's Letter to the Tubing Divines , bearing date May 15. 1576. 56 Concil . Trident. Sess. 7. 57 Concil . Constant. Sess. 13. 58 Although some learned Men in our own Church will have Apollinaris , who liv'd in the fourth Century , to be the Author of that Book . See Dr. Stillingfleet's Answer to Cress. Apolog. c. 2. §. 17. p. 133. and Dr. Cave in the Life of Dionysius Areopagita , p. 73 , 74. 59 Consult . Sect. 22. 60 In tertiam partem S. Thome , tom . 3. Quest. 80. Disp. 216. Art. 12. cap. 3. nu . 38. 61 In Ioh. 6. Lect. 7. 62 In Manuali de communione sub utraque specie . 63 Concil . Constant. Sess. 13. They in that Council likewise contradicted the Judgments of their ancient Popes , Leo , Gelasius , and Gregory the Great , as may be seen in the Quotations of the Fathers . 64 Article 28 , & 29. 65 Concil . Trident. Sess. 13. c. 4. * Deny'd to be the faith of the Church by Barns in his Romano . Catholicus Pacificus , MS. Sect. 7. liter . Q. 66 Article 22 , & 18. 67 Article 31. Heb. 10. 10. 68 Article 22. 69 1 Cor. 4. 7. 70 Article 12. 71 Article 14. 72 Article 11 , & 13. 73 Concil . Trident. Sess. ult . Hence doth Bellarmine threaten us , saying , that whosoever believes not Purgatory , shall be tormented iu Hell , de Purgat . l. 1. c. ult . And yet this same Cardinal ( forgetting what he had before affirm'd ( for herein he doth not only contradict himself , but all Popish pretensions for Purgatory , when he ) grants that Souls in Purgatory do not merit . In Purgatorio animae nec mereri nec peccare possint , Bellarm. de Purgatorio , l. 2. c. 2. To what end then are they sent to Purgatory ? 74 Spalatensis de Republ. Eccles. l. 5. c. 8. Sect. 73. 75 Bellar. de Indulg . l. 1. 76 Taxa Cancel . Apost . 77 But the poor have not these priviledges ( whereby mark the great charity of the Romish Priests , which will suffer by consequence , if their Doctrine were true , the poor to go to Hell for want of money ) , Diligenter nota quod hujusmodi gratiae non dantur pauperibus , quia non sunt , ideo non possunt consolari , Taxa Cancellariae Apostolicae Tit. de Matrimoniali . 78 Tom. Concil . 28. p. 460. 78 Apolog. Graecorum de igne Purgat . p. 66 , & 93. Ed. Salmas . 79 Unigenitus , de poenitentiis & remissionibus . 80 The Doctrine of Indulgences was oppos'd by two famous Papists not long before the Extravagant of Pope Clement , by Franciscus de Mayronis in 4. l. sen. dist . 19. Q. 2. and by Durandus in 4. l. sen. d. 20. q. 3. So that it was far from being either Catholick or Ancient . 81 Concil . Trid. Sess. 6 Can. 9. & Sess. 6. cap. 16. can . 32. 82 Catechis . Rom. de Euchar . num . 55. 84 1 Cor. 14. 40. 85 Article 24. 86 Harding against Bp. Iewel Article 3. Missal . Rom. approbat . ex decreto Concil . Trident. & Bulla Pii 5. Chorabini Bullar . Tom. 2. p. 311. 87 Article 36. Book of Ordination . Mason of the Consecration of Bishops in the Church of England . Archbishop Bramhall's works Tom. 1. Discourse 5. and Tom. 4. Discourse 6. * Which the Roman Church , notwithstanding its big pretences to constant succession , cannot justly challenge : and that both from its five vacancies , making up almost Nine years , when Rome had no Bishop at all , and the many Schisms , by some Chronologers reckoned up to be Twenty nine ( a fair number indeed ! ) by Onuphrius to be Thirty , and by Bellarmin himself to be Twenty six : Whereof the Twentieth Schism lasted Twenty years , and the 21st . lasted 36 years ; during which time the Church of Rome had two Popes , which excommunicated each other ; the 26th continued , saith Genebrard ( Chron. l. 4. ) An. Dom. 1378. from Urban VI. till the Council of Constance , which was at least Thirty five years . Baronius ( ad Annum 1044. Sect. 5. Tom. 11. ) calls the three Popes who then contended for the Papal Chair , a Beast with Three heads ascending out of the bottomless Pit. Add to these the Seventy years stay of the Popes at Avignion , which quite joints their boasted Succession . For during these times , where was the true Successor of S. Peter ? Or was the Church ( in their sense ) so long without an Head ? 88 Article 32. 89 Heb. 13. 4. 90 Bellarmin . lib. 1. de Cleric . c. 20. Sect. Respondeo . Id. de matrim . l. 1. c. 21. 91 Hence did Aeneas Sylvius ( afterwards Pope , by the name of Pius 11. ) mention how Ulric bishop of Ausburg reprov'd the Pope concerning Concubines , Aeneas Sylvius de morib . Germaniae . * Dist. 82. Can. Presbyter in Glossa . 92 1 Tim. 4. 1. 3. 93 Coster . Enchiridion de coelibat . prop. 9. Durandus sent . l. 4. dist . 33. Martinus de Magistris lib. de temp . qu. 2. de luxuria . 3. Qu. 7. Lata Extravag . de bigamis Quia circa . Communiter dicitur , Quod Clericus pro simplici fornicatione deponi non debet . dist . 81. Maximianus glossa in Gratian. 94 Aventinus Anual Boiorum , l. 5. who tells us , That Hildebrand confessed , when he was dying , that it was by the instigation of the Devil that he made so great a disturbance in the Christian World. A fit Man then was he ( whom the Papists still cry up so much ) to introduce unchaste Celibate , and banish Holy Matrimony ! See also Cardinal Benno ( who knew him ) in vita & gesta Hildebrandi . Matth. Westmonast . Anno Dom. 1074. who saith , That Hildebrand expell'd Married Priests ( Mark what follows ) contra Sanctorum Patrum sententias , against the opinions of the Holy Fathers . See also Sigebert ad Annum 1074. & Matth. Paris ad Annum 1074. 95 Henry Huntington p. 378. and by Ioranal . Histor. The Constitutions of this Synod may be seen in Archbishop Parker's Antiq. Britan. Ed. 2. p. 118 , 119. 96 Dr. Burnet's Abridgment of the History of the Reformation l. 2. p. 70 , &c. 97 Roger Hovedon , Henry Huntington . 98 Udalricus ( mentioned by Aeneas Sylvius de moribus Germaniae ) de Coelibatu Clerici . Nunquid enim merito communi omnium sapientum judicio haec est violentia , &c. 99 Concil . Trident. Sess. 14. de poenitenti ▪ i. 100 Delrio disq . Magic . l. 6. c. 1. 101 Tolet. Instruct. Sacerd . l. 3. c. 16. 102 Henriquez . de poenit . l. 2. c. 19. n. 5. 103 See Eudaemon ▪ Ioannes in his Apology for Garnet , Binet , Suarez , &c. 104 And yet they can say , that it is of Divine Right , see Biel l. 4. dist . 17. Q. 1. & Scotus ibid. & Bonaventure ibid. n. 72. which if it had been , the Fathers would never have writ against it , nor would it have been disannull'd : For private Confession of crimes was abrogated about Anno Dom. 396. upon the Discovery of a Whoredom committed betwixt a Deacon and a Noble Woman , Histor. Tripartit . l. 9. c. 35. And , though it was practised several years before , yet was it not enjoyn'd as a necessary act of Salvation before the Council of Lateran , An. Dom. 1215. under Pope Innocent III. and therefore ar from true Antiquity ! 105 Yea it was but two days before his death , that he told the Princess Elizabeth , That he should dye for maintaining the true Protestant Religion . Jude 24 , 25. 
A32545	----	By the King, a proclamation for the discovery and apprehension of Jesuites, seminary priests and others that have taken orders from the Church and See of Rome England and Wales. Sovereign (1660-1685 : Charles II) 1674 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A32545 Wing C3469 ESTC R35903 15578685 ocm 15578685 103869 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. A32545) Transcribed from: (Early English Books Online ; image set 103869) Images scanned from microfilm: (Early English books, 1641-1700 ; 1588:104) By the King, a proclamation for the discovery and apprehension of Jesuites, seminary priests and others that have taken orders from the Church and See of Rome England and Wales. Sovereign (1660-1685 : Charles II) Charles II, King of England, 1630-1685. 1 broadside. Printed by the assigns of John Bill and Christopher Barker ..., London : 1674. "Given at our palace of Hampton Court, the tenth day of June, 1674, in the sixth and twentieth year of our reign." Reproduction of the original in the Huntington Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- England. Great Britain -- History -- Charles II, 1660-1685. 2008-07 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-09 Mona Logarbo Sampled and proofread 2008-09 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion C 2 R DIEV ET MON DROIT HONI SOIT QVI MAL Y PENSE royal blazon or coat of arms By the King. A PROCLAMATION For the Discovery and Apprehension of Jesuites , Seminary Priests , and others that have taken Orders from the Church and See of Rome . CHARLES R. HIs Majesty having beén informed , That notwithstanding His former Orders and Proclamations Requiring Iesuites , Seminary Priests , and others that have taken Orders from the Church and Seé of Rome , and have not since beén reconciled to the Church of England , to depart the Kingdom : Yet nevertheless such Priests and Iesuites continue and harbour themselves in the City of London , and Suburbs thereof , and likewise in other parts of this Kingdom , to the manifest Contempt of His Majesties Royal Authority , and the Laws and Religion Established ; And notwithstanding His Majesties Commands to have the Laws against them given in Charge in all Counties , yet none have of late beén Apprehended or Discovered . His Majesty thereupon , of His Pious Care for the Preservation of the Protestant Religion , and for the prevention of the endeavours of such Priests and Iesuites who Seduce His good Subjects from the same , hath resolved , That so many of the said Priests as can be found , shall be speédily sent away and Transported into the parts beyond the Seas ; And to that end doth ( with the Advice of His Privy Council ) by this His Royal Proclamation Require , and strictly Charge and Command the Iustices of the Peace of the several Counties and Cities of this Kingdom of England , Dominion of Wales , and Town of Berwick upon Tweed , at the next Quarter , or other General Sessions to be held for the said Counties and Cities respectively , That they and every of them , and also all and every other person and persons whatsoever , do use their utmost endeavour to Discover and Apprehend such person or persons as they or any of them shall either know , or be credibly informed is , or are Priests or Iesuites , or have taken Orders from the Church or Seé of Rome as aforesaid , and that they cause them , and every of them , to be brought before the Lords of His Majesties Privy Council , or one of His Principal Secretaries of State , who are to Commit them into safe Custody , in order to their Transportation . And that such Discoveries may be the better encouraged , and more effectually pursued , His Majesty hath given Order to the Lord High Treasurer of England , to cause speédy Payment to be made unto every person who shall make Discovery of any Priest or Iesuite , of the sum of Five pounds for every Priest or Iesuite so discovered , who shall be thereupon Apprehended and brought to the Lords of His Majesties Privy Council , or one of His Principal Secretaries of State ; And moreover , the Charges of sending them up , shall be , and are hereby Directed and Appointed to be born and paid by the respective Sheriffs of the Counties through which they are to pass , who shall have the same allowed unto them upon Passing their Accounts in the Exchequer . Given at Our Palace of Hampton Court , the Tenth day of June 1674. in the Six and twentieth year of Our Reign . God save the King. LONDON , Printed by the Assigns of John Bill and Christopher Barker , Printers to the Kings most Excellent Majesty . 1674. 
A34571	----	Roman-Catholick principles in reference to God and the King explained in a letter to a friend and now made publick to shew the connexion between the said principles and the late Popish plot. Corker, James Maurus, 1636-1715. 1680 Approx. 46 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A34571 Wing C6303 ESTC R29274 11062367 ocm 11062367 46200 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. A34571) Transcribed from: (Early English Books Online ; image set 46200) Images scanned from microfilm: (Early English books, 1641-1700 ; 1421:1) Roman-Catholick principles in reference to God and the King explained in a letter to a friend and now made publick to shew the connexion between the said principles and the late Popish plot. Corker, James Maurus, 1636-1715. M. B. The third edition, revised. 20, [1] p. s.n.], [London : 1680. Signed: M.B. Reproduction of original in the British Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Catholic Church -- Controversial literature. Popish Plot, 1678. Anti-Catholicism -- England. 2006-08 TCP Assigned for keying and markup 2006-09 Aptara Keyed and coded from ProQuest page images 2007-02 Emma (Leeson) Huber Sampled and proofread 2007-02 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Roman-Catholick PRINCIPLES , In Reference to God and the King , Explained in a LETTER to a Friend , And now made Publick to shew the Connexion between the said PRINCIPLES , And the Late POPISH PLOT . The Third Edition , Revised . Matth. 22. v. 21. Render to Caesar the things which are Caesar's , and and unto God the things that are God's . John 11. v. 48. If we let him thus alone , all men will believe on him , and the Romans shall come and take away both our Place & Nation . Printed in the Year , 1680. SIR , I Find your last as full of Doubts and Inquietudes , as your former was of Heat and Zeal : Whether meer Compassion hath altered your Judgement , or that You Fear your own Turn may be next , I cannot tell ; But I easily percieve , You , and the greatest part of Honest Thinking Protestants , as well as You , begin , ( tho late , ) ) to suspect , That Catholicks have Wrongfully Suffered the loss of their Fame , their Goods , their Fortunes , and many their Lives . Nor do I wonder to see you touch'd with some Concern at our Miseries ; For besides the sad Spectacles of Bloodshed , ( which I mention without any Resentment , or Disrespect to the Government , ) the Prisons have been filled with Us , whole Families Ruined and Exiled ; poor Widows and Innocent Orphans have Perished through Distress , the very Woods and Desarts have not wanted Men Dying with Cold and Hunger ; And all this upon account of a PLOT , ( Horrid indeed , and Detestable in it self , ) but which could never yet be Prov'd against Us , by any One Credible Witness , or Probable Circumstance evincing the Crime . True it is , Dr. Oates , Captain Bedloe , and others of Debauch'd Lives , and Desperate Fortunes , have Positively Sworn , ( if bare Positive Swearing , without any other Probability of Truth , may stand for good Evidence , ) to a multiplicity of Particulars . But these Men have been , and still are , so notoriously stigmatiz'd with all sorts of Vice and Infamy ; Their Oaths have been Confronted with so many Self-contradictions ; Their Forgeries accompanyed with such Incredible , such Impossible Circumstances ; Their Lies and Fables so stuffed with Absurdities , Non-sense , and Follies ; The Crime of Perjury so often , and so plainly prov'd against them . In short , both their Past and Present Villanies are now become so Apparent and Perspicuous , that the greatest part of the Nation hath an Abhorrence of Them. But You tell me , ( and You are in the right , ) That the Thing which hath rendred Credible the Testimony of otherwise Incredible Witnesses , against Us , and which hath Invalidated all contrary Evidence given in our behalf , is a Persuasion many Protestants have , That the Catholick Religion is made up of Traiterous Principles , Destructive to Peace and Government . You say You have been Inform'd by Common Report , by Printed Books ; Nay , by some Ministers in their very Pulpits , That Catholicks hold it an Article of Faith to Believe , That the POPE can Depose KINGS , Absolve their Subjects from their Allegiance , and Dispose of Kingdoms to whom He pleases : That to Murder Protestants , and Destroy the Nation by Fire and Sword , for propagation of the Catholick Faith , are Works of Piety , and Meritorious of Heaven . These , and the like Horrid Aspersions ; together with I know not what Feigned Idolatries , Superstitions , and Abuses , are ( as you have rightly Intimated , ) laid to the Charge of Roman Catholicks , whereby to render both their Faith and Persons Odious to many , ( otherwise Well-meaning ) People , who not sufficiently examining the Truth of Things , but taking all for granted , Judge nothing Ill enough can be said or done against Men so Principled . And is it not Strange and Severe , That Principles , and those pretended of Faith too , should be Imposed upon Men , which They Themselves Renounce and Detest ? If the Turk's Alcoran should in like manner be urg'd upon Us , and We hang'd up for Mahumetans , all we could do or say in such a Case , would be patiently to Die , with Protestation of our own Innocence . And this is the Posture of our present condition ; We Abhor , We Renounce , We Abominate such Principles ; We Protest against them , and Seal our Protestations with our Dying Breaths . What shall We say ? What can We do more ? To Accuse Men as Guilty in Matters of Faith , which They never own'd , is the same thing as to Condemn them for Matters of Fact , which they never did . You press the Question , and say , some of our General Councils , several Papal Decrees , and many of our Doctors and Divines , assert the fore-mentioned Principles . Sir , I have been Instructed in the Articles of my Faith , and I acknowledge the Lawful Authority of General Councils ; Yet I profess I never learnt , or found asserted in any of them any such Principles . And I propose unto You , this plain and short Dilemma ; Either the above-named Principles are esteem'd by Us ●● Matters of Faith or not : If they be , what further can be required of Us , than to Deny , and Forsake such a Faith ? And this We constantly do . But if They be not Matters of Catholick Faith , nor owned by Us as such , why are Catholicks , as Catholicks , punished for them ? Why is Our Religion Persecuted on that account ? Let those in Gods Name , if any there be , of what Religion soever , who hold such Tenents , suffer for them : Why should the Innocent be Involv'd with the Guilty ? There is neither Reason nor Justice in it . Hereunto some Persons , ( I hope out of Zeal and Misinformation , rather than Malice , ) stick not to say ; That Dispensations , and I know not what Indulgences and Pardons , wereby to Legitimate the Crimes of Lying and Forswearing , when the Interest of our Church requires ; is a main part of our Religion : And by Consequence , the Denyal of our Principles , is no sufficient Justification of our Innocence . I answer ; First , It is in the highest measure Censorious in any one , to Impose upon all Our Ancesters , and the greatest part of Mankind , who are , or have been Members of our Religion , such an Excess of Folly and Wickedness , as must needs have perverted all Humane Society . Secondly , If We could Lawfully Deny the Principles of our Faith when Interest requires ; Why have We lost Our Estates , Our Liberties , Our Lives for the Profession of it ? To what purpose are Oaths and Tests devised to intangle Us ? How Impertinently is the frequenting the Protestant Church , and Receiving the Communion , proposed unto Us , and Refused by Vs ? Thirdly , Though many Men may be induced to Lie , and Forswear , when they have some Hopes or Prospect thereby of Temporal Advantage ; Yet that Persons Dying for their Conscience and Religion , ( as divers have done , and those no Fools , even by the Confession of our Adversaries , ) should be so stupendiously Sottish and Mad , either to imagine , that Lies and Perjuries , for concealment of Treason , Murder , Massacre and Destruction of others by Fire and Sword , should be Acts of Virtue , pleasing to God , Dispensable by the Pope , and Meritorious of Heaven : Or that , on the contrary , Knowing , and Believing , ( as needs They must , ) such Monsters and Horrours to be Odious and Detestable in the sight both of God and Man , They should nevertheless , upon the very brink of Eternity , Wittingly and Willingly cast Themselves Head-long into an Assured Damnation ; and this at a Time when they might have saved both Bodies and Souls , by meerly Discharging a good Conscience , in acknowledging the Truth , and becoming Honest Men. This , I say is Inhumane , and contradictory to all Sense and Reason to believe . Now therefore I am come to what you so often , and so earnestly press me to , ( viz ) to satisfy the World , and clear my Self , my Fellow-sufferers , and my Religion , from the Imputation laid upon Us , on pretence of such Principles , by a True and Candid Explanation of my Belief and Judgement , in the Main Points of Faith and Loyalty , Controverted between Catholicks and Protestants , as they severally Relate to God , and the King. PARAGRAPH I. Of the CATHOLICK FAITH , and CHURCH in General . 1. THE Fruition of God , and Remission of Sin is not attainable by Man , otherwise then a in and by the Merits of Jesus Christ , who gratis Purchased It for Us. 2. These Merits of Christ are not applyed to Us , otherwise than by a Right b Faith in Christ . 3. This Faith is but c One , Entire and Conformable to its Object , being Divine Revelations ; to all which d Faith gives an undoubted Assent . 4. These Revelations contain many Mystcries e transcending the Natural Reach of Humane Wit or Industry ; Wherefore , 5. It became the Divine Wisdom and Goodness , to provide Man of some f Way or Means whereby he might Arrive to the Knowledge of these Mysteries ; Means g Visible and Apparent to all ; Means h proportionable to the Capacities of all ; Means i Sure and Certain to all . 6. This Way or Means is not the Reading of Scripture , Interpreted according to the Private k Reason or l Spirit of every Disjunctive Person , or Nation in Particular ; But , 7. It is an Attention and m Submission to the Doctrine of the Catholick or Vniversal Church , established by Christ for the Instruction of all , n Spread for that end throughout all Nations , and visibly continued in the Succession of Pastors , and People throughout all Ages : From which Church o Guided in Truth , and secured from Error in Matters of Faith , by the p promised Assistance of the Holy Ghost , every one may , and ought to q Learn both the Right Sense of the Scripture , and all other Christian Mysteries and Duties , respectively necessary to Salvation . 8. This Church , thus Spread , thus Guided , thus visibly Continued , r in One Vniform Faith , and Subordination of Government , is that Self-same which is termed the Roman Catholick Church , the Qualifications above-mentioned , ( viz. ) Vnity , Indeficiency , Visibility , Succession , and Vniversality , ) being applicable to no other Church , or Assembly , whatsoever . 9. From the Testimony and Authority of This Church , it is , that We Receive , and Believe the Scriptures to be Gods Word : And as She can s assuredly tell Us , This or That Book is Gods Word , so can she with the like Assurance , tell us also the True Sense and Meaning of it in Controverted Points of Faith ; The same Spirit that Writ the Scripture , t Enlightning Her to Understand , both It , and all Matters Necessary to Salvation . From These Grounds it Follows , 10. All , and only Divine Revelations deliver'd by God unto the CHURCH , and proposed by Her to be Believ'd as such , are , and ought to be esteem'd Articles of Faith ; and the contrary Opinions , Heresie . And , 11. As an Obstinate Separation from the Vnity of the Church , in known declared Matters of Faith , is Formal u Heresie ; So a wilful Separation from the Visible Vnity of the same Church , in Matters of Subordination and Government , is Formal x Schism . 12. The Church proposeth unto Us Matters of Faith : First , and chiefly , By the y Holy Scripture , in Points plain and Intelligible in it . Secondly , By z Definitions of General Councils , in Points not sufficiently Explained in Scripture . Thirdly , By a Apostolical Traditions , deriv'd from Christ and his Apostles , to all Succeding Ages . Fourthly , By her b Practice , Worship and Ceremonies , Confirming her Doctrine . PARAGRAPH II. Of Spiritual and Temporal Authority . 1. GEneral Councils ( which are the Church of God , Representative ) have no Commission from Christ to Frame New Matters of Faith , ( these being sole Divine Revelations , ) but only to a Explain and Assertain unto Us , what anciently was , and is Received and Retained , as of Faith in the Church , upon arising Debates and Controversies about them . The Definitions of which , General Councils in Matters of Faith only , and proposed as such , Oblige , under pain of Heresie , all the Faithful , to a Submission of Judgement . But , 2. It is no Article of Faith to believe , That General Councils cannot Err , either in Matters of Fact or Discipline , alterable by Circumstances of Time and Place , or in Matters of Speculation or Civil Policy , depending on meer Humane Judgement or Testimony . Neither of these being Divine Revelations b deposited in the Catholick Church , in regard to which alone , she hath the c promised Assistance of the Holy Ghost . Hence it is deduced , 3 If a General Council ( much less a Papal Consistory ) should underta●● 〈◊〉 depose a King , and absolve his Subjects from their Allegiance , no Catholick as Catholick is bound to submit to such a Decree . Hence also it followeth : 4. The Subjects of the King of England lawfully may , without the least breach of any Catholick Principle , Renounce , even upon Oath , the Teaching , Mantaining , or Practising the Doctrine of deposing Kings Excommunicated for Heresie , by any Authority whatsoever , as Repugnant to the fundamental Laws of the Nation , Injurious to Sovereign Power , Destructive to the Peace and Government ; and by consequence , in His Majesties Subjects , Impious and Damnable . Yet not properly Heretical , taking the Word Heretical in that connatural , genuine sense , it is usually understood in the Catholick Church ; on account of which , and other Expressions , ( no wise appertaining to Loyalty , ) it is , that Cathoclicks of tender consciences refuse the Oath commonly call'd the Oath of Allegiance . 5. Catholicks believe , That the Bishop of Rome is the Successor of S. Peter , d Vicar of Jesus Christ upon Earth , and Head of the whole Catholick Church ; which Church is therefore fitly stiled Roman Catholick , being an universal Body e united under one visible Head. Nevertheless . 6. It is no matter of Faith to believe , That the Pope is in himself Infallible , separated from a General Council , even in Expounding the Faith : By consequence Papal Definitions or Decrees , though ex Cathedra , as they term them , ( take exclusively from a General Council , or Vniversal Acceptance of the Church , ) oblige none under Pain of Heresy , to an interior Assent . 7. Nor do Catholicks as Catholicks believe that the Pope hath any direct , or indirect Authority over the Temporal Power and Jurisdiction of Princes . Hence , if the Pope should pretend to Absolve or Dispence with His Majesties Subjects from their Allegiance , upon account of Heresie or Schism , such Dispensation would be vain and null ; and all Catholick Subjects ( notwithstanding such Dispensation or Absolution , ) would be still bound in Conscience to defend their King and Countrey , at the hazard of their Lives and Fortunes , even against the Pope himself , in case he should invade the Nation . 8. And as for Problematical Disputes , or Errors of particular Divines , in this or any other matter whatsoever , the Catholick Church is no wise responsible for them : Nor , are Catholicks as Catholicks , justly punishable on their Account . But , 9. As for the King-Killing Doctrine , or Murder of Princes , Excommunicated for Heresie ; It is an Article of Faith in the Catholick Church , and expresly declared in the General Council of Constance , that such Doctrine is Damnable and Heretical , being contrary to the known Laws of God and Nature . 10. Personal Misdemeanors of what Nature soever , ought not to be Imputed to the Catholick Church , when not Justifyable by the Tenents of her Faith and Doctrine ; For which Reason though the Stories of the Paris Massacre ; the Irish Cruelties ; Or Powder-Plot , had been exactly true , ( which yet for the most part are Notoriously mis-related ) nevertheless Catholicks as Catholicks ought not to Suffer for such Offences , any more then the Eleven Apostles ought to have Suffered for Judas's Treachery . 11. It is an Article of the Catholick Faith to believe , that no Power on Earth can License Men to Lye , to Forswear , and Perjure themselves , to Massacre their Neighbours , or Destroy their Native Country , on pretence of promoting the Catholick Cause , or Religion ; Furthermore , all Pardons and Dispensations granted , or pretended to be granted , in order to any such ends or Designs , have no other validity or Effect , than to add Sacriledge and Blasphemy to the above-mentioned Crimes . 12. The Doctrine of Equivocation or Men●al Reservation , however wrongfully Imposed on the Catholick Religion , is notwithstanding , neither taught , nor approved by the Church , as any part of her Belief . On the contrary , Simplicity and Godly Sincerity are constantly recommended by her as truly Christian Vertues , necessary to the Conservation of Justice , Truth , and Common Society . PARAGRAPH III. Of some Particular controverted Points of FAITH . 1. EVERY Catholick is obliged to believe , that when a Sinner a Repenteth him of his Sins from the bottom of his Heart , and b Acknowledgeth his Transgressions to God and his c Ministers , the Dispensers of the Mysteries of Christ , resolving to turn from his evil ways , d and bring forth Fruits worthy of Penance , there is ( then and no otherwise ) an Authority left by Christ to Absolve such a Penitent Sinner from his Sins ; which Authority Christ gave his e Apostles , and their Successors , the Bishops and Priests of the Catholick Church , in those words , when he said , Receive ye the Holy Ghost , whose Sins you shall forgive , they are forgiven unto them , &c. 2. Though no Creature whatsoever can make f Condign satisfaction , either for the Guilt of Sin , or the Pain Eternal due to it ; g This satisfaction being proper to Christ our Saviour only ; yet penitent Sinners Redeemed by Christ , may , as Members of Christ , in some measure h satisfie by Prayer , Fasting , Alms , Deeds , and other Works of Piety , for the Temporal Pain , which by order of Divine Justice sometimes remains due , after the guilt of Sin , and Pains Eternal are ( gratis ) remitted . These Penitential Works are notwithstanding satisfactory no otherwise than as joyned and applyed to that satisfaction , which Jesus made vpon the Cross , in vertue of which alone , all our good works find a grateful i acceptance in God's Sight . 3. The Guilt of Sin , or Pain Eternal due to it , is never remitted by Indulgences ; but only such k Temporal Punishments as remain due after the Guilt is remitted ; These Indulgences being nothing else than a l Mitigation or Relaxation upon just causes , of Canonical Penances , enjoyned by the Pastors of the Church on Penitent Sinners , according to their several Degrees of Demerit . And if any abuses or mistakes be sometimes committed , in point either of Granting or Gaining Indulgencies , through the Remisness or Ignorance of particular Persons , contrary to the ancient Custom and Discipline of the Church ; such Abuses or Mistakes cannot rationally be charged on the Church , nor rendred matter of Derision , in prejudice to her Faith and Doctrine . 4. Catholicks hold there is a Purgatory , that is to say , a Place of state , where Souls departing this Life , with Remission of their Sins , as to the Eternal Guilt or Pain , yet m Obnoxious to some Temporal Punishment still Remaining due , or not perfectly freed from the Blemish of some n venial Defects or Deordinations , ( as Idle Words , &c. not liable to Damnation ) are o purged before their Admittance into Heaven , where nothing that is p defiled can enter . Furthermore . 5. Catholicks also hold , That such Souls so detained in Purgatory , being the Living Members of Christ Jesus , are Relieved by the q Prayers and Suffrages of their Fellow-members here on Earth : But where this place is ? Of what Nature or Quality the Pains are ? How long each Soul is detained there ? After what manner the Suffrages made in their behalf are applyed ? Whether by way of Satisfaction or Intercession ? &c. are Questions Superfluous , and Impertinent as to Faith. 6. No Man , though just , r can Merit either an Increase of Sanctity or Happiness in this Life , or Eternal Glory in the next , Independent on the Merits and Passion of Christ ; Nevertheless in and by the Merits of Christ Jesus , s the good Work of a just Man , proceeding from Grace and Charity , are acceptable to God , so far forth as to be , through his Goodness and Sacred Promise , Truly Meritorious of Eternal Life . 7. It is an Article of the Catholick Faith , That in the most Holy Sacrament of the Eucharist , there is Truly and Really contained the t Body of Christ , which was delivered for us , and his Bloud , which was shed for the Remission of Sins ; the substance of Bread and Wine , being by the powerful Words of Christ changed into the Substance of his Blessed Body and Bloud , the Species or Accidents of Bread and Wine still remaining . Thus , 8. Christ is not present in this Sacrament , according to his natural way of Existence , that is , with extension of parts , in order to place , &c. but after a Supernatural manner , one and the same in many places , and whole in every part of the Symbols . This therefore is a real , Substantial , yet Sacramental Presence of Christ's Body and Blood , not exposed to the external Senses , nor Obnoxious to corporeal Contingences . 9. Neither is the Body of Christ in this Holy Sacrament , Separated from his Bloud , or his Bloud from his Body , or either of both disjoyned from his Soul and Divinity , but all and whole u living Jesus is entirely contained under either Species ; so that whosoever receiveth under one kind , is truly partaker of the whole Sacrament , and no wise deprived either of the Body or Bloud of Christ . True it is , 10. Our Saviour Jesus Christ left unto us his Body and Bloud , under two distinct Species or Kinds ; in doing of which , he instituted not only a Sacrament , but also a Sacrifice ; x a Commemorative Sacrifice distinctly y shewing his Death or Bloudy Passion , until he come . For as the Sacrifice of the Cross was performed by a distinct Effusion of Bloud , so is the same Sacrifice Commemorated in that of the z Altar , by a distinction of the Symbols . Jesus therefore is here given not only to us , but a for us ; and the Church thereby enriched with a true , proper , and propitiatory b Sacrifice , usually termed Mass . 11. Catholicks renounce all Divine Worship , and Adoration of Images or Picturs . c God alone we Worship and Adore ; nevertheless we make use of Pictures , and place them in d Churches and Oratories , to reduce our wandering thoughts , and Enliven our Memories towards Heavenly things . And farther , we allow a certain Honour and Veneration to the Picture of Christ , of the Virgin Mary , &c. beyond what is due to every Prophane Figure ; not that we believe any Divinity or Vertue in the Pictures themselves , for which they ought to be Honoured , but because the Honour given to Pictures is referred to the Prototype , or things represented . In like manner , 12. There is a kind of Honour and Veneration Respectively due to the Bible , to the Cross , to the Name of Jesus , to Churches , to the Sacraments , &c. as e things peculiarly appertaining to God ; also to the f glorified Saints in Heaven , as Domestick Friends of God ; yea , g to Kings , Magistrates , and Superiors on Earth , as the Vicegerents of God , to whom Honour is due , Honour may be given , without any Derogation to the Majesty of God , or that Divine Worship appropriate to him . Furthermore , 13. Catholicks believe , That the blessed Saints in Heaven replenished with Charity , h pray for us their fellow-Members here on Earth ; that they i Reioyce at our Conversion ; that seeing God , they k see and konw in him all things suitable to their happy state ; that God is Inclinable to hear their Requests made in our behalf , l and for their sakes grants Us many Favours ; That therefore it is Good and Profitable to Desire their Intercession ; And that this manner of Invocation is no more Injurious to Christ Our Mediator , nor Superabundant in it self , than it is for one Christian to beg the Prayers and Assistance of m another in this World. Notwithstanding all which , Catholicks are taught not so to Relie on the Prayers of Others , as to neglect their own n Duty to God ; in Imploring his Divine Mercy and Goodness , o in Mortifying the Deeds of the Flesh ; in p Despising the World ; in Loving and q Serving God and their Neighbour ; in Following the Footsteps of Christ our Lord , who is the r Way , the Truth , and the Life : To whom be Honour and Glory for ever and ever , Amen . The Conclusion . THese are the PRINCIPLES , These are the TREASONS , These are the IDOLATRIES , and SUPERSTITIONS , which , though no other than what We have Receiv'd of our Fore-fathers , and what the greatest part of the Christian World now profess , yet have drawn upon Us poor Catholicks in ENGLAND such Dreadful Punishments . I Beseech you Sir , consider our Case , without Passion or Prejudice , and I am confident you will see , We are not such Monsters as our Adversaries Represent Us to be , nor entertain such Principles as are Inconsistent with our Duty to GOD , and the KING . You seem to say , This very PLOT with which We are charged , proves Us Guilty of wicked Principles . But , under Favour , You here commit a Vicious Circle in way of Arguing : For first , here are wicked Principles alledg'd to make good the Proof of a PLOT ; And these being deny'd , the PLOT is introduced to make out the wicked Principles ; As if a Man should say a thing , because he thought so , and give no Reason why he thought so , but only because he said so ; which instead of Proof , is to beg the Question . Certain I am , Catholicks both Taught , and Practised Principles of Loyalty , at a Time when the KING and Kingdom felt the Dire Effects of contrary Perswasions . You add , The two Houses of Parliament , the Judges , and in a manner , the whole Nation , seem'd to Believe , and cry up the Evidence given of a PLOT . I answer , The most Upright Persons , and those even of Supreme Authority , may sometimes be misinform'd , and consequently abus'd , by the Perjury and Malice of wicked Men ; Especially when Minds are exasperated , Jealousies heightned , and Forgeries abetted and multiplyed by the clandestine endeavours of a Malignant Party , who love to Fish in Troubled Waters ; and who by raising Feuds , and Fomenting Disorders , make their way to sinister ends . You your self are sensible , there are a sort of People , who under a colourable Zeal against Popery , ( as they term it , ) strike at Monarchy , and undermine the Government . I shall not need to dilate on this Subject ; our Nation hath once had a sad Experience of this Zeal , and I heartily wish the same Tragedy may not be Acted over again . In Fine , whatsoever is pretended against Us , it is manifest We suffer for our Religion , wrongfully traduced . It is a farther Comfort to Us , that our Sufferings ( God be praised ) are in some measure , not unlike to those of Christ our Lord ; For it was laid to his Charge as it is to Ours , that he was a Traytor to a Caesar ; That he perverted the People , and endeavour'd the b Destruction of Church and State ; Nor were there wanting , then as now , an OATS and BEDLOE , c two false Witnesses to Swear all this . Thus God , I hope , hath Predestinated Us , ( as the Apostle saith ) to be conform to the Image of his Son ; to the end , that Suffering with Him , We may ( through his Mercy ) be Glorified together with him . Sweet Jesus Bless our Soveraign , Pardon our Enemies , Grant Us Patience , and Establish Peace and Charity in our Nation . This is the daily Prayer of , SIR , Your Faithful though Distressed Friend , M. B. Errors escaped in the Marginal Texts , Page 6. against Numb . 5. for Isa . 38. 8. r. Isa . 35. 8. Pag. 6. against Numb . 6. for Mat. 29. 29. r. Mat. 22. 29. Pag. 12. against Numb . 1. for Luk. 3. 18. r. Luk. 3. 8. Pag. 13. against Numb . 2. for Acts 10. 44. r. Acts 10. 4. Psalm 35. Verse 11. FALSE WITNESSES did rise up ; they laid to my Charge things that I knew not . Matthew 5. Verse 11. Blessed are ye when Men shall Revile you , and Persecute you , and shall say all manner of Evil against you FALSLY , for my sake ; Rejoyce and be glad , for great ir your Reward in Heaven . Notes, typically marginal, from the original text Notes for div A34571-e140 Miseries inflicted on Catholicks . Through the Perjuries , Of Wicked Men. Evil Principles wrongfully Imputed . And always disown'd by Catholicks . An Objection , Answered . The Intent of this Epistle . Redemption in Christ , a Eph. 2. 8. 1 ▪ Cor. 15. 22. applicable by Faith. b Mark 16 16. Heb. 11. 6. Which is but One , c Eph. 4. 4. &c , d Jam. 2. 10 Supernatural , e 1 Cor. 1. 20. Mat. 16. 17 By the Divine Providence to be Learnt , f Isa . 38 ▪ 8. g Joh. 9. 41 h Mat. 11 25. i John 15. 22. Not from private Interpretation of Scripture . k 2 Pet. 3. 16. Pro. 14. 12. Mat. 29. 29 l 1 Joh. 4. 1. & 6. m Matth. 18. 17. Luk ▪ 10. 16 n Psal . 2. 8. Isa . 2. 2. &c. cap. 49. 6 ▪ Matt. 5. 14 o Isai . 59. 21. Joh. 16. 13. Eze. 17. 26 Eph. 5. 25 ▪ &c. 1 Tim. 3. 15 Mat ▪ 16. 18 p Mat. 28 20. Joh. 14. 16. and guided by the Holy Ghost for that end . q Deu. 17. 8. &c. Mat. 23. 2. This Church is the same with the Roman Catholick , r Can. 6. 8. Joh. 10. 16. Rom. 15. 5. Joh. 17. 22. Philip. 2. 2. From the Testimony of which , we receive the Scripture to be Gods Word . s Mat. 16. 18 1 Tim. 3. 15 Mat. 18. 17 ▪ t Isai . 59. 21. Joh. 14. 26. Divine Revelations only Matters of Faith. Divine Revelations only Matters of Faith. What Heresie , & what Sckism ! u 1 Cor. 11. 19. Mat. 18. 17 x Tit. 3. 10 1 Cor. 1. 10 cap. 12. 25 How Matters of Faith are proposed by the Church . y Joh. 5. 39 z Acts. 15. per tot . a 2 Thes . 2. 15. cap. 3. 6. 2 Tim. 2. 2. b Jam. 2. 18. What is the Authority of General Councils . Gal. 1. 7 , 8. a Deu. 17. 8. Mat 18. 17. Act. 15. per tot . Lu. 10. 16. Heb. 13. 7. 17. An Explanation of the same Authority . b 1 Tim. 6. 20. c Jo 14. 16. A Deduction from thence concerning Allegiance A second Deduction concerning the same , Declar. fac . Sorb . Of the Oath of Allegiance . The Bishop of Rome Supreme Head of the Church but not Infallible . d Mat. 16. 17. Lu. 22. 31. Jo. 21 : 17. e Eph. 4. 11 , &c. Nor hath any Temporal Authority over Princes . 1 Pet. 2. v. 12 , &c. The Church not responsible for the Errors of particular Divines . King-Killine , Doctring Damnable Heresie . Conc. Const . S●ss , 15. Personal misdemeanours not to be imputed to the Church . No Power on Earth can authorise Men to Lie , Forswear , Murther , &c. Equivocation not allowed in the Church . 2 Cor. 1. 12 Of Sacramental Absolution . a Ez. 18. 21. 2 Cor. 7. 10 b Ps . 32. 5. Pro. 28. 13. c Act. 19. 18. 1 Cor. 4. 1. d Lu. 3. 18. Jam ▪ 5. 16. e Joh. 20. 21 , &c Mat 18. 18. f Tit. 3. 5. Of Satisfaction by penitential works . g 2 Cor. 3. 5. h Act. 26. 20. Jonas 3. 5. &c. Psa . 102. 9. &c. Ps . 109. 23. Dan. 9. 3. Jo●● 2. 12. Luk 11. 41. Act. 10. 44. i 1 Pe. 2. 5. Indulgences are not Remission of Sins , but only of Canonical Penances . k 1 Cor. 5. 3. &c. l 2 Cor. 2. 6. Abuses herein not to be charged on the Church . There is a Purgatory or State , where Souls departing this Life with some blemish are purify'd m Numb . 14. 20 , &c. 2 Sam. 12. 13. &c. n Pro. 24. 16. Ma. 12. 36. and cap. 5. 22. 26. o Mat. 5. 26 1 Cor. 3. 15. p Rev. 21. 27. Prayers for the Dead available to them . q 1 Cor. 15 29. Coll. 1. 24. 2 Mac , 12. 42 , &c. 1 Jo. 5. 16. Superfluous Questions about Purgatory . r Jo. 15. 5. 16. Of the merit of good Works , through the merits of Christ . s Mat. 16. 27 Cap. 5. 12. Cap 10. 42. 2 Cor 5. 10 2 Tim. 4. 8. Christ really present in the Sacrament of the Eucharist . t Mat. 26. 26. Mar 14. 22. Lu. 22. 19. 1 Cor. 11. 23. &c. Cap. 10. 16. But after a supernatural manner . Whole Christ in either species . Hence Communicants under under one kind nowise deprived either of the Body or Bloud of Christ . u Jo. 6. 48 50 , 51. 57. 58. Acts 2. 42. Of the Sacrifice of the Mass . x Luk. 22. 19 , &c. y 1 Cor. 11. 26. z Heb. 13. 10. a Lu. 22. 19. b Mal. 1. 11. Wo●ship of Images wrongfuly Imposed on Catholicks . Yet there is some Veneration due both to Pictures , c Luk 4. 8. d Ex. 25. 18. 1 Kin. 6. 35 Luke 3. 22. Num 21. 8. Acts 5. 15. And other sacred things . e Jos . 7. 6. Exod. 3. 5. f Jo. 12. 26. Psa . 99. 5. Phil. 2. 10. g 1 Pet. 2. 17. Luk. 3. 16. Act. 19. 12. Ron. 13. 7. Prayer to Saints lawful . h Rev. 5. 8. i Lu. 15. 7. k 1 Cor. 13. 12. l Ex. 32. 13 2 Chron. 6. 42. m Romons 15. 30. Yet so as not to neglect our Duties . n Jam. 2. 17. 30 , &c. o Rom. 13 14. p Ro. 12. 2. q Gal. 5. 6. r Joh. 14. 6 A Conclusion from the Premimises . An Objection Answered . A second Objection Answered Catholicks suffer for their Religion . Their Sufferings not unlike to those of Christ our Lord. a Luk. 23. 2 b Jo. 11. 48 c Matt. 26 60 ▪ Rom. 8. 29 Ver. 17. 
A34722	----	Serious considerations for repressing of the increase of Iesvites, priests, and papists without shedding blood written by Sir R.C. and presented to King James of happie memory. Cotton, Robert, Sir, 1571-1631. This text is an enriched version of the TCP digital transcription A34722 of text R30275 in the English Short Title Catalog (Wing C6497). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 66 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A34722 Wing C6497 ESTC R30275 11282092 ocm 11282092 47272 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. A34722) Transcribed from: (Early English Books Online ; image set 47272) Images scanned from microfilm: (Early English books, 1641-1700 ; 1458:10) Serious considerations for repressing of the increase of Iesvites, priests, and papists without shedding blood written by Sir R.C. and presented to King James of happie memory. Cotton, Robert, Sir, 1571-1631. [2], 52 p. s.n.], [London? : MDCXLI [1641] Place of publication supplied by Wing. Reproduction of original in the Union Theological Seminary Library, New York. eng Anti-Catholicism -- England. Catholics -- England. A34722 R30275 (Wing C6497). civilwar no Serious considerations for repressing of the increase of Iesuites, priests, and papists, without shedding blood. Written by Sir R.C. and pre Cotton, Robert, Sir 1641 11363 3 10 0 0 0 0 11 C The rate of 11 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-08 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2006-01 Jonathan Blaney Sampled and proofread 2006-01 Jonathan Blaney Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion SERIOVS CONSIDERATIONS for repressing of the increase of IESVITES , PRIESTS , and PAPISTS , without shedding of Blood . Written by Sir R. C. and Presented to King IAMES of happie Memory . Printed Anno Dom. MDCXLI . CONSIDERATIONS FOR THE REPRESSING of Priests , Jesuites , and Recusants , without drawing of Blood . I Am not ignorant , that this later Age hath brought forth a swarm of busie heads , which measure the great mysteries of State by the Rule of their self-conceited wisdome ; But if they would cōsider , that the Common-wealth governed by grave Counsellors , is like unto a Ship directed by a skilfull Pylot , to whom the necessities of occasions and grounds of Reason , why hee steereth the Helme to this or that point of the Compasse , are better knowne , then to those that stand aloofe off ; they would perhaps be more sparing if not more wary in their Resolutions . For my owne particular , J must confesse , that J am naturally too much inclined to his opinion , who once said ; Qui bene latuit , bene vixit , and freshly recalling to mind , the saying of Functius to his Friend at the houre of his untimely Death : Disce , meo exemplo , mandato munere fungi : Et fuge ceu Pestem , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . J could easily forbeare to make my hand-writing the Record of any opinion , which neverthelesse I protest to maintaine , rather deliberatively then by the way of a conclusive assertion ; Therefore without wasting precious time any longer , with needlesse Prologue , I will briefly set downe the question in the termes following : Whether it be more expedient to suppresse Popish practises , against the due Allegiance to his Majestie , by the strict execution of the Lawes Touching Jesuites , and Seminary Priests , or to restraine them to close Prison during life , if no reformation following . The doubt propounded consisting of Two Branches , necessarily requireth to be distinctly handled , that by comparing either part the conveniency , mentioned in the Question , may be cleered with more facilitie . 1. In favour of the first Division there are not a few , who grounding themselves on an ancient Proverbe , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , A dead man bites not : Affirme that such are dangerous to be preserved alive , who being guilty , condemned , and full of feare , are likely for purchase of life and liberty , to ingage their utmost in desperate adventures against their King and Countrey . 2. No lesse is it to be feared , that while the Sword of Justice is remisse in cutting off hainous offenders , against the dignity of the Crowne , the misled Papall multitude in the interim , may enter into a jealous suspence , whether that forbearance proceed from the feare of exasperating their desperate humours , or that it is now become questionable , whether the execution of their Priests be simply for matter of State , or pretended quarrell for Religion . 3. And whereas in a remedilesse inconvenience , it is lawfull to use the extremity of Lawes against some few , that many by terrour of the Example may be reformed ; what hope can there be , that clemency may tame their hearts , who interpret his Majesties grace in Transporting their Priests out of this Realme to be a meere shift , to rid the Prisons of those whom Conscience could not condemne of any capitall crime . 4. Neither are their vaunting whisperings to be neglected , by which they seeke to confirme the fearefull Soules of their party , and to inveigle the ignorant , doubtfull , or discontented persons ; for if the glorious extolling of their powerfull Friends , and the expecting of a golden day be suffered , to winne credit with the meaner sort , the relapse cannot be small , or the meanes easie to reforme the Errour , without a generall combustion of the State . 5. Let experience speake somewhat in this behalfe , which hath evidently discryed within the current of few yeares ; That the forbearance of Severity hath multiplied their Roll in such manner , that it remaines as a Corrasive to thousands of his Majesties well affected Subjects . 6. To what purpose serves it , to muster the names of the Protestants , or to vaunt them to be ten for one of the Roman faction , as if bare figures of numeration could prevaile against an united party resolved and advised aforehand , how to turne their faces with assurance unto all dangers , while in the meane time , the Protestants nestling in vaine security , suffer the weed to grow up that threateneth their bane and mercilesse ruine ? 7. Sometimes the Oath of Supremacie choked their presumptuous imaginations , and yet could not that infernall smoake be wholly smothered , nor the Locusts issuing there-out , be cleansed from the face of this Land . Now that the Temporall power of the King , contained in the Oath of Allegeance , is by the Papall Sea , and many of the Adorers thereof , impudently avowed to be unlawfull ; shall the broachers of such Doctrine be suffered to live , yea to live and be received of us , for whose destruction they groane daily ? 8. To be a right Popish Priest , in true English sense , is to beare the Character of a disloyall Renegade , of his naturall obedience to his Soveraigne ; Whom , if by connivence he shall let slip or chastice with a light hand ; what immunity may not Trayterous delinquents in lesser degrees expect or challenge after a sort , in Equity and Justice . 9 If there were no receivers there would be no Theeves : Likewise , if there were no Harbourers of the Iesuites , it is to be presumed that they would not trouble this Isle with their presence ; Therefore Rigor must be extended against the Receiver , that the Jesuite may be kept out of doores ; were it then indifferent Justice to hang vp the Accessary and let the Principall goe free ; namely to suffer the Priest to draw his breath at length , while the entertainer of him vnder his Roofe submits his body to the Executioners hand ? Without doubt if it be fit to forbeare the chiefe , it will be necessary to receive the second offender into protection . Wherewith a mischiefe must ensue of continuall expence ; and scandalous restraint of so great a number . 10. Reputation is one of the Principall Arteryes of the Common-wealth , which Maxime is so well knowne to the Secretaries of the Papacie ; That by private Forgeries and publicke impressions of Calumniations , they endeavour to wound us in that vitall part ; Howsoever therefore , some few of that stampe being better tempered then their fellowes in defence of this present government , have not spared to affirme ; That tyranny is vnjustly ascribed therevnto , for so much as freedome of Conscience , after a sort , may be redeemed for money ; Notwithstanding there want not many Pamphleters of their side , who opprobriously cast in our teethes , the converting of the Penalty , inflicted on Recusants , and refusers of the oath of alleageance from the Kings Exchequer to a particular purse : surely we cannot presume that these Libellers may be disswaded from spitting out their venome maliciously against vs , when they shall see their Priests mewed vp without further processe of Law : For either they will attribute this calme dealing to the Justice of their cause , the strength of their party or patience , or that tract of time hath discovered our Lawes importing overmuch sharpenesse in good policy , to be thought fitter for abrogation , by non vsance , then repealed by a publicke decree . 11. Moreover it is fore-thought by some , that if these Seminaries be onely restrayned , that they may prove hereafter like a snake , kept in the Bosome , such as Bonner , Gardiner , and others of the same Livery shewed themselves to be after Liberty , obtained in Queene Maries dayes ; And if the losse of their Ghostly Fathers agrieve them , it is probable , that they will take Armes sooner , and with more courage to free the Living , then to set vp a Trophie to the dead . 12. How soever the Iesuites Band is knowne in their Native soyle , to be defective in many respects , which makes them vnderlings to the Protestants ; as in authority , armes and the Protection of the Lawes , which is all in all : Neverthelesse , they insinuate themselues to forraigne Princes , favouring their party , with promises of strange assistance at home ; if they may be well backed from abroad ; To which purpose they have divided the Inhabitants of this Realme into foure Sects ; Whereof Ranking their Troupes in the first place ( as due to the pretended Catholiques ) they assumed a full fourth part to their property , and of that part againe they made a Subdivision into two portions ; namely of those that openly renounced the established Church of England , and others whose certaine number could not be assigned : Because they frequented our service , our Sacramēts , reserving their hearts to their Lord God the Pope . The second party they allot to the Protestants , who retaine yet , as they say , some Reliques of their Church ; The third Ranke and largest , was left vnto the Puritans , whom they hate deadly , in respect , that they will hold no indifferent quarter with Papistry . The fourth and last maniple ; They assigne to the Politicians : Huomini ( say they ) Senza Dio , & Senz anima : Men without feare of God , or regard of their Soules ; Who busying themselves onely with matters of State , retaine no sense of Religion : without doubt , if the Authors of this partition have cast their account aright , we must confesse , the latter Broode is to be ascribed properly vnto them ; For if the vndermining of the Parliament House , the scandalizing of the King in Print , who is Gods annoynted ; And the refusall of naturall obedience , be workes of those that neither stand in awe of God or Conscience ; well may the Papists boast , that they are assured of the first number ; and may presume likewise of the lasts friendship , when occasion shall be offered ; For the preventing of which combination ; it is a sure way to cut off the Heads ; that should tye the knot , or at least , to brand them with a marke in the forehead , before they be dismissed , or after the opinion of others , to make them vnwelcome to the faeminine Sexe ; which now with great fervency imbraceth them . These are for the most part Arguments vented in ordinary discourse , by many who suppose a Priests breath to be contagious in our English Ayre ; others there are , who maintaine the second part of the question , with reasons not vnworthy of observance . Death is the end of Temporall woes ; But it may in no wise be accounted the grave of memory ; Therefore howsoever it is in the power of Justice to suppresse the person of a man , the opinion for which he suffered ( conceived truly or vntruely in the hearts of a multitude ) is not subject to the edge of any swor● how sharpe or keene soever : I confesse that the Teeth are soone blunted , that byte only out of the malice of a singular faction : But where poyson is diffused through the veynes of a Common-wealth with intermixture of Blood , good and bad , separation is to be made rather by vacuation , then by present incision : The greatest byter of a State is Envie ioyned with thirst of Revenge , which seldome declares it selfe in plaine Colours , vntill a Jealousie conceived of personall dangers breaketh out into desperate resolutions : Here comes it to passe , that when one mal-contented member is grieved , the rest of the body is sensible thereof ; neither can a Priest or Iesuite be cut off without a generall murmure of their Secretaries , which being confident in their number , secretly arme for opposition , or confirmed with their Martyrs blood , ( as they are perswaded ) resolve by patience and sufferance to glorifie their cause ; and to merit heaven . Doe we not daily see , that it is easier to confront a private Enemy , then a society or Corporation : And that the hatred of a State is more immortall then the spleene of a Monarchy ; Therefore except it be demonstrated , that the whole Roman City which consists not of one broode , but of a succession of Persons may be cut off at the first stroake , as one entrei head , I see no cause to thinke our state secured by sitting on the skirts of some few Seminaries , leaving in the meane time a multitude of snarlers abroad , who already shew their Teeth and onely waite opportunity to bite fiercely . I will not deny , that whom we feare , we commonly hate ; provided alwaies , that no merit hath interceeded a reconciliation ; For there is great difference between hatred conceived against him that will take away the life , and him that may justly doe it , and yet in Clemency forbeares to put it in effect , For the latter breedeth reverent awe , whereas the former subjecteth to servile feare , alwaies accompanied with desire of innovations . And although it hath bin affirmed of the Church of Rome ; Quod Pontificium genus semper crudele ; Neverthelesse out of Charity , let us hope that all Devils are not so black as they are paynted ; Some or perhaps many of them there are , whom Conscience or in default thereof , pure shame of the world will constrain to confesse , that his Majestie most graciously distinguisheth the Theory of Popery , from the Active part thereof ; as being naturally inclined ; Parvis peccatis veniam , magnis sever itatem commodare ; nec poena semper , sed Saepius poenitentia Contentus esse . 2. Mistaking of punishments , legally inflicted , commonly proceeds from fond pitty , or the interest which we have in the same cause , both which beget blind partiality . Admit then that the Papall side , affecting merit , by compassion may be meerely touched , with the restraint of their Seminaries ; that cannot be denyed , I hope , except they had the hearts of Tygers ; that in humanity they will preferre their ease of durance before the Rigor of death : And albeit that PARSONS , BELLARMINE , and the POPE himselfe , constraine their spirituall Children , to thrust their fingers into the fire , by refusing the oath of alleageance : Notwithstanding we have many Testimonies in Judiciall Courts , and printed Bookes , that the greater part of them are of that Theban Hunters mind , who would rather have seen his Dogs cruell Acts , then have felt them , to his owne cost . Garnet himselfe also in one of his secret Letters lamented , that after his death , hee should not be enroled amongst the Martyrs : Because that no matter of Religion was objected against him , yet it plainely appeares in his demeanure ; That hee would gladly have survived the possibility of that glory , if any such hope had remained , neither is it to be presumed , that being in prison , he would ever have conceived that we durst not touch his Reverence , or that the Law was remisse , which had justly condemned him and left his life to the Kings mercy , it was the distance of the place and not persons , that interpreted the sending over Seas of the Priests , to be a greater Argument of their innocency , then of his Majesties forbearance : For had Father Parsons himselfe bin Coram nobis , his song would rather have been of mercy then Justice . It is truely said , that we are all instructed , Better by examples then precepts ; Therefore if the Lawes printed , & indictments recorded cannot controle the Calumniations of those that wilfully will mistake Treason for Religion , By the execution of 2. or 3. of that Backbiting number , I doubt not , but the question may readily be decided , Namque immedicabile vulous ense recidendum est , ne pars sincera trahatur . To dally with Pragmaticall Papists , especially with those that by their example & counsell pervert his Majesties Subjects , I hold it a poynt of meere Injustice : For what comfort may the good expect when the bad are by connivence freed to speake and imboldened , to put their disloyall thoughts in execution ? For explaining therefore of my meaning , it is necessary to have a regard vnto the nature of the Kings Liege people , that are to be reformed by example of Iustice , & other forrayners who will we , nill we , must be censurers of our actions . It hath been truly observed , that the Nations of Europe , wch are most remote from Rome , are more superstitiously enclined to the dregs of that place , then the neare neighbours of Italy : whether that humour proceed from the cōplexion of the Northern bodies wch is naturally more retentive of old Customes , then hotter Regions ; or that the vices of the City , seated on 7. Hils , are by crafty Ministers of that Sea , concealed from the vulgar sort , Ilist not now discusse , but most certaine it is , that the people of this Isle exceed the Romans in zeale of their profession : Insomuch , that in Rome it selfe , I have heard the English Fugitives taxed by the name of Pichiapetti Inglesi . Now as our Countrymen take surer holdfast of Papall Traditions , then others : so are they naturally better fortified with a courage to endure death for the maintenance of that cause ; For this Clymate is of that temperature , out of which Vegetius holdeth it fittest , to choose a valiant souldier , where the heart finding it self provided of plenty of blood to sustain sodain defects , is not so soone apprehensive of death or dangers , as where the store-house of blood being small , every hazard maketh pale Cheeks and trembling hands ( Angli ) say ancient writers , bello intrepidi , nec mortis sensu deterrentur : And thereunto Botero the Italian beareth witnesse in his relations of many strangers , therefore comming out of forraine parts , among the Rarities of England , desired to see whether report hath not bin too lavish in affirming that our condemned persons yeeld their bodies to death with cheerfulnesse . And were it not that by daily experience , we can call our selves to witnesse of this truth , J could produce the Reverend Judge Fortescue , who in commendation of our English Lawes , made suteable , as he well observeth , to the inbred conditions of the Inhabitants of this Soyle , avoweth that the English people in tryall for criminall causes are not compelled by Tortures to confesse , as in other Nations it is vsed , for as much as the quality of the English is known to be lesse fearefull of death , then of Torments , for which cause , if the Torments of the Civill Law were offered to an innocent person in England , he would rather yeeld himselfe guilty and suffer death , then endure the horror of lingring paines ; Insulani plerumque fures ( saith one ) and so true it is , that this Country is stained with that imputation , notwithstanding that many are put to death , to the end that others , by their fall , might learne in time to beware : if then it doth appeare that terror prevailes not to keep men from offences , which are condemned by Law and Conscience , what assurance can there be to scare those who are constantly satisfied in their minds , that their sufferings are either expresly or by implication for matter of Religion and health of their Soules ; In such a case to threaten death to Englishmen ; Quibus nihil interest humive , sublimive putrescant , is a matter of small consequence , Purpuratis Gallis , Italis aut Hispanis ista minitari , to a setled resolution of death , menaces to prolong a wearisome life , prevaile much more in such cases . Rightly did Clement the 8th consider that by burning two Englishmen in Rome for supposed Heresie , he rather impaired his cause , then bettered it ; Jnsomuch that many present at the resolute death of Mr. Marsh , who was brought to dust in Campo di Santa Fiore , spared not to proclaime him for a Martyr , carried away of his ashes for a Relique , & wished their soules in the same place with his ; which newes brought to the Popes eare , caused him ( as it was bruted about in Rome ) solemnly protest ; That none of the English Nation should publiquely from that time forward , be consumed with fire ; On the other side , if we read the volumes written in praise of their Priests constancy , their Martyrologie or Kalender of Martyrs , and Path way of salvation , as it were chalked out vnto the Papists , by sacrificing their lives for the Pope ; we shall find that by taking away of one , we have confirmed and invited many ; whereof I could give particular instances , if I thought any scruple were made in that point . As for forraigne parts , which hold with the Papall Supremacy , it is cleere , that they will be severe and partiall Judges in this cause ; For albeit that here in England it is well known to all true and loyall Subjects ; that for matter of Roman Doctrine , no mans life is directly called into question : But that their disobedience in reason of State , is the only motive of their prosecution ; Neverthelesse where a great Canton of Christendome is rooted in a contrary opinion , & things in this world are for the most part esteemed by outward appearance ; this Land cannot escape malicious scandals , neithet shal there be want of Colledges to supply their faction with Seminaries . Therefore again , and again I say , that if the state of the question were so set that it were possible by a generall execution of the Priests and their Adherents , to end the controversie , J could in some sort with better will subscribe thereunto ; But seeing J find little hope in that course , J hold it safer to be ambitious of the victory , which is purchased with lesse losse of blood , and to proceed , as Tully teacheth his Orator ; who when he cannot wholly overthrow his Adversary , yet ought he to doe it in some part , and with all endeavour to confirme his owne party in the best manner that may be . 4. He that forbeareth to sowe his ground in expectance of good winde , or a favourable Moone , commonly hath a poore Crop , and a leane Purse ; So shall it fare with this state , if private whisperings of discōtented persons , that neverlearnt to speak well , be too nicely regarded ; yet ought they not to be slightly set at nought , lest our credit grow light , even in the Ballance of our dearest friends . The Papasticall Libels informe against vs , as if we were desirous to grow fat with sucking of their Blood , the very walls of their Seminary Colledge at Rome , are bedawbed with their lying phansies , and in every corner , the Corner-creepers leave some badge of their malicious spleen against vs , crying out of cruelty and persecution : But if the penalty of death be changed into a simple indurance of Prison , what moate can they find in our eyes to pull out ; or with what Rhetorick can they defend their obstinate malipertnesse , wch with repaying vs ill for good , deserve to have coales of indignation powred vpon their heads , Visne muliebre consilium , said Livia to Augustus , let severity sleepe a while , and try what alteration the pardoning of Cinna mayprocure ; The Emperour harkened to her Counsell , and thereby found his Enemies mouthes stopt , and the malice abated ; some there are perchance , that will terme this Clemency , innovation , and vouch the Precedent of that City , who permitted none to propound new Lawes , that had not a Corde about their necks , ready for vengeance , if it were found voprofitable : But let such Stoyicks know , that there is great difference between the penning of a new Law , and advise given for the manner of executing it ; neither by their Leaves , are all Jnnovations to be rejected ; For divine Plato teacheth vs , that in all Common wealths , vpon just grounds , there ought to be some changes ; And that Statesmen therein must behave themselves like skilfull Musitians , Qui artem Musices non mutant , sed musices modum . 5. That an evil weede groweth fast , by example of the new Catholiques increase is cleerely convinced ; But he that will ascribe this generation simply to his Majesties Heroicall vertue of Clemency , argueth out of the fallacy which is called Ignoratio Elenchi . Was not the zeale of many cooled towards the last end of Queene Elizabeths Raigne , hath not the impertinent heate of some of our owne side bereft us of part of our strength ? And the Papacy with tract of time gotten a hard skinne on their Consciences ; Parva metu primo , mox sese attollit in altum : But if we will with a better insight , behold how this great quantity of Spawne is multiplied , we must especially ascribe the cause thereof to their Priests , who by their deaths prepare and assure more to their sect , then by their lives they could ever perswade . It were incivility to distrust a friend , or one that hath the shew of an honest man , if he will franckly give his word , or confirme it with a sacred Oath : But when a protestation is made upon the least gaspe of life , it is of great effect , and possesseth those that cannot gain say it upon their owne knowledge . The number of these Priests , which now a dayes come to make a Tragicall conclusion , is not great ; Yet as with one Seale many Pattents are Sealed , so with the losse of few lives numbers of wavering spirits may be gained , Sanguis martyrum semen Ecclesiae ; And though these Priests having indeed a disadvantagious cause , are in very deed but counterfeit Shadowes of Martyrs unto a true vnderstanding , yet will they be reputed for such by those that lay their soules to pawne vnto their Doctrine , with whom , if we list to contend by multitude of voyces , we shall be cryed down , without all peradventure ; For the gate of their Church is wide , and many there are that enter thereinto . 6. By divers meanes , it is possible to come to one and the selfe-same end ; seeing that then the some of our welwishings is all one ; Namely that Popish Priests may have no power to doe harme ; It is not impertinent to try sundry pathes , which may leade vs to the perfecting of our desires . Politicians distinguish ; Inter rempub : constitutā & rempub : constituend : According to the severall natures whereof , Statists are to dispose of their Counsels and Ordinances . Were now the Rhemists and Romulists new hatched out of the shell , the former course of severity might soone bury their opinions with their persons ; But sithence the disease is inveterated , variety of Medicines is Judiciously to be applyed . The Romans did not punish all Crimes of one and the selfe-same nature with extremity of death ; For some they condemned to perpetuall Prison , and others they banished into an Island , or some remote Country , even in the case of Religion , they were very tender to dip their fingers in Blood ; For when Cato was Consul , and it seemed good vnto the Senate to suppresse with violence the disordered Ceremony of the Bacchanals , brought by a strange Priest into the City ; He withstood that Sentence , alleadging that there was nothing so apt , to deceive men as Religion ; which alwaies presents a shew of Divinity ; And for that cause , it behoved to be very wary in chastizing the professors thereof , lest any indignation should enter into the Peoples mindes , that somewhat was derogated from the Majestie of GOD . Others more freely , have not spared to place Religion ( J meane that Religion which is ignorantly zealous ) amongst the kinds of Frensie , which is not to bee cured otherwise then by time , given to divert or qualifie the fury of the Conceit ; Tantum Religio potuit suadere malorum ! Howsoever , in valuing the power of a city , or strength of Arguments , quality , and worth is to be preferred before number : Neverthelesse , where the uttermost of our force is not known , it imports much to have it conceived , that the multitude stands for us ; for doubts and suspitions cast in an Enemies way , evermore make things seeme greater , & more difficulty thā they are indeed ; we have by Gods mercy , the sword of justice drawne on our behalfe , which upon short warning , is able to disunite the secret Vnderminers of our quiet , we have a King zealous for the house of the Lord , who needeth not to feare lesse successe in shutting up of Priests , then our late Queen had in restraining them in Wisbich Castle ; where lest their factious spirits should grow rusty , they converted their Canker to fret upon themselves , and vomiting out gall in quodlibets , shewed that their Disease was chiefly predominant in the spleen . Whattempests they have raised in their Colledge at Rome , their owne bookes , and many Travellers can witnesse ; The storme whereof was such , that Sextus Quintus complained seriously of the vexation , which he received oftner from the English schollers , then all the Vassals of his Triple Crowne . And untruly is the Magistrate noted of negligence , or overmuch severity , that layeth waite to catch the Foxes , and the little Foxes , which spoile the Vinyard ; Though afterwards without further punishment , he reserve them to the day , wherein God will take account of their Stewardship . For if Aristotles City defined to be a society of men , assembled to live well , be the same , which in our Law hath reference to the maintenance of the poore in peace : so long as we taste of the sweet of a peaceable Government ; we cannot say , but that we live well , and that the City consisting of Men , and not of Walls , is happily guided . 8. An Oath is a weake Band to containe him that will , for pretended Conscience sake , hold no Faith with Hereticks , or by absolution from a Priest , thinketh himselfe at liberty to flye from any promise , or protestation whatsoever . Therefore when I remember , that Watsone the Priest , notwithstanding his invectives against the Jesuites , gained liberty to forge his trayterous inventions , and had others of his society in the complot : I judge it safer to make Recluses of them , then to suffer such to dally with us by Bookes , and some idle intelligences cast abroad onely , as a Mist to bleare our eyes : but how shall we find the meanes to apprehend those disguised Romanists , that borrow the shapes of Captaines , Marchants , Gentlemen , Citizens , and a●l sorts of people , and by equivocation , may deny themselves to be themselves ? In answer to this question , I will first shew the Reason , why they are not pursued and taken , and hereafter make an overture , how they may be boulted out of their Hutches . The Nature of Man , howsoever in hot bloud it be thirsty of revenge ; in a cooler temper , it hath a kind of Nausea , as I may call it , or a distaste of taking away of the lives , even of the Nocent : Insomuch that in all Assizes and Sessions , an offender can hardly be condemned , whom the foolish pitty of many will not after a sort excuse , with laying some imputations on the Judge , part on the Jury , and much on the Accuser ; and such is their blind affection , that the Prisoner who , perhaps , was never recommended for handsomnesse , will be esteemed of them , for one of the properest men in the company : from hence it comes , that the name of a Serjeant , or a Pursevant is odious , and the Executioner , although he be the hand of Iustice , is esteemed no better then an Enemy of Mankind , and one that lost honesty and Humanity in his Cradle . Reverend Master Foxe was wont to say , that Spyes accusers , where necessary Members in a Commonwealth , and deserved to be cherished , but for his owne part , he would not be of any of that number , or wish his friends to affect such impliments , and albeit that the Law permits and commands every man to apprehend a Fellon ; doe we not commonly see very many content to stand by and looke on , while others performe that office ? Likewise , it is evident , that if such as are tender of their reputations , be very scrupulous , personally to arrest men for civill actions of debt , they will be more unwilling instruments of drawing their bodies to the Racke , or the Gallowes ; especially when their is any colour of Religion to be pretended in their defence ; The diversity of mens faces is great , but the difference of their minds in this Case is more variable , wherein the meanest have thought as free as the highest , besides this , there are too many of the blind Commonalty , altogether Popish , though not reconciled Papists , who , in their foolish ignorance , will say , it is pitty any should dye for their Conscience , though indeed they make honourable amends for their Treason ; verily I know not , what misgiving of their mind ? it is , that maketh men forecast the possibility of alteration in matters of Religion , and for that respect , they are exceeding backward , in discovery and laying hands on Seminaries , yea , and are timorous , in enacting sharpe Lawes against them , as those that silently say among themselves , Sors hodierna mihi ; cras erit illa tibi : some also survive , who remember , that in Queene Maries time , the Protestants alleadged a Text , that the Tares should not be plucked up before Harvest : Nay , shall I speak a Bugges word ; there is no small number , that stand doubtfull , whether it be a gratefull worke to crosse Popery , or that it may be done safely without a sowle aspersion of Puritanisme , or a shrewd turn , for their labours at some times , or other : By which unhappy ambiguity it comes to passe , that these , Animalia amphibia , the Priests I mean , that prey on the soules and bodies of either Sex , unattached revell where they list , though they be no more seene , then a man dancing in a net . How much fitter were it for us couragiously to invite them to our party , by Preaching , or confuting them by writing , and unto the state wherein we stand , wisely to apply the exhortation of the Assyrian King to his souldiers , you are fooles ( quoth he ) if there be any hope in your hearts , to redresse sorrow , by flight , or rather endeavour to make them flie that are the causers of your griefe , assuring your selves , that more perish in flight , then in the battle , even as many seeking to meete the Papists halfe way , discomfort our owne party . 9. It followeth now , according to the Methode prescribed before , that an overture be made , how to get the Jesuites and their shaddowes , the Priests into possession : it hath bin heretofore recited , that the unwelcome name of a Blood-sucker , a Busiebody , or a Puritane hath bin shrewd scarecrowes unto many honest minds , by abrogating therefore of those or such like imputations , many will be stirred up to undertake the apprehending of the Adversaries unto the truth : especially , when for their paines and time imployed , they shall deserve , and have the titles of good Patriots , dutifull Subjects , and zealous Christians : how ready is every common person to carry a Malefactor to the stokes , rather then to the goale or Execution , and doubtlesse , they will be no lesse forward to attach a Priest when they are assured that the worst of his punishment shal be a simple restraint within the walls of some old Castle . A certaine kind of People there is , with whom mony playes a more forcible Orators part , then any perswasion of the dutifull service , which they owe to their Common-wealth : These men will not be negligent to give intelligence , and also to procure it faithfully provided , that reward may helpe to line their thred-bare purses , and exempt them from need to sell liberty unto Seminaries : and where assurance of gaine is propounded , for discovery what Master or Housekeeper will trust his servant with keeping of his Priest , or sleepe quietly while he is engaged to the danger of a Mercenary ? I remember , that in Italy it was often told me , that the bountifull hand of Sir Francis Walsingham , made his intelligencers so active , that a Seminary could scarcely stirre out of the Gates of Rome , without his privitie : which successe , by mediation of Gold , may as readily be obtained from Sivill , Valcdolid , Doway , Lovaine , Paris , and other places , and by forewarning given of their approach , they may be waited for at the Ports , and from thence , soone conveied to a safe Lodging . But whence shall the streame follow that must feed this bounty ? It is a doubt easily satisfied . If some thousands of pounds out of the Recusants penalties be reserved in stock , and committed by his Majesty into the disposition of zealous distributers , who will not be afraid to conclude Perdat fiscus ut capiat Christus : neither need we seeke any further succour to repaire decayed Castles , and therein to defray the charge of the Priests , with a sure guard to keepe them : then the foresaid forfeitures , that by the Justice of the LAVV may bee collected : which course , if ever it come happily to bee entertained , and that Recusancy cause to be an ignominous prey to the subjects , the proceedings for Religion shall be lesse blamed , and perhaps altogether unjustly accused , by any gracelesse , Gretzerus or Cacodaemon , Johannes , tincting their pennes in Gall , and vineger , For besides occasion of calumniation , given by suites of that nature , it is evident that many Recusants that would be indicted for the King , and the effecting of the project aforesaid , shall escape without punishment , and be borne out against the power of a private person , begging them to no other purpose , then hath heretofore bin used , and albeit the penalty be rated at xxl a moneth , yet was it never the Law-makers intent , that such as was not able to pay so great a summe , should goe scot-free . But that according to the proportion of their abilitie , they should doe the penance of their purses for their disobedience ; whereas now ( if the voice of the People , which is said to be the voice of God , is to be credited ) the poorer sort is skipt over , as if they ought no soules to God , nor duty to their Soveraigne , a poore man , saith one , is to be pittied , if he offend thorow necessity : but he doe amisse voluntarily , he is more severely to be chastised ; forasmuch , as wanting friends , and meanes to beare him out , it sheweth that his fault proceedeth from presumption . 10. Let us now presuppose that all the whole Regiment of Iesuites and Seminaries , were lodged in safe custody , may we then perswade our selves that Popery will vanish like a dumb shew ? I am cleerly resolved , that though it receive a great Eclipse , notwithstanding , without other helpes , the Kingdome of Antichrist will onely lye hidden as a weed , that seemes withered in winter , and is ready to sprout out with the Spring . Temporall Armes are Remedies serving for a time : but the Spirituall sword is permanent in operation , and by an invisible blow workes more then Mortall man can imagine . The word of God carryeth this two edged weapon in its mouth , which is to be vsed by faithfull Ministers of the Church , whom pure zeale , without respect to wordly promotion or persons , ought to encourage . Of Judges , the Scripture saith Estote fortes , and daily we see that sitting in their judiciall seates , God inspireth them with greater courage , then whē , as private Persons , they are to give their opinions : No lesse is the power of the holy Ghost in his servants , that out of the Pulpit are to deliver his Embassage . Let them therefore not be dismai'd to speak out plainly , and tell the truth without running a middle course betweene heate & cold . Unprofitable descanting upon the Scripture with an old Postell , or for want of better matter , waste the poore time shut up in an houre Glasse , with skirmishing against the worthy Pillars of our owne profession . Rumour which is ever ready to take hold of evill , hath raised a secret , though ( as I hope ) a causelesse suspition ; that there should be some secret combination under hand , by changing the state of Questions , to put us in our old dayes , to learne a new Catechisme ; and when they haue brought us out of conceit with the Reverend Interpreters of the Word , to use us then , as the Wolves ( mentioned in Demosthenes Apologie ) handled the Shepheards , when they had delivered up their Dogs . Most sacred was that Speech of our most gracious King concerning Vorstius ; he that will speake of Canaan , let him speake the Language of Canaan . How can we draw others to our Church ; if we cannot agree , where , or how to lay our Foundation ? Or how may we cleanse the Leprous Disease of dissension , which the Papists , which are least assured to themselves , and most doubtfull of their salvation , are not ashamed to ascribe unto many of us ? I would not have Ministers indiscreet , like Dogs , to bark against all , whether they know , or know them not . I like better the opinion of Aristotle , who adviseth those that stand in guard of a place , to be curst ; onely to such as are about to endammage the City . If Pursevants , and other civill Officers , would learne to keepe this rule , they might goe about their businesse , with much credit . The imagined feare of inviting the Romish faction , by force to deliver their ghostly Fathers out of prison , move me not a whit ; For I cannot believe , that they esteeme them at so deare a price , that they would runne the hazard , by freeing others out of hold , to put themselves into their places . some will say , that a man of straw is a head good enough for a discontented Multitude . That the Papists are very Cholericke , it appeares sufficiently by their writings : yet it hath pleased God to send those curst Cowes short hornes , that when they could not finde a man of sufficiency to serve their turne , they were faine to doe homage to Garnets straw ; forgetfull as they are , that such stubble cannot endure the tryall of fire ; but unto us , that ought to be doers , as well as Professors of the Gospell , let this remaine as a memorable Theoreme : Religion is the Mother of good Order ; good Order , is the cause of prosperous Fortune , and happy successe in all Counsels , and enterprises ; wherefore in what estate soever , their wanteth good Order , it is an evident Argument , that Religion goes backward . 11. I have ever held it for a kind of injustice , to omit the executiō of mean laws , made to prevent the effects of idlenesse , & then to apply main extremity of the sword , whē the proling habit gotten by the vice comes to light . No lesse is the course uncharitable ( with par-don for this presumption be it spoken , when wee spare them that have no Religion at all , and censure those that can give account of somewhat tending to that purpose . He that is in misery must be borne withall if he speak miserably , and when the child from his Mothers Brest hath suckt nothing but Popery , a man had need to be angry with discretion , if he heare him speake in the voyce of a Papist . God calleth some by miracle ; but the ordinary meanes in his Word : if that means , in many places of this Land be wanting ; of what Religion is it likeliest , the people will be ? I suppose , that few men will gainsay my assertion , that outward sense will direct them to Popery which is fuller of Pageants , then of spirituall doctrine . And what is the cause , that after so many yeares of preaching of the Gospell , that the common people still retaine a sent of the Roman perfume ? The cause is , for that the formall obedience of comming to Church , hath bin more expected , then the instruction of private families ; publique Catechising is of great vse , but the first elements thereof are to be learnt at home : and these , which we learn from our Parents , stick most surely in our minds . What was the cause why the Spartans continued their governmēt so many Revolutions of times , without mutations ? Histories record , that learning their Countrie Customes from their infancy , they would not be induced to alter them ; And in this our native soyle , we perceive that the common Lawes which relye on antient Customes , are better observed then late Statutes of what worth soever they be : so doth it fare with the poore People , which being once seasoned with the old Dregs of Papisme , will hardly be drawne from it : till the Learning of the true Faith be growne to a Custome . I will prescribe no order of aff●ires , to effect this ; But I suppose , that the antient laudable course by the Bishops confirmation , will not be sufficient to fulfill so great a taske ; the Ministers must and ought , to be the principall and immediate hāds to give assistance to so gratious a worke , and in case , any be defective in their duty , the Reverend Bishops may take notice thereof in their Visitations . Perhaps it will be thought a hard taske to constraine old People to learne the A. B. C. of their Christian Beliefe . But how hard soever it be , I hold it no incivility to prepare people of all Ages for the Kingdome of heaven . By the order contained in the Booke of Common prayer , on Sundayes and Holidayes , halfe an houre before the Evensong , the Curate of every Parish ought to examine Children sent vnto him in some points of the Catechisme , and all Fathers , Mothers , Masters , and Dames should cause their Children , Apprentises , and servants , to resort unto Church , at the time appointed : There obediently to heare , and be ordered by the Cutate ; untill such time , as they have learnt all that in the said Book is commanded : And when the Bishop shall appoint the Children to be brought before him , for their confirmation , the Curate of every Parish shall send or bring in writing , the names of those Children of his Parish , which can answer to the Questions of the Catechisme ; and there ought none to be admitted to the Holy Communion , untill such time as he can say his Catechisme , and be confirmed : many times I have stood amazed , to behold the magnificence of our Ancestors Buildings , which their Successors as this day are not able to keepe up ; But when J cast mine eyes upon this excellent Foundation : laid by the grave Fathers of the Church , and perceive their children neglect to build therupon : with exceeding marvaile , I rest almost besides my selfe . For never was their better Ground-plots laid , which hath bin seconded with lesse successe . It was not the hanging vp of the Bull of Pius Quintus on the Bishop of Londons doores , or the forbearing to hang vp Priests , that hath wrought this Apostasie : but the idlenesse , and insufficiency of many Teachers , conspiring with the Peoples cold zeale , that hath bin the contriver of this unhappy Web . Untill the xith . yeare of Queen Elizabeth's Raigne , a Recusants name was scarcely knowne : The reason was , because that the zeale , begotten in the time of the Marian persecution , were yet fresh in memory ; And the late Persecutors wat so amazed with the suddaine alteration of Religion , that they could not choose but say Digitus Dei est hic . In those dayes , there was an emulation between the Clergy and the Laity : and a strife arose , whether of them should shew themselves most affectionate to the Gospell ; Ministers hanted the houses of worthiest men , where Iesuits now build their Tabernacles ; and poore Country Churches were frequented with the best in the Shire . The Word of GOD was pretious , Prayer and Preaching went hand in hand together : untill Archbishop Grindals disgrace , and Hatfields hard conceit of prophecying , brought the flowing of these good graces to a still water : The name of a Papist smelt ranck , even in their owne Nostrills , and for pure shame to be accounted such , they resorted duly , both to our Churches and exercises : But when they saw their great Coriphaeus Sanders had slily pinned the name of Puritans , upon the sleeves of Protestants , that encountred them with most courage , & perceived that the word was pleasing to some of our own side , they took hart agrace to set litle by the service of God , & duty to their Soveraign , therwith start up frō among us , some that might have bin recommended for their zeale , if it had bin tempered with discretion , who fore-running the authority of the Magistrate , took upon them in sundry places and publikely to censure , whatsoever agreed not with their private conceits , with which crosse humours vented in Pulpits and Pamphlets , most men grieve to be frozen in zeale , and in such sort benummed , that whosoever ( as the worthy Lord Keeper Bacon observed in those dayes ) pretended a little sparke of earnestnesse , be seemed no lesse then red fire , hot in comparison of the other ; And as some things fare the worse , for an ill Neighbours sake , dwelling beside them , so did it betide the Protestant , who seeking to curbe the Papist , or reprove an idle Droane , was incontinently branded , with the ignominous note of a Precisian . All which wind , brought plenty of water to the Popes Mill , and there will most men grind , where they see apparence to bee well served . 12. If without great inconvenience the children of Papists could be brought up out of their company , it were a happy turne : But I find it to be full of difficulty ; There is provision made to avoid Popish Schoole-masters , but there is no ward against Popish Schoolemistresses , that infect the silly Infants while they carry them in their Armes , which moveth me to suppose that the former proposition to examine how Children and servants are brought up ; and truly to certifie the list of the Communicants , and Recusants , will be the readiest meanes to let his Majesty know the yearly increase or decrease of the church in every Diocesse : And whosoever shall send his children , or any of his Majesties subjects , to be placed in Monasteries , or Seminary Colledges , or Popishly to be brought up in sorraine parts : I thinke that for punishment both the one & the other , worthily might be disfranchised of the priviledges , due to natural English-men ; so far-forth , as any good by the Lawes may descend to them : But not to be exempted from the penalties thereof ; or the Regall jurisdiction of the Crowne . J know well that contradiction is odious , and makes a man seeme ambitious , to be thought more understanding then others . In which case , the Spanyard useth onely to terme him presumptuous , whom he would call Foole , if civility would beare it . But in my defence , I hope it shall suffice againe , to revive my former protestation , that Idiscourse by the way of proposition , rather then Arrogance of defining any thing : with pardon therefore , may I be permitted to say . That the first easie Law of xijd . inflicted on him that could not give a reasonable excuse , for his absence from Church or Sundayes , was one of the best Ordinances , that hath hitherto bin enacted . But while wee sought to make new Statutes , savouring of more severity , we neglected the old , and were loath to execute the new : For it is a certaine Rule , that whosoever in policy will give liberty , and yet seeme to suppresse a crime , let him procure sharpe Lawes to be proclaimed , which are onely necessary for some times , and rare occasions to be put in Execution ; but not to be an ordinary worke , for every day of the Weeke . Daily use likewise teacheth us , that it is lesse grievous to punish by an old Law , then by a new : Forsomuch , as Truth it selfe , seldome gets credit without proofe , and it is hard to free the people of suspition , that new Lawes are not rather invented against the particular persons and purses of men , then against the corrupt manners . By force of which reason , I am induced to conceive that the old use of the Church , contained in good nurture , and Ecclesiasticall censures will much more prevaile to muzzell Popery , then any fresh devises whatsoever . Neither doe J thinke it blame-worthy , to affirme that our cause hath taken harme , by relying more on the Temporall , then the Spirituall Armes . For while we trusted that Capitall punishments should strike the stroake ; we have neglected the meanes , which would , for the most part , have discharged the need of such severity . The Oath of Allegeance is not offered generally , to servants and meane People ; who if they had taken the Oath by absolution of a Priest , might recoyle from it , or change their opinion at leisure , without any ready meanes to discover their Leger-demaine : that Oath I feare will not bee often pressed , and to them that shift from place to place , how can it be tendered ? The principall Papists now cover themselves , in the crowde of the multitude : but if we can discover the affection of the multitude , they easily will be unmasked , and being singled out , rest ashamed of their nakednesse ; which under correction of better judgment , may be effected , if every new commer , to inhabit in a Towne , and servants newly entertained within a Weeke , or xiiij . dayes , be caused to repaire to the Minister , there in presence of the Churchwardens , and other honest men ; to subscribe unto such briefe and substantiall Articles concerning Faith , and Allegeance , as shall be according to Gods Word , and Justice , ordained to distinguish the sheepe from the Goates . In forraine Countries , every Host is bound to bring his Guest before an Officer ; there to certifie his name , with the occasion of his comming , & intended time of his abode in those parts ; and in case he stay longer , he must again renew his Licence , so curious and vigilant : also are they to keepe their Cities from infection , that without a Certificate , witnessing their comming from wholsome places , they may not escape the Lazeretto . No lesse ought wee to be watchfull to prevent the contagion of our Soules , then other Nations are of their bodies , every thing is hard , and scarcely pleasing in the beginning : But with time , some such course may be readily put in Execution : which I propound rather as matter for better heads , to worke on ; then peremptorily to be insisted on in the same Termes . But lest any charge me with Temerity ; that when I desire to know the multitudes inclination , by the meanes aforesaid : I satisfie my selfe with their Parrots Language , pronouncing it knowes not what : I thinke it not impertinent , to put them in mind , that heretofore I have required instructions , both precedent and subsequent ; and am ever of the mind , that though all this cannot be done at once ; yet it is necessary alwayes to be doing our best : knowing , that not to goe forwards in Religion , is the ready way to goe backwards . It is not the outward obedience of comming to Church , that discovers the inward thought of the heart : it is the confession of the Tongue that must utter these secrets . And where the Curates are insufficient , or the Parish great , I wish they had Catechistes to assist them , maintained by the Purses of the Recusants : which Pension being collected for Gods cause , will free us of scandall ; though it grieve them to pay the spirituall Army , waged against their owne Stratagems : surely by giving them way in petty matters , they are growne to be very masterfull in their party : Plato affirmeth , that the Popular state proceeded from the Licence , which the people took to make immoderate Applauses in the Theaters : when , as by arrogating that immunity , without contro ement , in place of their Governors , and perceiving the Nobility to joyne with them in the same passions , they thought their Heads as worthy to governe , as any of those that were made out of the selfe-same mould : In like manner , while we suffer ignorance openly to maintaine such petty glimpses of Popery , as are thought to be scarce worthy , to be look't at , and in small matters runne an indifferent course , which neither make sure friends , nor feeble Foes ; unawares they take the bridle from us , and eate out Religion , as it were by an insensible Gangrena . Principiis obsta , serò , medicina paratur . Cum malaper longas convaluere moras . For by sufferance of breaking smaller Lawes , People are emboldned to set the greater at nought . To comprehend all things in a Law , which are necessary to the Reformation , I neither hold it profitable nor expedient ; yet it is discretion to provide for the most important : smaller matters , whereof the Lawes speake not , are to be commended to the discretion of Parents , Masters , and other reverent persons , who by example and advice , may prepare younglings , by education and custome , to obey the Lawes : especially such as are in high place ought , in this behalfe , to be like Caesars Wife . Non solum crimine , sed etiam criminis suspitione vacare , and with circumspection to behave themselves ; that the world may conceive , in requiring obedience to God and their Soveraigne , that they hold the multitude rather for companions , then slaves : if great men take another way , they may seduce many by example ; though by Words they expresse not their concealed opinions ; Tace & loquere , said God to Moses , it is the speech of the heart , which utters more then words and syllables : And in our common Lawes , it is held maintenance , when a great Personage , onely by his presence countenanceth a cause . Neither let us secure our selves with this Argument : the Papists are plyable in small matters , ergo , they will yeeld in greater ; And because they tooke no Armes in 88. therefore it were needlesse curiosity to suspect them now : for who knowes not , that small baites are used to take the greatest Fish , vt cum esca una etiam hamus devoretur . Warinesse is the sinewes of Wisdome , and nothing is more dangerous , then to be secure in matters of State : Therefore for the Lawes already made , I wish that the most effectuall of them , which least concernes life , may be executed ; For better it were not to make them , then by neglect to set them at liberty ; seeing that many offences there are , which men would abstaine from , if they were forbidden , but when a strict commandement is avoided without punishment , therout springs an unbridled Licence , hardly to be reformed by any rigour . To conclude , I say freely , that who so endeth his dayes by a naturall death , he shall be subject to receive many mens doomes , for every particular offence ; But when for Religions sake , a man triumpheth over the sword , that one eminent vertue razeth out the memory of other errours , and placeth him , that so dyeth , in Paradice ; if common opinion may be lawfully vouched ; which glory having many followers , and admirers , awaketh even dull spirits to affect their footesteps , and to sell their lives , for the maintenance of the same cause : J need not envy the name of a Martyr to the Jesuit ; for his cause if it be rightly weighed , will blanch that title : but I desire to have all those Lineaments defaced , which may compound that counterfeit Image , in prosecuting of which purpose , if J have failed in my advice , and by confused handling intricated the question , J humbly request , that a wise mans verdit , may mitigate the heavines of yt censure . It is neither good to praise bad Counsels , because of their good successe ; nor to condemne good Counsels , if the Events prove not fortunate ; lest many be animated , to advise rashly , and others dishartned , to counsell gravely . Illi mors gravis incubat , Qui notus nimis omnibus , Ignotus moritur sibi . Senec. Trag. FINIS . 
A35023	----	A letter written to a friend concerning Popish idolatrie Croft, Herbert, 1603-1691. 1674 Approx. 62 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A35023 Wing C6968 ESTC R3785 12246119 ocm 12246119 56943 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. A35023) Transcribed from: (Early English Books Online ; image set 56943) Images scanned from microfilm: (Early English books, 1641-1700 ; 913:11) A letter written to a friend concerning Popish idolatrie Croft, Herbert, 1603-1691. [2], 33, [1] p. Printed for and are to be sold by Charles Harper ..., London : 1674. Reproduction of original in Huntington Library. Attributed to Herbert Croft. cf. NUC pre-1956. Advertisement: p. [1] 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- England. 2003-05 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-03 Judith Siefring Sampled and proofread 2005-03 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A LETTER Written to a FRIEND Concerning Popish Idolatrie . LONDON , Printed for , and are to be Sold by Charles Harper , at the Flower-de-luce , over against St. Dunstan's Church , in Fleet-street . 1674. A Word to the READER . A Person , whom I greatly honoured , being much inclined to the Popish Religion , was , as I heard , much altered by the ensuing Letter ; which made me very industrious to get first a View , and then a Copy of it . And conceiving it may prove very beneficial to others also the same way inclined , I thought my self in Conscience bound to present it to publick view , I hope without offence to the Writer , who seems zealous to withdraw men from such Erroneous and Idolatrous Worship ; and therefore doubtless will be pleased to see the fruit of his labour much encreased by the Blessing of God upon it . Amen . SIR , I Am very sorry to find that the Books I directed you to , do not give you full satisfaction , but still you press me to say something of my own ; and what can I say that hath not been already said ? Really most of the Books that are written in these latter days of the World , are but as the same Cards shufflled and dealt into a new Game . But you tell me , their Discourses are so long , as you cannot carry them in your remembrance , the Quotations so numerous , pro and con , as there is no end in searching after them ; their Distinctions and way of arguing many times intricate , and seem to you rather subtil Evasions , than solid Answers : in sum , they do not satisfie , nor work much upon your Understanding . In answer whereto , I must consess , I have found by experience , that Mens Heads are like Locks with several Wards , which no Key will open , but one fitted to those very Wards : So Mens Understandings must be fitted and opened with such a way of arguing , as suits with their Apprehensions and Fancy ; and many times it happens , that weaker Arguments , in a method agreeable unto them ; prevail more than the Scholastick pressing form . This gives me some encouragement to set Pen to Paper , with hopes that I may chance to light on that Method , as may give you more agreeable satisfaction , especially you so much desiring it : weak Remedies , strongly fancied for good , have done great Cures , when Learned Physicians have . failed . I shall be as brief as may be , and the rather because longer labour may have as little success , as the larger Tracts of others have had . You seem much to applaud and lean on Doctor Thorndick's Judgment , who in his Just Weights , condemns those who charge the Papists with Idolatry , and therein both wrongfully accuse them , and also cast a wrong and foul Prejudice on our Church , and by necessary consequence make it no Church : For , if the Papists be Idolaters , their Church is not a true saving Church , it is no Church ; Idolatry , as he conceives , being inconsistent with a saving Church ; 't is as a deadly poyson , which presently destroys the vitals and brings inevitable death . And then , if the Papal Church be no saving Church , no Church now , they were none when those of the Reformation came out of it , their Church being the same then as 't is now , and so consequently our Church can be no Church , coming out from theirs which is none . Wherefore Dr. Thorndick is very desirous , that the Papists gross erroneous Worship should be called Superstition rather than Idolatry ; for first , this grievous accusation much incenses them , by making them no Church , and makes our Division the wider , and cuts off all hopes of Reconciliation with them ; Secondly , it makes by consequence our Church no Church , as he said , we descending from them . As to the first , I wonder , that this good Man , so knowing in Roman Principles , could hope for Reconciliation with them , but by wholly submitting to them ; for their Prime Principle being Infallibility , whereon all that Babel is built , the pulling down of any one Pinacle eradicates the very Foundation ; all being so link'd together with Infallibility , that one and all falls together . 'T is therefore bootless to talk of meeting them half-way , or three quarters and a half , who are so fettered to this Infallible Pillar ; you must be chained to it also , no other way of being one with them . As to the second , of nullifying their Church by Idolatry , and our own also as from them : if they by their Infallible Spirit will declare the consequence against themselves , let it be so ; but I fear it not against us . They cannot deny but the Head of their Church Pope Marcellinus , from whom their Popes ever since descended , was an Idolater in the grossest sence , sacrificing to a Heathen Idol in the time of Dioclesian's persecution ; if this makes them no Church , let them be no Church : but then we are none : hold there ; I am not bound to grant ( though I pass ) the Antecedent , much less the Consequent . First , 't is not so easie and quick a thing to determine what nullifies a Church , some things are plain and easie , some not . 'T is certain , the Jewish Church in our Saviours time , was a Church wherein salvation was to be had ; for our Saviour bid the people then hearken to those who sat in Moses Chair , and do what they thence commanded ; yet they were guilty of devillish practices & opinions also ; but still they believ'd in the only true God , and acknowledged his holy Word , though they notoriously swerved from it . And 't is as certain , that the generality of the Jewish Church did often fall into Idolatry , yet they continued still a Church to our Saviours days , as I shewed before : so that for my part I dare not presume to draw the exact Circular line of a Church , over which the Transgression makes it cease to be a saving Church : but as I said above , some cases are clear ; General Infidelity , as to renounce God and his Christ , doubtless makes it cease to be a Church ; but Idolatry , though it be as general as in Elijah's days , when he conceived himself only free from Baal-worship , doubtless doth make it not cease to be a Church : For we do not find that the Priests and Levites were consecrated a new after their defection to Idolatry . And therefore with Dr. Thorndick's good lieve , though we descend from a Church too too much given to Idolatry , yet our Bishops consecrated by them need no more a new Consecration , than those Jewish Priests who were most certainly polluted with Idolatry ; but relinquishing their Idolatry , and with penitential hearts sacrificing to the true God , were reconciled again to God , and in mercy accepted by the Divine Goodness . Who then can doubt that those Bishops of this Nation , who with penitent hearts renounc'd the Romish Idolatry , and so zealously embrac'd the truth of the Gospel , and God's sincere Worship in Spirit and in Truth , as to die in defence of it , I say , who can doubt but through the infinite goodness of the same merciful God , our Reformed Bishops were likewise accepted by him , and thenceforth acknowledged true and faithful Shepherds of his Church . Wherefore I hope you will be no more terrified with Dr. Thorndick's Bug-bear , the nullifying of our Church , which hath been , and I hope will continue a Church , professing One God the Creator of all , one Lord Jesus Christ the Saviour of all , one Faith , one Baptism . And now I shall set before your eyes no Bug-bear , but a just fear of the Romish Idolatry , which pious Dr. Thorndick , out of a zealous desire of Unity ( which is impossible ) would willingly cloak under a milder and less hateful name . I am as willing to speak the truth in love as he , yet I must not out of love to Unity conceal the truth , or palliate falshood , but clearly set forth the Romish gross erroneous practice of Idolatry , which their Doctors daub over with plausible words , and make this heavy sin appear as light as a feather . I beseech you read and ponder it well , and doubtless your neck and shoulders will tremble at the weight . The Papists take it very heinously to be called Idolaters , because in Scripture the word Idolatry is applied , as they say , only to Heathens , who denyed the true God and worshipped false Gods. But I desire the Papists to tell me , whether Solomon was not guilty of Idolatry , in worshipping the Gods of his Wives , though he himself believed in the true God. And who doubts but a Christian believing aright in God and Christ may be guilty of Idolatry , as many true believing Christians were in the horrible persecutions under Heathen Emperors , meerly out of fear sacrificing unto them and their Gods , whom they abhorred in their hearts . And certainly the Papists Idolatry is a degree beyond this , for they worship the Saints both outwardly and inwardly with their hearts : and moreover I may truly say , they worship false Gods , as the Heathens did ; for though the Papists do not call them Gods in word , yet they make them Gods by deed , by their worship , as you shall see by and by . Idolatry is an act of worship not of belief ; error in belief is called Heresie or Infidelity , error in worship is Superstition or Idolatry . And though Idolatry , originally taken , signifieth the worshipping of an Idol , yet 't is commonly taken in a larger sence , as to give divine Worship to any Creature . Now whether you call this Creature God or not , this matters not , for 't is not the Name , but the Worship given to it , makes it Idolatry ; Covetousness in Scripture is called Idolatry , yet no man believes or calls Money a God , but in effect makes it a God by trusting in it , which is a principal part of our duty to God , to trust in him . And so a man is said to Idolize his Prince by trusting in his favour ; and so the Papists are said to Idolize the Saints and Blessed Virgin , by praying and trusting to them in time of trouble , which God requires of us as due to himself ; and it were far less sinful ( nay not sinful at all in some sence ) to call the Saints Gods , than to trust in them and pray to them ; for our Saviour himself declared out of Scripture , that 't was not unlawful to apply the name of God unto men ; I said ye are Gods. And the Heathens , who called their Heroes Gods , and sacrificed unto them , did believe them to be men , but of singular Vertue , for which after their death they were taken by the supreme God into Heaven ; and on this behalf the people sacrificed to them , gave them divine Worship ; just as the Papists do now their Saints , declared to be so by the Roman Consistory . And as the ancient Roman Senate Deified many as Heroes in Heaven , who were damned in Hell ; 't is not altogether improbable , I am sure 't is not impossible , but that some declar'd by the Roman Consistory for Saints in Heaven , may be in the same dismal Dungeon ; the hearts of men are known only to God ; the holiest out ward Professor may have a Devil's heart : for as the Devil can transform himself into an Angel of Light , so may a devillish man. As for the Popes Infallibility in the case , declaring such a one for a Saint , I will not now enter into that dispute , I will only ask the question , why , if the Pope cannot erre in the Case , doth he put the Inquisitors of the Rota to that excessive trouble , as to make diligent search several years together , before he determine the point , as if he himself feared ( however others confidently believe ) that his pretended holy Spirit may erre in the matter ? But I return to my business . Idolatry then is an Act of wrong Worship , not of wrong Belief ; and as Solomon and other right believing Jews were guilty of Idolatry , by giving divine Worship to Creatures , so may right believing Papists , if they in like manner give divine Worship to Creatures , though they do not believe them Gods : for he that believes in God a right , that believes him to be the Creator of all things , cannot believe any thing else to be God in this sence , 't is a flat contradiction ; for that thing would be a Creator and no Creator , being created , a God and no God. Now I pray you observe , he that believes aright in God cannot believe any Creature to be God ; if then it were ( as the Papists would have it ) that 't is no Idolatry to worship the Creatures unless you believe them Gods ( which a right believer cannot do ) it must needs follow , that a right believer , let him adore Saint or Angel , Man or Devil , with all his heart , with all his soul , yet not believing them Gods ( which he cannot do ) is not , cannot be guilty of Idolatry : was there ever any thing more madly affirmed ? 'T is evident then , as I said before , that Idolatry consists not in wrong Belief , but in wrong Worship ; and so , to give divine Worship to a Creature , consists not in worshipping that Creature with belief 't is a God ( which a true believer cannot do ) but in worshipping it with such Worship wherewith we worship God ; that is , by kneeling , praying , making vows to it , and the like , which we do , and should do to God only , we having no other Worship to render to his divine Majesty . And this Worship the Papists give to their Saints , and are hereby guilty of gross Idolatry , let their belief be what it will. When the ancient Christian Fathers accused the Heathen Philosophers of Idolatry , for giving divine Worship to their Heroes , the Philosophers endeavoured to retort it upon the Fathers , accusing them in like manner for worshipping Saints ; and I pray you how did the Fathers wipe off that calumny ? was it by distinguishing in point of Belief ( as the Papists now do ) and saying that they did believe in the true God , and did not call the Saints Gods , but the Creatures of God , and so worshipped them as Creatures only ? no such matter , the Fathers made no such reply , but absolutely denied the matter of fact , and said , they did not at all worship the Saints , but God alone , and only honoured the Saints as holy men and their fellow-servants of God , as you may see most clearly set down by St. Austin in his Eighth and Tenth Books de Civ . Dei ; where he particularly enumerates the parts of Divine Worship ; as Sacrifice , Invocation , Dedication of Churches and Altars , Oblations and Vows ( which the Scripture appropriates to God ) all which the Greeks , saith he , comprise in one word , viz. Latreia ; but the Latins have not any one word of full signification to express it : and then St. Austin flatly denies that the Christians do give Latreia , that is , any part of this Divine Worship , to the Saints ; and there challenges the Heathens to prove the contrary if they can . Whereas 't is as evident as the Sun at noon-day , that the Papists do give , not one , but all those parts of Divine Worship , called in general Latreia , unto their Saints , unless it be the sacrificing of Beasts ; this they reserve to God alone , and truly he is much beholding to them for it ; they will give unto him the flesh of Bulls , Rams , Goats , but unto the Saints their own , their Hearts and Lips ; the Saints shall have their living , holy and acceptable Sacrifice , the very Soul of the Sacrifice , and God shall have the dead Body even stinking in his divine nostrils , which his Soul loaths and abhorrs , as he hath often declared in his holy Word . It was the devout prayer of the heart that sanctified and made acceptable the sacrifice of the Beasts , without which they were an abomination unto God , and are now in the pure times of the Gospel wholly laid aside , and the Calves of our Lips and of our Hearts and Souls , is the sacrifice of Christians , and the principal part of Divine Worship . Now I ask a Papist , was it lawful for the Jews to sacrifice Beasts to Angels or deceased Patriarchs , the very chiefest of them , Noah , Abraham , Moses , had not this been Idolatry in them , who can deny it ? and why had this been Idolatry ? Because Sacrifice is a Divine Worship , and to give Divine Worship to any Creature is Idolatry : Is it not much more Idolatry , to give unto Michael , Gabriel , Abraham , Moses , the purer , the holier , the diviner part of God's Service , the Worship of Prayer ? is not this greater Idolatry , can any man of sence deny it ? and yet this more holy part , more divine Sacrifice the Papists give unto their Saints ; and in sum , there is not any one thing that true Christians do , or can do to God , but the Papists do the very same to Saints , and transcendently to the Blessed Virgin , to whom the generality of the Papists pay ten times as much devotion as to God ; and are so far from being reproved for it , as they are encouraged to it by their greatest Doctors . I cannot but wonder at the grossand ridiculous mistake , or rather abuse in wresting of St. Austin's word Latreia , which he puts as a general word comprising all parts of Divine Worship ; but the Papists turn it quite to another sence , and will understand thereby the Belief wherewith they worship , which is not at all to St. Austin's purpose ; for there he mentions not any thing of Belief , but Matter of Fact , viz. what Worship is , and ought to be given to God only ; as invocation by Prayer , Dedication of Churches , Altars , Oblations , Vows ; all which in St. Austin's sence is Latreia : and all this the Papists give to the Blessed Virgin and Saints . But ( say the Papists ) they do not give this with Latreia , that is , they do not believe them Gods when they worship them , which they cannot do , as I shewed before . And thus they give them Latreia , but not with Latreia , Divine Worship , but not with Divine Worship ; a most ridiculous juggling foppery . Perchance a Similitude may make this matter plainer ; thus , The King makes a Law that it shall be Treason punishable with death , to give Kingly honours , to a subject , and then declares what he means by Kingly honours ; as to set a Crown on his head , to call him Majesty , to erect for him a Chair of State , to serve him on the Knee , &c. all which the King comprizes in one word Royalty , and , as I said , makes it treason to give Royalty to any Subject . Now the Earl of Kent , to whom the people of that Country are much devoted , comes thither to a Gentlemans House , who the more to magnifie this great Earl , sets a Crown on his head , calls him Majesty , erects him a Chair of State , serves him on the knee , &c. my Gentleman is called in question , accused of Treason for giving Royalty to the Earl ; the Gentleman confesses all the Fact , but pleads that he did not believe the Earl to be King , nor did intend to set him up as King , but only to give him all the honour he could ; 't is true he gave him Royalty in every part , but not with Royalty : the King , though full of indignation for such a bold presumption and total breach of his Law , burst out into laughter at the Gentleman 's ridiculous Plea , and answers the Gentleman ; Well , you gave your honured Earl all the honour due to me , you gave him Royalty , but not with Royalty ; so you shall die the death of a Traytor , but not as a Traytor . I suppose we shall at the day of Judgment hear the Papists subtil Doctors make this rare plea and excuse for their Idolatry , and distinguish the point ; 't is true they gave the Saints Latreia , but not with Latreia ; and I fear we shall hear their heavy doom for it . Alas , poor wretches ! the plain Text of Scripture must then take place , the subtil Distinctions of Aquinas and Scotus will then be ridiculous and eternally deplorable folly , 1 Cor. 1. 20. Where is the wise ? where is the scribe ? where is the disputer of this world ? hath not God made foolish the wisdom of this world ? God of his infinite mercy open their eyes to see and bewail this their dangerous folly . The plain and clear Truth is this : They worship the Saints and chiefly the Blessed Virgin just as God , or rather more than God ; it will be no excuse to say they do not believe her to be the very God , nor call her God ; for , as I shewed before , 't is not the belief , nor the calling her God , makes it Idolatry , but the giving her the Worship due to God. And for the fuller convicton of the Papists , I pray observe , that though they do not call her in that very express word , God ; yet they give her words and titles fully declaring her a Goddess , as much or more than the Heathens did their Goddesses : all which I cannot doubt but she fully detests , her Humility being as great as her Dignity , and indeed raised her to it , as she expresses in her Magnificat , That God regarded the lowliness of his handmaiden ; surely then she cannot but abhorr that they should call her Queen of Heaven and make Oblations to her , so expresly declared Idolatry in Scripture , Jer. 7. 18. They make their supplications and call upon her in time of trouble , and even in the point of death , which God expresly requires to be performed to himself , Psal. 50. 15. As God is called the Father of Mercy , so is she called the Mother of Mercy : as Christ is called the Tree of Life , so is she , and a hundred more such divine Attributes they give unto her , as you may read in their printed Books of Litanies and Prayers to her , sufficient to make a man tremble with horror and amazement to read the wilde , as well as wicked blasphemous Titles their extravagant fancies invent to give her . Let any Christian Soul , who can but read the Scripture and understand common Sence , judge if this be not Idolatry ; for the Titles they give her do much more imply a Deity , than the word , God , and so is far greater Idolatry . There is one thing more , worthy your consideration in this business . All the learned Papists know that the ancient Fathers did urge , as a main Argument to prove the Diety of the Holy Ghost , the Ubiquity of his operation in the hearts of the faithful all the world over ; a clear evidence of a divine Power which no Creature is capable of : and will not the same Argument hold , to prove the Deity of the Blessed Virgin , if she , as the Papists believe , be able to be helpful to all her devoted Supplicants from all the four Quarters of the World at the same time ? Upon her great Festival-days , how many millions of Papists do at the same instant say unto her that Hymn , Ave Maris Stella , wherein are conteined these words , Thou that art the meekest of all , make us meek and chaste , grant unto us a holy life and safe journey . These and a hundred the like Expressions they use unto her . Now I pray observe ; sure the Papists suppose she can do this which they pray for , otherwise they are ridiculous to pray for it : so then they believe that she can work upon the hearts of her supplicants all the World over , making them meek and chaste , &c. at the same time ; which was the Argument to prove the Deity of the Holy Ghost : doth it not in like manner prove the Deity of the Blessed Virgin ? and doth not this their belief and practice make her a Goddess ? and doth not this make them Idolaters in full measure ? what did the Heathens more ? Nay , doth not the praying to her or any other Saint at so vast a distance , and supposing them to hear , imply a Deity in them ? Is not this far beyond the sphere of Activity in any Creature ? Can any Creature hear their praying voice one quarter of a mile ? sure then they must be of a Divine power , to hear so many millions and millions of miles ; much more is it a Divine property to see the thoughts of their hearts at that distance , or indeed to see them at all , were they never so nigh ; for God alone is the searcher of hearts : yet the Papists often offer up to them the meditation of their hearts , as well as the voice of their mouth , making both mental and vocal Prayer unto them ; is not this apparently to make them Gods ? As for that rare excuse , That though the Saints hear not our prayers , much less see our hearts at this distance , yet they see all in God's infinite comprehensive Heart . Hold , I beseech you , whither are we come ? to excuse Idolatry , I fear , with horrid Blasphemy ; are the Saints then the searchers of God's Heart and know all his secrets ? this is Deity in the highest degree : no , but God of his infinite Goodness discovers this to the Saints : may I be so bold as to ask , who discovered this to the Papists ? why , St. Francis , St. Dominick , St. Ignatius , and many others , in their Seraphical Meditations , have been rapt up into the third Heaven , yea , far higher than St. Paul , into the ninth Heaven , and have had this and much more reveiled to them . Pardon me , I humbly conceive , 't is far more unlawful for these Seraphical Saints to utter these words , than it was for Saint Paul to utter what he heard in the third Heaven . Sir , I hope neither you nor any rational Man will build his Faith and Salvation upon their vain Legends ; well may they twattle these things to Children , not to serious Men who build their Faith on the infallible Word of God alone , where we find not one word of all this , but much to the contrary . Thou shalt worship the Lord thy God , and him only shalt thou serve ; If God only , sure no other . Wherefore St. John in his Revelation tells us , how he was twice severely rebuk'd with a Cave , for his worshipping the Angel , See thou do it not , I am thy fellow-servant , worship God. But the Papists will needs have this to be a Complement only of humility in the Angel , to this great Apostle St. John ; truly a very severe form of Complement ; See thou do it not ; which sounds to me rather a Threat than a Complement , and in the Original , the Greek sounds more a Threat than our English expresses : and sure we should the rather take it so , because St. Paul doth so expresly forbid the worshipping of Angels , as a Will-worship according to to the Will and Doctrine of men , under pretence of humility , but is indeed out of Pride , vainly puff'd up in their fleshly minds , intruding into those things they have not seen , and obtruding them as saving Doctrines upon their ignorant Proselytes ; which thing all that are godly wise according to Scripture , must needs hold foolish and sinful , all being so fully laid out unto us by St. Paul Col. 2. and again , 1 Tim. 2. 5. There is one Mediator between God and man , the man Christ Jesus . Come unto me all ye that travel and are heavy laden , and I will give you rest . Call upon me in the time of trouble , and I will hear thee . The Scripture saith their is one Mediator between God and man , the Papists will needs have many , whether more foolishly or more sinfully 't is hard to say : for , have they any Mediator more powerful , or more merciful , or more willing to hear and help them ? nay , put the Power , the Love , the Mercy of all Saints and Blessed Virgin together , is it greater , is it equal , is it near in any degree , can it add one degree to the infinite Power and Love and Mercy of Christ God and Man ? is it not blasphemy to affirm it ? is it not then great sinfulness , great madness to seek any other , as if he were not complete ? as if he could not , or as if he would not do what he promises to do ? Will not his Power , his Promises , his Command oblige these Self-will-worshipping Papists to come to this One Mediotor ? no , but they will go to others to their own wilful destruction . As for that poor weak excuse , That we may as well , or rather pray to Saints in Heaven to pray for us , than pray Men on Earth to pray for us , 't is not worth the answering , the disparity is so great ; for the latter is an act of mutual Charity , to which we are commanded ; the former an act of Religious worship which we are forbidden , as I have shewed . But had some great admirer of St. Francis here on earth then built a Church in his honour , erected an Altar , set him or his Picture on it , kneel'd down and prayed to him , had not this been gross Idolatry ? The Idolatry is the same , and the folly greater , now he is in heaven , because there he neither hears nor sees their Devotion . Certainly , Sir , I need say no more in this point , but pass to another part of the Papists Idolatry , their worshipping of Images . A Papist lately had the strange confidence ( I will not say impudence ) to put out a Pamphlet , wherein he affirmed , that they make no other use of Pictures and Statues , than meerly as Remembrancers of those persons or things they represent ; and so when they enter the Churches or other places where they are set up they give them only some glancing looks to this end , far from any Worship ; and to assure you of this , he farther adds , that when they are by age or accident decayed , so as not well to represent what they were made for , they cut them in pieces and burn them , as any other common Wood ; so little reverence do they afford the Pictures or Statues themselves . What credit can you give such persons who so monstrously prevaricate ? who ever yet saw the Papists burn any one ancient Picture , ever so decayed and defaced by Antiquity , but rather reverence it much more ; as you may see by the ancient Picture or Statue of the Blessed Virgin , reported to be made by St. Luke , whereof more by and by . Let us now see what passing glances they give to them . Among the multitude of their various Devotions used on good Friday , this is one ; A Crucifix which stands on the Altar , is taken down and laid on a Cushion , at the steps which ascend to the Altar ; the Bishop or chief Priest their present , falls down on his knees at a little distance from it , rising up and advancing a step or two , falls down again ; the third time comes to the Cross , and there prostrate along kisses the Crucifix again and again , with all reverence and affection ; and so the rest of the Clergy in order , and many other Devotees , as far as the time will permit : the mean while the Quoire chants forth a Hymn , Dulce Lignum , dulces Clavi , &c. Sweet Wood , sweet Nails , &c. Call you these passing glances , to prostrate on the ground and adore them ? But I pray farther observe ; the Crucifix stood before on the Altar , a place most conspicuous to be seen and put them in remembrance of Christ ; were this all , as they falsly pretend , why then take it down ? meerly to express their great devotion to it , by humbling themselves to the ground to kiss it . But they will tell you this their Devotion is to Christ , for the honour done to his Image redounds to Christ : I answer , that 's false however , that they use Pictures only as remembrances , and give them no Worship ; for they confess a Worship to the Picture in relation to Christ , as we forsooth to the Kings Chair of State. What would the Papists have done without this Chair of State ? 't is a main Argument with them , and they are perpetually dunning our ears with it ; and I shall in requital now dunn them , and shew their absurdity . First then , did they ever see any , the most observant Courtier ( the King himself being personally present in some other part of the room ) go up to the Chair of State , make his leg formally to that , or kneel down and kiss it , and if he did , would not all count him ridiculous ? Yet the Papists do this to their Crucifix , Christ himself being both personally and corporally ( as they believe ) their present on the Altar in their Host ; are not they then as ridiculous ? Secondly , Do men naturally of themselves perform this homage to the Chair of State , or by Court-order ? Bring a Country Gentleman ever so rational , ever so civil , to Court ; where at the Gate is erected ( I will suppose it so for argument sake ) a goodly Statue of the King , then carry him up to the Guard-Chamber where hangs a fair Picture of the King , then into the Presence-chamber where stands this Chair of State : Let my ceremonious Papist take this civil Gentleman and conduct him along , and say nothing to him of Court-order , but tell him , that 's the King's Statue , that 's his Picture , that 's his Chair of State ; if my Gentleman of himself take off his Hat , and make a Leg to the first , second or third , be he ever so devoted to Royalty , then take off my Head : but when he comes into the Presence-chamber , if his Conductor tell him , 't is the Order of Court to put off the Hat where-ever he sees a Chair of State erected , as representing the Kings Majesty , no doubt but Reason and Civility both , will move him to observe Court-orders while he is there . But 't is probable Reason may prompt this Country Gentleman to ask , why he must not as well put off his Hat to the Statue at the Gate , or Picture , so much more lively representing the King ? I believe my Papist Conductor will scarce find any other reasonable Answer to give him , than that there is a Court-order for the one , and none for the other . 'T is evident then that the Order only makes the Ceremony observed at Court , not the Chair of State : So if my Papist can shew me a Divine Order to kneel down , and prostrate my self to a Crucifix , in honour to Christ , I shall as readily do it as he , adore it , kiss it , hug it , any thing which God tells me is acceptable to his divine Goodness : But seing I cannot find any thing from God to this purpose , but much to the contrary , and that which seems to my poor Understanding as full and clear a Prohibition as can be ; Thou shalt not make to thy self any graven Image to bow down to it or worship it . And therefore the Popish Doctors ( as you know Sir ) do wisely in their Generation , dash out of their Decalogue this Commandment , and supply it by dividing the last of Coveting into two parts ; pretending that this Commandment against Images was a meer Ceremonial Command to the Jews , so prone to Idolatry , that it was not lawful for them so much as to make Pictures , which hath ever been allowed to Christians by all sober moderate persons . And I pray what sober moderate person will say it was unlawful for the Jews to make Pictures , seeing God himself appointed them to make some , but neither appointed nor allowed them to worship any , but absolutely forbad it ; and therefore the Brazen Serpent , made by God's own appointment , was broken when worshipped ; which clearly confutes Dr. Thorndick's supposal in his Nineteenth Chapter , That the Commandment only forbids the worshipping of Idols , that is by his interpretation , Statues set up in honour of false Gods : for the Brazen Serpent was not an Idol set up in honour of any false God , but in honour of a Mercy conferred by the true God ; yet broken down when worshipped , contrary to this Commandment . And I pray you observe how this Serpent is ranked with the Images and Groves , and other Idolatrous things destroyed by good Hezekiah . And what was the Idolatrous Worship given to this Brazen Serpent ? They did burn Incense to it , the very same the Papist Priests do to their Images of Christ , the blessed Virgin , and Saints . And ought they not likewise to be broken down as well as the Brazen Serpent set up in honour of the true God , and which is more , by the special Command of the true God , which the Papists have not for their Images ? Yet Dr. Thorndick will needs have it , that there is no fear of Idolatry among Christians now , though we now see such gross Idolatry committed by them . 'T is evident then that this Commandment concerns Christians as well as Jews and all Mankind ; for give me lieve to say , that all Mankind always were , and will be , prone to Idolatry , as appeared by the gross Idolatrous Worship of the wisest Heathens of old , the Greeks and Romans ; the Chineses and Papists now . We are by nature very sensual , much pleased with sensible things , but averse to spiritual . To worship God in Spirit and in Truth is a sublime thing far above Nature ; this will always incline men to Idolatry and to worship God by sensible things , by Pictures and Images , contrary to his Command . And you may be sure the Devil will be more forward to tempt Christians to it , than ever he was to tempt Jews or Heathens , his malice being more against us , which makes our danger of Idolatry greater than theirs , being as prone by Nature , and more tempted by the Devil . This made St. Austin very averse to Image-worship , and gives the reason in his Tract on , Psal. 113. Plus valent Simulacra ad curvandam infoelicem animam , &c. Images having the appearance of men , with eyes , ears , mouths , hands , and the like , do more deprave the minds of their Worshippers , and more encline them to Idolatry , than they are rectified and kept from Idolatry , in that the Image doth not really see , hear , speak , and the like . 'T is strange the Papists will allow this holy Father for a Doctor and Saint of the Church , for no man in the World can argue more against their Image-worship than he doth ; ' t is true his whole Discourse was intended against the Heathens , because at that time there were no Christians that made use of Images by way of Worship , as now the Papists do ; but his Arguments are as clearly and fully against the Papists now , as they were against the Heathen then . The Heathens then told St. Austin , that they did not worship the Idol it self , but the Deity represented by it ; just as the Papists say now ; and St. Austin in effect replies to both : Let them excuse the matter how they please , yet their practice was abominable ; for , saith he , the worshipping of any thing by an Image , doth soon bring the Worshippers to forget the thing represented , and apply their whole Worship to the Statue representing , and come by degrees to be so affected to it , as to believe the very Statue sees , hears , and furnishes them with those things they pray for , The people set up a Statue in honour to the Sun , and at length turn their backs to the Sun , but their faces to the Statue ; pray , offer Incense , sacrifice , and perform all their devotions to that . Here you have St. Austin's Opinion of Statue and Picture-worship , how by degrees it draws away the hearts of men from the Persons represented by them , and brings them at length to worship the Statues themselves . And this Idolatrous inclination of the people is very much advanced by the Popish Writers , who in their Legends mention several Statues and Pictures , which have moved and spoken to their Worshippers , and thereby have made the silly people run a madding , and as the Scripture phrases it , run a whoring after their Idols . So that St. Austin's Opinion is as fully verified among the Papist Christians , as ever it was among Heathens , as you will see by that which follows . When our late King of blessed memory went into Spain , several of this Nation were Eye-witnesses of what I now relate ; At Madrid , upon a Festival-day of the Blessed Virgin , the Bishop , Priests , with hundreds of Monks and Friars , and many thousands of the City , went in solemn Procession , carrying an Image of the Blessed Virgin under a rich Canopy of State , born by several Noble persons , with innumerable Torches and Wax-candles born by others , the Priests and Religious Orders singing the Litany made to her , the houses and streets all along garnished , and here and there , at the house of some great person , much devoted to her , was erected an Altar most splendidly adorned , upon which the Image was set down to rest , and some Hymn made to her was there sung ; mean while the Bishop and Priests putting Incense on Censers , offer it up to her : At length they came to a large place , where was an Altar on the one side , and a Theater on the other , magnificently set forth ; the Image was placed on the Altar , the Bishop , Priests , &c. attending , the Actors come forth on the Theater , and begin a holy Comedy ; the people eager Spectators , forgetting their duty to their Lady on the Altar , flock round about the Theater ; the Officers of Misrule with great indignation fall on the people fiercely , and forcing them to give place , make a Lane from the Altar to the Theater , that their Lady might have a full view of the Play ; a pleasant Comedy indeed , and made all our English Protestants very merry : but some of the discreeter English Papists there present , were much troubled at this , supposing ( with good reason ) it would be laid home to their charge as gross Idolatry : for , just as Saint Austin saith , by the Papists great Devotion to this Statue , they came to believe it had seeing Eyes and hearing Ears , and so partakes much of this Comical entertainment ; and if so , truly the Officers had just cause of indignation , to see the people so rudely rush between their Lady and the Theater . In the word of a Christian I affirm , that one of the discreeter English Papists , there present , told me this passage , and therefore there can be no doubt of the truth . In the principla Church at Rome , dedicated to the Blessed Virgin , called Sancta Maria Majore , The great holy Mary , is a most stately high Altar , and a little above it in the Wall is made a hollow place like a Cabinet , where is reserved a Picture , reported to be made by St. Luke , which is commonly shut up ; but upon the special Feasts of the Blessed Virgin 't is exposed to view , with store of goodly rich silver Lamps burning before it , the smoak whereof hath black'd and quite defaced the Picture ; ( is it therefore cast away into the fire ? mark ) on the Door of this Cabinet is another fresh and excellent Picture , lively representing the Blessed Virgin ; yet this is no way reverenced in comparison of the other : for when it is exposed , it is just as if God should visibly come down from Heaven ; you may see persons of very good quality as soon as they come within the Church-door fall down on their knees , and so on their knees go creeping towards this Picture , and when they approach near it , prostrate themselves on the Pavement , kiss the ground , then up again , stretch forth their hands towards it , groan and sigh as if they would breath forth and ejaculate their very Hearts unto it . What think you , Sir , of this ? Again , At that famous place Loretto , is reputed to be the very House where the Blessed Virgin lived and nursed up our Saviour , transported thither by Angels ; ( Turselin the Jesuit's History of this is a rare Romamce : ) this is now converted into a Chappel , cased about with fine Marble , and stands in the middest of a fair Church built over it ; this Chappel of the House hath an Altar at one end divided from the rest , and above over the Altar an Image of the Blessed Virgin with our Saviour in her arms , reported likewise to be made by St. Luke , no doubt of it , an excellent Painter and Statuarist , as well as Physician ; this Image also , with the continual smoak of Candles and Lamps , Gold and Silver of mighty value , is made as black as any Gypsie ; insomuch that the Vulgar believe that she was made so by her abode in aegypt . To this Image they come in pilgrimage thousands of miles , leaving at home Pictures and Statues far more lively representations , but all is nothing to this . When men are in any danger by Sea , they vow some great offering for their deliverance , which hath filled several rooms there with a vast Treasure ( the Turks have long been greedy of this Prey : ) the Devotion paid to this Image , by Pilgrims at their approach , is of the same stamp and rate , as the before-mentioned to the Picture . There is at the upper corner of this little Chappel a Door , which lets men into the place railed in for the Altar , over which the Image stands : and to be let into this sanctum sanctorum , the holiest of holies , so near this divine Image ( which is seen as well without ) is a favour for which you must well reward the Door-keeper ; this is the very Paradise of Souls , blessed is the man that enters here . And the reason why they pay this mighty veneration to this Image is , because of the gteat Holiness and wonderful Vertue they fancy in it : so holy , as whatsoever touches it , receives wonderful and powerful Virtue from it : wherefore they humbly desire to have their Beads and Medals sanctified thereby , and give them to the Keeper of the Closet , who hangs them on a forked Staff reserved there for that purpose , and rubs them somewhat rudely on our Saviours and Ladies faces , and if he be more than ordinarily fee'd , their Faces also pay doubly for it , brush'd and box'd with the Beads , to extract the more Virtue out of them : If you ask , why so rude to their Faces ? the Reason is , the rest is covered with rich costly Garments , whereof they have great variety , and on the great Festivals most magnificent ; all being the Oblations of Devotees on several occasions . If you ask again , why our Ladies Garments should not be able to confer Vertue , as well as her Statue ? I must leave the Papist Priests to answer you , who reserve this divine Mystery close in their breasts ; all that I observe and learn is , how divine a Power they attribute to this Statue , which is able to confer such Vertue to dead Beads , as to give them the same power over Devils , as our Saviour gave his Apostles . For a pair of these Beads put about the neck of any possessed by the Devil , he is not able to endure the Sanctity thereof , but crying and roaring rusheth forth . The Ephesian Image of Diana , which fell from Jupiter , came much short of this ; and therefore this much better deserves to be worshipped by the whole World , of Papists at least . And , Sir , never expect to be saved with them , unless you worship with them : though the Priests , to get you to them , will tell you there 's no necessity of worshipping Images and praying to Saints , yet you must believe 't is great Piety and profitable Devotion to do both . Now he that believes this with them , and yet will not worship with them sure deserves not Salvation , rejecting such helpful means ; and if ever he be saved at length , he shall be sure to fry in Purgatory till Doomsday ; who will pray for his Soul , who refuses to pray to our Lady , the Queen of Heaven and Earth , of Angels and Saints , &c. I could go on to relate the like Devotion to several other Statues of our Lady . as that of Sicham , Foy , Goodnews , &c. and some of other Saints ; but this of Loretto carries the Bell clear away from them all ; and I hope I have said enough to keep you far from them all : for by what I have said , you plainly see St. Austin's words verified , of the Papists , as well as of the Heathens , that the Papists think there is powerful Vertue in the very Statues , and that the Statues furnish them with those things they pray for ; why else do they make Vows and Pilgrimages to the Statue of Loretto , more than to any other Statue they have at home ? and the Blessed Virgin is as near them at home , as at Loretto : sure they believe the Blessed Virgin also adores her own Statue at Loretto ( as he that was enamoured of his own Picture in the water ) and confers favours on them for that Statues sake , because she is honoured for that Statues sake ; 't is evident , because they will not afford her those rich Oblations elsewhere , but she must go in Pilgrimage also to Loretto to receive them , and thank that Image for them ; and so at length , as St. Austin saith , our Lady is set aside , and become the Shadow of her own Statue . God of his infinite mercy open their blind eyes , that they may see the grosness of their Idolatry . Setting this their Idolatrous Worship aside , I honour the Blessed Virgin with my heart , as much as any of them , and this they shall see , if ever I meet them before her the Blessed Mother of my Saviour , Blessed for ever . Amen . There remains yet the Third part of Popish Idolatry , committed in adorning the consecrated Host at the Mass , which will require no further proof than the Confession of their prime Doctors ; That this their Idolatry is as gross as ever any Heathens were guilty of , if there be no Transubstantiation . Now that there is no Transubstantiation in the Sacrament of the Lord's Supper , there is a large Volume learnedly written by Morton , Lord Bishop of Durham , never yet answered . But you are not for such long Tracts and numerous Quotations ; shall we then consider what the Scripture saith in this matter ? where you conceive the Papists have more advantage against us , than in any one point controverted between us . Indeed it were strange if in so many points in difference , they should not have some colour at least in Scripture for one or two . Let us see what Scripture they have for their Transubstantiation . A very clear one . Our Saviour taking Bread in his hand , said , This is my Body . Sure we believe our Saviour could change Bread into his Body , why then do not we believe that he did change it ? I pray you give me lieve to make the like Argument to you . Our Saviour as positively said , I am the bread which came down from heaven . Sure you believe our Saviour could change his Body into Bread , why then do not you believe he did so ? Are we not upon equal Terms ? If then you deny the latter to me , why may not I deny the former to you ? You see how unconscionably they accuse us as a sensual and faithless Generation , that will not believe any thing beyond our Senses ; do not we believe the Trinity , our Saviour's Incarnation , the Resurrection , and much more far above all Sense and Reason also ? and should as readily believe this , were there any just ground for it in Scripture . But the Papists come upon us again and urge , doth not our Saviour say , Joh. 6. My flesh is meat indeed , and my blood is drink indeed , and much more in that Chapter ? I must confess the words in this Chapter are far more pressing upon us than those in Matthew : This is my body , &c. for'tis apparent the words in John made many take them in a literal sence , as if Christ would give his very Flesh and Blood to be eaten and drunk ; whereat many of his Disciples were much offended and went from him : but when at supper he said , This is my body , and gave it his Disciples to eat , no man was offended at it , or made any scruple to eat what he gave ; which no doubt some one at least would have done , had they apprehended it to be his very Flem. Thomas , who so hardly believed his Resurrection , often declared unto him before hand , and attested to him by all the rest after , and the thing it self so much more easie for him to believe , that the Soul should enter the same Body but two whole days after death , when he had seen Lazarus raised after four dayes ; doubtless this slow believing Thomas would have somewhat boggled at believing the bread converted into Christ's Flesh , and to eat it ; yet we do not find he or any other was startled at it , but swallowed it down as readily as the former meat ; for our Saviour had before informed them , that the words he spake were spirit and life , therefore they ought not to be offended at them : all which makes me confidently believe , they did not believe it to be Christ's very Flesh , but took the words as figuratively spoken , as you and all others do those words , I am the bread , &c. And I do as confidently believe , that had they believed wrong , our Saviour would have rectified their belief , and would have fully instructed them . But now , I beseech you consider those words in Joh. which are so much more pressing for a literal sence of Christs very flesh given ; if those by the Papist Doctors are taken in a figurative sence , and will not be endured by them in a literal sence , have you not much more reason to take those in Matthew in a figurative sence ? The Papist Doctors dare not take the Words of St. John literally , because they so clearly condemn the taking away the Cup from the Laity , and denying them the Blood of Christ , which our Saviour there so absolutely requires to be drunk by every one that will enter into Life . Now consider into what a strait the Papist Doctors have brought themselves into : if they take the words literally , their taking away the Cup is declared damnable to the Laity ; if they take them figuratively , their Transubstantiation is condemned as a grand Imposture . But , blessed be God , we are free from both , and fully confirmed in the figurative sence by St. Paul , 1 Cor. 11. 23. Where he tells the Corinthians that he delivered to them what he received of the Lord , who said , This Cup is the New Testament in my blood ; which words differ much from those spoken by our Saviour , and are as different in the sence also , if taken literally ; for they denote a change of the Cup into Christ's Blood , and therefore of necessity must and are taken by all figuratively , and then they signifie the same with our Saviour's words : and I hope the Papists will not accuse St. Paul to have told the Corinthians a false story , and delivered that unto them which he never received of Christ. Sure you will rather stand up for St. Paul , and accuse their Transubstantiation of falsity . I could dilate on this Subject much more ; but I love brevity as well as you , and when you desire more there is enough to be seen in Bishop Morton , . & e. The Conclusion is made by the Papist Doctors , that , there being no Transubstantiation , they are as great Idolaters in adoring the consecrated Hoste , as any Heathens ever were . God of his infinite mercy preserve you from having any Communion with them . I shall now end this business , as I began with Dr. Thorndick's Judgement thereon . He , in his Sixteenth Chapter , speaking of the Papists praying to Saints , saith , there was no such thing in use till a good while after Constantine the Emperour , who died Anno Dom. 350. so that , by this Computation , it must be about 400 years . And can any one in reason think it fit to venture on so dangerous a practice in Religion , unknown to the Church 400 years , when Faith was purest , Devotion most fervent , Sanctity most eminent , and when all helps to Salvation were most eagerly pursued , yet no praying to Saints practised ; which is now come to that height , as Dr. Thorndick himself there calls it , A precipice of horrible danger ; sor , saith he , they ask the same things of the Saints , and especially of the Blessed Virgin , in the same terms in which they are desired of God , even in the holy Scripture . And this which the Doctor affirms , is most evident in their printed Books of Prayer ; wherein though they sometimes mention the Saints Intercession ( and this we do to Christ also perfect God ) yet other times they pray to the Saints and Blessed Virgin directly for the things . Thus you see they make no distinction between God , Christ , Blessed Virgin and Saints in their form of Prayer or things prayed for . And is not this Idolatry , far greater than to sacrifice to them Bulls and Rams , to give them the divinest part of God's Worship ? Is not this to deifie them in the highest degree ? Is not this to worship false Gods ? They make them Gods as much as ever the Heathens made their Heroes Gods , for the Heathens believed their Heroes to be mortal Men , they knew them living , they saw them dying , but for their great Virtues believed their Souls were carried up into heaven . and therefore worshipped God ; is not this the very same that the Papists believe and do to their Saints ? is their any difference but only this , that the Papists do not call their Saints Gods , which , as I shewed before , matters not ? I say then again , that as the Heathens their Heroes , so the Papists make their Saints Gods ; and sure they are no true Gods , therefore false Gods , and they worship these false Gods , are they not then Idolaters , according to Dr. Thorndick himself , and Scripture also ? Nor is this their Idolatry any way abated , but rather aggravated , in that they know and believe the true God ; for the Heathens , who did not know the true God , were far more excusable in sacrificing and communicating the same Worship to several Gods , there being no great disparity between Jupiter , Mars , Apollo , &c. But for those that know one God , the Creator of all things , and that the greatest Angels , or Archangels , Patriarchs , Prophets , Apostles or Martyrs , are but his Creatures , of infinite degree inferiour to the Eternal Almighty God ; the poor creeping Worm in the dust , is not so far inferiour to an Emperour of the whole Earth ; I say then , for them , who know this infinite Almighty God , to give the divine Worship due unto him , to poor wretched creatures , and also to Pictures and Images , even to Stocks and Stones , is so high and presumptuous Idolatry , as Heathens , not knowing the True One God , never were , nor could be guilty of . And yet notwithstanding all this , Dr. Thorndick would fain excuse them from Idolatry , because the Popish Church hath put forth a Profession of Faith more tolerable than their Practice ; just as if the Papists having made some declaration of Allegiance to the King , should be acquitted of the Gunpowder-Treason , endeavouring to blow up the King , Queen , Prince , and Chief of the Kingdom at one clap . Truly by this Rule they may sacrifice to Baal , and be excused from Idolatry . I am amazed to find that so rational and sober a person should discourse so irrationally , so wildly : he hath fully verified the old Saying , — Semel insanivimus omnes As for your Postscript wherein you ask , why we should so much fear the Growth of Popery , if their Practices be so gross and Idolatrous , as to be even ridiculous ? I conceive 't is in part answered already , where I shewed how all Mankind is inclined to Idolatry . For sure no man is so simple as to think , this Vice ran in the Blood of the Jews more than any other Nations , but rather less ; for they all came out of the loins of Abraham , the Father of the faithful , and consequently according to Nature should be rather better Believers than others : and therefore it is a very silly supposal , that the Commandments against Idolatry were intended more for the Jews than for any other Nation , but only out of God's special favour to them , and Fatherly care to preserve them more from it than other Nations ; whom he suffered to run on in their natural blindness and sensual Worship , till the Fulness of Time came for the Conversion of the Gentiles : Then God was pleased to make them equal partakers of the Favours and Graces bestowed on the Jews ; then was the Light both of the Law and Gospel manifested to all ; and all Laws , not purely Ceremonial ( which were abolished in Christ ) equally concerned all the Nations of the Earth , and ought to be esteemed as gracious helps to preserve us from things unlawful , not burthensom restraints from things lawful . Wherefore Idolatry being so grievous a sin , and our Nature so prone to carnal and sensual Worship , Christians , who lie under so much a greater Obligation to serve God , should be so much the more careful to avoid all temptations to it ; as the worshipping of Saints much more sutable to our carnal Nature , and more easily comprehended by us , than the spiritual Worship of the incomprehensible God ; in which the sublimest part of Man , our Rational Faculty , labours hard , as we all find by sad experience , and can scarce keep our thoughts raised up and fixed on it two or three minutes . This makes the Papists so much inclinable to the more easie Will-worship of their Fellow-creatures , and so expatiate in their Devotions to the Saints , as God is at length almost forgotten by them , and all his divine honours conferred on the Creatures . And so in like manner Statues and Pictures being things very acceptable to our Senses , and , as St. Austin observes , by them work so powerfully on our Minds , as to inveigle our hearts to give them also much of God's Worship , we should be extreme wary in the use of them , or having much converse with those that use them ; which made God so severely forbid the Jews matching with other Nations . Evil communication corrupts good manners ; very chaste persons , by degrees , become great Whoremongers and Adulterers , Terms in Scripture frequently given to Idolaters , to shew the Sympathy our Carnal Nature hath alike to both , and therefore ought to be restrained alike from both , and severe Laws to be made against both . The grossness of the Sin will never deterr our gross Nature from it , no nor the folly of it neither ; Stultorum plena sunt omnia : a great part of the World consists of silly Women and Children , pleased with Toys , which makes the weaker Sex much incline to the trinketting Ceremonies of the Papists ; and a great part of men are as weak as they ; and as for the small remaining part of understanding men , their Reason is so deprest by their affection to their Wives and Children , as they are content to go to Puppit-plays with the one , and ride Hobby-horses with the other . And when the general Current of mens Devotion runs this filly carnal course , and he thought to have no Devotion that runs not with them , wise men will soon deviate into the same silly course , condemned by themselves , but applauded by others , rather than be condemned as irreligious by others , though applauded by themselves . If Socrates , the wisest Heathen in the , World , and Solomon , the wisest Believer in the World , forsook their own Reason to sacrifice with the Vulgar and with Women ; who may not be seduced into the like Error ? so vain a thing is Man. He that loveth danger shall perish therein , Ecclus. 3. 26. Thus I have endeavoured to satisfie your Scruples , whereof if I have failed , yet sure I have satisfied your desires , requiring it at my hands , which I have obeyed , as , SIR , Your humble Servant . 
A35277	----	Dæneids, or The noble labours of the great dean of Notre-Dame in Paris for the erecting in his quire a throne for his glory, and the eclipsing the pride of an imperious, usurping character, an heroique poem in four canto's, containing a true history, and shews the folly, foppery, luxury, laziness, pride, ambition, and contention of the Romanish clergy. Crown, Mr. (John), 1640?-1712. 1692 Approx. 51 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A35277 Wing C7382 ESTC R13930 12255053 ocm 12255053 57374 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. A35277) Transcribed from: (Early English Books Online ; image set 57374) Images scanned from microfilm: (Early English books, 1641-1700 ; 888:4) Dæneids, or The noble labours of the great dean of Notre-Dame in Paris for the erecting in his quire a throne for his glory, and the eclipsing the pride of an imperious, usurping character, an heroique poem in four canto's, containing a true history, and shews the folly, foppery, luxury, laziness, pride, ambition, and contention of the Romanish clergy. Crown, Mr. (John), 1640?-1712. [6], 32 p. Printed for Richard Baldwin ..., London : 1692/1. Reproduction of original in British Museum Library. Attributed to John Crowne. cf. BM. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-clericalism -- Anecdotes Anti-Catholicism -- Early works to 1800. 2006-08 TCP Assigned for keying and markup 2006-08 Apex CoVantage Keyed and coded from ProQuest page images 2006-10 Celeste Ng Sampled and proofread 2006-10 Celeste Ng Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion DAENEIDS , OR The Noble Labours of the Great Dean OF Notre-Dame IN PARIS , For the Erecting in his Quire a Throne for his Glory , and the Eclipsing the Pride of an Imperious , Usurping Chanter . An Heroique POEM in Four Canto's . Containing a true History , and shews the Folly , Foppery , Luxury , Laziness , Pride , Ambition , and Contention of the Romish Clergy . Licensed , Jan. 27. 1691 / 2. LONDON , Printed for Richard Baldwin in Warwick-Lane ; near the Oxford-Arms-Inn . 1692. To the Right Honourable JOHN Earl of MULGRAVE , &c. Knight of the most Honourable Order of the Garter . My Lord , I Have long been ashamed to see so many of my Writings march into the World , and yet not one of 'em Honour'd by Your Lordships Patronage . It is an easie matter for a Troop to force themselves on Ladies and Neutral Gentlemen , or Nobility , who will not Arm ; but they must be Men of some Merit and Gallantry who compel regard from a General . Your Lordship is as much above us in our own Ways , as you are in other Respects ; and I give this manifest proof of it , Your Fortune , and , most Men believe , Your Inclinations , fixes You on the top of Ease and Pleasure , therefore you wou'd never have written one Line , if it had cost you any pains , yet have you perform'd Masteries , which we who make Poetry the whole Business of our Lives , cou'd never equal . In Your Essay on Poetry there appears to me a Commanding Genius , standing on a Rise , o're-looking the Age You live in , seeing all the Writers in it marching below You , and too often disorderly ; and You give us those Orders which plainly shew , Poetry attends on You , You may do what You please with it , but we compar'd with Your Lordship , are poor drudges to it , that have oftner the Will , than the Power to do well . Your Lordship has not only a perfect Understanding of what is fit to pass in the World , but You are of a severe Temper which will not give Your Pass to any false Sence , the absence therefore of Your Name from my Writings seems a silent Charge against me of want of Merit . To remove that Reproach , I take this occasion to tell the World , Your Lordship has approv'd of some of my Writings ; and I have long'd to make my brags of it , but have been binder'd either by the unkindness of Fortune , which has given me some blow , and made me unfit to appear before You , or by the kindness of some Generous Persons , by which my Writings have been in a manner Morgag'd . Though the Law of the Land does not reckon Favours freely bestowed among Debts , the Law of Gratitude does ; whenever a Man is oblig'd a Judgment is enter'd against him . In the late Reign when Your Lordship grac'd the Lord Chamberlains Office , You were pleas'd to shew me those Regards which made me vain : And I was very desirous to make it known to the World ; but the Cloudiness of those Times , got I think into my Head , I did not Write so well as I have done formerly . Now I venture before Your Lordship , because I bring an Acquaintance of Yours , I am sure You value , Mr. Boileau ; and a piece of his all Men of Sence have esteem'd , because it exposes to contempt Men , who are the Antipodes to good Sence ; Priests who advance Nonsence above Reason , make Trifles of the most Solemn Matters , and Solemn Things of Trifles ; are idle in the great Affairs of their Calling , and busie in Impertinence . By the few we have had amongst us , of such kind of Churchmen we may guess the misery of people who live in the Roman Church , where there are scarce any other ; where the whole Mass of Priesthood is a heap of proud Flesh , and all the Strength and Nutriment of a Nation , goes to feed Ecclesiastical Corruption ; thanks be to God , we are in a condition to make sport with 'em , if e're they come amongst us , they will spoil the Jest . And past dispute 't is very fit to render Men contemptible who endeavour to make Religion so . We have had too many in our Church who have busied themselves , and embroil'd others about things , which the French have had the understanding to know were only fit for a Droll . But now we have greater Affairs on our Hand . We have not time to contend for Modes in Religion , when the Being of the Protestant Religion , and indeed the English Nation lyes at stake . In a Calm at Sea Men may have leisure to wrangle at Chess ; but if a Storm rises the quarrel 's at an end , and the Bishops , Knights , Rooks and Pawns that bred it are left to shift for themselves . I am well assured the Lutrin pleases Your Lordship , but I may doubt of my Management of it ; for I treat it as an English Privateer wou'd do a French Prize , great part of it , I fling away , and I dash-brew and disguise the rest as I think good . I shall not value how the World censures me , if I have the good Fortune to be approv'd of by Your Lordship , and thought worthy of the Title of My Lord , Your Lordships most Humble and Obliged Servant , John Crowne . DAENEIDS OR The Noble Labours of the Great Dean OF Notre-Dame IN PARIS , For the Erecting in his Quire a Throne for his Glory , and the Eclipsing the Pride of an Imperious , Usurping Chanter , &c. CANTO the First . I Sing of Angels , not the Heavenly Quire , Who Peace and Truth , and Harmony inspire . Hoarse Brazen Trumpet-like is my rough Voice , Jarring Church-Angels therefore are my choice . In mighty Paris two great Spirits Reign'd , Where one with ease cou'd not be well contain'd . They strove , and from 'em dreadful Thunders broke , Which made great Notre-Dame both shake and smoke ; And ere the almost falling Church cou'd fix , Strange Janglings made , among Church-candlesticks . Of all the Priests that Wealthy Dome supplyed With Laziness , with Luxury and Pride , None deeper sunk , or firmlier remain'd In Peace and Fat , than he who o're it Reign'd , The Dean ; a solid Priest in Flesh and Bone , He like a sleepy Rowler trundled on Along all Times ; and gather'd as he rowl'd A heavy heap of fat and clammy Mold . He never knew when Changes went or came , All Times , Faiths , Oaths , appear'd to him the same . He had no Palate but for Meats and Wine , In those he was a Learn'd profound Divine ; And to those Studies kept so close and hard , To his Cathedral he paid small regard . Mean while a haughty Melancholly Sower , Old busie snarling Chanter step'd in Power . Chief of the Chanters there , he was by right , But not contented with that Noble Height , Usurp'd the Deans Supremacy , and more , Took high Prerogatives unknown before , As scorning Power only at second Hand ; And terrible he was in his command ; He made the Singers shake more than in Song . This fierce Usurper Rul'd in quiet long , Obey'd , fear'd , honour'd , Church Affairs went on , In a profound still current cross'd by none . At length the Dean from his long slumbers woke , Burst through his Cloud , and Church repose he broke . He saw his Reverence and State were gone , And gallantly resolv'd to seize his own ; Nay his Prelatique Legal Pomp advance On the intruding Chanters arrogance . The great Soul'd Chanter having proudly Reign'd , Submission scorn'd , and Usurp'd State maintain'd . By his Devotion to Pomp , Power and Pride , He won the Zealous Canons to his side ; Who skill'd in causes of that mighty weight , Lent him their aid by many a loud debate : So of old Pagan Prelates madly strove The Moons Eclipse by noises to remove . Pagans beat Dishes , Pans and Platters hard , Our Priests no clattering in Quotations spar'd . What Devil envious of Church repose , These Fire-balls into holy Bosoms throws , And turns the Church to a disorder'd Rout ? How can such fury enter Souls devout ? Stand off , Atheistique Wits , and Scoffers vain , Do not my Grave and Solemn Song profane ? Great Notre-Dame , the high and stately Scene Of our ensuing Story , long had been Adorn'd and blest with many a deep Divine , Not deep in Arts , but in Down-beds and Wine . Their great Devotion doubly they exprest ; In Church by Pomp , at home by Heavenly Rest . It grac'd their Masters Service to maintain In ease themselves , his Fav'rite Gentlemen . On their soft Beds the Morn they dos'd away , And left the Quire the drudgery to pray ; And to Rich lofty Cushions to supply Their Rooms i' Church , and raise Gods Honour high . God was well serv'd , though Priests were never there ; Bright Residentiaries the Cushions were . The Holy Men eat , drunk and slept with Zeal , For Heavens honour , and the Churches weal ; Kept from themselves all Sacrilegious toil ; True to their Fat they were , as Rhemes to Oil , To anoint Gallique Kings an Angel brought Much Unctuous Fat God sent his Holy Lot , Our pious Canons , which to keep from waste Careful they were , not to preach , pray or fast ; Or only fast to give themselves a whet , So when they charg'd , the Rout was dreadful Great . Sometimes shole lulling Sermons from 'em stream'd ; But Ah! so gently , when they preach'd they seem'd Like Halcyons brooding o're , a slumbring Wave , To the Cathedral peaceful calms they gave . No croaking Preacher , spoil'd with tedious din , Good Sunday Dinners , or sweet weekly Sin. No noise was there but of Harmonious sound , Division there only in Song was found . When horrid Discord rear'd her snaky Head , To see who entertain'd , a calm so dead , So loath'd by her . Her Empire she surveigh'd , And found her will , by Millions was obey'd . Gladly she saw in each well govern'd State The Law , with formal Pomp support debate . But Churches highly pleas'd her Ear and Eye , She saw all Churches set her Honour high . Yet our Cathedral only in Musique loud , Lodg'd Peace in scorn of Discord and her crowd . Discord in Rage pearch'd on the lofty Dome , And from her Mouth she Rain'd a poys'nous foam Which crack'd the Glass ; Martyr'd the Apostles there ; Then with a sigh , which made Trees shed their Hair ; Foul'd the Church-plate , that all its splendors died Like Men in Damps ; she vented thus her pride . How dar'st thou , proud Cathedral , Friendship shew To peace , ( said she ) my known , and vanquish'd Foe , Which round the World I 've spurn'd ? Where has she rest ? In one fair Realm sh 'as scarce one single Breast . How often there in the same person Fight , Whig , Tory , Williamite , and Jacobite , Who have by turns the better of the fray ; As French or Irish get or lose the day ; Or as the hands of their good Moses rise , Well to reward , or sharply to chastise . I 've made my self a Barricado strong , Of stiff Non-swearers , a most stubborn throng , Who by no Art to yield can be compell'd , And grow more hard like Trees , by being fell'd . Nay even some Swearers to advance my Reign , The Crown secur'd by Law unfix again ; Carve Power by Conquest which is carv'd by Law , Some Swearers against these keen Weapons draw Between 'em Peace and Truth , lead wretched Lives , These Fighters wound 'em with their Carving-knives Me above Church and State all Nations set , And dares one Church neglect a Power so great ? Woes for thee this provoking Crime provides . Streight her enormous Figure Discord hides With a square Cap , a Surplice , Hood and Gown ; Nor from an old Sour Canon could be known . Most true to Discord ; he wag'd endless War With Peace , in Presses , Pulpits , at the Bar , All Bars of Civil and of Canon Laws , To Law he went , with or without a cause . With Suits at Law all his Tythe-corn he ground , Ay , and himself , and all his Neighbours round . He would not spare his Purse , Brain , Flesh or Bone , To stir the clack of Lawyers and his own . Discord and wrangling highly to promote , He rail'd , he sued , he studied , and he wrote ; Toil'd unlike God , from light he darkness spun ; Worlds by this Anti-Maker were undone . He preach'd for malice , in the Pulpit boil'd , Till Dinners and Devotions both were spoil'd . When his thin Flock by Winter Winds were Flead , To gaul the Sore he 'd a long Service Read ; Then far above his Hour in Pulpit Rail . Then tack an Altar Service to the Tail , Till all their Meat was burnt , and Noses Raw , To provoke some to give him Food for Law. Dissent , assent , his Dues detain or pay , ( Though not to Heaven ) to Court's the certain way . By this good Guide all they were sure to find , Who conform'd not in all things to his mind : If pious Reverence they forgot to shew To Altars , and his Person by a bow ; And did not Service so exactly mark , To start at all Responses with the Clerk , To pour their Voices in the mutt'ring throng , And help to push the murmuring Stream along ; If they nick'd not their times to kneel and rise , And on these faults his Spectacles were spies . But woe to Hugonots remote or nigh ; From his hot busie Zeal , and watchful Eye , Proctors and Paritours had wealthy spoil , And Constables an Everlasting toil . Baptismal Water , Sacramental Wine Cast away much of the Reformers Coin. Basons and Bowles not blest with legal forms Were sure to meet with most confounding storms . Discord had chose this Canon for her own , And therefore mark'd his Brow with many a frown . His lean Cheeks wrangled , all the wrinkles clash'd Whene're they met , and deep his Visage slash'd , Therefore his Figure Discord wisely wore , For none cou'd fit her better , please her more . Canto the Second . TO the Deans Palace stormy Discord steer'd , And finds the bulky Prelate Sepulcher'd In an Alcove and down ; in hopes at last Of joyful Resurrection to Repast . In his fair spreading Cheeks , the Churches charge Had rais'd a Garden beautiful and large ; And in two stories built his goodly Chin , To let these run to Ruin were a Sin. The Holy Man did no Expences spare , To keep 'em faithfully in good Repair ; And every part about him fat and sound , For they were Church Demeans and holy Ground . Rich Curtains gave his slumbers strong defence , Against Day 's Sacrilegious violence . Soft Pillows hid his Cheeks , and let no Air Approach to harm the lively Flowers there : For Youth's Spring Flowers in his Autumn grew , Those Cheeks possessing which were Ages due . All things in order were for Dinner laid , When the great Goddess her proud Entry made . The exact order highly pleas'd her Eye ; She knew the Church by scrupulous decency . In all the joys of Silence , Ease and Pride , And with a Breakfast strongly fortified , The Dean attending Dinner slumb'ring lay ; When thus the Goddess drove his Rest away . Wake quickly Dean , said she , or wake no more ; A Chanter haughtily usurps thy Power , Shines in the Quire with thy Prelatique Grace , And awes it with the same commanding Face . All Bows of Singers are to him addrest ; All Congregations by his Mouth are blest ; He graces all the Saints High Solemn days , When to oblige 'em he in person prays . Shortly he 'll Youth Confirm , and Priests Ordain , And scarce to thee thy Rochet shall remain . Renounce thy Prelacy , or thy Repose , Thy Fortune dooms thee one of 'em to lose . This said , she breaths into him , through his Ear , The Spirit of a common Barreter . He wakes and yawns , and with half-opened Eyes , Gives the dire Fiend his Blessing as he flies ; Then like a raging Bull with Hornets stung Around the Chamber his Fat Body flung ; Chid Maids and Lacqueys , why he did not know , And before Dinner to the Quire will go . But his wise Steward much allay'd his Rage , By Councils Seasonable , Calm and Sage . What Fury's this ( said he ) has seiz'd your mind , And hurries you to Church e're you ha' Din'd ? Oft have you left the work of saving Souls , To sport some Hours at Tables , Chess or Bowls , But for the Church ne're Dinner left till now ; The Dresser-board is ready for the blow . Your Cook now foams , and so does your Pottage , With your Judicious Palate to engage . And if your Rost-meats you compel to stay , Sir , they will weep their Gravy all away . Your Haut-gousts now most vigorous and strong , Will sicken if in cold they tarry long ; And never be reviv'd by second heat , Sir , if you go , you 'l Murder all your Meat . It is not Lent ; say 't were , it seems a waste Of Holiness in Holy Men to Fast . Your Tongues and Pens support Church Rites and Laws , What need y'engage your Bowels in the Cause ? Sure 't was the Churches Motherly intent Lent should keep Prelates , and not Prelates Lent. Religiously support your high degree , Do not by toil debase your Dignity . This said , he wisely cover'd all the Cloth With Crowds of Dishes , and a Tyde of Broth. Much on the pious Dean this Vision wrought ; His Cloth a while St. Peter's Sheet he thought ; A Treat let down from Heaven in a Dream , Till his pleas'd Nostrils felt th' inviting Steam . Then fiercely he applyed himself to eat , Prov'd it was more than Visionary Meat . Fast o're the Tongue he turn'd his Morsels all , Like Morning Collects at a Festival ; Eat till he choak'd himself , but not his wroth , He champ'd his Words and Meat confus'dly both . He skipt from Dish to Dish , he knew not why , No order minded , nor sweet decency . The Steward thought his Masters end was near , He knew not Creatures which he lov'd so dear ; And in great sorrow was about to run To summon Friends ; but Fame that work had done . They scatt'ring came like Troops of daunted Cranes , When the proud Pigmy a recruit obtains . The Visit rais'd the Prelate from Despair , Chac'd from his Visage the late furious Air. So pleas'd he was with the respect they shew'd , That he vouchsaf'd to rise , nay more , he bow'd : Commanded the Westphalia-Ham again , Fill'd Wine himself to honour the good Men , Drunk first and deeply ; the Example pleas'd , And streight a Flaggon of its load was eas'd . He kindly mov'd 'em then to take a part Of what remain'd , and of a fair desert ; The Table clear , out burst his inward pain . Dear Friends ( said he ) by whose support I Reign , My self your charitable Work I own , Which the proud Chanter thinks to tumble down . At least by interposing in my Rights , To make me useless , and blind up my lights . To him do all Church Officers repair ; At his command the Sexton Rings to Prayer . Chapters are held at his usurping call ; What need of Deans , if Chanters can do all ? But then Tears stopt the current of his talk : His Loving Steward empower'd his Tongue to walk With chearful Wine , when Boyrude bending low With heavy Age , with trembling steps and slow Enter'd the Room . The Church had us'd his pains In four successive Deans Illustrious Reigns . None in Church Customs was so skill'd as he ; He was a living true Church History . His knowledge rais'd him from a Sexton poor , To the high Trust of all Church Garniture , Great Office ! Robes are often half the Dean , This Rules those Robes , ordains 'em to be clean . One in this Office half a Dean Ordains , O're half a Dean as Dean he proudly Reigns . He has in part an Arch-prelatique Power ; He 's of one Colledge parcel Visitour . At first approach the Reverend Sage , espics The Deans demolisht Pride and groveling Eyes . Guessing the cause he smiling towards him mov'd , And Father-like his Childish grief reprov'd . For shame ( said he ) let the poor Chanter weep , Your Rights and Empire study you to keep . Hark to the Counsel Heaven does now inspire ; Where the proud Chanter over-looks the Quire With frowning arrogance , some Ages past The Church was shaded with an Engine vast , Desk , Throne , or Pulpit , call it what you please : At once it serv'd Devotion , Pomp and Ease . There Thron'd in Glory , I have seen a Dean , In Vestments Rich , on Velvet Cushions lean . Prayer-books Embost with Gold before him shone , Which drew all Eyes upon 'em but his own . A Worm stol'n from a Grave the Chanter seem'd , Just visible enough to be contemn'd . Time , Fate or Fiends , malicious Men , or all , ( For they 're all Foes to good ) conspir'd its fall . Malicious Men we think by secret Art , Gave it a Sickness in some Noble part , That never visited nor minded well , One Morn it yawn'd , and down to Ruin fell . And to its worth the ungrateful Quire unjust , Laid it in dark forgetfulness and dust . What honour'd once the Quire , has now forlorn , Lain thirty Winters languishing in scorn . Three of us , fit for such a great Affair , Will Perewig'd in Nights dishevel'd Hair , Steal to the Pulpit , in its mournful Room , And gloriously Reward its Martyrdom . If once to murmur the proud Chanter dare , The Wretch with Forty Biting Actions tear . Since not in Learning be in Law Renown'd . Shew a Church Spirit , the whole Church confound , Ere quit a Title of your sacred Right ; Let Laymen pray , Prelates are known by Might . Your Divine dazling Right dart at your Foe ; Then to the Church in all Church splendor go ; And there Brow-beat th' Usurper to the ground ; Then to out-brave him disperse Blessings round . To blast his Pride , and shew your self Supream , Bless all the Congregation , nay bless him . The Counsel seem'd to admiration wise ; The Dean in Ravishments , with lifted Eyes , Heav'ns Inspiration most devoutly blest ; But straight a new Reflection struck his Breast . I now have in the Quire , a Seat , ( said he ) Cloath'd with Rich Cushions Crown'd with Canopy , On what pretence can I Erect this Throne ? Boyrude replyed , a most Religious one , Sermons to hear . Th' Assembly trembled all With horrour at the sound Fanatical . The Prelate hotly fir'd profanely swore ; And almost call'd for an Inquisitor . Dar'st thou ( said he ) Name Sermons in my Ear ? I 'le be no Dean e're buy the place so dear . I 'le rather Combat with wild Beasts like Paul , Or like Isaiah be Sawed once for all , Than weekly be with Tort'ring Sermons Sawed , Postpone my Meals , and be with Fasting gnawed ; Nay more my self into the Toyl they 'l fetch , And I my self shall be oblig'd to preach . Make potent Prelates preach ? The Sage replies ; Pray by what Rule ? You are not Tongues , but Eyes . Our Eyes guide all our Limbs yet keep their Ease ; Labour becomes not highest Dignities . Sect'ries like Jews with wandrings are perplext , Doom'd all their Lives to rove from Text to Text , Die in that Wilderness , and ne're possess Romes Blessed Holy Land of Laziness ; A Land that flows with Honey , Milk and Gains , At Heav'ns sole cost , and not the Owners pains . Of this y 'ave more than a dim Pisgah sight ; And Ease is your inviolable Right . Make Canons preach ; and while the work is done , Let your austere grave presence lash 'em on . By their dull Saws no doubt you will be pain'd , But you 'l with sweet Revenge be Entertain'd . They 've uncanonical Rebellious Tongues , And from 'em you 've receiv'd a thousand wrongs . Like Jades in Water-works , Sir , make 'em sweat , Till from 'em penitential drops you get . Then you 'll soon have Revenge and Rev'rence both ; Soon at your Feet they 'll fall to compass sloth . Into a loud Applause th' Assembly broke , And thought Man never with more Wisdom spoke . All start , of Fame to have the greatest share , But the wise Dean reduc'd 'em as they were . All things in Church by Order must be done , ( Said he ) that rears and fixes every Throne . None shall approach this Work , but those whom Fate Shall by a Lot Ordain and Consecrate . Thirty selected Names are writ with haste , And in the bottom of a Bonnet cast . Fairly to draw the Billets , they employ Rosie-cheek'd Will that pretty Singing boy ; His Head new poll'd , his Face and Linnen clean , Though no Saints day , for much he pleas'd the Dean . The Prelate all partiality disclaims ; Having thrice blest , as often shakes the Names . Will draws , and Trole is the first Name that comes : Birds promis'd good , which freely peck'd their Crums ; Sure no ill Augury could now be Read , This Red-beak'd Bird from Liquor never fled . A pleasing murmur in the Throng was rais'd , And Fortunes choice by every one was prais'd . Will to his Office does again Repair ; And draws a Name , most fatal to the Fair , Of a young Singing-man whose Charms ( 't is said ) Had been the Death of many a Chamber-maid . Nay , his keen mounting Darts reach'd lofty Game , Threatned high Ranks with loss of Life or Fame . Whatever Beauty ogled him was lost , Transform'd into a Strumpet or a Ghost . Yet to the dangerous Snare they ventur'd all : His Silver Pipe was a true Lady-call , Which both Church-pews and Playhouse-boxes cram'd , Entic'd the Fair both to be Sav'd and Damn'd . But Oh! That Lady gain'd the height of Bliss , Whom he in private taught to Sing and Kiss . Long the soft Sex did for the Youth contend ; Some took their Eyes , some Money for their Friend . Some had him all , and some had modest shares , Some clear'd their Tones , some gave a crack to theirs . To him his Fortune gave a second choice , And now they go to ask Fates last Advice . Their Names and panting Hearts are tost again . Each fearing Fate his Person should disdain . Honest old Verger ! What sincere delight Shook thy dry Corps , when they Name rose in sight ? Thy Yellow Cheeks turn'd Red , and with a shout Thou backwards gav'st a spring in spite of Gout . Now Loyal true Church Hearts , who for Church weal Had an unquenchable Religious Zeal , Much prais'd Fate 's choice of Men for Church Affairs , And wish'd all Realms as able Ministers ; All Kings as deep in sight , as Fate had shewn In chusing Men , to serve the Church and Throne . On the design now all prepare to go ; And in a murmuring Stream , away they flow To the Deans Celler , where they rent the Arch With Drunken Songs , and sounded oft a March. The Prelate calm'd , resum'd his lost Repose , And now till Supper , laid him down to Dose . Canto the Third . NOW Night was in the middle of her Reign , Great was her Pomp , and spacious was her Train . From her large Throne of Jet she saw the proud High Towers of Paris scorn an humble Cloud . Ravens , and all the Prophets o' the Air Nightly to Dormitories near repair . Amongst the rest for twenty Winters foul , In a dark Cave , a Sibyl call'd an Owl Secur'd her self from day's oppressing light ; And fled abroad to prophesie at Night . Of great disasters she has early sense , Is an Impartial true Intelligence . All Sects believe her though she joins with none ; The Schismatick flyes all Communion . Night for her healing touch Nature Enthrones , She often cures both crazy Minds and Bones . Kings fallen with Care below even common Men , She Re-anoints , and makes 'em Kings again . Day wears , but Night repairs , nay makes Mankind , The only Labour to her Reign assign'd . Therefore this Ethiope with day divides The Rule of Time ; half through her Empire slides . Angry to see her Reign profan'd with toyl , She posted to suppress the noisy broyl , And the bold Authors ; for the great Affair , She chose this Owl her premier Minister , And call'd her out ; her Black Queens Voice she knew , To her Retinue joyfully she flew . Both swiftly through th' August Cathedral past , And found the Prison of the Engine vast . It lay neglected in a Desert Room ; Night plac'd her Bird deep in its dusty Womb. Now Trole and Minnum two great Chiefs Elect , Left the Deans Vault , and the slow Verger check'd . He was as Vigorous as they in Mind , But Age and Gout detain'd him far behind . Besides th' old Tortoise carried on his Back Of Necessary Tools a boisterous pack , As Hammer , Chissels , Mallet , Saw , and Nails , Under whose weight his wasted Vigour fails . The Warriours force through Nights affrightful shade , The high proud Dome then Valiantly Invade . First they ascend to the magnifique Porch , Which stor'd the Valued Learning of the Church . The Verger stop'd the Troop , whilst with the dint Of Steel , he cut the Veins of stubborn Flint , And forc'd from thence a Spark ; the Infant bright As soon as Born begot another light , Which proves to them a kind of Midnight Sun , By whose direction boldly they go on . Th' unfolding Gates upon the Troop let loose Detested Shades , like Floods through opening Sluce . Like a bold Caravan the Stream they stem , The Horrours and the Solitude contemn , So on in Wilds where never was a Road ; And reach at length the Pulpits dark abode . Their Wonders on the fallen Machine they Feast , Like Birds upon the Carcase of a Beast . How now ( said Minnum ) come we here to gaze ? And then ambitious to engross the praise , With a stiff threatning Arm , and bending back , He singly made a desperate Attaque . Ere half his force the Engine had receiv'd , ( Astonishing ! and not to be believ'd , ) A horrid Voice out of the Pulpit flew , Th' old Verger from his Back his Burden threw ; The Fire out of Troles flaming Visage stray'd , Only in his Nose , as in a Socket play'd . Pale Minnum like a Lilly hung his Head , With his lost Mistress wish'd himself i' Bed : But fearing shame he put false Courage on , Seem'd bolder now more danger might be won . The frightful dangerous Engine shook once more , With greater Rosolution than before . The angry Owl once more depriv'd of Ease , Rushes abroad with louder Menaces , Scatt'ring a Storm of Wind and Dust about , Which put their Candle and their Courage out . Their trembling Knees cou'd not their Bodies bear ; Their Nerves were weaker than their staring Hair. In wild confusion they slunk all away , Like Truants by their Whipster catch'd at Play. Discord rag'd at their foil , and in despight Of their base fear will force 'em to the Fight . In Boyrudes wither'd Figure she appears Aged , but worn with wrangling more than years ; Wrinkled , but Malice half the Cyphers made , And claim to half his wasted Visage laid . Her bending Trunk she with a Staff supports , And halls to find her Warriours dark resorts . With broken voice , and hoarse with frequent brawl She cries , where are you fled you Cowards all ? Think you because your odious Head you hide , Your Infamy more odious is not spyed . Come out and shew the reason of your fear ; Stung with reproof , with boldness they appear , Proud of th' Encounter , and prepar'd to boast , For all of 'em believ'd the Owla Ghost . Minnum was fix'd in the Opinion strong ; His Charms had kill'd a Sempstress fair and young . Her Heart was crush'd between his Voice and Face , The Kingdom had not such a dangerous place . His Fault had fix'd her in the fatal Snare : She often came to gaze on him at Prayer , And when his Eye was from the Book releas'd , He glances shot which pierc'd her tender Breast . At length , Alas ! she perish'd in the fray , Her ruin therefore heavy on him lay . What shape cou'd more exactly fit her Soul , Than that of an unlovely bashful Owl , Whom the wing'd Chanters drive out of their sight , And make her live in melancholly Night . With these Conceits they swelling came , and cram'd ; Minnum for th' Owl a doleful Speech had fram'd . Said he , we saw a Ghost or Goblin Foul , Goblin , replyed the Goddess , a poor Owl , Drives you from Glory by base childish fears . The Owl has been my Neighbour thirty years . Near my own House she every Evening makes And sends abroad her Nightly Almanacks . Fear you a foolish timerous Owls grimace ? How durst y' Encounter then a Judges Face ? Board Lawyers without Fees , as I have done , And to my self Immortal Glory won . Judges from me cou'd not protect the Bar , Where spite of 'em my Deeds recorded are . Oh! Sirs the Church produc'd brave Spirits then , A Sexton was as surly as a Dean ; Bore wrongs as proudly , and forgave as few , The least of us wou'd a whole Chapter Sue . But the old World grows Barren by degrees , And breeds no more such Gallant Souls as these . However imitate their Vertues great , Let not an Owl compel you to retreat . Think what dishonour on your selves you throw , How insolent you 'l make the Chanter grow . From Texts he cannot borrow such controul , As from the shameful Story o' the Owl . The thought o' th' Owl will ride you Night and Day ; Dis-spirit you though you be ne're so gay ; Untune your Voices , when you 'd sing your best , Ruffle your Plumes when you are neatly drest , Your Surplices , Wigs , Cravats , set with care ; The Women will regard you less than Prayer ; The Pews will be neglected by degrees , And the old Verger lose his Sunday Fees. I hear a murmur say , your Spirits rise , And I see Noble Fury in your Eyes . Away to Honour , gather Lawrels fast , With present Bravery , hide Dishonour past . This said , the Warlike Goddess took her flight , And mounting streak'd the Air with tracks of Light , Which fir'd our Champions Hearts . The Howlard fled , A generous contempt succeeded dread . Th' Affront receiv'd from the vile sawcy Foe , On th' Engine was reveng'd by many a blow . In mournful Tones the pitying Organ moan'd , And all the Sympathizing Temple groan'd . Ah! when this spacious wooden Horse was rear'd , If thou , Oh! Chanter ! hadst the Treason heard , Thou in defence of Ecclesiastick pride , Like a fierce Church Apostle , wou'dst have died ; Rather great Martyr been , than Chanter small , And in Red Letters shine ere not at all . But sleep thou feedst does with thy Foes combine , And hug thee whilst they compass their design . For now a lofty Ecclesiastick Throne Buries thy Bench , where thou so long hast shone . Canto the Fourth . THE Clocks do now begin their Morning brawl , And drowzy Chanters to their Mattins call . Their Chief was troubled with a frightful Dream , Which made him sweat , and waken with a scream . His trembling Valets on his second cries , Forsake their warm enticing Down , and rise . But wakeful Gerot reach'd his Master first , An humble Valet , but a Verger curst . He kept the Quire on the sinister side , He crouch'd at home , but there he shew'd his pride . Mean were his common Customers for Pues , So in their humble Bows he took his Dues . Said he , what Humour drives your Rest away , Will you to Church when it is scarcely day ? Sleep on , your Business is to take your Ease , Let vulgar Chanters Earn their Salaries . Friend , said the Chanter , trembling , faint and pale , Your Mirth wou'd die , if you knew what I ail . Insult not o're me , but prepare to hear Th' amazing cause of my surprizing fear . When sleep had twice upon my Eyes bestow'd Of drowzy Poppies , a fresh gather'd load ; I dreamt I fill'd my lofty Seat in Prayer , Triumphing o're the minor Chanters there , Absolving , Chanting , taking Humble bows , Giving the Blessing ; all with frowning Brows : When a great Dragon , with Jaws dreadful wide Souz'd on my Bench , and swallow'd all my Pride . Then Rage Tongue-tyed him ; Gerot laughing loud , Said Dreams were fumes from ill-concocted Food ; Cooks with ill-sawce , cou'd every Night bestow On childish Fancies , such a Poppet-show . The sad old Man cou'd ne're with mirth agree But now abhorr'd his ill-tim'd Raillery ; Forbad him speaking , and from Bed he flings . Gerot to calm him his Rich Habit brings ; Which very little cou'd his mind sustain , For if his Desk be hid , all those were vain . But yet their offer'd Grace he will not slight ; He rush'd into his Gown , and Surplice white . But above all he will not leave behind , His spacious Scarlet Hood , with Tabby lin'd . His haughty heart wou'd break , if he shou'd lack That proof of Learning , to adorn his Back . With his best Bonnet then he grac'd his Brow , Sole mark of Learning his white Head cou'd shew . His purple Gloves he never fail'd to wear , When he wou'd honour much himself and Prayer . And marching now in Battle to engage , Omitted no Illustrious Equipage , Then much beyond the weakness of his years Push'd on , and earliest in the Quire appears . But Oh! what spite and fury fir'd his Blood , When on his Bench he saw the Pulpit stood ? Oh! Gerot see ! said he , the Dragon see , Which broke my sleep , and now will swallow me . Oh! faithful Dream , thou too much truth hast shown ; The Dean is an Ingenious Tyrant grown ; By this Machine , does wittily contrive , To send me to Infernal Shades alive . Nothing but God will ever see me here ; Dark shadows will expunge my Character . Ere such a horrible affront I 'll bear , I 'll quit my Office , and the Church forswear ; I 'll give my vain superfluous Chantings o're , And tyre the Ears of God and Man no more . I 'll never toyl that Deans may Glory win , Nor see that Quire where I shall ne're be seen . 'T is time enough to go to Shades when dead , I 'll now have Light : Then his old Arms he spread With fury strong , and shook the wondrous frame , When th' Organist and the Clock-mender came , His faithful Friends . The Vision struck 'em wan , With trembling hands they held th' old vent'rous Man ; Said they , the work 's too weighty for us all ; By a full Chapter let the Monster fall . In open day ; 't will your great party shew , Strengthen your self , and terrifie the Foe . Right , said the Chanter ; go , by noise or force , The sleeping Canons from their Beds divorce . The Champions trembled when beyond their thought Their Counsel on themselves such danger brought . Oh! moderate your anger , Sir , said they , Awaken Rich Fat Canons before day ? Men doubly Buried both in Flesh and Down ? Th' Attempt is rare , the Deed was never known , Starv'd Monks a Larum in their Bosoms keep Hunger ; a watchful Enemy to sleep . Their thin worn Wheels are soon in motion set , But who can stir a Canon mir'd in Fat ? Deceitful Cowards th' old testy Man , reply'd , Your terrour of the Dean you fain wou'd hide . A hundred times , I 've seen you crouching stand With servile Necks , beneath his Blessing Hand . The work , good Gerot , shall by us be done , Our Friends for once shall shame the loyt'ring Sun. Cunning old Gerot knew the Canons well 〈◊〉 his worn Lungs , rung the great Master Bell ; Which like the heavy Dean but serv'd for State , And almost broke the Church with needless weight . Th' unchristned Bell , with Sacrilegious roar , From his strong Camp the God of slumbers tore ; Broke open all the Holy Canons Eyes ; And made the Devis of noise and tumult rise . Some believ'd Thunder broke into the Room , Others half fear'd it was the Day of Doom . Some Priests less scar'd , thought 't was a dying knell , Some keenly hungry hop'd 't was Pancake-bell . The sound with different sence fill'd every head , Like a dark Text wondrous confusion bred . So when to batter down a hundred Walls , The thund'ring Lewis leaves the fair Versailles To the young Spring , not valuing her delights , And with spread Banners all the World affrights ; Danow to th' Euxin hastes his March to shun , Swift Rhy●● 〈◊〉 great commotion hurries on . Brussels for rending Bombs looks every hour , And Sodom-like to feel a fiery Shower . Rich skirted Tagus creeps far under ground , And hides much Treasure there in Vaults profound . Amphibious Holland plunges deep in Waves , Buries it self alive in watry Graves . So under Blankets the Priests duckt their Heads , Sought a warm easie Burial in their Beds . Vexatious Gerot knew their temper well , With potent words he seconded the Bell. Ho! Breakfast waits the cunning Verger cries , At that Angelick Summons they arise , In Expectations of Divine Delights : All look their Cloaths , but none their Appetites . For they were ready ere their Gowns were on : Headlong undrest to the great Hall they run , But ' stead of Breakfast met a mournful Tale , Told by the Chanter , with great fury pale ; Who as a Pestilence were in his Breath , Struck mighty Hunger with a sudden Death . Everard painful abstinence abhorr'd , And bad the Verger cover straight the Board . To that once savoury motion no Man spoke , At length Learn'd Allen the deep silence broke . He only of all the Priests our Church obey'd , Had not his Latin smother'd and o'relay'd . Others by wealth to dulness did advance , And with the Churches Coin bought Ignorance . But he had wander'd from that practis'd Rule , And was as Learn'd as when he came from School● His Roman Tongue there gave him mighty Power , There he was almost Roman Emperour . None in his presence durst lay claim to Parts , For if they did his Latin stab'd their Hearts . This Tyrant yet was their Defence and Grace ; Latin was such a terrour to the place , All other Canons fled at first Alarms , Of men approaching with such dreadful Arms. But Noble Allen scorn'd his Head to hide , And sturdy shocks of Latin durst abide . Most Learnedly Equip'd , th' accomplisht Man Having first cough'd , his wise Harangue began . Some Huguenots our curst Eternal Foes , Planted this here , to batter our repose . In some Church History they have read , I fear , Canons once preach'd , and Deans sat here to hear . I range in Volumes not to poach for Art , But to meet Latin which delights my Heart . Let us all study with what speed we may , And shew our selves as deeply Learn'd as they . About this Pulpit then , let 's quickly sound , All Learned Men in these great things profound . Th' unlook'd for Counsel all the Assembly scar'd , But made an Earthquake in Fat Everard ; Who shaking with astonishment and rage , How I ( said he ) turn School-boy in my Age ? Do thou look pale , and wither o're a Book , I ne're so much as on the Bible look . I only Study when our Rents are due , When Leases fall , and Tenants shou'd renew . Books I abhor , they fill the Church with Schisms ; Much mischief we have had from Syllogisms . If to Religion you wou'd Converts make , Burn Books and Men say I , and use a Stake . I will not vex my Head , my Arm alone , Shall without Latin throw this Pulpit down . I care not what Heretique Rascals say ; What troubles me I 'll throw out o' my way . So let 's prepare for the Renown'd design , And when accomplish'd , plentifully Dine . No sooner the word Dinner past their Ears , Than up their Stomachs rose , down fell their fears . But than the Chanter none more bold and great , Said he , this Tub too long has made us sweat . Do Deans fear Dust , they must be cas'd like Clocks ? Wou'd they like Cent'ries awe us from a Box ? In our Church Pillar is some rottenness spread , To hide himself he wou'd be Wainscotted ? My Vengeance on this Foppery I 'll throw ; And an Hours Fasting on the work bestow . This done at once we 'll break our Fast , and Dine , And two fair Meals with both their portions join . By this inspir'd , the haughty Champions go With an audacious Zeal to charge the Foe . The Walls vain aid to the poor Engine lent , The Nails in vain their Iron Fingers bent , The Champions vanquisht all resistance found . The batter'd Engine fell with many a Wound . Antichrist never had such dreadful blows , From mighty Priests who were his bitter Foes , For as this Pulpit was , he 's wondrous high , A great Usurper of Church Vanity . Therefore have many rail'd at him aloud , He will let no Man but himself be proud . Now the Dean's State of late so high and great , Once more is in a Sea of Darkness set . FINIS . 
A32576	----	Plots, conspiracies and attempts of domestick and forraigne enemies, of the Romish religion against the princes and kingdomes of England, Scotland and Ireland : beginning with the reformation of religion under Qu. Elizabeth, unto this present yeare, 1642 / briefly collected by G.B.C. ; whereunto is added, the present rebellion in Ireland, the civell practises in France against the Protestants, the murthers of Henry the 3d. and Henry the 4th, by the popish French faction. G. B. C. This text is an enriched version of the TCP digital transcription A32576 of text R2608 in the English Short Title Catalog (Wing C35). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 143 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A32576 Wing C35 ESTC R2608 12016701 ocm 12016701 52557 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. A32576) Transcribed from: (Early English Books Online ; image set 52557) Images scanned from microfilm: (Early English books, 1641-1700 ; 886:4) Plots, conspiracies and attempts of domestick and forraigne enemies, of the Romish religion against the princes and kingdomes of England, Scotland and Ireland : beginning with the reformation of religion under Qu. Elizabeth, unto this present yeare, 1642 / briefly collected by G.B.C. ; whereunto is added, the present rebellion in Ireland, the civell practises in France against the Protestants, the murthers of Henry the 3d. and Henry the 4th, by the popish French faction. G. B. C. This text is an enriched version of the TCP digital transcription A32576 of text R2608 in the English Short Title Catalog (Wing C35). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread [2], 46 p. Printed by G.M. for Ralph Rounthwait, London : 1642. Reproduction of original in Huntington Library. "The contents": p. 1-2. eng Anti-Catholicism -- Great Britain -- Early works to 1800. A32576 R2608 (Wing C35). civilwar no Plots, conspiracies and attempts of domestick and forraigne enemies, of the Romish religion. Against the princes, and kingdomes of England, G. B. C 1642 24178 105 0 0 0 0 0 43 D The rate of 43 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-01 TCP Assigned for keying and markup 2007-01 Aptara Keyed and coded from ProQuest page images 2007-05 Elspeth Healey Sampled and proofread 2007-05 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion PLOTS , CONSPIRACIES AND ATTEMPTS of Domestick and Forraigne Enemies , of the Romish Religion . Against the Princes , and Kingdomes of ENGLAND , SCOTLAND and IRELAND . BEGINNING With the Reformation of Religion under Qu. ELIZABETH , unto this present Yeare , 1642. Briefly Collected by G. B. C. The second Edition . Whereunto is added , The present Rebellion in IRELAND , the cruell Practises in FRANCE against the Protestants , the murther of Henry the 3d. and Henry the 4th . by the Popish French Faction . PSAL. CXXIV . VI . Blessed be the LORD , who hath not given us as a prey to their teeth . IT is Ordered by the Committe of the House of COMMONS concerning Printing this 19th . day of September , 1642. That this Booke be printed . Iohn White . London , Printed by G. M. for Ralph Rounthwait , 1642. The Contents . PHilip the second King of Spain , his offer of Marriage with Q Elizabeth rejected . The practice of the Guises with the Q. of Scots , against the Crowne of England . The Rebellion of the Earles of Northumberland and Westmerland , the Pope sends Letters to the King of Spaine , and K. of Portugall , to send an Army to invade England . Leo : Dacres joyning with the Rebells , indevoureth to deliver the Q. of Scots , after a sharp conflict with the Lo. of Hunsdon is put to flight . Iames Fitz-Morris of the House of Desmond , raiseth Rebellion in Ireland . Thomas and Edward Stanley with others conspire against the Queene . Don Iohn of Austria , his perpetuall ( but treacherous ) Edict for Peace . Stucley , his designe against Ireland , turned another way by the K. of Portugall . Iames Fitz-Morris , his second attempt to reduce Ireland to Popery . San : Iosephus an Italian , sent by the Pope and K. of Spaine with 700. Spaniards and Italians into Ireland . Campian , Sherewin and others , comming into England , taken and condemned for Treason . Somervile , his desperate attempt against the Queenes Person . Mendoza the Spanish Embassador , thrust out of England , for practising with Throgmorton and others to invade the Land . D. Parry , for practising the Queenes death executed . Savage and others , their attempt to kill the Queene . The French Ambassador , his plot to kill the Queene . The Spanish Armado , in Anno 1588. D. Lopez his attempt to poyson the Queene . Squires practise to poyson the Queenes Saddle . Tyrone , his Rebellion in Ireland . Garnet , Catesby and others , their attempt for Invasion of England . The Hellish Gun-powder Treason . Sir Griffin Markham and others , their conspiracy against King Iames . The present bloudy Rebellion in Ireland . The cruell Massacre at Paris . The Murther of Henry the 3d. The Murther of Henry the 4th . Gentle Reader , THou mayest evidently see by this ensuing discourse , what are the fruits and effects of Popery , how the Popes have kindled the fier amongst all the Princes and States of Europe , and like Balaam the false Prophet , troubled us with their wiles , cursed the Church and State of England , and by their Incendiaries , the Priests and Iesuites ( for effecting their owne pernicious and divellish designes ) have stirred up one Nation against an other , and all Christendome against the English , tainted many a great House , and endangered their Lives and Estates , to the ruine of great and Noble Families in this Kingdome . Plots , Conspiracies and Attempts of Domestick and Forraigne Enemies , of the Romish Religion , against the Princes and Kingdomes of England , Scotland and IRELAND , &c. THose which make descriptions of large Countries in small Tables , offend not against truth , though somewhat against quantity , so Pliny telleth us . Notwithstanding with much convenience , ease to the beholder , and truth of observation , things are presented to our eyes in those little draughts , that the very places themselves being viewed with great trouble and losse of time , cannot yeeld more benefit to the most diligent , oftentimes not so much . Wherfore especially , because the Argument cannot be now unseasonable ( for the abridgement of the Commentaries of large Histories , is not unlike Maps of Kingdomes ) I have here collected out of divers Authours , which have severally handled parts of this subject , into one , The chief conspiracies and attempts against the Kingdomes alone and immediately of great Brittany and Ireland , or cls mediately through the sides of the Princes of these Countries , by Traytors at home or abroad , of the Romish Religion , or forraigne Enemies , by treacherous courses of those of the same bloody superstition . The beginning I make the first time of Reformation of Religion here in England under Queen Elizabeth , and the extent unto this present yeere . I begin no higher then Queene Elizabeth , because the Reformation of Henry the eight was but in part , and the other of King Edward , was an interrupted one , by the sudden succession of his sister Qu. Mary ; the rather , because , for ought we know , there was no great matter plotted against this hopefull young Prince , that was not rather from ambition , ( if there was any such ) then from a desire of subverting Religion . Not but thaa the Enemies of our Religion and Kingdome , had us then in their minds , but other wayes there were , before bloody and desperate practises were to be taken in hand , to be first entred into , of lesse difficulty , and more hopeful successe . And these are the steps the adversaries of our Religion use to tread , who thirsting after England , labour first to bring us back to Rome , by striving to make our selves hate our own Religion , and leave that God which brought us out of the Land of Aegypt , bewitching us with glorious Idolatry of the golden Calvs of Rome , introducing ignorance and blindnes , that we may when our eyes are out , patiently grind in the Mill of slavery . If this course fail , the next is by poyson , murder , and force of Arms , to draw us to Sodom and Aegypt . The Reformation of England and Ireland fall under one time , and because that of Scotland also differeth not many yeares in age , they may all be brought in one account . With the Plots are joyntly handled the Deliverances , which in some respect or other may very we●l be called great , either in regard of the misery we had fallen into , ( if God had not prevented them ) of the slavery of soule and body , and this agreeth with all : Or else for the strangenesse of the discoveries of their mischiefes , ( sometime almost miraculous ) before they have come to their birth , or disappointing them of their purposes , when the Authours have put them in practise ; and these two respects , the one or the other , which may well denominate Gods goodnesse to us , in disappointing them to be great , may be found in all likewise . So that for these mercies received , we ought to ascribe to our Deliverer that which is due unto him , the praise of his own work , and continuall thankes for his mercies , which even to this day , is from those Deliverances of the dayes of old , extended ; we should have bin then betrayed , but we had now bin slaves , both we , our selves and ours ; one Plot , had it succeeded , had bin the betraying of England at once to them , who love themselves too well to have lost it easily , and are so wise , that they endure no Traitors , but for themselves , nor can indure any that loves his Country but a Spaniard . We may learne also to trust in him , even now particularly , who is the same yesterday and to day , and for ever , nor is his hand shortened that he cannot save , nor his eare heavy that he cannot heare those that call upon him , lifting up pure hands in sincerity of heart : although the sins of our Nation in generall , may justly provoke our God to punish us by them that hate us , for that cause , that instead of extirpating Popery and superstition ( a thing nor hard to be done in humane reason , if the children of Papists were carefully educated under Protestant Tutors ) we thinke their Religion tolerable , and nothing so dangerous to soul or body as some men seem to make it . Should we not detest and abhorre the Religion of such a generation , as count they doe God good service , by killing us ? witnesse the bloudy Persecution under Qu. Mary , and the damnable plot of the Gun-powder-Treason . Yet some there are that would seem Protestants , and yet deny that their cruelty was such , as the Authour of the English Martyrology makes the Marian persecution to be : Others of no small esteem in the Church of England , instead of acknowledging Foxes History a Monument of Martyrs , call it a Book fraught with Traitors and Heretiques . And for the Gun-powder conspiracy , some affirm it the deeds of a few male-contents , farre from the approbation of the Catholiques , others as falsely , that there was no such Treason intended , but that it was an invention of him , whom in reverence I forbeare to name . But yet this may incourage us , that God will still preserve us , for their sakes that have now and heretofore stoutly defended Gods true Religion , and that in very many places of this Land , we have had those that with all their power have opposed the very beginnings of Popery . But wonderfull it is , and scarcely credible , that any should so much have forgotten the Gun-powder-Treason , as to say , that they would rather trust a Papist then a Puritan ; as if they believed not there was any such Treason , or had forgotten it ; or that they thought that those whom men call Puritans , were traiterously minded , and bloudy persons . In the most Reverend and Judicious Assembly of this Kingdome , a Member of that Assembly , declared in particulars , how the best men have bin branded with the name of Puritan , ( it was where any man might freely have spoken ) yet no man contradicted him . If it be given sometime to the best , without question those ordinarily called by that bie-name , are none of the worst ; because from likenesse at least divers men have one Name . We will acknowledge hypocrites among them , but because one is such , no man will conclude they must be all so . No man of us almost abhorreth the name of Protestant to be given him , and yet of these , some will lie , others will steale , and a third sort will do worse . Since this Parliament ( perhaps I imagine the time , and reason aright ) the Jesuites and Jesuited have invented a strange name for such men , and let fall the reproach of Puritan . They call them by a figurative name , which is ignorantly spoken by most , falsly by all ; and as the roundest figure is of the largest capacity , so they have shaped them a name , which larger then Precisian , Brownist , or the like , surroundeth every one , that thinketh it not a just thing to rail against the Parliament , or curse the Fathers of his Country . But I desire not to be called , but to be totus teres atque rotundus . So much by the way ; to fall upon the busines now . The King of Spaine offereth Marriage to the Queen . AT the beginning of the raigne of Qu. Elizabeth , Philip the second of Spaine sought to win her to him by Marriage , not doubting to procure a dispensation for the Incest , but was as wisely answered , as he wickedly and craftily intended , that the Queen could not so soon forget her Sisters death , she knowing it to be a part of discretion to keep in hope so potent an Adversary , if he should be incensed by a denyall ( her own Kingdom , by reason of the change of Religion , and the depriving of many Popish Bi●hops , which the blinded people had in some esteem , among many other alterations , being of doubtfull affections ) till she could better provide for her own security . The Spaniard in the mean time perceived that his suit was not like to succeed ; when the thought of uniting England to Spaine by the marriage of Q. Elizabeth , if like her sister Mary she proved not barren , was taken away , he took hold on the next occasion . The practice of the Guises with the Queen of Scots against ENGLAND . MAry now Queene of Scots , Daughter and heire apparant unto James the fift , and Wife unto Francis Dauphine of France , Daughter of Mary of Loraine , who was Sister unto the Duke of Guise . She , after the death of Qu. Mary of England , being incouraged thereunto by the Guises her Uncles , usurpeth the Armes of England , uniting them to the Armes of Scotland , on her plate , in the windowes of her house , and on her servants coats , declaring her selfe thereby Queen of England . Her meaning was well understood , and this ( it is very probable ) in the fourth yeare of Qu. Elizabeth , made Arthur Poole and his Brethren , descended of George Duke of Clarence , Brother to Edward the fourth , and Anthony Fortescue their Brother in law , with their confederates , to conspire secretly to fly unto the Guises in France , and thence , and with their help , to come with an Army into Wales , and ther to proclaime the Queen of Scots Queen of England , and Arthur Poole Duke of Clarence . God was pleased in a very good time to discover this Plot . For had they gone thither , and discovered their intents , it had ( if God had not powerfully opposed it ) not only animated the Guises to have seconded them , and furnished them with men and mony , but having returned into Wales , they would have gathered great forces to augment their numbers , and put the Queen to the incomparable trouble and danger of a civill warre . Beside all this , she had at this time on every side enemies abroad , the French King , the King of Spaine , the Guisian and Popish faction in Scotland . The loyall people of Scotland were so unable to helpe her , that they stood in need of her helpe . The Low-Countries were under Spanish tyranny , and a convenient place from whence to annoy this Kingdome . The Conspiratours confessed that they did not intend to put in practise this thing , during the life of our Queen ; for indeed they were made beleeve by predictions of Popish Astrologians , that Qu. Elizabeth could not live above one yeare . The good Queen notwithstanding pardoned their lives , after sentence of death upon them , from their own confession . And how zealously the Guises endeavouted to invade England , may appeare by the inclination of Sebastian Martigius sent into Scotland , by the counsell of the Guises ( for about those times their alone counsels were principally followed ) with Horse and Foot , to assist in the civill warre of Scotland , who could hardly be restrained from invading England presently , and first of all , presuming ( no question ) on the ayde of Papists in England , from intelligence held with them here . For otherwise what could a 1000. Horse , and not very many Foot do in respect of conquering all England ? Now was the Queen of Scots in France , and although the Regency of Scotland was put into the hands of the Marquesse of Hamilton , yet the power of the Qu. Dowager with her French faction did so increase , and on the other side the authority of the Marquesse Regent so abate , that after the promise from the French King of 12000. crowns by the yeare , and Duchy of Castle Herald , to which was added the preferment of all the Marquesses chiefe kindred , the Marquesse resigned his place into the hands of Mary of Loraigne Qu. Dowager ; a thing for a woman to be Regent in Scotland , but once before known . She had made many promises unto the Scots of the freedome of exercising the Protestant Religion , but being now setled in the Regency , she discovered her mind wholly bent to alter Religion . She told her friends in plain tearmes , that though the Ministers whom she named should preach more honestly , or ( as she called it ) more sincerely then they had done , yet they should all be banished . She expressed at the death of a young-man , whom she seemed to bewaile , being slain , for that his father had not rather excused him , being a stout defender of the reformed Religion , that she was cruelly minded toward the Professours thereof . Easter also was commanded to be celebrated after the Romish custome . For these and divers other overtures of her , Messengers were sent unto her , to desire her to be good to the Protestants , and to remember the many promises she had made unto them to that end . But all in vaine . She told the Earle of Glencarne , and Sir John Cambell , who were sent unto her ; that performance of promises was to be expected from Princes , no farther then stood with their profit . Upon this they told one another that they then renounced all obedience and duty toward her . Violence now with art was to be used for effecting her purpose touching Religion . Hereupon advice was given by Labrosse a French Commander in Scotland , to put to death all the Nobility of Scotland , for that the people being bereaved of their heads , would after be easily brought to undergo any yoake ; but that things might appeare with a more pleasing colour , there was a shew , as if the Queen had laboured , and would endeavour to convince her adversaries in Religion by no other way but by arguments . Into Scotland were sent 3. Sorbon Doctours with the Bishop of Amiens . But with what safety might any man dispute with them , when he that did so was in the midst of his armed enemies , and there was greatest feare of violence from the disputers themselves . For the Bishop of Amiens counselled the Queen Regent , that if any there were which should be found to dispute against these Romish Decrees , he should be put to death , yea even those who but seemed to be of another mind only , We are not informed that the Qu. Regent put in practice the fore-going counsels , perhaps the time was not altogether seasonable , nor doe we take every single action , which might conduce to the subverting of Religion , to be a conspiracy : but we may well esteem by the Queens words , the Counsellours and Commanders intents and purposes , the placing of such a Regent , all this to be a continued conspiracy , to strangle in the birth the Church of Scotland , having yet scarcely taken breath in the world . Not long after the Qu. Regent dyeth , and although it will perhaps be said , there was no discovery of any conspiracy which was in acting ( as to put to death all the Nobility , or all that would dare dispute against the Bishop or Doctors , could be no easie taske to goe about ; the latter , because the death of their last Martyr Walter Mille did seem so grievous unto them , and if any more should suffer , how would such a thing be taken by French-men , people of another Nation ? ) It may be objected from the above named arguments , that there wanted no endeavour . After the death of the Mother , the Daughter returning into Scotland , was married unto Henry Lord Darnley , who being of the same Religion with the Queen , and they both a brothers and sisters children , did strongly maintain Popery against the Protestant Religion . We cannot imagine here that any thing should be contrived against the lives of those Princes by a Popish party to overthrow Religion . For to subvert Religion no way could be found better , then by maintaining in life and honour such Princes as these two were , who professed and maintained Popery ; as contrarily to subvert Religion , Laws , Liberties and the like , the best means are thorough the sides of such Kings and Queens as are projectors and maintainers of them . So the holy Scripture declareth by word and example , I will smite the Shepheard and the sheepe shall be scattered . For this Queen was so far from furthering the establishment of Religion , nay from connivence at those who should goe about any such matter , that she professed that she would follow the example of her cousin Qu , Mary of England , which was no other thing then maintaining in her dominions the Pope and Popery , and punishing the contrary minded as Hereticks . It will not be thought ( I suppose ) that either the Papists at home in Scotland , or those in France , or els where , would go about to take away the lives of such Princes , whose lives secured their Religion . For what was attempted against the life ( and most unhappily succeeded , ) of the King , was not any way to subvert Popery ; because the deed was committed , and the plot chiefly layed by Papists . It rather was undertaken against the life of this Prince , by some , to make way for their own family to inherit the Crowne of Scotland , by others , to get the Kingdome , and admit any Religion . But those which look farther into matters judge this act to be committed against a Professour of the Romish Religion , that he being taken out of the way , another might succeed , which had greater power and friends to bring to passe , what K. Henry the Queens husband , had a mind , but not power enough to do . And that made those which were no enemies to the King in point of Religion , not dislike the Treason for the ends sake . I cannot be of their minds altogether , who judge that of the Queen of Scots , being now in restraint in England , not long before married to Earle Bothuile , and presently to desire a divorce from him , and to require that he should be summoned within the space of a very few days , to return into the Kingdom , to make answer and defence to the Queens suit of divorce , to have proceeded from the changing fancy of the Queen , not so much from conscience . For it was as well known before her departure into England , as after , that Earle Bothuile had a wife living when he married the Queen ; in so much that at the publishing of the banes of their Matrimony , one stood up in the Church and forbad them . It was generally thought that it was , that a way might be open for the Duke of Norfolk , who then made suit unto her . He indeed was such a man , as being of great wealth , mighty in friends , and singular abilities of mind , could better bring about what was desired ; then a man of no great riches at any time , but was now in extreme poverty and disgrace in the Dominions of the King of Denmark , and notoriously infamous for his crimes in Scotland . The Rebellion of the Earles of Northumberland and Westmerland . AT this time the King of Spaine wrote unto the Duke of Norfolk , to joyn with the Earles of Northumberland and Westmerland , to raise a Rebellion in England , and to the Earle of Ormond to do the like in Ireland . These Letters were shewen unto Qu. Elizabeth by the Duke and the Earle ; that from hence at least might appeare their loyalty . Neverthelesse , whether by the advice of the Bishop of Rosse , who lay as Ambassadour at London for the Queen of Scots , and one Rodolf a Florentine , going in the appearance of a Merchant factor , or purposing of himselfe , whatsoever he might pretend , he privately sought to marry the Q. of Scots ( she being next heir to the Crown of England ) contrary to his promise made unto his Soveraign Q. Elizabeth . The Q. of Scots and the Duke participate of one anothers mind , by Letters written in hidden characters . Neither was this a matter only supposed ; but the Dukes Secretary , one Higford , who was commanded by the Duke to burne such Letters as came from the Qu. of Scots , but did it not , and hid them under a mat in his chamber , and being under examination , he caused them to be produced . This was when the two Earles of Northumberland and Westmerland had secretly complotted to raise Armes , and not long after the Dukes apprehension , they fell into open Rebellion . One of the Letters which was shewen at the Dukes arraignment was to this purpose . That the Qu. was sorry that the said Earles of Northumberland and Westmerland were in Armes , before the Dukes forces were ready . This was undertaken after that Pope Pius quintus had in Bulls from Rome printed , and sent to Ridolf , absolved Q. Elizabeths Subjects from their allegiance . The Pope perswaded the Spaniard to assist the conspiratours , that his affairs in the Netherlands might prosper the better : and the French did the like , that the Qu. of England might be lesse able to send aid to the Protestants in France . Northumberland and Westmerland having thus taken Armes , supplies and monies failing , withdrew themselves into Scotland , Norfolk was thrown into prison . Ridolf being in custody , for whom the Pope had appointed 150000. crowns to help the conspirators , was for want of cleare proofe dismissed . Ridolf being got out of prison , afterward distributeth the 150000 , crowns to the partners in the Treason . He being with the Pope , is sent by him to the Spaniard , to presse him to give assistance to the King of Portugall also for the same purpose . He wrote also to the Duke of Norfolk ▪ promising to send him aid . The Popes letter to the Spaniard was , that he should send an Army out of the Low-countries to invade England . And this very thing the Spaniard endeavoured . There was now a difference betwixt Q. Elizabeth and the Spaniard , about mony sent by him to the Duke of Alva , but was intercepted by the Queen , and that was one pretence that the Spaniard had for his dealing against our Queen and Kingdome . But the Duke of Norfolk was put to death . Nor is this the Relation of an English Protestant , but of a Papist ( a good part whereof had not bin knowne but for him ) one Hieronimus Calena . The Book was printed at Rome , by the priviledge of Pius quintus , 1588. The Earles of Northumberland and Westmerland , seduced by one Morton a Priest , and at Duresme set up the Masse , thence they marched to Clifford-moore , where hearing that the Queen of Scots was removed to Coventry , that the Earle of Sussex was sent with strong forces against them , and that Sir George Bowes was behind them , and had fortified Bernards Castle , that Scroupe and Cumberland had fortified Carliel , and had also an Army in readines , that the souldiers of Barwick and the power of Northumberland were in New-castle , besieged Bernards Castle , and took it on conditions . Then for feare of the Earle of Sussex they fled to Hexam , thence by bie-wayes to Naworth Castle , from that place into Scotland , and from thence was Northumberland sent , and here beheaded , Westmerland escaped into the Netherlands , where with a poor pension under the Spaniard , he lived poorly all his days . Dacres his endeavour to deliver the Scots Queen . IN the Yeare 1569. Leonard Dacres , second son of William Lord Dacres of Gillesland , being grieved to see a very great patrimony go from him to the daughters of the Baron , whom the Duke of Norfolke their Father in law had joyned in marriage with his sons , grew revengefull , and joyning with the Rebels , endeavored to deliver the Queen of Scots ; yet a little before being at the Court , promised to assist the Queen his Soveraign against the Rebels , but treacherously he undertook to kill the L. Scroup and Bishop of Carleil , to whose custody the Scottish Queen was committed , but he failing in the performance , took Grastock Castle , holding it as his own , and gathered Souldiers . The L. Hunsdon met him with the trained Souldiers of Barwick , and after a sharpe conflict overcommeth him , and Dacres fled into Scotland , from thence into the Netherlands , where at Lovaine he lived and dyed poorly . Fitz-Morris raiseth Rebellion in Ireland . IN this Yeare Edmund and Peter Butler , brethren to the Earle of Ormond , joyning with James Fitz-Morris , of the house of Desmond , entred into a conspiracy against Qu. Elizabeth ; and to further it , came Joannes Mendoza secretly out of Spaine . The Earle of Ormond going into Ireland , caused them to submit ; they were imprisoned , and for their brother the Earles sake , not brought to tryall . The Lord Deputy , and Sir Humphrey Gilbert ( through Gods assistance ) appeased that rebellion . It is cleare enough that this rebellion in Ireland , arose from the Spaniard as the first mover , for to this end he sent Mendoza into Ireland , and had not long before written to the Earle , brother to the two Rebels , to raise a rebellion in Ireland . Stanleys Conspiracy . IN the Yeare 1570. under a colour of delivering the Queen of Scots , Thomas Stanley and Edward , younger sons of the Earle of Darby , Thomas Jerard Rolston , Hall , with others in Darby-shiere , conspired ; but the son of Rolston which was pensioner to the Queen , disclosed the conspiracy . All but Hall were impisoned . Hall escaped into the Isle of Man , thence by the commendation of the Bish. of Rosse , he was sent into Dunbretan ; whence ( the Castle being won ) he was brought to London and suffered death . Dissimulation of Don John of Austria . IN the Yeare 1576. Don John of Austria comming into the Low-Countries as Governour ▪ sent Gastellus to Qu. Elizabeth , pretending a perpetuall Edict for peace . The Queen as if ignorant of any bad intent , sent Rogers to congratulate Don Johns Edict ; yet she knew that Don John had conceived a certain hope of marrying the Qu. of Scots , and of enjoying Scotland and England , intending to invade the Isle of Man , that from thence he might out of Ireland , the north of England and Scotland also ( where he knew were many Papists ) invade England . This man to help forward this great designe , practised secretly with the Pope and with the King of Spain , for the Havens of Biscay But the King of Spain neglected him in this desire , accounting England and Scotland , a morsell fitter for his own palate . During this treaty of perpetuall peace , this treacherous Don treateth secretly with the Scotish Queen about the marriage : and the better to work his own ends , took divers Towns and Castles in the Low-countries by treachery , and wrote into Spain , that for the invasion of the Netherlands , it would be best to seize on first the Towns of Zealand , before the more inland places ; and that England might with the more ease be first invaded . The Queen in the mean while prepareth for war ; but God cut off this her enemy very sodainly , before the fruits of his high thoughts were ripe . Stucleys designe against Ireland . NOt long before this time in Ireland , Thomas Stucley a prodigall , riotous and needy English-man , discontented for that he lost the Stewardship of Wexford , breathes out contumelies against the Queen , and betaketh himselfe to the Pope , with whom he treateth , and b●asteth that he will subdue Ireland with 3000. men , and burne the Queens Navy . Pope Pius quintus , had a great opinion of him . After him Gregory the 13. and the King of Spaine , consulted together to invade England and Ireland at once . The Pope aymed to get for his Son James Boncompayno , the Kingdome of Ireland , and the Spaniard chiefly to imitate the course of Qu. Elizabeth ( who to keep the Spaniard busie abroad , secretly sent ayd to the Dutch ) that he might with-draw her help from the Low-countries . But because the strength of England consisteth chiefly in the Navy , the King of Spaine setteth the Merchants of Italy , and the Netherlands a worke , to hire the Merchants ships of England , and so to send them away in very long voyages , that the ships being from home , and Stucley joyning with the Rebels of Ireland , the Queens Navy might be over-thrown by a greater . The Pope gave him very great Titles in Ireland , and sent under his command 800. Italians , the Spaniard paying the souldiers . Stucley then went to Sebastian King of Portugall , to intreat him to be chiefe Conductor , but was perswaded by the said King , and the King by Abdallas son Mahomet , to go first unto the African warr , where both King Sebastian and himself lost their lives . And thus God overthrew their wicked counsels for that time . Fitz-Morris his second attempt against Ireland . ANno Domini 1579. James Fitz-Morris formerly having fled into France , being pardoned for a former Rebellion in Ireland , goeth now to the Spaniard , and is by him sent unto the Pope , to consult with him about his request , which was to reduce that Kingdome by force of Arms unto Popery . The Pope , at the earnest suit of Nicolas Sanders an English , and Alan an Irish Priest , gave Fitz-Morris some mony to that intent , and sendeth him back to the Spaniard , from whence with his Priests , 3. ships and a few Souldiers , he arrived at Smerwick in Kerry in Ireland , and raiseth a Fort there . Thomas Courtney an English-man , presently surpriseth the ships . John and James , brethren to the Earle of Desmond , joyn themselves to Fitz-Morris who was their Kinsman . The Earle of Desmond ( although he pretended the contrary ) favored them , drew forces together , and by this pretence of Desmond , caused the ●arle of Clanrickard who came to oppose them , to withdraw himselfe . Fitz-Morris seeing few Irish come to his aid , under pretence of going in pilgrimage to the holy crosse of Tipp●rary , went toward Conaught and Vlster , to draw forces together : whose horses being tired , he took some horses from the Plough of William a Burgh his kinsman , and being pursued by the sons of William a Burgh , Fitz-Morris perceiving that , told his cousin Theobald a Burgh , that it was no time now to fall out about horses , but to joyne with him in the businesse of rebellion , for which he was come into Ireland . These brethren had bin in a former rebellion , but now declared unto Fitz-Morris their sorrow for it , yet now fighting with Fitz-Morris to recover the horses , both the brethren , and some others were slain . Sir William Drury was then Lord Deputy , who sent for the Earle of Desmond , who made a promise by his wife to the Deputy , that he and his men would fight against the Rebels . He dissembled long ; but after that Malbey had defeated John his brothers forces , and had sent for Desmond to come unto him about Rekel a Town of Desmond , he plainly discovered his rebellion . That night the Rebels set upon Malbeys Tents , but were disappointed . Afterward Desmond was sent for ( to come in person ) by the Lord Deputy Pelham , who succeeded the deceased Sir William Drury ; but excuseth himselfe by a letter sent by his wife . The Earle of Ormond was sent unto him , that he should deliver Sanders the Priest , the Castles of Carigofoile and Asketton , and to submit himself absolutely . The prosecuting of him was committed to the Earle of Ormond , who ruined Conilo , the Rebels only refuge ; he hanged the Bayliffe of Youghall at his doore , for refusing to take an English garrison into the Town , besieged the Spaniards in S●rangicall , but they withdrew themselves , and after were all killed ; and so hard he pressed Desmond and his brethren , that madly they intreated the chiefe Justice to take their parts . Afterward the Justice sent for the Nobility of Munster to come to him , and would not dismisse then , till they had given pledges that they would assist against the Rebels . They made the Baron of Lixenaw yeeld himself , took Carigofoil Castle , killed and hanged all the Spaniards in it , and the Captain also an Italian . San Josephus with 700. Spaniards sent into Ireland . THe next Yeare , 1580. 700. Spaniards and Italians came to divert the Qu. Forces , rather then to conquer Ireland ; they landed at Smerwick , under the command of San Josephus an Italian , they fortified it and called it Fort Delor ; but being followed by the Earle of Ormond , they withdrew thence into a valley called Glammingel . Some prisoners of them were taken , who confest they were 700 , and that Armes were brought for 5000 , and that more were expected from Spain ; that to conquer Ireland , the Spaniard and Pope had resolved , and therefore sent into the hands of Sanders , Desmond and his brother John , a vast sum of mony . That night the Spaniards and Italians returned to their Fort , which so soon as Ordnance could be brought , and Winter was returned with the Ships of war from England , was on every side besieged , and after 5 days taken . The common Souldiers Italians and Spaniards , were put to the sword , the Irish hanged : only the Captains of the former were preserved . Three years after , Desmond wandering like a vagabond , had his arme almost cut-off by a common Souldier , before he was known , and after was slain . Nicolas Sanders was almost famished in the Woods , and died stark mad . This yeare 1580. Priests and Seminaries much increasing in England , severe Laws were enacted against them . These were for the most part bred in the English Colledge of Doway , founded ( by the procurement of Alan , somtimes a student in Oxford , afterward Priest and Cardinall ) in the year 1568. Afterward under Requesenius government in the Low-countries , when the wars were betwixt England and Spain , the sugitives were thrust from thence , and 2. Colledges erected for them , one at Rhemos , the other at Rome , the first by the Guises , the 2d by Gregory the 13. From these places rose in England , Hanse , Nelson , Main , Sherward Priests , who reported Q Elizabeth to be an Heretick , and so ought to be deposed , for which they suffred . In the aforesaid yeare 1580. Robert Parsons , a man of a turbulent spirit and impudent , Campian a more modest man , both Jesuites ; they to serve the Catholicks turns , obtained of Pope Gregory an interpretation of Pius his Bull against Q Elizabeth , that it bound the Q. and Hereticks always , but not Catholicks , till a convenient season . Campian wrote a Book intituled 10 Reasons in defence of Rome . M. Chark answered him soberly . Parsons wrote against Chark virulently : but Camp . 10 Reasons were thorowly answered by D. Whitaker . Campian and others condemned . EDmund Campian , Ralfe Sherwin , Luke Kirby , Alexander Briant , were taken in the year 1581 ; as Traitors to the Q. and State , and condemned for comming into England to stir up sedition . Still more and more Priests came into England , and for their dangerous doctrin , that Princes excommunicate were to be thrown out of their Kingdomes ; that Princes of any other then the Roman Religion had lost their Kingly dignity ; that those who had taken orders were freed from Princes jurisdiction , and not bound by their Laws , it was enacted 1582. that it should be treason to disswade any Subject from his allegiance , and from the Religion established in England , &c. Somerviles attempt to kill the Queen . AN : Dom : 1583. divers Priests and Jesuites wrote dangerous books against Q. Eliz. and certain other Princes excommunicated : which prevailed so far , that one Somervil a Gentleman , breathing out nothing but bloud against the Protestants , secretly sought entrance into the Queens presence , with a drawn sword set upon one or two in his way ; and being apprehended , confessed that he purposed to have killed the Queen . Ed. Arden his father in law , a Gentleman of Warwick-shiere , and Arderns wife , and their daughter Somervils wife , and Hall a Priest , were condemned as guilty of Somervils practise . After 3 days Somervile was found strangled in prison ( for fear of revealing it , as was thought ) where he lay , and Ardern was hanged the next day . Mendoza the Spanish Ambassadour thrust out of England . IN 1584. some English Gentlemen began to practise the delivery of the Qu. of Scots , Francis Throgmorton was suspected by letters written to the Qu. of Scots , and intercepted . Presently Thomas Lord Paget , and Charles Arundell a Courtier , left the Land secretly . Henry Earle of Northumberland , and Philip Earle of Arundel were commanded to their houses . And there was great cause of circumspection ; for the Papists by printed Books , incited the Maids of Honour to do that against the Qu. that Judith did against Holofernes . Yet was the Queens mercy such , that she caused 70. Priests to be sent out of England . The chief of them were Gasper Heywood , who of all the Jesuites first came into England , James Bosgrave , John Hart , and Edward Rishton , who presently after wrote a book against the Queen . At this time Bernardinus Mendoza the Spanish Ambassadour , was thrust out of England , for practising Treason against the State . He having dealt with Throgmorton and others , to bring in strangers to invade the Land , as appeared by Throgmortons action , who being apprehended , sent one of his packets to Mendoza : his other packets being searched , there was found a catalogue of all the Havens in England , fit to land in , and another of all the Noblemen in England , which favoured the Romish Religion . And he did not deny that he had promised his help to Mendoza , and the help of those Nobles it was fit he should deale with . A Popish practise against Qu. Elizabeth discovered , not without a miracle , by Creightons torne Papers , a Scottish Jesuite . Q●een Elizabeth , that rare Paragon of her Sex , and that fairly flourishing Flower , which Traitors ( though oft attempted ) could never nip , nor crop up , being a Princesse , both prudent , pious and pittifull ; seeking ( therefore ) a faire opportunity and sutable meanes to set the Queen of Scots ( at those times tainted with some treasonable practises against her Crown and Person ) at liberty ; and for that purpose sent Sr. William Wade ( who was then returned out of Spain ) to confer with her of the meanes therunto . And the good Queen was about to send Sr. Walter Mildmay to bring this ayme of hers to further issue . But some terrours and feares in the interim brake-out between them , which disturbed that intention ; especially by a notable discovery by certain papers , which one Creighton a Jesuite sailing into Scotland did then teare in peeces when he was apprehended in the Ship by Dutch-Pirates at Sea , whose person being by them ceasedon , he tooke forth his papers ( wherin it ●eems the project of a traiterous plot against Qu. Elizabeth at that time , was described ) tore them into small peeces , and with all his force threw them into the Sea . But see how the Lords good providence ordered it ; as they slew in the ayre , the winde blew stifly , by force wherof they were all blowne back again into the ship , even in a miraculous manner , as the Jesuite himself confessed , when he saw it . Which papers were all kept and gathered together , sent to England to Sr. William Wade aforesaid , and with much labour and singular skill , so joyned and set together again , that he found they contained a notable new plot ( among many other ) of the Popes , the Spaniards and the Guises resolution to invade England . Wherupon , and by reason of many other rumors of dangers intended against the Queen and whole Kingdome of England , a great number of all sorts of men ( out of common charity and to shew their love and affectionate care of the welfare of the Queen and State ) bound themselves by an association ( as then it was called ) by mutuall promises and subscriptions of hands and seales to prosecute all such ( by all their force and might , even unto death ) that should attempt any thing against the life of the Queen , or welfare of the Kingdome . Now the Queen of Scots tooke this as a thing devised to bring her into danger , and she also was so continually set upon by seditious spirits , who if they may but have accesse are able to draw the greatest Princes to destruction . And what have bin their practises from time to time , but to bring great personages and greatest Families to ruine . Lamentable experience shews openly the fruit of their malice and mischievous plots of treason , which they impiously and audaciously call and count nothing els , but advancing of their Catholike cause . Now the Scots-Queen ( led on by her blind guides ) dealt most importunely with the Pope and Spaniard , by Sir Francis Englefield , that by all meanes they would with speed undertake their intended businesse , namely , the invasion of our Realme . For the advancing wherof , the Pope and Spaniard had resolved on these points . 1. That Qu. Elizabeth should be deprived of her Kingdom . 2. That the King of Scots , a manifest favourer of heresie , should utterly be dis-inherited of the Kingdom of England . 3. That the Scots-Queen should marry some noble man of England that was a Catholike . 4. That this man must be chosen King of England by the Catholikes of England . 5. That this choice so made must be confirmed by the Pope . 6. That the children of him , so chosen , begotten of the Scots-Queen must be declared Successours in the Kingdom . All these things were confirmed to be true by the testimony of one Hart a Priest . Who was that noble English-man that should marry the Scots-Queen was much enquired after by Sir Francis Walsingham with all diligence , but not certainly found out ; yet there was strong suspition of Henry Howard brother to the Duke of Norfolke , who was noble by birth , unmarried , and a fast favourer of that Religion , and in great grace and favour with them . All these things were discovered by this Creighton the Jesuites torn Papers , as afore-said . And all this their plotting and contriving of France , Spaine and the Pope against Queene Elizabeth and King James , for no other cause , but for their Religion , which they had now fairely begun to establish among their people . Parry executed for Treason . IN the yeare 1585. William Parry a Welch-man and Doctor of Law , spake against that Law , which in the Parliament then held , was exhibited , and called it a bloudy Law . Presently after he was accused of practising the Queens death . He confessed voluntarily in the Tower , that having obtained the Queens pardon for breaking into the chamber and wounding one Hare ( for which he was condemned ) he being a sworne servant to the Queen . From England he went into France , and was reconciled . Afterward at Venice , in consultation with Benedict Palmeus , he told him that he had found out a way to help the afflicted Catholikes in England : if the Pope or some learned Divines would approve it as lawfull . The Jesuite Palmius approved it : Next in France , one Morgan drew him to consent to murder the Queen if it should prove lawfull . This act the Popes Nuntio Ragazonius commended . Parry afterward having accesse to the Queen , shewed her all , and not long after Cardinall Com● his letter approving the enterprise . Now he taketh a new resolution to perform it , encouraged specially by D. Alins Book , teaching that Princes excommunicate are to be spoiled of their Kingdoms and lives . These with many other things , Parry confessed before the Lord Hunsdon , Sr. Christopher Hatton , and Sr. Francis Walsingham . In Westminster Hall the heads of his accusation being read , he confessed himself guilty . He died in the Palace-yard before Westminster Hall , not once calling on the name of God . At this time also Henry Earle of Northumb : for entring into traiterous counsels with Paget and the Guises , to invade England , was east into the Tower , where he was found dead , being shot with 3. bullets under his left pap , the chamber door bolted in the inside . A pistoll was found in his chamber , and himself the author of his own death . Thus from time to time the most noble Families of England , have bin seduced and ruined by the false and bewitching counsels of Jesuits and Seminaries . Savages attempt to kill the Queen . NOw againe there was a most abominable treason conspired and voluntarily confessed by the conspirators . One Gifford a Doctor in Divinity , Gilbert Gifford , and Hodgeson Priests , perswaded one John Savage a bloody fellow to undertake to kill Queen Elizabeth : To hide their mischievous intents more cunningly from the Queens Counsell , who were very carefull to fore-see all danger , they wrote a Book , in which they advise the Papists in England , not to goe about to hurt the Queen . For they were to use no other weapons against their Prince , then the Christian weapons of Teares , Fasting , Prayers and the like ; and most cunningly also these Foxes spread a rumour , that George Gifford , one of the Queens Pensioners had sworne to kill the Queen , and for that cause had gotten from the Guises a very great summe of Mony . The Easter following John Ballard an English Priest of the Colledge of Rhemes , was come into England , who had bin trying the minds of Papists in England and Scotland . He had dealt with Mendoza the Spanish Ambassador in France , Charles Paget and others for the invasion of England . And although it seemed to be a very hard work , yet he had sworne to use his utmost endeavour in it , and also for the liberty of the Queen of Scots . At Whitsuntide , in a Souldiers habit , and under the name of Captain Fortescue , he had a conference in London with Anthony Babington , a young Gentleman of Darby-shiere , Romishly affected , who not long before in France , had conference with Thomas Morgan and the Bishop of Glasco , the Scotch Queens Ambassadour . He was drawn by them , shewing him most assured hopes of honour from her , to addict himselfe to them ; and by their meanes had favourable letters from her . Ballard and Babington conferred together concerning the invasion of England ; but it was not deemed a thing could be done , Queen Elizabeth being alive . Then Ballard informed Babington , that Savage had undertooke to kill her . Babingtons advice was , that it should not be committed to Savage alone , least perhaps he might be hindered , but to six resolute men , of which number Savage should be one . Vpon this Babington took into his consideration the Ports , in which the invaders should land the confederates , that should joyne in the act of murdering Q. Elizabeth , and delivering the Scots-Queen . In the mean time a letter was brought from the imprisoned Queen to Babington in a secret character , blaming Babingtons long silence ; but he excused it , because she was under the custody of Sr. Amice Paulet a severe keeper , declared unto her , that which Ballard and he had resolved before , and that himself with one hundred more would deliver her . The purpose by her letters unto Babington was commended : and it was advised that it should be undertaken considerately , and nothing should be moved before they were sure of externall forces ; that they should make an association , as if they feared the Puritans , that some tumults might be raised in Ireland , while the thing should be done here ; That Arundell and his brethren , and Northumb : should be drawn to the side ; Westm●rland , Paget and others called home . The way to deliver the Scots-Queen , was appointed , to overthrow a Coach in the gate , or set the Stables on fire , or intercept her as she rode to take the aire , betwixt Char●ly and Stafford ▪ Babington undertook for rewards to all that should give their help . He had gotten unto him Edward Windsor , the Lord Windsores brother , Thomas Salisbury , Charles Tinley the Queens Pensioner , Chidioc Tichburne , Edward Abingdon . , whose father was the Queens Cofferer , Robert Gage , Iohn Travers , Iohn Charnick , Iohn Iones , Savage , Barnwell an Irish Gent. Henry Dun , Clark of the first fruits Office ; and one Polly also joyned himselfe , who was thought to reveale all to Sir Francis Walsingham . Abingdon , Barnwell , Charnick and Savage , took an Oath to kill her with their own hands . Babington enjoyned that whosoever was admitted into the conspiracy , should take the Oath of secrecy . They were so confident of the successe , that they did not feare to cause the undertakers of the Treason to be pictured together , which picture being seen of the Queen , she knew only Barnwell , and seeing him a good way off , she blamed the neglect of guarding her person . This fellow afterward gave it out , that if the conspirators had bin present , the deed might easily have bin done . That the aid from France might not be wanting , leave was obtained for Ballard to passe over thither for mony , under a false name , and Babington was to follow ; who , that he might the more cunningly work his ends , pretended to Sir Francis Walsingham , that he had a desire to goe into France , to discover what the fugitives plotted for the delivery of the Scots-Queen . Walsingham seemed very much to like the matter , and to commend Babingtons resolution , but upon pretences , delayed his going . This was knowne to Walsingham , either out of a singular fa●ulty he had to find out Treasons , or els by the means of Gilbert Gifford a Priest , who was sent out of France to incourage Savage in his wicked resolution , and that letters might safely be transmitted by him to the Q. of Scots . Gifford corrupted with mony , or for feare , revealed the plot to Walsingham , and promised to communicate unto him , all his letters . Walsingham kindly used him , sent him into Stafford-shiere to Sir Amice Paulet , in a letter perswading Sir Amice , to suffer some of his servants to be corrupted by him . Gifford for some gold prevailed with Sir Amice his Brewer , who conveyed the letters to and from Gifford , which by messengers for that end appointed , came ever to the hands of Sir Francis Walsingham , who coppied out the letters , and by the art of Thomas Philips found out the character , and by the help of one Gregory sealed them up , that none could suspect them opened , and then sent the letters as they were directed . The Queen hereupon commanded Ballard to be apprehended , which was done . Babington advised presently to send Savage and Charnike to kill the Queen . Babington intreateth leave of Walsingham to goe into France , and sueth for Ballards liberty , who would be of use to him for discovery , and to avoid suspition . Sir Francis keepeth him back with delayes , and draweth him to his own house . Skidmore Sir Francis servant , was commanded to observe him strictly , and to goe with him , pretending , least he should be taken with Messengers . This letter being read ( for the command was written ) by Skidmore , was perceived and read also by Babington sitting by him , who supping with Sr. Francis man in a Tavern , pretending to rise to go pay the reckoning , left his Cloake and Rap●er , and fled . Then Barnwell , Gage , Dun , Charnoke being in the mean time proclaimed Traitors , fled into the Woods , and after were concealed , fed and cloathed in rusticall habit , by one Bellamy at Harrow on the hill . After 10 dayes they were found and brought to London . Salisbury was taken in Stafford-shiere and Traverse also , Jones in Wales , not privy to the conspiracy , but he concealed them , and furnished Salisbury and his man with a changed Cloake . Windsor was not found , Gilford was sent into France as an Exile and there dyed . Sept : 13. 7 of the conspirators being brought to Judgment , confest themselves guilty , and were condemned of Treason ; other 7. the next day pleaded not guilty , but were guilty and condemned . Polly though guilty , yet for confessing somthing to Sr. Fran. Walsingham , was not brought to Judgement ; on the 20. the first 7. were hanged and quartered in S. Giles Fields , where they used to meet . The French Ambassadors plot to kill the Queen . IN the Yeare 1587. Obespineus the French Ambassadour of the Guifian faction , conferred with William Stafford to kill Q. Elizabeth , Stafford refused it , but commended one Moody in prison , Trappius Secretary to the said Ambassador , in the absence of Stafford conferred with Moody about the deed , Moody proposed poyson or a bag of Gun-powder , Trappius disliked it , and wished rather for such a man as the Burgundian , which killed the Prince of Orenge ; this thing Stafford revealed to the Counsell , Trappius was apprehended going into France , and afterward the Ambassador , Moody , Stafford , Trappius , all accused the Ambassador before the Lords , who sent for the Ambassador . Stafford beginning to speak , was interrupted by the Ambassador , saying that Stafford first proposed it to him , who if he did not desist , threatned to send him bound hand and foot to the Queen ; Stafford upon his knees with great protestations affirmed , that the Ambassador first moved it , the Ambassadour was admonished to take heed of such crimes , and dismist by Burley , insinuating unto him , that it was more the Queens clemency , then that his office claimed any such favour . The Spanish Armado . IN the yeare 1588. was set cut by the King of Spaine for the conquest of England , the invincible ( as they call'd it ) Navy , for this purpose the Duke of Parma had an Army in Flanders of one hundred and three Companies of Foot , and three thousand Horse , amongst which were seven hundred English fugitives , the Bull of Pius quintus , for excommunicating Qu. Elizabeth is renewed by Sixtus quintus , and a plenary Indulgence granted to all which would joyn against England . The Queen prepared a Navy also , and makes the L. Charles Howard Admirall , and sends him into the West , to joyn with Sr Fra. Drake Vice-Admirall , Henry Seimour , second son to the Duke of Somerset with 40. Ships English and Dutch , is appointed to stop Parma's comming forth ; upon the Land Southward , were placed 20000 men , another Army of 22000 Foot and a 1000 horse at Tilbury under Leicester ; another Army guarded the person of the Queen , consisting of 34000 Foot , and 2000. Horse under Henry L. Hunsdon . The counsell of war , decreed that all places commodious to land i● , should be strengthened with Men and Ammunition , which places should be defended with the trained Bands in the Maritine Countries , to hinder the Enemies landing , if he should land , then they should waste the Country round about , that he might find no more relief then he brought , and that they should keep him in continuall Alarums . To secure the Qu. at home from Papists , some were committed to Wishitch Castle . There was in the mean time a Treaty of Peace from the Spaniards , even till the Fleet was almost come to the English-coast . The Spa●ish Fleet consisted of 130 Ships , 19290 Souldiers , Marriners 83●0 , chained Rowers , 2080. Great Ordnance 26●0 . they loosed out of the River of Tagus , 3. Ships by the help of David Guin an English servant , and the Turkish Rowers , were carried into France , the rest of this mighty Fleet , was by Gods help overthrown and dispersed , with 8. fire Ships , made to cut their Cables weigh their Anchors , and fly confusedly , and the Admiral●Gallyasse was taken ; when they began again to gather together , they were battered and torne , divers of them perishing in the Sea : so a Navy 3. years in preparing , was overthrowne in a Month , many of their men being slain and drowned , divers of their Ships sunck and taken ( not 100 English-men lost , and but one Ship ) driven about Scotland , Orchades and Ireland , much impaired , and returned with shame , Gods Name be honoured . Lopez his undertaking to poyson the Queene . IN the Yeare 1593. one Stephen Ferrera de Ga●a , which came with Don Antonio , the ex●used K. of Portugall into England , and afterwards sought to be reconciled to the K. of Spaine , being of inward familiarity with one Roger Lopez a Portugues ▪ the Queens Physitian , prevailed with him to promise to poyson Q Elizabeth . Ferrera writ●th to Ibarra the K. of Spains Secretary at wars , about the promise of Lep●z , and his requiring for the undertaking 50000. Crowns . Ferrera promised him , that there ●hould one come in the ha●it of a Marri●er to him , who should bring him the value of 50000. Crowns in R●bies and Diamonds , this was Lopez own confession , who added also , that it could not be but that the King of Spaine was acquainted with the matter , for the mony was to c●me from the King of Spain● , he further confessed , that Stephen Ferrera told him , that if he would offer to the Count Fuentes this great service to poyson her Majesty , he should want no mony , and hereupon he was content that Ferrera should write to the Count Fuentes , or Secretarry Ibarra , to assure them that the Doctor would undertake to poyson her : this secret was discovered by letters which were intercepted , ( for all letters to any Portugues , and every Portugues comming from beyond Sea , was to be staied ) superscribed to Diego Hernandes , from Francis Torres ; Diego Hernandes , Ferrera confessed to be himselfe ; Francis Torres was one Manoel Lowys , who had served the King of Portugall , but remained now at Bruxels , about Count Fuentes , the letter was very mysticall , and pretended merchandise , as that the Merchants on the other side , did commend his wares , &c. assuring him of good returne , &c. and therefore desired him to continue there some time . They commended the Jewell he sent , and reported how the Amber and Musk was highly esteemed , and spake of broad Cloath , Scarlet , threads of Pearle , Dyamond , &c. which letter was confessed to be in Answer to that was written by Lopez , to take away the Queenes life ; more letters there were to the foresaid purpose from Secretary Ibarra to Stephen Ferrera , and from the Count Fuentes at Bruxells . Stephen Ferrera told Peter Ferrera his Keeper , that himselfe and Lopez had written into Spaine , and made offer to give the Q● . poyson . Squires Practice to poyson the Queenes Saddle . ANno Dom : 1596. one Edward Squire , sometimes a Scrivener at Grenewich , afterwards a deputy Purveyer for the Queens Stable , in S. Francis Drakes last voyage , was taken prisoner and carried into Spaine , and being set at liberty , one Walpole a Jesuite grew acquainted with him , and got him into the Inquisition , whence he returned a resolved Papist , he perswaded Squire to undertake to poyson the Pummell of the Queenes Saddle , and to make him constant , made Squire receive the Sacrament upon it , he then gave him the poyson , shewing that he should take it in a double bladder , and should prick the bladder full of hoales in the upper part when he should use it , ( carrying it within a thick glove fo● the safety of his hand ) should after turne it downward , pressing the bladder upon the Pummell of the Queenes Saddle . This Squire confest . Squire is now in Spaine , and for his safer dispatch into England , it was devised , that two Spanish prisoners taken at Cales , should be exchanged for Squire and one Rowles , that it might not be thought that Squire came over but as a redeemed captive . The Munday sevennight after Squire returned into England , he understanding the Horses were in preparing for the Queenes riding abroad , laid his hand , and crushed the poyson upon the Pummell of the Queenes Saddle , saying , God save the Qu. , the Qu. rode abroad , and as it should seem laid not her hand upon the place , or els received no hurt ( through Gods goodnesse ) by touching it , Walpole counting of it as of a thing done , imparted it to some principall fugitives there , but being disappointed of his hope , supposing Squire to have bene false ; to be revenged on him , sent one hither ( who should pretend to have stolne from thence ) with letters , wherein the plot of Squire was contained , this letter was pretended to be stolne out of one of their Studies , Squire being apprehended confessed all without any rigor , but after denied that he put it in execution , although he acknowledged he consented to it in the Plot , at length he confessed the putting it in execution also . Earle of Tyrones Rebellion . ANno Dom : 1597. Hugh a Bastard made Earle of Tyrone by Q. Eliz : pardoned also by her for a murder , and usurping the Title of Oneale , set on by the Spaniard , with whom he had lived a fugitive , assaulted the Fort of Blackwater , and at that very time when he wrote to S. John Norris the English Generall , that he might be dealt mildly withall , least he should run on the rocks of rebellion , wrote also to Kildare to side with him , the Qu : desiring to spare shedding of blood , agreed unto a conference with him by her Commissioners , the Rebell not liking the conditions proposed by the Commissioners , departed and spoiled the Country about Blackwater , and plucked down the Town of Dunganon . The Country wasted , and no victuall to be had , Tyrone presented to the Generall a Petition , craving pardon upon his knees , at the foote of the Qu : picture ; and in the mean time dealt for aide out of Spaine , the K. of Spaine promised him aide , requiring him to admit of no Articles of peace with the English , hereupon ( though there was a cessation of Armes ) he burneth and spoileth the Country , then he put on againe his old habit of dissimulation and sues for pardon , presently by shufling or neglect , Conaught and Vlster revolted , then he fell to rebellion againe , and about the Blackwater overthrew 1500. English , then the Earle of Essex comming Generall into Ireland , he cleared Munster , thence went into Lemster against the O Conors and O Neales , whom he vanquished , he sent thence S. Conyers Clifford against Ororke , himselfe going another way , to distract the Forces of Tyrone , but S. Conyers was staine , and his Forces defeated , Tyrone comming neare to the Generall , he declared , he desired not to fight but parley of peace , which was denyed , afterward he obteyned conference with the L. Generall , and then another conference , where it was concluded , that next day Commissioners should meet to treat of peace , then was the L. Generall sent for into England , after whose departure Tyrone takes the Field againe , in the time of cessation of Armes , the Spaniard sent him some Money and Ammunition , the Popes Indulgences , and a Plume of Peacock-Feathers . Anno 1600. The L. Mountioy came into Ireland , as Lieutenant Generall , and in divers small skirmishes beat the Rebels . The Spaniard to further the Rebellion , sent Don John de Aquila with 2000. old trained Souldiers , with some Irish fugitives , who landed at Kingsale . There were also at that same time , 2000. Spaniards more arrived at Been-haven , Ballimore and Castle-haven . The L. Deputy encamped neare Kingsale , S. Richard Levison with two of the Queenes Ships blockt up the Haven : and on both sides the Town was battered . Then S. Richard Levison sunke five of their Ships . To these Spaniards , Odonel betook himselfe , and presently after Tyrone , Orork , Raymund , Burk , Mac Mabon , Randal , Mac Surly , and Tirrell , with the chiefe of the Nobility , in all 6000. Foote , and 500. Horse , Tyrone on a hill not far from the Camp , made a bravado two dayes together , as if he would give the English Battaile . The L. Deputy at the foote of the hill , chose a convenient plot to fight with him , but Tyrone soundeth a retreat , whom the L. Generall followed , and forced to make a stand in midst of a bogge : where by the E. of Clanrikard , their Horse were routed , and defeated . Alonso O Campo one of the Spanish Generalls , and six Ensign-bearers , were taken prisoners , and the Ensignes taken by the English , and 1200. Spaniards slaine . Tyrone was forced to fly into Vlster , Odonel fled into Spaine , the rest hid themselves . The L. Generall returned to Kingsale to batter it , in 6. dayes space , the enemy attempted nothing against him . Then Don John offereth conditions of surrendring the Town ; which propounded , the L. Generall ( the English being wearied out with a Winters siege ) agreeth with the Spaniard on certaine Articles , and taketh possession of the Town , and sendeth away all the Spaniards , as well as those in this Town , into Spaine . The next Spring the Generall pursueth Tyrone into Vlster , and spoileth the Country ; upon which the Rebels make haste to come in unto the Deputy , and Tyrone beggeth pardon upon his knees . From Dublin Tyrone should have bin carried into England , but the Queens death hindered that , and K. James pardoned him . Afterward he entred into another conspiracy with Ocane , but being sent for with a Processe , to answer a suite which the Bishop of Derry had against him , and fearing he had bin sent for for his conspiracy , he fled out of Ireland . Garnet , Catesby and others , labour to invade England . IN the last Yeare of Queen Elizabeth , there was a plot layed against her by Garnet . Catesby and others , that the Spaniard should joyne with the Papists here , in the Invasion of England . Winter was sent into Spaine for that purpose , and Creswell the leger Jesuite in Spaine , Don Pedro Francisco , second Secretary of State , and the Duke of Lerma , assured Winter , that this Mess●ge would be very acceptable to the K. of Spaine . Then had Winter an Answer by Count Miranda , that the K. would bestow 100000. Crownes toward the expedition , and at the next Spring at farthest , would set his foote in England , Winter returneth , and acquainteth Garnet , Catesby and Tresham with all , and they others ; but before the next Spring the Queen died . The Gun-powder-Treason . AT the Queens death , Christopher Wright was sent into Spaine , and Guy Fawkes also from Bruxels by S. William Stanley , to advertise them there , that K. James was as violent against the Catholicks , as Q Elizabeth , and therfore urged the Spaniard to prosecute the old designe . The Jesuites privately suggested that they should not admit him into England , as being an heretick , Catesby held , that the K. being an heretick , forfeiteth his Kingdome before any sentence pronounced . The Parl : was dissolved the 7th . of July , which the K. held , and prorogued till the 7●h . of February . Catesby at Lambeth broke with Winter about blowing up the Parliament House . Winter told him that it strooke at the roote , but what and if it should not take effect ? Catesby won Winter to consent , but first ( said he ) goe over and winne the Constable , to obteyne more favour for Catholicks ; and if you may bring over with you some consident Gentlemen , as M. Fawkes . Winter went , met with the Constable at Bergin , and delivered his Message . The Constable answered , that his Master commanded him to doe all good offices for the Catholicks ; but he shewed the Constable nothing of the matter . Fawkes and Winter came both into England . This plot of blowing up the Parliament House , after an Oath of secrecy , and the Sacrament received upon it , Catesby disclosed it to Percy , and Winter , and Wright to Fawkes . Percy hired the House , Fawkes was pretended to be Percies man , and Names himselfe Johnson , and kept the keyes of the House till the adjournment of the Parliament : at which time all the conspirators departed into the Country . A House was hired at Lambeth by Percy , to keep the Powder and Wood for the mine , to which it was to be conveyed . When the plot had taken effect , what should they doe ? Percy , with two or three of them , with a dozen more , would seize on the Duke , and carry him away . The Lady Elizabeth was to be surprized at a hunting neare the L. Harringtons . They would save from the Parliament , first Catholicks , then some particular persons . While they wrought in the mine , they fed on baked meates , that they might not goe forth . At Candlemas the Powder is brought over , about which time working in the mine , they came against astenewall ; when hearing a rushing noise of Coales , they feared they were di●covered ; But it was only the moving of Coales to be sould , which Cellar Fawkes hired , 20. Barrells of Powder they had provided , which they hid with Billets and Fagots . Fawkes went into Flanders to acquaint therewith Stanley and Owen , Stanley was not there ; Owen approved it . Percy and Catesby met at the Bathe ; and it was agreed , that Catesby should call in whom he thought best , the number being small . He called in Sir Everard Digby , and afterward M. Tresham . The Parliament was anew prorogued till the 5. of November . Then the conspirators all went into the Country , and returned 10. dayes before the Parliament , and hearing that the Prince would be absent from the Parliament , said they would then seize on the Prince , and let alone the Duke . Saturday before the Kings returne ( which was on Thursday ) a letter in the street was delivered to the L. Mount●a●les man , to put into his Masters hand : It had neither date nor superscription , and by the Lord was that night sent to the Earle of Salisbury , who made acquainted with it the Lord Chamberlaine , the Lord Admirall , the Earle of Worcester and Northampton ▪ The Letter was this . My Lord , OVt of the love I beare to some of your friends , I have a care of your preservation , Therefore I would advi●e you , as you tender your life , to devise some excuse to shift off your attendance at this Parliament . For God and Man have concurred to punish the wick●d●●sse of this time . And think not slightly of this advertisement , but retire your selfe into your Country , where you may expect the event in safety : for though there be no appearance of any storme , yet I say , they shall receive at●●rible blow this Parliament , and yet they shall not see who hurt them . This counsell is not to be contemned , because it may doe you good , and can doe you no harme : for the danger is past so soone as you shall have burned this ●etter . And I hope God will give you the grace to make good use of it ; to whose holy protection I commend you . I 〈◊〉 ●●llowing the King read it , who considering the sentence therein expressed ( that they should receive a terrible blow this Parliament , and yet should 〈◊〉 〈◊〉 know who hurt them ) and j●yning it to the sent●nce ( for the danger is 〈◊〉 so soon as you shall have burn'd this Letter ) did suspect the danger mentioned , to be some sodaine danger of blowing up with Powder . Afterward it was determined the Lord Chamberlaine should view both above and beneath the Parliament Houses . Which the L. Chamberlaine having done , found in a Vault under the upper House , great store of Billets , faggots and Coales , and casting his eye aside , a fellow standing by , which called himselfe Percy's man , that had hired the Cellar . The K. supposing that Gunpowder might be hid under that Wood and Coales , caused a further search to be made . Whereupon Sir Thomas Knevet went about the Parliament House with a small number , to search more narrowly , the mid-night next after , where he found Fawkes standing without doores , booted and spurd , and apprehended him ; then in search under the Wood and Coales , 36. Barrells of Gunpowder , and about the Traitor three Matches , and other Instruments fit for that wicked purpose were found , which wicked intent of blowing up the House , he instantly confessed ; affirming , that if he had bin in the House , he would not have failed to blow up both himselfe and them . In this mine wrought Catesby , Robert Winter , Esquires . Thomas Percy , Thomas Winter , John Wright , Christ : Wright , Guido Fawkes , Gentlemen , and Bates , Catesbyes man . Sir Everard Digby , Ambrose Rookewood , Francis Tresham , Esquires , John Grant , Gent : and Robert Keys , were made acquainted with the plot , but wrought not in the mine . After Fawkes apprehension , the Traytors poast away , and pretending Religion they would fight for , gathered in open Rebellion all they could , which number never exceeded 80. They wandered thorough Warwick-sheire , to Worcester-sheire , and thence to the borders of Stafford-sheire , and having gotten themselves into a House , they obstinately refused to yeeld to the Sheriffe , but ( through Gods providence ) a lesse quantity of Powder then 2. pounds , taking fire , did so mangle some , disable others , that having begged pardon on their knees for their crime , of God , they desperately exposed themselves to the peoples fury , 3. of the chiefe joyned back to back , and two of them were killed with one shot , Catesby & Percy , Winter was taken alive . So all of them were killed , beaten or taken . The conspiracy of Sir Griffin Markham and others . ANno Dom : 1603. George Brooke , Sir Griffin Markham , Watson and Clerk Priests , entred into a conspiracy against K. James ( it was said ) to surprise Prince Henry , to keep the King and Prince in the Tower , or to carry them to Dover Castle , and there to obteine their own pardons , a toleration for Religion , and Removall of some Councellors . Divers beside these were accused , and condemned ; but Brooke confessed he did it , but by a Commission from the King , to try the ; faithfullnesse of the Kings Subjects ; but he could produce no such Commission . Sir Griffin Markham confessed that he intended forraine Invasion and Alteration of Religion , but not to destroy the King , as was in the inditement . Watson and Clerk , confessed they drew the Gentlemen into the plot , houlding the King for no King till he was Crowned . Of them all only Watson , Clerk and Brook suffered death . The Massacre and Treason in Ireland , extracted out of the Irish Remonstrance , and Irelands Teares . VPon the 23 day of October , 1641. a most prodigious and nefarious viper gnawing the bowels of its native-parent Ireland , burst out of the womb therof , & visibly appeared most epidemically destructive to that whole State and Kingdome . It had lien long ( as some of the Rebels reported ) undiscovered , but was all that while hatching by many hot and high-built hopes , both by fortaine and domestick encouragements . The accursed Midwives of this bastard-birth were Popish-Priests , Pryers and Jesuites , together with other fire-brands and incendiaries of that State and Kingdom . Their hideous and hellish hopes were mightily supported and corroborated by strong assistance from Spaine , France and Flanders , together with deeply engaged assurance of full correspondency in England , and an equivalent party in Scotland , besides their great encouragements by Popish Buls from Rome , authorizing the speedy and immediate Surrender of all such places of strength as they had beleagured , promising free pardon of all sins whatsoever before hand committed by any of them , tending to the advancement of this great work , thundring ( or rather roaring ) out excommunications against any that should refuse so to joyn with them therin , terming themselves the Catholike Army , and the ground of their work ( as all their abominable and bloody plots are ) the Catholike-cause . Their desperate and most divellish resolution was therin not to leave a drop of English blood in Ireland , and so consequently not the least sparke or glimpse of the Gospell and pure Protestant Religion , giving out in words and designing in their hearts , that the Tower of London , the Castle of Edenborough and the Castle of Dublia were to be surpized by their Faction in all these places all upon one day . In all which time ( this therefore might the more easily have bin done , especially in Ireland ) there was not the least feare or suspition of treachery ; yet there were ( a little before the day of this bloudy-birth ) secretly gathered together about 400 Irish Papists , elected out of most parts of Ireland , desperate and damnably bloudy minded persons , designed for this horrid and hellish attempt , who had all privately convayed and sheltered themselves in severall places of the City and Suburbs of Dublin , waiting and expecting the time and watch-word , when to give the on-set . In this plot all the Popish Nobility and men of quality in Ireland were interessed , and it was professed by that most impious and barbarous Arch-Rebell Sr. Philim O Neal , that what he and they did was by the consent of the Parliament in Ireland . Yea some of them have bin so impiously audacious , as to professe and perswade others of their accursed confederates to believe that they had regall authority for it , and were so bold as to term themselvs the Queens Army . And for the more strongly prosecution of this their most exorbitant villany , the Conspirators and Traitors entred into a most accursed Covenant ( just as our Popish-Pouder-Traitors did in their damnable designe ) and bound themselves by an oath of Confederation and Secrecy , Reily a prime Popish-Priest and others ( like his father the Devill ) compassing the Earth farre and neer to draw into their conspiracy such as had not before bin therwith acquainted , as also to satisfie all scruples ( if any arose in any of their minds ) about the lawfullnesse of their actions , just as Garnet that old Romish Jesuiticall ●ox did with his Pouder-conspirators , 1605. And wheras they falsly have masked this their most inhumane Treason and Rebellion under the Kings name , pretending his authority and all they did or doe in obedience to his Majesty , and tender respect to his Royall Prerogative ; yet it hath bin by some others of them prof●ssed that they intended to have a King of their own , yea that they had one already , some saying Tyrone was he , others Sir Philim O Neal , who hath bin audaciously and traiterously honoured with the stile of his Majesty , and that they will ( with the assistance of Spain and France ) set footing in England ( having completed their own devillish Irish-work ) and after that in Scotland , where all things being setled to their desires , the whole forces of Ireland in way of retribution and acknowledgement of gratitude was intended ( as hath bin confessed ) for the King of Spain against the Hollanders . Such mighty and invincible Conquerours had they made themselves in their owne conceipts and most bold and bloudy imaginations . Unto which their horrible disloyalty and unparalleld treachery and Rebellion , they added most execrable expressions of unheard of hatred and inhumane barbarity to the Subjects of the English-Nation ; Banishment or perpetuall slavery were the greatest favours that would have bin afforded them , their generall profession being for a generall extirpation , even to the last and least drop of English-blood from among them . Yea and that which transcends all former extents of rage and unpattern'd wrath and malig●ity , not so much as an English beast , or any of that breed was to be left alive in that whole Kingdom . And as the hearts and tongues of these most base and abhominable Traitors and Rebels , were boundlesly and extremely cruell in intention and profession : So it pleased the Lord for the sins of his people there , to permit power unto these barbarous Rebels to act with their hands the most accursed and profane perpetrations that ever Christian eyes beheld or eares have heard of , both for impiety against God and his holy Gospell , and almost unexpressible inhumanity toward the true Professours therof among them , blaspheming our God , stripping his Servants starke naked , and then bidding them goe to their God to be cloathed againe ; breaking into Churches , burning Pulpits , with extream hatred to our Religion , and exceedingly tryumphing in all their impieties . Dragging some Professours of the Gospell by the haire of their heads through the Streets into the Churches , and there stripping and whipping them , and with most cruell and taunting termes abusing them , telling them if they came to morrow they should heare the like Sermon . Yea so excessively impious was their hatred to the Gospell of Christ , that they tooke the sacred bookes of the holy Scriptures and cast them into kennels and puddles of dirt and mire , treading them under-foot and leaping and skipping on them and ( ò horrid impiety ) causing a bagg-pipe to play all the while , and bidding a plague upon them , saying they were the cause of all quarrels , and burning some , and saying it was hell-fire that was then flaming , and wishing they had all the Bibles in Christendome that they might use them so . And as for the most inhumane and more than Scythian cruelties of these Irish Canibals , and most barbarous blood-sucking Tygres , of whom we may most properly say , as Jacob did of his bloody sons Simeon and Levi in their massacre of the Shechemites , Gen. 49. 7. Cursed be their anger , for it was fierce , & their wrath for it was cruell . Yea certainly more cruell than ever any eye did see or ear did heare , yea , I say , past the most exquisite historicall expressions of any ancient or modern Relations ; witnes their stripping stark-naked , men , women and children , even children s●cking their poore mothers brests , whereby multitudes of all sorts , ages and Sexes in the extremitie of that cold season of frost and snow , have most lamentably perished ; women being dragg'd up and downe naked ; women in child-bed drawne out thence and cast into prison ; one delivered of a child , while she was hanging ; one ripped up ( horresco referens ) and two children taken out of her , and all cast unto and eaten up by Swine . One stab'd in the brest her child sucking . An infant cruelly murthered , whom they found sucking his dead mother , slain by them the day before . A child of 14 years of age taken from his mother , in her sight cast into a Bog-pit and held under water while he was drowned . Together with many other yet more horrid , hideous and more than savage or beast-like barbarities , too terrible for me any farther to relate , but may be more fully found in that most lamentable Remonstrance of this Irish-Rebellion , and all there proved by testimonies on Oath , wherunto I referr the Reader . Which makes me call to mind that old observation , proverbially spoken of Ireland , which is , That no poysonous Serpent will live on Irish-ground ; which how true in the historicall meaning , I know not ; but now I am sure 't is most false in the mysticall meaning of it ; for here it seems that Satans Serpentine seed , a brood of most poysonous native-Serpents , Adders and Snakes of villany and cruelty doe live , yea and thrive there also ; but I trust , but for a season , for certainly , the Lord , the most righteous Judge of all men , and severe revenger of all wrongs , will not suffer such horrible impieties and unpattern'd cruelties to goe unpunished , but will undoubtedly r●inate such a pestilent generation of Romish Vipers and Babilonish blood suckers as these are , which he hath already most blessedly begun . First , by his most gracious and timely discovery of their main plot , the taking of the City of Dublin , which was indeed the Master-peice of their intended Epidemicall mischief , but prevented ( I say ) by the Lords great mercy and good providence , in a most strange manner , by a native Irish Gentleman , one M. Owen Mack-Connell , once Servant to that pious and most worthy Gentleman Sir John Clotworthy , and this also by a most remarkable way and worke of the Lords speciall providence , as is more particularly and punctually related in the preamble of Irelands Tears , to which I referre the Reader . And secondly by the Lords most glorious and victorious over-powring the out-ragious power and petalancy of those barbarous miscreants now in open Rebellion by the hands of a very small remnant of poore Protestants there among them , who ( by reason of the most unhappy distractions and unnaturall civill-discords raised up among us in England by the Popish Faction also , and their Pontifician abettors ) cannot be by us so sufficiently supplyed with men and arms , as is fit and much desired ; therfore , I say , the Lord of Hoasts abhorring and abominating such atrocious and hell-fomented blasphemies , murthers and mercilesse cruelties , makes his just indignation and wrath to pros●cute and pursue them at the heeles , giving those small and inconsiderable companies such admirable and even almost miraculous victories over them , as most evidently declare the hand of the Lord to be against them , and his gracious purpose utterly to supplant and exterminate such devillishly desperate and intolerably barbarous and bloody Rebels and Traitors , the lively lims and lineaments of that bloody Strumpet of Rome . The most bloody Massacre at Paris , Anno 1572. extracted out of the French History , truly and briefly related . ANd now ( good Reader ) give me leave a little to seeme to digresse ( not so much from the matter , as ) from the persons and places at first propounded , and to looke but a little into our neighbour Kingdome of France , where , I say , I shall only vary from personages , but the subject matter the same with the former , setting forth the bloody plots and conspiracies of the Popish Faction among them also against those of the reformed Protestant Religion in France , and especially in that most butcherly and barbarous Massacre at Paris , where it primarily and chiefly began to be cruelly acted and executed o● Gods innocent lam●es , marked out to the s●●ughter b●fore hand . And thus it was in brief . In the yeares 1571. and 72. Charles the ninth , then K. of France , the said K. the then Duke of Gul●se and others of the Romish Faction , bearing a most inveterate hatred ( which was craftily concealed ) against those of the Religion , and in especiall against the then most renowned Admirall of France , whose Piety , Prudence and Prowesse was such and in so high esteem of all both friends and fo●s also , that whiles he subsisted and survived , the Popi●h-party ( ●●augre their malice ) could doe nothing , to any purpose , to the prej●dice of the cause of the Religion . At last a plot was laid most craftily and cruelly , under pretence of a marriage between the Prince of Navarr , a no●le and pious Prince of the Religion , and the Kings Sister , by which snare to bring the said Prince , the Admirall and the rest of the heads of the Religion to the Count and City of Paris , that so these heads being first smitten-off , the inferiour members therof might the more easily be destroyed . Under this colour , I say , the King invites the Admirall to the Court at Paris , pretends a faire correspondence and agreement of all matters in d●ff●rence 'twixt his Maje●ty and those of the Religion , especially himselfe and the Admirall , and a reconcilement also betweene this noble Admirall and the Duke of Guise . In which interim , one Lignerolles a French Gentleman was openly slain in the Court , for discovering some secrets concerning this plot against those of the Religion , and the Cardinall of Chasti●on ( then in England and ready to depart thence for France ) brother to the Admirall of France , was p●ysoned by one of his Chamberlaines and dyed therof , to the great griefe of all his friends and servants . The most noble and religious Admirall on the Kings invitation comes to Paris , was ( with extraordinary fair shows of love and regall respect ) most welcomely entertained , both he and divers others of the Religion that came with him . The fore-s●id marraige was not long after solemnized in Paris with great pretences of joy and content on all sides expressed , in most samptuous and liberall feasts and banquets ; Maskes and da●ces ( the sweet innocent Princes , little dreaming of such a dance to be now a leading by the King , Queen-mother and Duke of Guise , with the rest of their Romish bloody faction , as stain'd , nay steep'd all their dainties in streames of their hearts blood ) in so much as 't was admired to see such a seeming friendly mixture of those of the Religion with the Romish Catholiks , just like so many lambs among so many greedy wolvs . Now whiles every one imployed himself in such like mirth & jollity , divers that were sent for by the K. , Q-Mother & Du. of Guise , that so they might be sure to be the stronger party , speedily arrived in Paris ; the Catastrophe of all that follows having bin made not long before among them , the Dukes of Guise and An●on being the principall actors openly seen in this wicked work , who resolved not to let the Admirall depart out of Paris , but there to dispatch him and all such as should indeavour to defend him ▪ Now it so fell out that one morning the Admirall comming out of the Lonure , and going to dine at his lodging , being on foot , and ( without least suspition of any villanie to be attempted against him ) as he was reading a Petition , one shot at him with a harquebush , the bullet wherof tooke away the fore-finger of his right-hand and hurt him in the left-arme , the villaine that shot escaped by flight , a horse standing ready to post him away after he had done the dead . The noble Admirall being therupon brought to his lodging , shewed most singular Piety , Constancy and Patience under his Surgeons hands , was visited by divers Lords and Gentlemen of the Religion , the K of Navarr ( now the K. of France his brother in law ) and the Prince of Conde . The French K. also , though a maine plotter in the work , craftily complained to these Princes of the mischiefe thus happened , protesting his sorrow , and swearing revenge and severe execution of Justice on the offendor , whosoever he were . The K. himself also went to visit the Admirall , making many serious and deep protestations of his high esteem of his loyalty and fidelity to his Person and Crowne alwayes , and that he held and esteemed him a most discreet and valiant Commander in Arms , and that therfore he much respected him , with many such like French complements . Immediately after the Kings departure the K. of Navarr and the Prince of Conde , were certainly , but very secretly enformed of the intended massacre on all of the Religion , and advised as speedily as they could to get away out of Paris , and to be assured that that blow given to the Admirall , was but the beginning of the Tragedy ; but alas good Princes , they so much con●ided on the Kings vows & promises , that they rejected this advise and counsel , & staied ther still . About Saturday evening being the 23. of Ang. 1572. certain Protestant Gen. offered themselves to watch that night with the good Admirall , but Teligny his ●on in law would not suffer them , but dismissed them with many thanks , little suspecting ( still ) any approaching or precipitating danger on his father . Night being come on , the Duke of Guises Lieut. in this action , which now at this present was to be declared to the Duke of Anjon , sent for all the Captains of the Switzers and companies of Strangers ( which still increased ) into the Town ; shewing them his Commissions to kill the Admir ▪ and all his partakers , exhorting them to be couragious in shedding of blood and making spoyle of them , and appointed their Troops to be placed where he thought meete● . About midnight it was informed to all the Popish Assemblies in the Town , that the like to this massacre should be done to all of the Religion throughout the whole Realme , and that the watch-word of the generall massacre should be the great bell of the Pallace , which should be rung at the break of day , and the badge of the Executioners should be a white Handkerchief tyed upon their sleeves , and a white cr●ss● in their hats . The Duke of Guise with his bloudy minded associates had charge to begin at the Admirals lodgings . The mighty noyse of armour and running up and down with very many lighted torches , soon after mid-night , made many of those of the Religion that were lodged neare the Admirall , to come out of their lodgings and to goe into the street to enquire of their acquaintances , what this no●se ment at such an undue houre , but being anxiously answered , they went on still toward the Lonure , where the Duke of Guise and his bloudy Comendes were attending the deed , where those innocent Lambs of the Religion were fast set upon , and assaulted by the Dukes guard . Then presently they rang S. Germaines bell in the Pallace , wherupon one Cosserias a French-fury , perceiving the Duke of Guise comming with his Troops , knocks at the Admirals gate , between 2 and 3 of the clock in the morning , being Sunday the 24. of August , 1572. La-bonne one of the Admirals attendants opens the gate , and was instantly stab'd by Cosseins ; the 2d doore going up the stairs , being soon burst open , they came to the Admirals chamber , where his own guard of Switzers were , one of them was slain with an harquebush . And while Cosseins was jumbling at the chamber-doore , one Cornatan ran up into the chamber , and being asked by the Admirall ( who had caused his men to lift him out of his bed , and in his night-gowne , having assisted his Ministers in fervent Prayer , and most humbly commended his soul to his Saviour Christ Jes●s ) what all this hurly burly meant , Cornatan his servant answered , my Lord , it is God that cals for us , the house is entred by force , and there is no means of resistance . The good Admirall , then , replyed , it is not long since I disposed my self to die , save you your selves , if it be possible , for you cannot save my life , and therfore I commit my soule into the hands and mercy of God . Presently hereupon his attendants begen to shift for themselves and to fly for their lives , and some of them got up into the top of the house , and found a window to issue out of the roof and so into gutters , but most of them were slain in the next houses ; but Cornatan and Merlin a godly Minister , escaped , and were miraculously preserved . The Admirals Chamber-doore being now opened , 70●8 armed men with their Targets entred into it , and one Besmes , servant to the Duke of Guise , with a naked Sword in his hand of●ring him the point , wherupon the good Admirall , said unto him ▪ Young man , thou oughtest to respect mine age and infirmity , yet shalt thou not shorten my life , with that Besmes thrust his Sword into the Admirals body , and redoubling the blow upon the Admirals head , every one of the rest also gave him a blow , in such sort , that h● fell upon the ground and so lay gasping . The Duke o●Guise and others , staying below in the Court and hearing the blowes , asked if they had done , and commanded the body to be throwne out of the window , which was presently done , by that vill●ine Besmes and his compani●●s . Now the blowes that he had on his head , and the blood covering his face had so disfigured him , that the Duke of Guise hardly knew him , wherupon stooping downe and wiping his face with his hankerchief , he said , now I know him , it is he indeed , and therwith gave him a kick with his foot on his face being dead , whom all the murtherers of France extremely feared being alive . Which done , he left the Admirals house , accompanied with his most bloudy traine , and began to cry about the Streets ; courage , fellow Souldiers , we have made a good beginning , let us now to the rest , for the King commandeth it , repeating these words oft , with great Majesty , for the King commandeth it , it is his pleasure , it is his expresse commandement , just as our Romish and Atheisticall Prelates and Popish-Courtiers doe now a dayes cry out to us , and did ever of latter times , laying all the ●dium of their impious villanies and crueltie● on the Kings Majesty , saying still 't was his pleasure it should be so . Now presently thereupon the Pallace Clock-strooke , and then a noyse was heard all about the streets of Paris , saying that the Hugo●ets ( for so the Romish Catholiques terme the true Protestants in France ) were in armes ( they being all , alas , in their beds , farre from any such thoughts ) and me●t to kill the King ( just as our powder-Traitors intended , had their plot taken ●ff●ct , to have slandered the Puritans in England , to have bin the Authours of that hellish-Treason ) to whom the Admiralls head was carried and presented , and to the Queen-mother of France , and then imbal●ed and sent to Rome to the Pope and Cardinall of Lorraine . The Common-people ( like Priest , like people ) ran to the Admirals lodging , where they cut-off his hands and his privy members , and drew his body for the space of three dayes about the Towne ; which done it was borne to the Gibbet of Monifaucon and there hanged by the feet . The Gentlemen officers of the Chamber , Governours , Tutours and houshold Servants of the King of Navarr , the French Kings brother in law , lately married to his sister , and of the Prince of Conde , were driven out of their Chambers where they slept in the Lonure , and forced into the Court , were there massacred in the Kings owne presence . The like was done to the Lords and Gentlemen that lay round about the Admiralls lodgings , and then throughout the Towne , in such sort that the number slain that Sunday at night and the 2 next dayes ensuing , within the Towne or City of Paris and the Suburbs thereof , was esteemed to be above 10000 persons , Lords , Gentlemen , Pages , Servants , Justices of all sorts , Schollars , Lawyers , Physitians , Merchants , Artificers , Women , Maids , and Boyes , not sparing little children in their Cradles , no nor in their Mothers bellies . The Courtiers of the Kings guard and strangers that massacred these Gentlemen , said , that in one day , by weapons and disorder they had ended those processes , which pen , paper , sentences of Justice nor open warre could not find the means to do or execute in 12 years space . And thus these most honourable Protestant Lords and Gentlemen , falsly accused and slandered of conspiracies and practises against the King , being starke naked , thinking only upon their rest , scarce awakened out of their sleepe , utterly unarmed , in the hands of infinite , cruell , crafty and most treacherous enemies , not having so much leasure as to breath , were barbaronsly slain , some in their beds , others on the roofes of houses , and in whatsoever other places , where they might be found . It would be too tedious to recite at large the names and surnames of all the honorable personages of divers qualities that were then slain and butchered , it sufficeth that their names are written in heaven , and that their death ( though shamefull and despicable in the sight and presence of men of this world ) is precious in the sight of the Lords most holy Majesty . Now let the tender hearted Christian Reader , but consider and ponder in his heart , how strange and horrible a thing it might be in a great Town or City , to see at the least 60000 men with Pistols , Pikes , Courtlasses , Ponyards , Knives and other such bloody instruments , run swearing and blaspheming the sacred Majesty of God throughout the streets , and into mens houses , where most cruelly they massacred all whomsoever of the Religion they met , without regard of estate , condition , sex or age , the streets paved with bodies cut and hewed in peeces , the gates and entries of houses , Palaces and publike places died with bloud . A horrible plague of shoutings and howlings of the murtherers mixed with continuall blows of Pistols and Calivers , together with the pittifull cryes of those that were murthered , the bodies cast out at windowes upon the stones , drawne through the dirt with strange noyse and whistlings , the breaking open of doors and windows with bils , stones and other furious instruments , the spoyling and plundering of houses , Carts carrying away the spoyles and dead bodies , which were throwne into the river of Soame , all red with blood , which ran in great streams through the Town , and from the Kings Pallace into the said river . As for the King of Navarr himself , and the Prince of Conde , they were called into the Kings presence , who must himselfe speak with them , who with his own mouth certified them , what had thus past all this while , adding that he had saved their lives only upon condition that they should renounce their Religion , and follow his ; otherwise that they must look for the like punishment that their Adherents had and should receive . The King of Navarr besought the King to remember his promise of alliance newly contracted , and not to constraine him in his Religion . The Prince of Conde also more fervently answered , that the King had given his faith unto him and to all those of the Religion , with so solemn a Protestation and Vow , that he could not be perswaded that his Majesty would falsifie such an authentick oath , and that thereupon he had thus farre yeelded to his Majesties demands , and faithfully performed what he had required of him on this assurance . But as touching the Religion , whereof the King had granted him the free exercise , and God the true knowledge , to whom he was to make an account therin , for this his Religion , he said , he was fully resolved to remaine most constant therin , and which he would alwayes maintain to be true , although it were with the losse of his life . This answer of the Prince , set the King into such a choller that he began to call him rebell , seditious and son of a sedit●ous person , with horrible threatnings to cause them to loose their heads , if within 3 dayes they tooke not better counsell : and indeed these threatnings , and other crafty carriages in this way , so wrought on both these Princes , at last , that they forsooke their Faith and first Love , and turned to Romish abhominations . Now the King perceiving that this massacre of Paris would not quench the fire , but rather kindle it the more , fearing least those of the Religion in his other Provinces and Townes might assemble and unite themselves together , and so give them new worke ; he with the speedy advise of his Counsellours , sent two Messengers with two severall Messages , the one to the Governours and seditious Catholikes of his remoter Townes , wherein were many of the Religion , with expresse command to massacre them ; the other containing certaine Letters to the Governours of Provinces , by which he pretended this Massacre to be perpetrated by the Duke of Guise , and the Admirall to be murthered on a particular and private quarrell twixt them two , and that the Kings honest meaning and intention was utterly against these things , and seriously to maintaine his former Edict of a generall Pacification ; and therfore that his care and vigilancy had ceased it the same day it began ; and yet ( as my Authour recordeth in his History ) on the Tewsday following , being the 26. of the same August , the King accompanied with his Brethren and the chiefest of his Court , went to his Court of Parliament , and there publickly declared in expresse tearms , that whatsoever had hapned in Paris , was done , not only by his consent , but also by his commandement , and of his own motion . And as for his other former mentioned Message and Letter to other Townes and Provinces , for the massacring of those of the Religion among them also ; his bloudy command herein was immediately put in execution at Lyons and many other places , where the poore Protestants were murthered and massacred in most hideous and horrible manner , by those mercilesse and inhumane Butchers of bloody Rome , who knockt down the innocent Christians among them , as so many doggs , cut their throats , mangled their bodies , slash'd off their hands with great sharp knives , as on their knees they held them up to the villains , praying for the sparing of their lives ; yea , and were knowne to rip up their bellies and take out their fat from their bowels , and to sell it to their Apothecaries to make medicines . Thus also in those remoter parts from Paris were very many thousands of the Religion murthered , without any difference or distinction either of Sex or Age . And so deeply enraged was the King and his adherents , and so desperately resolved to root out and extirpate the memory of those of the Religion , especially of any note or eminency , that the King having at last got into his custody one Briquemant a noble French Gentleman , of the age of seventy yeares , one that had valiantly imployed himselfe in the Service of the Kings of France , having been found in the House of the Embassadour of England , then resident in France , wherein he had hid himselfe , whiles the greatest fury of the massacre was executed , was by the Kings command put in close prison , together with another vertuous Gentleman Cavagnes Master of the Requests , both which Gentlemen bare great affection , both unto the Religion , and also unto the renowned Admirall , and were themselves of great esteeme and reputation in France ; but the King having them now fast in hould , threatned to teare them in peeces upon the rack , if they would not write and signe with their hands , that they had conspired with the Admirall to kill the King , his Brethren , the Queene and the King of Navarr . But they having most constantly and justly refused to avouch so horrible a lye against their owne and their godly friends innocencies , were racked and cruelly tormented , and by a most unjust sentence of the Court of Parliament in Paris , they were both declared guilty of Treason and condemned to be hanged upon a gibbet , which was accordingly executed . The Queen-Mother leading the King , her two sonnes and the King of Navarr her brother in law to see the Execution . Her Counsellours thinking that at this last exploit , what they had wickedly projected ( namely , the false transferring of the cause of this bloody massacre on a treasonable plot , intended by the Admirall and others of the Religion against the King , as was fore-mentioned ) would now be wrought out and effected , if Briquemant in presence of all the people , now at the time of his expected death would aske pardon of the King , withall ( to worke it on the more ) sending one to him to certifie and assure him that so he might easily save his life , for the King was mercifull , and that he should have pardon , if he would desire it , confessing this fact wherewith hee was charged . But Briquemant answered boldly and with a good courage ; that it belonged not unto him , but to the King to aske pardon of God for such an heynous offence : That hee would never aske pardon for a fault , wherein hee had not offended , but knew himselfe to bee most innocent , whereof hee called GOD to witnesse , desiring him to pardon the Kings so great disloyalty and cruelty . Cavagnes also the other noble Gentleman , did the like untill hee dyed . Insomuch that this execution ( contrary to the Kings expectation ) served to no other end , but more to publish the iniquity of all those cruell homicides , and of all their most pernicious counsels . The treacherous murther of Henry the 3d ▪ King of France , by a Jacobine ▪ Monke , Anno 1589. extracted out of the French History . HEnry the 3d. King of France , making warre against a great association of his Subjects , assembled together in Paris , under the name of the Leaguers , for the advancement of the Catholicks in France , and under the command and conduct of the Duke de Main , and other heads of that League , whose wicked practises and insolencies against those of the Religion , the King much distasted and discountenanced . The King of Navarr also joyning with the King of France in pursuit of the Leaguers , to bring them into better obedience , and therby having chaced the forces of the Leaguers , and put them to the worse , and cooped them up at last within the wals of Paris , and by that meanes brought them into much danger , and distresse and feare of a tot●ll overthrow . Hereupon the Duke de Main and his confederats within Paris , began to sit close in counsell , to advise what was best to be done ; and seeing the K so neare them and strong about them , either of necessity , like to urge them to a battell , or els to begirt them so close with a siege , that there would be small or no hope to escape : And considering that by these the Kings late so prosperous progressions in his affaires , their own thereby went much to ruine ; Resolved that there was no other meanes left them to stand it out ( especially being proclaimed guilty of high-treason against their chief head the K. ) than by executing some notable exploit in procuring the death of the K. their Mr. and Soveraigne Lord : Now some certaine weekes before , a young Iacobine Monck , by name Fryer Idques Clement , a man drowned in all wickednesse , having passed through the hands of certaine Confessours , and conferred with some Iesuites and others of that rabble , he was for a kind of promising dexterity in any villany , found meet to strike so great a stroake . Was urged and put forward therin , yea and in the end the D. de Main himself , the sister of the D Montpensicur and others of that Catholick Combination had conference with him in divers places , who requested and encouraged him to persevere in this good determination of his , which they said they knew to arise in him from extraordinary inspirations from above , for the full performance of so renowned a service to the holy Union , the Catholick Church of Rome , and his deare Country , they promised him also Abbot-ships , Bishopricks , and whatsoever els he vvould desire : this wicked fellow thus divellishly documented and stimulated to this desperate deed , remained for certaine dayes , sometime with the Dutches Montpensieur , vvho among the Parisians vvas termed the holy-vvidow , sometimes vvith his Prior , and sometimes vvith the Iesuites . This , Monck , I say , being thus made to drinke in fury and madnesse to the deed , by so many allurements , entertainments promises and protestations of felicity , temporall and eternall , resolved within himself , and seriously promised them all to kill the K. Now in the interim , the Parisians or common-people of the City , vvho thought nothing , nor knew any thing of their cruell practises , began to talke of nothing more , than of yeelding themselves to their K , and had greatly rebated their spleene and choller against their Soveraigne . Which the Duke de Main , together with his complotters perceiving , they caused the most zealous Sorbonists and Iesuites to preach and exhort , that they should yet have patience for 7 or 8 days longer , in which interim , assuring them they should see and perceive some wonderfull matter come to passe , that would make amends for their patient expectation , and produce much good to their holy Union . The Monck being now fully ordered and instructed for the execution of the designed plot , departed from Paris and went toward St Clon . As soon as he was departed the D. de Main caused more then 200 of the principall Citizens and other rich men whom he knew to have friends and credit with the K. party , to be taken prisoners ▪ as a gage , to save his Monck , if after the attempt he were staied or arrested . The Monck being come to S. Clon , and presented to speak with the K. , he having fained that he had letters from the president of Harlay and Credence on his part , the K. caused him to be called into his Chamber , vvhere was none with the K , save only the L of Bellegard , chief Gen. of the same , and the Procurator generall , whom he desired to retire a while , the more privately to give eare and audience unto him ; the undaunted villain having addressed himselfe vvith a countenance very modest and demure , neare the K. person . The Monck now perceiving himself alone vvith the K. and an oportunity put into his hand to do the deed he mainly came for , confirming his audacious countenance more and more fixedly , drew out of one of his sleeves a paper , which he presented to the K. and out of the other , a sharp knife , with which he violently and suddainly sheathed a thrust within the K. small ribs , the K. being seriously reading the presented paper , but thereupon perceiving himself wounded , pluckt the knife out of the vvound , and therwith struck the Monck above the eye , and thereupon some of his Gentlemen hearing a noyse and much bustling within , came running in most violently , who seeing what vvas done , and moved with vvrath at the indignity of so execrable a fact , could not contain , but forthwith killed the murtherer with their Svvords , who there expired and vvent ( like Iudas ) to his own place , being canonized and adored for this deed by those of the Romish-League , but detested and abhorred by those that clave to the dignity-royall and party of the Religion . The K. being carried to his bed , the Physitians and Chirurgeons drest his wound , and supposed it had not bin mortall , but the next day , he dyed of it , and left the Crowne of France to his brother , Henry D. of Burbon and K. of Navarr . The most deplorable and execrable murther of Henry the 4th . K of France , by one Francis Raviliack . Extracted also out of the French History . HEnry the 4th D of Burbon and K. of Navarr , a Prince of the most famous and glorious memory , that ever France brought forth , yea I say most renowned , loved and feared for his piety and prowesse , and many other most rare and princely virtues , being right Heyre apparent and true Successour to the Crowne of France , after the fore-mentioned murther and untimely death of his brother Henry the 3d yet extremely maligned and desperately opposed from the faire and peaceable possession of the diadem of France , by those most impious assassinates and bloody Tygers of the most falsly pretended holy Union or Catholike Leaguers afore-said , for the very same reason , for which they so inveterately hated and conspired against his deceased brother , viz his publikely declared good-will and affection toward those of the Religion , commonly called by their ignominious name of Hugonets in France , as our true professours of the Gospell in England , were wont to be branded with the contemptuous name of Puritans , and now by a company of base block-heads , most foolishly termed Round-heads . On this main , if not only ground of wrath and dislike this most noble and Heroick Prince , having long time bin ( I say ) kept out from the just enjoyment of his lawfull inheritance , pestered and perplexed with many and tedious troubles and bloudy battles with his Subjects of France the Leaguers , who were mightily animated therein , and assisted by a strong Spanish Faction among them ; but in all these great warres and mountainous disturbances the most renowned and couragious Prince went Master of the field , a most constant conquerour , having as the French History records of him , triumphed over his enemies , in at the least 12 set-battles or pight fields , still unconquerable by the greatest forces and deepest stratagems , that his adversaries were able to bring against him , yet such is the unstable state and wheeling condition of the best and bravest things of this life ; that this so renowned and so undaunted Prince ( especially having at the first openly profest the true Religion , and long so continued , yet at last moved and overcome , not only to make an edict of maintaining the two Religions in his Kingdomes , but in his own person to make publike profession of the Romish abomination , and going openly to Masse , to the unspeakable sadding of the hearts of ●is best Subjects , those of the Religion ) this noble Prince , I say , at l●st , was permitted to fall into the perfidious power of a base and desp●cable villain to destroy him . For , notvvithstanding that they of the Catholick Leaguer and holy-Union ( is they entituled themselves ) I meane the Romanists had now got such hold of him , in the snares of their Romish Religion● yet the Jesuiticall Faction , being very jealous and suspitious of him , and much fearing his revolt from them ( as indeed he st●ll gave them some causes thereof in the course of his regall government , by his faire carriage and facile grants of many extraordinary priviledges to those of the Religion ) they therefore , at last , suborned and inticed one Fran : Raviliack , a French man , borne in Angonlesme , to kill this noble King , dealing vvith him , just as they did vvith that Monck fore-mentioned in the former Relation , promising and protesting mighty remunerations , large revvards and high preferments on the performance of the deed , leading the fellow into a fooles Paradise of high Hopes , they persvvaded him that it vvas a most meritorious vvorke , and so at length fully vvrought him to their vvils therein , seeming to admire his person , already transformed into an angelicall appa●ition , so glorious , that they durst hardly behold him for the beauty and lustre that was upon him , now upon this his so vertuous and valerous a resolution . Thus , I say , this execrabl● villain and bloody assassinate went forth from them , with a most stony and immarbled heart and brazen fore head to doe this most cruell and accursed deed . And watching his opportunity , upon a Friday , which was the next day after the Coronation of his Qu. this Henry the great ( for so we may justly entitle him ) being in Paris , about 3 of the clock in that after-noone , and intending to goe to his Arcenall , took his Caroch , and as a Prince who then seemed to live without feare or suspition of any of his people , living in such a faire correspondency , as he then did ( but this mixture of Religions being most abominable in the eyes of the Lord ) between both Religions , but as he passed on through the City accompanied with very few of his Nobility , or without taking , for his better assurance either Archers or any of his usuall guard , not farre from St. Innocents , this villain following his Majesty , and seeing his Caroch stayed by a Cart , which met and stopped their passage , Ravilliac , taking this opportunity , as having kept close by the Caroch , and the King fitting in the boot therof , he sodainly and desperately assaulted the King with a long and most sharp knife , made of purpose for this wicked use , with which he gave him 2 wounds in the left side , the first was given neare the shoulder , which entred not farr● , but only razed the skin , the ●d was mortall , that blow entring betwixt the 5t and 6t rib , cutting a sunder the veine leading to the heart , and this wound was so deep that it reached into the Cava vena , which also was pierced with the point of the knife This most noble and renowned Prince , finding himself wounded to death , lost his speech upon the instant , by reason of the abundance of bloud , which issued out of his mouth , therefore they turned the Caroch toward the Lonure ( the villain Raviliac , being first laid hold on and kept in safe custody ) where he was no sooner arrived , but he rendred his soule into the hands of Almighty God , the great Creatour and just disposer of all things . Thus this great and invincible Prince , whom neither so many nor so mighty enemies in open field , could ever vanquish or overcome , was suddainly subdued by the hands of a most wicked and ignoble villain . That Prince in whom the French Histories , observe 3 remarkable miracles or rare mysteries , namely , that he was a King and had no Crowne ; he was a husband , but had no wife ; he waged warre and had no mony : which seeming riddle is thus resolved ; he was King of France , but was long time kept from the kingly possession of his Crown and Royalty . He was married , but could not enjoy his Queen : He waged vvarre but not being able to pay his Souldiers , his neighbour Princes came in as Volunteers and served in his warres at their own charge . Yea , I say , such a noble and renowned Prince , in matter of Religion , in his former dayes especially , that it being observed by some of his Nobles , Commanders in armes , how much he confided in those of the Religion , in most of his greatest and weightiest affairs , some of them said unto him , they marvelled he would so much rely on their fidelity . To whom his answer vvas as pithy as pious , that he vvould never be afraid to confide in those , the principles of whose Religion vvas , Never to eat their God , nor kill their King . Now from all these remarkable passages of the plots and conspiracies of these barbarous and bloody minded Romanists , I vvish the godly and impartiall Reader , whose eyes the Lord hath in any measure opened to see the truth of things ; to take notice briefly of these 3 particulars . First of the admirable providence and good hand of God in preserving those Princes and States from the most puissant forces , and most politick frauds and villanies of Traitors and enemies of his Truth and Gospell , so long as they loyally loved and embraced it ; this being most cleare and evident in our blessed Qu Elizabeth of ever glorious memory , in the state of Geneva , Holland , and such like . Secondly , of the high displeasure and just jealousie of the Lord against those Princes or people who halt 'twixt a opinions in matter of Religion ▪ or maintaine mixtures in his pure vvorship , vvhich he hath also manifested against Princes , otherwise most noble and renowned , potent and prudent , permitting and raising up base and ignoble hands to bereave them of their lives , as hath bin clearly demonstrated in these two last great Princes of France , Henry 3d and Henry 4th , and might be farther proved by many such like Presidents extant in History . Thirdly and lastly , of the most bloody and blasphemous principles of Romes Religion , teaching and encouraging the practise and perpetration of such horrid and hideous murders and massacres of the Lords most harmlesse and innocent lambes justifying King-killing and Country-destroying machinations , plots and conspiracies , and all these under a most execrable pretence of advancing their Catholik-cause , forsooth , as if the Lord , the pure and holy God of Heaven , ever intended to build his Church with such base and bloody materials , which must needs be most blasphemous to sayor once think . Most worthily therfore is Rome said to be founded and finished in its crimson architecture of blood ; vvhether we respect materiall Rome in its first rise and originall , first founded in the blood of Rhemus murthered by his brother Romulus , the very first King of Rome : or spirituall Rome , the mother of spirituall Whoredomes , moulded and maintained all along by those Popish-Caines , in the bloud of their more righteous brethren , Gods beloved Abels . Wherefore I desire that the use of this 3 fold observation , may be , first inseparable love of God in cleaving fast to his soul-saving Truth and Gospell : and secondly irreconciliable hatred of that abominable and diabolicall Religion of Rome , which thus delights in the most fearfull and finall destruction of soules and bodies . FINIS . Notes, typically marginal, from the original text Notes for div A32576e-1230 See here the holinesse of Rome , and zeal of the Romanists Mark here the vowes of Romish Princes . 
A37436	----	Reasons humbly offer'd for a law to enact the castration of popish ecclesiastics, as the best way to prevent the growth of popery in England 1700 Approx. 39 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A37436 Wing D843 ESTC R7912 12272874 ocm 12272874 58345 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. A37436) Transcribed from: (Early English Books Online ; image set 58345) Images scanned from microfilm: (Early English books, 1641-1700 ; 179:16) Reasons humbly offer'd for a law to enact the castration of popish ecclesiastics, as the best way to prevent the growth of popery in England Defoe, Daniel, 1661?-1731. 26 p. Printed and are to be sold by A. Baldwin ..., London : 1700. Attributed to Daniel Defoe. Cf. Moore Smith, G.C. An unrecognized work of Defoe's? In the Review of English studies, v. 5, no. 17, p. 64-66. Not accepted by John Robert Moore as Defoe's; not listed by Boston Pub. Lib. cat. of The Defoe Coll. Cf. NUC pre-1956. Incorrectly identified on film and in reel guide as Wing D843. Reproduction of original in Huntington Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Catholic Church -- England. Anti-Catholicism -- England. 2002-07 TCP Assigned for keying and markup 2002-09 SPi Global Keyed and coded from ProQuest page images 2002-10 John Latta Sampled and proofread 2002-10 John Latta Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion REASONS Humbly offer'd For a LAW to enact the CASTRATION OF Popish Ecclesiastics , As the best way to prevent the Growth of POPERY IN ENGLAND . LONDON , Printed , and are to be sold by A. Baldwin in Warwicklane , 1700. REASONS Humbly offer'd for a Law to enact the Castration of Popish Ecclesiasticks , &c. THE Honourable House of Commons having been pleas'd to take into their Consideration the unaccountable growth of Popery amongst us of late , and to appoint a Committee to consider of Ways and Means for preventing the same : It is thought fit , among the croud of Proposals for that end , to publish what follows . We may , without intrenching upon the Province of Divines , make bold to assert , That when the Church of Rome is call'd in the Sacred Scriptures , The Mother of Harlots , and of the Abominations of the Earth ; there 's something else meant by it than a mere Religious Impurity , or going a whoring after false Gods , as their Saints and Angels , and multitudes of Mediators between God and Men undoubtedly are . We need but cast our Eye upon Platina's Lives of the Popes , and turn over a few Leaves of the Historys of most Nations of Europe , to be convinc'd that the Romish Clergy have ever since the Pope's Usurpation been branded with Uncleanness . The wanton Observation made by Henry the 4 th of France , as he passed one day betwixt a Friary and a Nunnery , That the latter was the Barn , and the former were the Threshers , was found to have too much of truth in it in all those Countrys where Monasterys were overturn'd or search'd upon the Reformation . The vast heaps of Childrens Bones that were found in draw-wells , and other places about them , were speaking , tho not living Monuments of the horrid Impurity , as well as barbarous Cruelty of those pretended Religious Communities . To insist any more upon this , were to accuse the Age of inexcusable Ignorance in History , and therefore we shall conclude this Introduction with an Observation from Fox's Acts and Monuments , That before the Reformation the Priests alone were computed to have 100000 Whores in this Kingdom ; which must be understood of what the Dialect of those times call'd Lemmans , from the French L'amante , that is , in the modern Phrase , kept Misses ; besides their promiscuous Whoredoms with the Women , they confessed , &c. This horrid Uncleanness of the Romish Clergy cannot appear incredible to those who consider , that besides their being judicially given up of God to work all manner of Uncleanness with greediness , their Vow of Chastity , and being forbidden to marry , lays them under a temptation peculiar to their Order . It will yet appear less strange if we consider their way of living , and opportunity : They eat and drink of the best , are caressed in all Families of their Way ; have an advantage of knowing the Inclinations , and of private converse with Women by their Auricular Confession , and by their pretended Power to give Pardon ; have a Door open to perswade the committing of one Sin for expiating another , and accordingly improve it . This is so far from being a Calumny , that the Popish Laity themselves in all Ages and Countrys have been sensible of it ; and therefore most of the Popish Kingdoms sollicited the Council of Trent to allow Priests marriage . But the Pope , for Reasons we shall touch anon , did not think fit to grant it ; tho AEneas Silvius himself , afterwards Pope , was so fully convinc'd of the necessity of it , that he said , Tho Priests were forbidden to marry for very good Reasons , yet there were better Reasons to allow it . They that have travel'd in Popish Countrys , and observ'd their Priests and Monks , know , that generally speaking , they carry about them no marks of that Austerity and Mortification which they pretend to . They look as fat , and generally fatter than other Men ; which is an infallible Token that they fare as well , if not better , than others do . You shall see as white and plump a Hand under a Monk's Hood , as in any Family of Quality ; and a Foot as clean and neat many times in a Sandal , as is to be found under a Spanish Leather Shoe and silk Stockin : Nor is it any Secret , that in the Neighbourhood of Convents there 's as good Diet prepar'd for the use of Monks and Nuns , as comes to Gentlemens Tables . Nay , those very places of Retirement , with their large Gardens , adorn'd with Walks and Shades , and many times water'd by pleasant Fountains or murmuring Streams , together with their idle way of living , seem to be accommodated to inspire them with amorous Sentiments , against which their Vows of Chastity , and the Rules of their Order , are so far from being Preservatives , that they only add Fewel to their Flames , and make them commit Sin with the higher relish . So that when they go abroad from their Monasterys , they are like so many fed Horses neighing , as the Scripture expresses it of the lustful Iews , after every Woman they see ; and if they have not opportunity of giving vent to their Lusts that way , they many times do it by other methods , which Nature , as well as Religion forbids to name . This we may justly suppose to have been the Motive that induc'd Emanuel de Saa in his Aphorisms to maintain that Fornication , Adultery and Sodomy did not make a Priest irregular , whereas Marriage did . If besides their being forbidden to marry , we consider that they are provided for by the sweat of other mens Faces , have no Familys to take care of , have no hard Labour to mortify and keep them low , and are under no Obligation to study hard , we shall find that there 's no Reason to wonder if they be more inclinable to Venery than any other Men whatsoever : and since by experience it is found to be so , forbidding them Marriage may well be call'd a Doctrine of Devils , both as to its Original and Effects . That it comes from the Devil , the Father of Lies , and by consequence the Author of every false Doctrine , is not to be controverted , since the Law of God and Nature commands us to increase and multiply , and fits us for it ; and that it might be in a regular way , God himself instituted Marriage in Paradise , and the Apostle tells us , that Marriage is honourable in all : and that this Doctrine is devilish in its Effects , is evident from the horrid impurity of the Romish Clergy abovemention'd , and the Mischiefs they do by it to particular Persons , Families , Kingdoms , and Commonwealths . We come next to take a view of the Cause , why the Court of Rome does so stifly insist on the Celibacy of their Clergy , which will further demonstrate the reasonableness of Guelding them , to prevent their infesting this Nation . Tho Rome pretends to have changed her Religion , and hath actually changed her form of Government , by taking an Ecclesiastical instead of a Temporal Head ; yet it 's visible she hath abated nothing of her Ambition , to be mistress of the Universe , and did in a great measure effect it by her Papacy , to which so great a part of those call'd Christian Nations submitted before the Reformation . So as Catiline , when Rome was Heathen , thought it necessary to debauch the Women , and then to carry on his Conspiracy against the Government by their Interest , because of the influence leud Women had upon the loose Rabble , and that they could either murder their Husbands , or bring them over to his Party . Rome since it became Antichristian , hath injoin'd Celibacy upon her Clergy , that they might be rendered the more apt to debauch Women , and to make use of their Interest in order to deprive the Civil Magistrates of their Right , and to usurp the Temporal , as well as the Spiritual Sword. 1. Because they know that Nature having inclin'd all Men to propagate their Species , their Priests so and so circumstantiated , as beforementioned , could not possibly refrain from the Act , tho they were not allow'd to do it in a regular way : and therefore so many Women as they debauch , which they knew by their Circumstances and Opportunity must needs be innumerable , so many Proselytes they were sure of . 2. Because they knew that their Clergy being pamper'd and restrain'd from the use of the Marriage-Bed , must needs be more inclinable to Venery than other Men , and consequently more pleasing Companions to insatiable Women , and therefore the better fitted for the practice of creeping into Houses , and leading captive silly Women , laden with divers Lusts , as the Apostle expresses it . 3. Because they knew that their Clergy by this means having an Opportunity of bringing to their Lure a buxom Wife , who perhaps has a sickly , weak , or absent Husband , a Green-sickness Daughter , or a wanton Maid ; they would by the same Means become masters in a manner of all that belong'd to the Family , have the command of their Purses , know all their Secrets , and improve all to the advantage of the See of Rome , which indulg'd them thus with a Mahomet's Paradise . 4. By restraining their Clergy from Marriage , they knew it would make them the more impetuous to satisfy their desires ; and that they might have the better Opportunity of doing it , they are injoin'd by their Directory in confessing Women to examine them most as to the Sins of the Flesh , which they tell 'em they must discover on pain of Damnation . This being a ready Method to inflame them mutually , attended with Secrecy , and the Priests pretended Power of giving a Pardon , they knew it could not miss of the design'd Effect ; they knew also that so many of those silly Women as they captivated , so many Champions and Advocates for their Religion they should have in Families , Courts , or elsewhere ; for they might assure themselves that such Women would not easily part with a Religion that did so much gratify their depraved Appetites , by allowing them as many Men , tho not Husbands , as they have Priests or Confessors . And therefore many of the wise Popish Laicks have been of Opinion themselves , that no Man ought to confess a Wife but her Husband , and that a Daughter ought to be confess'd by none but her Father . 5. Another , and that none of the least Reasons why they forbid Marriage to their Ecclesiasticks , is , That if they had Wives or Families , they could not so easily be sent on Missions , and encompass Sea and Land to make Proselytes . They would not be so ready , nor so fit to engage in Assassinations , Conspiracies , and Rebellions against Princes and States , at the Commands of their Superior : Nor could they by their Whoredoms so much propagate the Interest of the great Harlot ; for then their Wives would be so many checks and spies upon them . From all which it seems reasonable to infer , that the best way to rid this Kingdom of Popish Priests , and to prevent the growth of Popery , is to make a Law , that all of them who shall be discover'd in England , except such as are thought fit to be allowed to Foreign Ambassadors , shall be Guelded , as they are in Sweden ; where since the same was Enacted into a Law , and practis'd upon a few of them , that Kingdom hath never been infested with Popish Clergy , or Plots , nor their Women reproach'd with want of Chastity . This will appear the more reasonable , if we consider that the Havock they are allow'd to make of Womens Chastity , is one of the principal things that induces lustful Fellows to take Romish Orders upon them , and to ingage in desperate Designs to promote the Interest of that Church . This any Man may easily be convinc'd of , that will give himself leave to consider , what dangers other Men of better Principles , and who may have Opportunities of satisfying Nature by lawful Marriage , do many times expose themselves to , for the Satisfaction of their brutish Passions , and how they frequently sacrifice Honour , Interest , and Estate , with the peace of their Families and Consciences , to their irregular Appetites of that sort . The Case then being thus , let 's consider what a deluge of Uncleanness may be pour'd out upon this Nation by 1000 or 2000 , supposing there were no more of those Popish Ecclesiasticks in England at a time ; especially since they look upon it to be their Interest to debauch the Nation , as one of the best Expedients to advance Popery , as was evident from the practice of the late Reigns : and therefore it seems to be the natural way of obviating the growth of Popery , to make the Romish Ecclesiasticks uncapable of promoting it by that Method which they like best , and find most successful . It will still appear to be more reasonable , because they have vow'd Chastity , and by their own Confession have no occasion for those Seminary Vessels ; therefore if they resolv'd to live as they have sworn to do , they would willingly unman themselves as Origen did ; so far would they be from having any reason to complain , if others should do it for them . It can no ways be reckon'd cruel , since it may be done without hazard of Life , as common Experience shews both in Man and Beast , and by consequence less to be complain'd of , than those Laws which condemn them to the Gallows . There have been more Priests put to death in England , than ever were guelded in Sweden ; yet Experience teaches us it hath not had near so good an effect . This is demonstrable from the many Conspiracies against our Princes and Nation , that the Priests have form'd since the enacting of those Laws , and from the great progress their Idolatry makes among us at this very day ; whereas Sweden , since the enacting of that Law , hath been liable to none of these Misfortunes . This Law of Castration occasion'd a pleasant Raillery upon the Jesuits at Brussels by Queen Christina of Sweden . When those Fathers came to congratulate her there upon her Conversion , they entertain'd her , among other things , with the wonderful Effects of their Missions in the Indies , and other remote parts : That Princess applauded their Zeal , but at the same time rebuk'd their Indifference for her Country of Sweden , where their Indeavours were so much needed : She pleasantly told them , That tho the Law of Castration was a Bar in their way , they ought not to prefer the keeping of those things of which they stood in no need , and of which she hop'd they made no use to the advancement of the Catholic Faith. But this , tho the severest Reproof in the World , has never been able to bring the Romish Clergy to so much sense of their Duty , as to renew their Attempts of converting Sweden . This may serve to confirm the Story told us of an old Capuchin in the Menagiana , the Works of the Abbot Menage , that he rejected the Advice of his Physicians to be cut of the Stone , for fear it should make him Impotent , tho he was then 80 Years of Age. Namque ad Vivendum castrari valde recusat , Et propter vitam vivendi perdere causam . The Romish Clergy have so much accustom'd themselves to those impure Pleasures , that they will be sure to avoid those Countrys where they must be rendred uncapable of injoying them . If it be thought that the Laws already made will be more effectual against them , there 's no need of repealing them , tho a new one of Castration be added . Since that hath had so good an Effect in Sweden , we have no reason to despair of the like here . It 's generally concluded , that our English Women are as tempting as any in Europe , and are therefore as likely to prevail on a Romish Priest to venture hanging to injoy their Favours as any others : But if they be rendred uncapable of it , the temptation will have no force ; and so the Priests will save their Lives , our Women will preserve their Chastity , and our Religion and Liberty will be freed from their Attaques . The only Objection of weight that can be made against it is , that it may provoke our Popish Allies , and other Popish Princes , to treat Protestant Ministers in the like manner . To which we answer , That admitting it should be so , it is not half so bad as to have them broke on the Wheel , Hang'd , or sent to the Gallies . In the next place , there 's not the like Reason for treating Protestant Ministers in that manner , for they generally marry ; or if they be guilty of Uncleanness , are thrust from the Ministry . And in the last place , there 's no Reason why we should have any more regard to our Allies , or other Popish Princes , than they have to us . We hear every day of the cruel Persecution in France and Germany , notwithstanding our mildness to the Papists here ; so that our enacting a Law of Castration cannot possibly make them persecute the Protestants more severely than they do , but may rather put a stop to it . And indeed it is to be wondred at , that the Protestants should be so much wanting in their Zeal , and so little sensible of their own Interest , when we have so Warlike and Zealous a Protestant Prince upon the Throne of Great Britain , as not to agree on Methods for obliging the Papists to forbear that barbarous Persecution of their Brethren . Endeavours of that nature were us'd in some of those Reigns when Popery had so much Interest at Court , that it seem'd to have a share of the Throne ; therefore it 's strange if nothing shou'd be attempted towards it in this Reign . To effect this would , humanly speaking , seem to be no difficult Work , since the Naval Strength of Europe is in the Hands of the Protestants ; and that the Strength of Great Britain and Holland is now under the Command of one Prince who is the Hero of his Age. This our own Safety seems to require , and Charity and Compassion to our Brethren beyond Sea does loudly call for ; but if for Reasons of State , or otherwise , it be found impracticable for us to interpose in behalf of persecuted Protestants abroad , there 's nothing can hinder us , if we be willing to secure our selves against Popery at home , by putting the old Laws in Execution , or enacting new ones . This seems to be absolutely necessary , if we consider , either the State of the Protestants beyond Sea , or our own Condition at home . If we look abroad , we shall find the Protestant Interest , which was once so considerable in France , quite ruin'd ; and one of the chief Causes of its being so , was the neglect of our English Governments since Queen Elizabeth's time : we have done nothing effectual for them since then , which was a mighty oversight , both in respect of Duty and Interest . That it was our Duty , will scarcely be deny'd by any Man that has any true Impressions of the Protestant Religion . That it was our Interest is demonstrable , because , had the Protestants of France been supported by our Mediation and Assistance , they would never have concurr'd in any ambitious Design of their Monarchs against the Protestant Interest , or this Nation : and perhaps the fears of that Court , that they might prove a Curb upon their Designs of that nature , was none of the least Causes of their having ruin'd them by the most ungrateful , as well as the most barbarous Persecution that ever was known . From all which it will naturally result , that it is the Interest of England to save , if possible , the Remnant of the Protestants in France , by some effectual Interposition . If we look a little further into the State of the Protestants of the Valleys of Piedmont , we shall find that Antient Church almost totally ruin'd and disperst . If we turn our Eye towards Hungary , Transilvania , and Poland , the Reformed Interest is almost quite exterminated in those Countrys , as it is totally ruin'd in Bohemia : What danger it is liable to in the neighbouring Country of Saxony , is known to every one , since that Country , whose Prince was the first that embrac'd the Reformation , is now under a Popish Government ; and if we come nearer home to the Palatinate , there we shall also find a Protestant Church , once the most flourishing , and best reformed in all Germany , under an unreasonable and cruel Persecution . If we consider the Treaty of Reswick , by that we shall find the German Protestants despoil'd of eight or nine hundred Churches : The once famous Protestant City of Strasburgh deliver'd in prey to the Church of Rome ; and the Protestants in Alsace , and the neighbouring Principalities on each side , as the Dutchy of Montbelliard , County of Veldents , &c. subject to Popish Incroachments . In a word , if we look throughout the whole Empire , and take a view of the Diet at Ratisbon , we shall find the Popish Interest every where rampant , and incroaching upon the Reformation , contrary to the Fundamental Laws , and most Solemn Treatys of the Empire . If we cast an Eye upon Swisserland , the little Republick of Geneva , and the Principality of Neufchatel , there also we shall find the Protestant Interest threatned and languishing . If we look Northward , there we find the Protestant Kingdoms of Sweden and Denmark ready to ingage in a War with one another , and that the Quarrels betwixt them are fomented by those who carry on an Interest , which is destructive both to the Protestant Religion , and the Civil Liberties of Europe . This is sufficient to discover the bad State of the Protestant Interest abroad . If we consider the posture of Affairs at home , it 's evident from a late printed Letter , said to be wrote by a worthy Bishop , and dedicated to a Member of Parliament , that Popery comes in upon us like a Flood . It is not to be denied that there 's a Party in the three Nations , who favour the Title of an Abdicated Popish Prince and his pretended Succession , against the present Government , and the Succession establish'd by Law. It is not to be forgot , that their Interest was so strong as to advance a Popish King to our Throne ; and tho they could not keep him there , because he dismounted himself by a furious Career , yet they have endanger'd us since by repeated Plots against his present Majesty's Life , and endeavouring to bring in a French Invasion upon us . It is also known , that there are mighty discontents fomented and nourish'd in all the three Nations , in relation to Trade , Parties , and different Pretensions ; and that this gives the Popish Clergy an opportunity of adding fewel to our Flames , which makes it likewise evident that the Protestant Interest is in danger at home . This is further demonstrable from the Trouble the Papists have from time to time given , and continue to give to our Government and Parliaments ; what 's the meaning else of those Proclamations formerly and lately emitted , commanding Papists to retire from London ? &c. What else is the meaning of those Bills brought in to prevent their disinheriting their Protestant Heirs , and to hinder their sending Children abroad to foreign Seminaries , to be bred up in Idolatry , or made Priests , Monks and Nuns ? This , besides the danger that accrues thereby to our Religion and Libertys , takes vast Sums of Money out of the Kingdom yearly . They likewise give trouble to our Parliaments , by bringing in Bills for discovering Estates and Money given to superstitious Uses , which is every way mighty prejudical to the Kingdom , and enables the Papists to breed Vipers in our Bowels , in order to rend us in pieces . Then since it is undeniable that we are in danger from the Papists , whether we consider the State of Affairs at home or abroad , and that the Laws hitherto enacted have not been able to prevent the recourse of Popish Priests , &c. nor the growth of Popery in this Kingdom ; what should hinder us from trying new Methods , and particularly this Law of Castration ? It would certainly be a Punishment very proper for them , and might make them read their Sin in their Judgment ; since it 's evident that by their own personal Villany , and their loose Doctrine of Pardons , &c. which incourages People in Licentiousness , they make more Proselytes than by any other Method . Those , who perhaps would scruple to be any ways Instrumental in taking these Priests , when the Penalty inflicted upon them by Law is Death , would not have reason to be so scrupulous to take and discover them when the Punishment is only Castration , and therefore would be more diligent to put the Laws in Execution upon them . It must also be reckon'd a deserved Punishment , since under the Seal of Confession they commit Uncleanness with those they have the Trust of as Ghostly Fathers , so that it is a sort of spiritual Incest , and a destroying People with Arms that make no Report ; both which Crimes are capital in all well govern'd States , and therefore the Punishment of Castration , in such a Case , must needs be accounted mild . If it be objected , that tho some of the Romish Clergy be guilty of Incontinence , yet all of them are not so , and therefore such only are to be punish'd in that manner as are convicted of the Crime : It 's easy to answer , That it is equally true , that all of them are not guilty of Conspiring against the Government , nor is it possible to convict all of 'em of perverting the Subjects ; yet the 27 th of Elizabeth makes it Treason for any Popish Priest , bred up beyond Sea , to be here , or to return into England without submitting to the Government , and taking the Oath of Supremacy . And indeed it is but reasonable it should be so , for their being here supposes their Design ; and therefore there 's as much reason to punish them , tho we cannot prove the Overt Acts upon them , as there is to punish Thieves for coming into our Houses in an illegal manner , tho we cannot prove that they have robb'd us , or stole any thing . If we find a Wolf , or other Beast of Prey among our Flocks , we take their design of destroying them for granted , and treat them accordingly , tho we don't see the Limbs of our Cattle in their mouths . And therefore since the Practices and Principles of the Romish Clergy are so well known , their being found in the Nation ought to be sufficient Conviction . It still remains a Question , how they shall be discovered ? But the Answer is at hand : Let a competent and certain Reward be propos'd for such as shall do it , and the like Reward , and a Pardon to any of their own Number that shall discover the rest ; or let Provision be made for some of every English Seminary beyond Sea that turn Protestants , plant some of them in the several Ports of the Kingdom ; and let some of each of those Seminarys be likewise constantly in London to assist in Searches , and view those that are taken up on Suspicion : And at the same time let provision be made for such as will inform of all the Popish Clergy that haunt the great Families of that Opinion in England , and we need not doubt of an effectual discovery in a little time : for besides the influence that the hopes of a Reward will have , those Goatish Fellows , the Romish Clergy , do many times disoblige Familys of their own way , by attempting to debauch their Wives , Children or Servants , some of whom have so much Virtue as to reject the Temptation , and to hate the Tempters ; and many times their blind Zeal occasions them likewise to take indiscreet Methods to pervert Protestant Servants , who would not be wanting , in case of such provision as above-mention'd , to discover those dangerous Fellows . To inflict this Punishment of Castration upon them , is so much the less to be thought cruel or unreasonable , since it is so ordinary in Italy , and other Popish Countries , for the meaner sort of People to geld their own Sons , that they may make the better market of them for singing Boys , and Musicians , or to be Catamites to Cardinals , and other Dignitaries of the Romish Church . In those hot Countries the Roman Clergy are much addicted to that damnable and unnatural Crime : and such of them as are not , keep lewd Women almost avowedly ; they are indeed more upon the Reserve , and live according to the Maxim of Cauté , tho not Casté , in such Countries where the Government is Reformed , or where the Protestants are numerous ; but then they are under the greater Temptation to perpetrate their Villanies , on the pretext of Confessing Women : therefore there 's the more Reason to enact a Law of Castration against them in this Kingdom . We have the more ground to think , that such a Law duly executed would have a good Effect , because the Lust of the Flesh is so bewitching and natural to the greatest part of Mankind , and continues to have a predominancy in them for so great a part of their Lives , that it hath occasion'd , and does occasion more disorders , and is apter to engage Men over whom it obtains the ascendant in more desperate Undertakings than any other passion whatever . Histories are full of Examples of Princes and great Men , that have ruin'd themselves and their Countries in the pursuit of their irregular Amours . We have no need to turn over foreign Stories , or to go out of our own Nation for Proofs of this . It is not so long ago as to be forgot , since we had the chief Affairs of State manag'd , and Parliaments dissolv'd , &c. at the beck of Courtisans . The Interest of Popery and Tyranny in the late Reigns was chiefly advanc'd by such . Do not we find , even in private Persons of all Ranks , that where that Passion is not kept in due bounds , or cur'd by the proper Remedies of a sutable Match , that Honour , Health , and Estates , nay Life it self , is many times sacrific'd to the pleasure of the Flesh ; and therefore the Apostle had Reason as well as Revelation on his side , when he rank'd all that is in the World under the three Heads of the Lust of the Flesh , the Lust of the Eye , and the Pride of Life ; and gave that of the Flesh the preference . It is plain from Experience , that the other two are made generally subservient to it , as is visible every day from that excess in Jewels , Apparel , and Household Furniture , and the vast Expence which the Gallants of both Sexes put themselves to in one or all of these , in order to obtain the Favour of their Paramours . From all which we may make this Inference , that if the Romish Clergy were made uncapable by a Law of enjoying that which they account the greatest pleasure of Life , they would avoid those Countrys where such Laws are put in execution , as they would avoid the Plague . 'T would be happy if by this means we could deliver our Posterity from those Conspiracies , Civil Wars , Dreadful Fires , Massacres , Assassinations of Princes , and other Mischiefs which these Kingdoms have been liable to from the Papists , and against which all our other Laws have hitherto signified but little to preserve us . We have also found , by sad experience , that they have had so much influence as to get the Ascendant over some of our Princes , by tempting them , as they have done the French King , with the hopes of an Absolute Sway , and we know not what Visionary Empires . By this means they prevail'd with them to overthrow our Laws , the recovery of which hath cost the Nation so much Blood and Treasure , that after Ages are like to feel the smart of it : Tho they have run one of our Princes off the Stage , and have well-nigh ruin'd their great Champion beyond Sea , as they did formerly the Spanish Monarchy , by spurring on those Princes to persecute Protestants , and establish Despotical Government . They will never give over that Game , but inspire all Princes to whom they can have access , either by themselves or others , with one or both of those Designs ; and therefore it is the Interest of England to use all possible means to secure the Nation against those Romish Clergymen , for which Castration is humbly conceiv'd to be the properest Method , and is so far from being cruely , that it may well be reckoned as great a piece of Clemency to Romish Priests , as Transportation is instead of the Gallows to other condemned Criminals . In short , it will be so far from being a real diskindness to the Popish Laics of this Nation , that it will be the greatest piece of Friendship to them imaginable : this we hope they will be the more readily convinc'd of , if their Wives , Daughters , and Maid-servants , cry out against this Law , for then to be sure they have some particular concern in the matter . We hope that our Popish Laics in England are Men of as good Observation as those in other Countrys , and particularly in France and Italy , where their very Proverbs are sufficient to demonstrate , that they have no great Opinion of their Clergymens Chastity . It is not possible to expose those goatish Fellows with more severity and contempt , than the Italians do by saying fate Lui Coronna , by way of sarcasm , of a Stallion that they don't think performs his part ; alluding to the Priests shaven Crowns , as if that Sacerdotal Character were sufficient even to invigorate a Horse . Their other Proverb of fate lo Prete , let 's make him a Priest , when they have any ungovernable Wanton in a Family , that overruns all their Females , is akin to the other ; and their covering their Stone-horses with a Monk's Frock , when they find them indifferent for a Mare in season , is a scandalous Reproof of those brutish Clergymen . Answerable to these is the French Proverb ; Qui veut tenir nette Maison Qu'il n'y souffre ni pretre in Moin ni pigeon . Comparing the Popish Clergy to the Pigeons for their venereous Inclinations ; and may be Englished thus , They that would keep their Houses Chast and Neat , From thence must Priests , Monks , Nuns , and Pigeons beat . As all Proverbs of that sort are founded upon something universally known or conceiv'd to be true , it is not at all for the Honour of the Popish Clergy , that their Chastity should be thus reflected upon in Countrys where they are the sole Directors of Conscience , and have their Religion established by Law. But that which fixes it yet more upon them , is , that in the Pope's Chancery the Tax for eating Eggs in Lent , is greater than that for Sodomy ; and the Penalty upon a Priest that marrys , is greater than upon those that commit that monstrous and unnatural Villany just now mention'd . From all which it is manifest , that they did not speak at random who inform'd us that the Celibacy of such an innumerable multitude of Popish Ecclesiastics , is the maximum Arcanum dominationis Papalis , and that the Priests Testicles are the greatest Promoters of the Pope's Empire . This will appear yet more plain , that it is of the highest Importance to them , since the Church of Rome maintains , that Marriage is a Sacrament , and that all Sacraments confer Grace , and yet denys it to her Clergy ; a manifest Indication that they have their graceless Designs to promote by it , especially since at the same time the want of those Parts which they will not allow them to make use of in a regular way , renders them uncapable of being Priests according to their Canons ; but yet they are so kind to their gelded Martyrs , as to allow it to be sufficient if they have them about them , in Pouder , or any other way . These things confirm , in a literal sense , the odious Characters given the Church of Rome in the Revelations , Chap. 17 , 18 , &c. As the great Whore , with whom the Kings and Inhabitants of the Earth have committed Fornication ; the Mother of Harlots , and Abominations of the Earth , having a golden Cup in her hand full of Abominations , and of the Filthiness of her Fornications , &c. Then since by the Testimony of God and Man , the Romish Clergy is such an impure and lascivious Crew , it makes a Law of Castration a just and adequate Punishment for them . To conclude ; Since our King and Parliament have both testified their Zeal and Forwardness to suppress Immorality and Profaneness , it follows naturally that such a Law as this deserves their serious Thoughts ; for it is impossible to suppress reigning Vice , so long as those goatish Fellows are suffered to swarm among us . They not only corrupt the Morals of People themselves by such Practices and Principles as above-mention'd , but bring over and encourage others to do it ; particularly those Italians , &c. who sell and print Aretin's Postures ; and in order to debauch the Minds of Women , and to make them guilty of nnnatural Crims , invent and sell 'em such things as Modesty forbids to name . 'T is evident , that as Popery advanc'd upon us in the late Reigns , Debauchery gain'd ground at the same time , for they naturally make way for one another ; and therefore we can never suppress Immorality , without securing our selves effectually against Popery . If this should be attempted by a Law of Castration against Romish Priests , it must be own'd that it would be more charitable and humane to save our selves from Popish Superstition , and all its mischievous Consequences , by that Method alone , than to practise it , together with other Punishments , upon such of those Wretches as come to the Gibbet for Treason ; the cutting off their Privities in such Cases , and throwing 'em in the Fire , just before they be totally bereft of Life , can be of no manner of use , whereas Castration alone beforehand might have sav'd us from the danger of their Plots , and prevented themselves from coming to the Gallows . FINIS . 
A39411	----	At the court at Whitehall, December the nineteenth 1679 present the Kings Most Excellent Majesty ... : His Majesty being willing by all means to provide that no papists or suspected papists may be harboured ... England and Wales. Sovereign (1660-1685 : Charles II) 1679 Approx. 2 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A39411 Wing E803 ESTC R34881 14878025 ocm 14878025 102816 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. A39411) Transcribed from: (Early English Books Online ; image set 102816) Images scanned from microfilm: (Early English books, 1641-1700 ; 1569:19) At the court at Whitehall, December the nineteenth 1679 present the Kings Most Excellent Majesty ... : His Majesty being willing by all means to provide that no papists or suspected papists may be harboured ... England and Wales. Sovereign (1660-1685 : Charles II) Charles II, King of England, 1630-1685. 1 broadside. Printed by John Bill, Thomas Newcomb and Henry Hills ..., London : 1679. Reproduction of original in the Harvard University Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- England. Great Britain -- History -- Charles II, 1660-1685. 2008-05 TCP Assigned for keying and markup 2008-06 SPi Global Keyed and coded from ProQuest page images 2008-07 Mona Logarbo Sampled and proofread 2008-07 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion C R DIEV ET MON DROIT HONI SOIT QVI MAL Y PENSE royal blazon or coat of arms At the Court at Whitehall , December the Nineteenth 1679. Present , The Kings most Excellent Majesty , His Highness Prince Rupert Lord Chancellor Lord President Lord Privy Seal Duke of Albemarle Duke of Lauderdale Marquess of Worcester Earl of Bridgwater Earl of Sunderland Earl of Bathe Earl of Halifax Viscount Fauconberg Lord Cavendish Lord Bishop of London M r. Hyde Lord Chief Justice North Sir Henry Capell Sir Thomas Chicheley M r. Seymour . HIs Majesty being willing , by all means , to Provide that no Papists , or suspected Papists may be Harboured , or thought to receive Protection in any of His Majesties Houses , Is hereby pleased to Declare in Council , That a Reward of Ten pounds shall be paid unto any Person who shall Discover unto the Officers of His Majesties Board of Greéncloth , any such Papist , or suspected Papist , who are or shall be in any of His said Houses contrary to Law. As also That the Officer by whose Permission or Privity they are Harboured , shall be turned out of his Place . THOMAS DOLMAN . LONDON , Printed by John Bill , Thomas Newcomb , and Henry Hills , Printers to the Kings most Excellent Majesty . 1679. 
A30394	----	The mystery of iniquity unvailed in a discourse wherein is held forth the opposition of the doctrine, worship, and practices of the Roman Church to the nature, designs and characters of the Christian faith / by Gilbert Burnet ... Burnet, Gilbert, 1643-1715. 1673 Approx. 177 KB of XML-encoded text transcribed from 85 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A30394 Wing B5838 ESTC R35459 15313569 ocm 15313569 103413 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. A30394) Transcribed from: (Early English Books Online ; image set 103413) Images scanned from microfilm: (Early English books, 1641-1700 ; 1146:12) The mystery of iniquity unvailed in a discourse wherein is held forth the opposition of the doctrine, worship, and practices of the Roman Church to the nature, designs and characters of the Christian faith / by Gilbert Burnet ... Burnet, Gilbert, 1643-1715. 161, [5] p. Printed by W. Godbid and are to be sold by M. Pitt ..., London : 1673. Errata sheet bound at end. 4 p. advertisements bound at end. Imperfect: stained and tightly bound with loss of print. Reproduction of the original in the Huntington Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Catholic Church -- Controversial literature. Anti-Catholicism. 2003-10 TCP Assigned for keying and markup 2003-11 Apex CoVantage Keyed and coded from ProQuest page images 2003-12 Rina Kor Sampled and proofread 2003-12 Rina Kor Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion THE MYSTERY OF INIQUITY UNVAILED : IN A DISCOURSE , Wherein is held forth The Opposition of the Doctrine Worship , and Practices of the Roman Church , TO The Nature , Designs , and Characters of the Christian Faith. By GILBERT BURNET , Chaplain in Ordinary to His MAJESTY . LONDON , Printed by W. Godbid , and are to be sold by M. Pitt , at the Angel over against the Little North Door of St. Pauls . 1673. THE Mystery of Iniquity UNVAILED . HE that increaseth knowledge , increaseth sorrow , is an observation which holdeth true of no part of knowledge , so much as of the knowledge of Mankind : It is some relief to him , who knows nothing of foreign wickedness , to hope there are other Nations wherein Virtue is honoured , and Religion is in esteem , which allays his regrates , when he sees Vice and Impiety abound in his Country ; but if by travelling or reading , he enlarge his Horizon , and know Mankind better , his regrates will grow , when he finds the whole World lyes in wickedness . It argues a cruel and in humane temper , to delight in beholding scenes of horrour and misery ; and certainly none , who either honours his Maker and Redeemer , or is a lover of Mankind , can without sorrow look on , and see the indignities done to God and his Son Christ , and see the Enemy of the humane race triumphing over the World , with such absolute authority and so much enraged cruelty ; and that not only in the dark Regions of it , which the Sun of Righteousness hath not yet visited with his Gospel , but that where Christ should have a Throne , Satans Seat should also be , is justly surprising and astonishing . That almost all Christendom hath fallen from their first love , is what none whose eyes are open can deny ; and it is little less evident , that the greater part of it hath made shipwrack , and erred from the Faith ; and that the Church , whose Faith was once spoken of throughout the World , is now become the Mother of the Fornications of the Earth . It is true , the Scriptures warned us of a falling away , of a mystery of iniquity , of an Antichrist to be revealed in due time , and of a Babylonish Rome , which should bewitch the Earth with her Sorceries , but should be varnished over with fair colours and specious pretences , so that mystery should be on her forehead : Being then warned of so much danger to the Christian Religion , it is a necessary ( though painful ) enquiry to see if this Antichrist be yet come , or if we must look for another . But because some have stretched the Notion of Antichristianism so far , that things harmless and innocent come within its compass ; and others have so much contracted it , that they might scape free ; we are to take a view of the Nature and Designs of the Christian Religion , and to conclude from that what must be Antichristianism : It being not only a bare contradiction to some branches or parts of the Gospel ( for then every errour or heresie were Antichristianism ) but a design and entire complex , of such opinions and practices , as are contradictory to , and subversive of , the power and life of Christianity : And if we find any such thing to be broached and received in the World , we may with the least hazard of uncharitableness , pronounce it to be Antichristianism , and if it be acted or animated by any Head , he may be concluded Antichrist . The Designs of the Christian Religion run betwixt these four heads : The first is , to give us right apprehensions of the Nature and Attributes of God , that we may conceive aright of him , and adore him sutably to his Nature , and according to his Will , and thereby be admitted to a free converse with him , and become partakers of the Divine Nature . How little of God was known by the twinklings of Natures Light , even to the better and wiser part of the World , Tullies Books of the Nature of the Gods do sufficiently inform us ? But if the Philosophers were so much to seek in it , what shall we expect from the Vulgar ? And indeed Homers Iliads , and Ovids Metamorphosis , were wretched Systems of Divinity ; and yet such , and such like , were the sentiments of the Nations about the Godhead . It is true , the seed of Abraham were delivered from that darkness , and knew God by his Name Iehovah , and had Laws and Ordinances given them by God ; yet their Worship was so carnal , and did so strike upon , and affect the senses , that we will be soon satisfied , it was not so sublime and free as became the Spirituality of the Divine Nature , and so was only fitted for the Infancy of the People of God ; but by Christ the mystery that lay hid from ages and generations , was revealed ; for he declared the Father , and revealed him , and taught us to renounce Idols and vanities , and to serve the living God , commanding all men every where to repent , the times of ignorance wherein God winked at Idolatry , being then over . That so Mankind being Gods Off-spring , might feel after him , and not worship him any more in the blinding grossness of Idolatry , but in a pure spiritual manner ; and whereas the Law came by Moses , by Christ came Grace and Truth . Grace , in opposition to the severity of the Law ; and Truth , as opposed ( not to Falshood ) but to the Figures and Shadows of Moses his Law ; and therefore God is to be worshipped in Spirit and Truth , in opposition to the Carnal Ordinances , and Typical Rites , which shadowed out the Truth in the Law. The second branch of the Christian Religion is , to hold forth the method of mans reconciliation with his Maker . For the sense of all mankind agrees in this , that sin is an indignity done to God , which deserveth punishment , and cannot be expiated by any service man can do : It was therefore necessary there should be a mean found for incouraging sinners to imbrace a Religious life ; of which all had reason to despair , without pardon were offered to penitents , upon the change of their lives . Now this was that , the Heathen could not dream how to procure : It is true the Iews had sacrifices for expiating of sin , but these could never quiet their consciences ; since the common sense of mankind tells , that the blood of beasts cannot appease God. The mystery therefore of the reconciliation of sinners to God , is the proper character of the Christian-Religion : which holds forth to us how the eternal Word was made man , and endured unspeakable sufferings for the sins of men , even to the death of the Cross ; and was raised up by God , and carried to Heaven , where he is vested with all power and authority , and by the merits of his death hath a right to grant pardon , give grace , and confer eternal life on all that believe on him ; by whom God conveys all things to us , and through whom we are to offer up all our worship to God , he being the Mediator betwixt God and man. The third head of the Christian-Religion is , to teach the perfectest , clearest and most divine rules , for advancing of the souls of men to the highest perfection of their natures . It is true , noble pieces of morality were acknowledged and taught by the Heathen Philosophers : and the Books of the Old Testament have the Doctrin of virtue , purity , humility and meekness laid open very fully : but without derogating from these , it must be acknowledged , that as the Doctrin of Christianity , teacheth all these precepts with clearer rules , and fuller directions ; so they were in it recommended by the example of its Author , backed with the strongest Motives , and enforced with the greatest Arguments . In these are the lessons of purity , chastity , ingenuity , humility , meekness , patience , and generosity ; so clearly laid down , and so fully evinced , that no man who is so much a man , as to love these things whereby his mind may be improved , to all that is truely great and noble , but must be enamoured of the Christian-Religion , as soon as he is taught it . The fourth design of Religion is , to unite mankind in the closest bonds of peace , friendship , and charity , which it doth not only by the rules prescribed for the tempering our passions , forgiving of injuries , and loving our Enemies , and by the Doctrin of obedience to those in authority over us , but likewise by associating us into one Body , called the Church , wherein we are to worship God jointly , and to be coupled in one by the use of the Sacraments , which are the Ligaments of the Body . Having thus viewed the great designs of the Christian Religion in the several branches and parts thereof , I shall add to this , the main distinguishing Characters of our Religion , which are also four . The first is , its verity ; that it is not founded on the tattles of Persons concerned , nor on the reveries of Dotards , nor received with a blind credulity , being founded on the Authority of the great God , which appeared visibly in those that published it , chiefly in the Person of Iesus Christ , who by his Miracles that were wrought in the sight of all the People , even his enemies looking on , and not being able to deny them ; but chiefly by his resurrection from the dead , was declared to be the Son of God , which was seen and known by many , who followed not cunningly devised fables , but were the Eye-witnesses of his Majesty , who went in his Name , and published it to the World , confirming it by miracles and mighty wonders , attesting it , notwithstanding of all the persecutions they met with , most of them confirming it with their blood : And this Doctrine was received and believed by the better part of Mankind , though it being contrary to all the interests of the flesh , whose mortification it teacheth , its reception cannot be imputed to credulity or interest . The second Character of our Religion is , its genuine simplicity and perspicuity , that all its Doctrines and Rules are clearly and distinctly held out to us , not like the Heathen Divinity , much whereof lay in dark Oracles in the Books of the Sybils , and in other pretended Mysteries , which none but the Priests might handle and expound . The Iewish Religion was also vailed with Types and Figures , so that it was not easie to see the substance and truth through all these foldings and shadows . But the glory of the Christian Religion , as to this particular , is nobly laid out by St. Paul , in these words , 2 Cor. 3. 18. But we all with open face , as in a glass , beholding the glory of the Lord , are changed into the same Image , from glory to glory , as by the Spirit of the Lord. The third Character is , the reasonableness of the Christian Religion , it containing none of these absurd incredible things , which abounded among the Heathens ; nor of these Rites of Judaism , the reasons whereof , beside the Will of God in enjoyning them , could not be assigned ; but both the Doctrines and Precepts of the Christian Religion are fitted for Mankind , and so congenial to his Nature , that they well deserve the designation of reasonable service , or rational worship , God having made our Souls and them of a piece . And the fourth Character of our Religion is , its easiness ; Christs yoke is easie , and his burden light , Mat. 11. 30. Wherein we are freed from all the barbarous and cruel Rites of Gentilism , and from the oppressive Bondage of Iudaism , which was a Law of Ordinances , and a yoke that our fathers were not able to bear ; but that we are called to by Christ , is so simple , so easie , and so plain , that well may we say , his Commandments are not grievous , 1 Ioh. 5. 3. Having given this hint of the Design and Characters of the Christian Religion , I hold it not necessary to dwell on a further deduction of those generals into more particular branches , nor to make this scheme of Religion good by any longer proof , the position I have laid down , being so obvious to the reason of every considering person ; wherefore I go on to examine if there be any such system of Doctrins or Opinions , among pretenders to Christianity , which tends to the overthrowing and enervating of this whole design , and whose Characters are directly opposite to these I have mentioned ; and the less avowed , and the more disguised that Society be , as it is more likely to prevail , since Error and Vice are not so formidable in their own colours , as when vailed with the pretences of Truth and Virtue , so it will better agree with that great Character the Prophecies give of this defection , that it was a Mystery , and had Mystery on its fore-head , Rev. 17 , 15. And here remains the sad part of my discourse , for what lover of mankind can with pleasure either satisfie his own reason , or convince the judgment of others , in a matter the issue whereof is to prove so great a part of the Christian Societies to be Antichristian and adulterate , and certainly if my love to truth , and the honour of my Redeemer and his Gospel , and by consequence a zeal for souls , did not engage me to this search , I could easily quit the Task , and chuse more easie and pleasant subjects for the exercise of my thoughts ; but the wisdom of God having declared it a part of wisdom to observe the characters of the Antichristian beast , I therefore , though not without pain , engage in the survey of it . And first , in the entry it will be a bad Omen , of no good to be expected from any society that shall study to keep her members in ignorance , and to barr them the study of the holy Scriptures , which being the Revelation of the whole counsel of God , and written by plain and simple men , and at first directed to the use of the rude illiterate vulgar , for teaching them the Mysteries of Godliness , and the path of Life ; it is a shrewd indication that if any studie to hide this light under a Candlestick , and to keep it in an unknown Tongue , or forbid the Body of Christians the use of it ( though its native tendency be to enlighten the understanding , and to enflame the will , it being given out by God for that end ) that those must be conscious to themselves of great deformity to that rule , and apprehend , that if it were more known , their Doctrin would be less believed , especially since the hardest part of the Scriptures are the writings of the Old Testament : And yet these were communicated to all of that dispensation , who were commanded by Christ to search them , and who did educate their Children in them , continuing that Holy care to a high degree , even to this day . Now except it be said that it is fitter all be kept under darkness in the new Dispensation , than was in the Old , no account can be given , for the zeal is used in any Church , to keep their Children in such ignorance ; and yet this is a part of the distinguishing Characters of the new Dispensation from the old , that light hath appeared in it . Now all may know how guilty those of Rome are in this : What pains are taken to detract from the authority of the Scriptures ? how they quarrel ? sometimes its darkness , sometimes its ambiguousness , sometimes the genuineness of its Originals , and always complain of its being too much perused , and therefore let as little of it be put in vulgar Tongues as can be ; read it publickly in an unknown Tongue , and permit no private person the use of it , without allowance from his Confessour : Of which , though in some places the Reformation hath made them more liberal , yet where there is no hazard of that , they betray their aversion for the Scriptures too palpably in all their Writings and Discourses . But now to pursue my design more closely , I must call to mind the first branch of the Christian Religion , which teacheth how God is to be worshiped in a pure and spiritual way ; and see how far this is contradicted . And here I must consider the Idolatry of the Gentiles , which was of two kinds . The one was , when the true God was worshiped in a false manner : The other was , when divine adoration was offered to those who were no gods . Of the first I shall reckon two kinds ; the first was , when an Image or Figure was erected for representing the Deity to the senses , and adoration offered to God through it : In which case though perhaps the herd did formerly worship the Image , yet their Philosopher declared , they meant these only for exciting the senses and imagination , and no for being worshipped ; much less that th●… Deity should be conceived like unt●… them , as we find both in Celsus Iulian , an●… Maximus Tyrius . Now this form 〈◊〉 adoration is contrary both to the Divin●… Effence and Command . For God mu●… either be conceived like such an Image or not : If like to it , then a great indi●… nity is done the Divine Nature ; great than if a Toad or Worm were set out the Image of a King , to have civil rev●… rence payed to it ; since he is of his ow●… Essence Incomprehensible , and Invi●… ble , and so hath no shape nor figure . In word , it abuses our thoughts of Go●… when we figure him to our selves . 〈◊〉 if we conceive God not like such Image ; then why is it used , except to be a snare to the vulgar , who will be ready to think God like unto it ? and certain it is , that whatever the more refined or abstracted Wits may conceive of these Images , yet the vulgar offer up their Adorations directly to them , and conceive God to be like unto them . This Worship is also contrary to the Divine Precept , who made it one of the ten Commandments , which himself delivered to his people , Exod. 20. 4. That no graven Image nor likeness should be made to be worshipped . And the reason given , shews the Law was perpetual , for God is ever jealous of the Glory due to him . Now what kindness those of Rome have to this command , may be guessed by their striking it out of their Catechisms , as if it were only an appendix of the first : But if we read the whole Old Testament , it will furnish us with large discoveries of Gods displeasure at this kind of worship , to which the Iews were so inclinable ; but God would not give his praise to graven Images , Isa. 42. 8. Now here it is to be remembred , that the Jewish Dispensation was low and carnal , when compared to that to which we are called : If then this Worship was not allowed of to them , it is much less to be allowed of among Christians . Another part of the false Worship of the Heathens was , that they believed the Deity and Divine Power was by mystical and magical ways affixed to some Bodies , as the Sun or Stars are ; or to some Temples , and to some Ancilia and Pal●…ladia , which they believed came down from Heaven , Acts 19. 35. to which they held God to be present and adherent , and therefore worshipped them And of kin to this was the Israelites the●… worshipping the Calf in the wilderness , Exo●… 32. for it is clear , they looked on it their God who had brought them out Egypt , therefore could not possibly be ad●…ring the Egyptian God that was an Ox ; b●… the Feast that was to Iehovah , and 〈◊〉 Psalm 106. vers . 20. that says , they ch●…ged their glory into the similitude of an O●… do shew that they worshipped the t●… God , though in a false manner . Neither is it to be imagined , that Aaron the Prophet and Saint of the Lord , though very guilty in this matter , could for all that be so criminal , as to make a false god : But the most satisfying account of his fault is , that when he saw God in the Mount , Exod. 24. 10. God appeared in that figure that was afterwards in the most Holy Place , which was to be framed after the pattern seen in the Mount. And if so , then God appeared between the Cherubims ; now the Figure of a Cherub , was the same with that of a Calf in its hinder parts , Ezek. 1. 7. And if we compare vers . 10. of that chap. with Ezek. 10. 14. what in the first place is called the face of an Ox , is in the second called the face of a Cherub , which tells us clearly what was the Figure of the Cherub . And therefore Aaron seeing the People desired a sensible Symbol of Gods Presence among them , he made choice of that he had seen in the Mount about the Divine Glory , and yet all that did not excuse his fault in the sight of God. In like manner , after the Tabernacle and Temple were set up , wherein were the Cherubin , when Ieroboam revolted , he set up Calves , 1 King. 12. 28 , 29. as is probable upon the same account , but no doubt continued in all points the Worship of the true God , as it was at Ierusalem , as might be proved from many particulars ; but the sin where with he made Israel to sin , was the worshipping of the true God by a false Symbol . The like account is to be given of the Idolatry of Gideons Ephod , Iudg. 8. 27. And of the worshipping the Brazen Serpent , 2 King. 18. 4. where certainly the true God was adored , and yet the People went a whoring from him in that Worship . And here the Title of whoredom , given to Idolatry so often in the Old Testament , is to be considered ; the importance whereof is , that God by covenanting with his People , is married to them , to be their God ; and the conjugal Duty they owe him , is Adoration : When therefore other Creatures have any share o●… that bestowed on them , spiritual whore 〈◊〉 is committed . Now how sad the Application of this to the Christian Church must be , all may judge , who know how great a part of Christendom worship God by Images ; and how the adored and incomprehensible Trinity is painted as an old man with a child in his arms , and a dove over the childs head ; though no man hath seen the Father at any time , Ioh. 6. 46. and the Son as God can no more be represented by an Image , than the Father ; and the Holy Ghost , though once appearing in the symbolical representation of a Dove , cannot without Idolatry be represented and worshipped under that figure . Neither can any apology be offered for this , which could not with the same reason have cleared both Jews and Gentiles of Idolatry . And whatever more abstracted Minds may think of these Images , yet none that considers the simplicity of the Vulgar , the frailty of Man , and his inclination to apprehend all things as sensible , can doubt but that the Rabble do really conceive of God as like these figures , and do plainly worship them . It is further to be considered , that though the Son of God was Man , yet as Man he is not to be worshipped ; and therefore the setting out of Figures and Statues for his Humane Nature ( which on the way are no real adumbrations , but only the fancies of Painters ) and worshipping these as the Images of the Son of God , is no less Idolatry , than to worship the Father as an Old Man. And further , the Worship of the Mass is Idolatry , as evidently as any piece of Gentilism ever was : For if it be certain that Christ is not in the Hostie , which shall be afterwards made out , then to adore him as there , must be Idolatrous . Neither will it serve for excuse , to say that Christ is truly worshipped as present ; and if he be not there , it is only a mistake about the Presence , but no Idolatry can be committed , the Worship being offered to a proper Object , who is God. But if this Apology free them of Idolatry , it will also clear those Heathens , who worshipped some Statues or Creatures , in which they conceived God was present ; so that they might have pleaded , it was the great and true God they adored , believing him there present , as their Fathers had formerly believed . But he were very gentle to Idolaters , who upon such a plea , would clear them of that crime . What then is to be said of that Church , that holds it the greatest piece of her Religion , to adore the Bread with the same devotion they would pay to Christ , were he visibly present ; who call the Bread God , carry it about in Processions , and worship it with all the Solemnity imaginable . And finally , the Worship they give the Cross , is likewise an adoring of God under a Symbol and Representation . And thus we have seen the parallel of Rome-Heathen , and Rome-Christian , runs but too too just . But the next kind of the Heathens Idolatry , was their worshipping of others beside God , whom they held of two ranks : Some that were so pure , that they never dwelt in Bodies : Others they judged to be the Souls of deceased Men , after their death acknowledged and honoured with divine honour . And this kind of Idolatry was first begun at Babylon , where Nin is made the Statue of his Father Belus be set up , and worshipped it : And from him all these lesser gods were called Belim , or Baalim . Now concerning these , the Heathens believed that they were certain intermedial powers , that went betwixt God and men , by whom all good things were conveyed to mortals , by whom also all our services were offered to the gods . Thus the Nations had gods many , and lords many , 1 Cor. 8. 5. And these lesser Deities or D●…mons they adored , by erecting Statues to them about their burial places , where they built Temples for them , and worshipped them . And from this hint of Babylons being the Mother of this kind of Idolatry , we may guess , why the Apostacy of that City , which in St. Iohns dayes , did reign over the Kingdoms of the earth , Rev. 17. 18. is shadowed forth under the name of Babylon ; to hold out that the corruption it was to fall into , was to be of a kind with that begun in Babylon ; and the Character of the Whore doth likewise agree well with this . Now if we compare with this the worship of Angels and Saints in the Roman Church , we shall find the parity just and exact . For after the conversion of the Roman Empire , it is not to be denied but that in order to the gaining of the Heathen World to a complyance with Christianity , the Christians did as near as was possible accommodate themselves to the Heathenish customs : And therefore in stead of their gods , they set up the Daemon and Baal-worship , to the Apostles and other Saints and Martyrs ; which Theodorat doth most ingeniously acknowledge to have been set in the stead of their gods . They became afterwards so exact in the parallel , that as the Heathens had of these lesser gods for every Nation , so there was a Saint appointed for every Nation ; St. Andrew for Scotland , St. George for England , St. Patrick for Ireland , and many more for other Nations : And as every house among the Heathens had their houshold god , so every person was taught to have a tutelar Saint and Angel. And as among the Heathen there were gods for all Trades , for all Sicknesses , and for every Virtue ; so in Antichristianism there were Saints for every Disease , for every Profession , and for all the Graces . And as the Heathens built Temples for them , so did also Babylonish Rome . And here an odd remark is in my way of this conformity , that the Pantheon at Rome dedicated in Augustus his time to Cybele the mother of the gods , and to all the gods , was afterwards consecrated to the Virgin and all the Saints . And as the Heathens offered Prayers , made Vows , observed Days , brought Presents , used Processions in honour to these lesser gods , and worshiped their Statues and Images . So all this by degrees crept into Rome-Christian , as might be branched out in more particulars than the nature of so short a discouse will allow of . It is true , the worship of Images came not in before the eighth Century ; but after that time it engaged all that received it into a high degree of madness , for advancing that Heathenish piece of Worship . And shall I here tell what is known to all who have seen the forms of that Church ? how you shall find their Churches all over dressed up with Images and Statues , gorgeously apparelled , and well adorned ; where the poor vulgar are lying prostrate before them , saying their Devotions , and perhaps washing the feet of their Shrines with their tears , and with great affection kissing the hem of their Garments : And if through the tricks of the Priest , the Image seem to nod or smile on them , ( which is not unfrequent ) with what joy do they go away , as if some Angel had saluted them from Heaven . And here it were too long to reckon up the Abominations of this Saint-worship which are offered to the Virgin , with the Blasphemous Titles given her , and Prayers made to her ; as if she were more merciful and gentle to sinners , than her blessed Son. What shall I tell of the whole Psalms turned to her ? The words of Goddess and Lady , being put in the place of God and Lord : And that from the eleventh Century , in which the form of the numbering their Prayers by Beads was begun , ten Go to the Virgin , for one , to God. How many more Worship her , then do her Son ? How many more Churches are built to her , than to her Son ? And how many Pilgrimages are made to her Shrines and Reliques ? And thus I think little doubting will remain , that the worship of the Baalim begun at Babylon , is now set up in the Christian Rome . Now how contrary this is to the Divine Nature , common reason may suggest ? as also to the exaltation of the Person of Christ , Isa. 42. 8. God is a jealous God , and will not give his glory to another . We have but one Lord Iesus Christ , 1 Cor. 8. 6. who by his most precious blood shed for us , purchased the honour of being Mediatour betwixt God and Man : And therefore Christians ought only to make mention of his Name Beside the great evil of Idolatry is that it debases the soul of the profane worshiper , for like them are all the●… that trust in them , Psal. 115. 8. I leads away the mind from that inward free and spiritual converse , and fellowship with God , to which the Gospel invites us ; and carries it out into an external , sensible , and dead Religion : It stifles the power of true Piety , making it die out in formal and stupifying superstition : And the Plagues which Heaven pours out on those ungodly worshipers , are heavy , and great . A black Roll of them in the end of the first Chap. to the Romans , which were the Consectaries on their not glorifying of God , as God , which is branched out into the two kinds I have discoursed of . The first is , v. 23. they changed the Glory of the incorruptible God , into an Image made like to corruptible man , &c. And the second is , v. 25. Who worshipped and served the Creature more than ( or besides ) the Creator . And it would raise horrour in sober minds to tell how much the sin of the flesh , particularly the sin of Sodom , which is first reckoned in that dismal Catalogue , abounds with these of this spiritual Babylon . And will the poor distinctions of Dulia and Latria save them from this guilt ? Alas ! these are parts of the Mystery by which they would vail their Abominations ; but their nakedness is not hid with this thin vail . For we see how simply all religious Worship offered to Creatures displeased God : Neither did the Prophets tell the Israelites that a kind of Worship called Dulia , or Service , might be payed to Creatures , but the Latria , or Adoration , was only proper to God ; indeed they dreamed not of this subtilty ; and when St. John offered to fall down before the Angel , he forewarns him not to do it , as being not only his fellow-creature , but his fellow-servant , Revel . 19. 10. by which all that Prostration for worship is declared unlawful , and what can be called Adoration , if to offer Prayers , to make Vows , to sing Hymns , to observe●… Days , and to build Churches , be not such ? These nice distinctions which the Schoolmen have devised , will serve in no stead in the great day when Gods jealousie shall burn like fir●… against all that have dishonoured him by this profane worshipping of Creatures . And it is certain , that however some speculative People may have distinct Notions of these kinds of Worship , yet the Vulgar , in their Practice , make no difference at all , but place all their trust in them , fly to them in their troubles as to their refuge and strong hold ; whereby that faith and confidence which is only due to God and his Son is abated , so much of it being bestowed on Creatures . And what a baseness of Mind doth it discover , for Men , to whom God hath revealed so much of the Riches of his Grace , and hath allowed constant and free access to his Throne , with the largest encouragements and assurances of being heard and accepted by him ; and who hath given Mankind a Mediator , who in the likeness of our flesh did express the greatest and freest love imaginable , dying for us , and being now our Advocate and Intercessor with his Father ; that instead of conversing immediately with God and Christ in the Exercises of Devotion , we should betake our solves to a dead and liveless in vocating of those , of whose hearing us we can have no assurance , and in which there can be no comfort nor true joy found . So much of the Object of Worship , the Manner of it is next to be considered : We observed before , that God called us in the Gospel to a lively and spiritual Worship ; and this was first in opposition to the sorceries of the Gentile Worship , and next to the heavy yoke of the Jewish Bondage . How much of Sorcery and Enchantments was used in Heathenism , every one that gives account of their Forms do mention ; but indeed all they used was nothing , if compared to the Enchantments of the Roman Church ; and first of all , can any thing look like●… a Charm , than the worshipping God in an unknown Tongue ? in which the Worshipper is capable of no converse with God by these parts of Worship which he doth not understand . Next the muttering so large portions of th●… Worship , chiefly in the Office of the Mass , what doth it look like but the mumbling of Charm ▪ But shall I here tell of the charming of Water , of Salt , of Wax-candles , for driving away of Devils ? Shall I next tell of the christening of Bells , the hallowing of Oyl , the touching of Beads , the touching of little Pebbles ; which shall have a virtue against Sickness of all kinds , Thunders and Lightnings , and Tentations of the Devil ? Shall I next tell of the consecrating of Roses , Agnus Dei's , Medals , and the like ? Or , shall I tell of their Exorcisms and Charms for driving out Devils , with all the strange actions used in them ? Shall I mention the Reliques , and all the virtues believed to be in them , yea and derived from them ? Shall I mention their priviledged Altars , their Iubilees , the Prayers upon which Indulgences are granted , their solemn Processions , together with all the small tricks are used in every part of their Worship ? All this should be endless . These things cannot but eat out the power of Religion , and introduce a dry and empty skellet of enchanted Actions , instead of that lively Image of God , which the Christian Religion designs to restore in us . In a word , shall I tell how the Sacramental Actions are polluted by the superfoetation of so many new Rites , whereby they are wholly changed from their original Simplicity . In Baptism , instead of washing with Water in the Name of the Father , Son , and Holy Ghost ; how have they added so many adulterated Rites ? the Child must be thrice blown upon , then a Charm used for turning the Devil out of him , he must be anointed with holy Oyl , and hallowed Salt must be put in his mouth , sanctified Garments also must be put on him , and a holy Wax ▪ candle in his hand , and the Priests Spittle must be gently stroaked upon him . Whether doth all this look like the Simplicity of the Spouse of Christ or the Attire of the Harlot ? And in the other Sacrament , a great dea●… more adoe is made , so that any indifferent Spectator , who were not wa●…ned of it ▪ would swear it were a solem●… piece of Pageantry ; the Priest mu●… come in cloathed with rich embroid●…red Vestments , then he goes to the Altar , sometimes reads on the one side , then he turns to the other ; Often he bows , and kisses , and crosses , sometimes single , sometimes thrice repeated crosses : Most of the Office he mutters , though what he says is all alike understood , being in an unknown tongue : Sometimes he turns to the People , and gives them a short Barbarian Benediction : Then he goes on till he come to the five wonder-working words : And then instead of the Bread , which the force of these words hath driven to nothing , behold a god , to be worshipped by the Spectators . And after the adoration , the god is to be devoured by the Priest , which made the Arabian say , he never saw a Sect of Religion so foolish as the Christians were , who with their teeth devoured the god they had adored . Certainly all this looks so like a piece of extravagance , especially if the simplicity of the first institution be considered ; that many will doubt if it be possible that such worship can be received in any corner of the Christian World. And by these hints , though a hundred more could be instanced , let it be guessed what is become of the simplicity of the Christian Religion , when it is so vitiated in all the parts and branches of it : And whether that genuine sincere spirituality appear in it , which the Gospel holds forth to the world : These things having a native tendency for leading away the soul from attending upon God , in her acts of worship ; which is the only thing for which external worship is to be continued in ▪ that 〈◊〉 〈◊〉 we may jointly concur to converse w●…h our Maker . If from this I should reckon up all the tricks are used in secreter worship , what stories should I tell of the pattering over the Beads , of the multiplying little unintelligible Prayers , the using of Penances , some whereof are ridiculous for their gentleness , and others of them are as formidabl●… for their horrour , and fitter for the Priests of Baal , or the worshipers of Diana Taurica ▪ then for those that worship the living God with joy and gladness of heart ▪ Now by the performance of these , the simple deluded people imagine themselves reconciled to God , and secured from his wrath : And so go about them meerly in the opinion of a charm . But I must next shew how the multiplicity of the Jewish rites was also brought in upon Christendom , though Christ came to set us at liberty from that Pedagogy , which was made up of Ordinances and lifeless Precepts , that could not make the doer thereof perfect : nothing being enjoyned in the Christian Religion , but that which was of it self easie and proper for the great design of purifying our souls . Now such as have brought in a yoke of ordinances , that have no tendency to the cleansing of our souls , but oppress us with their tyrannical burdensomness , being both heavy , and numerous , must be looked on as the introducers , of a new Judaism , for oppressing the Christian world ; what a heap of new superadded forms have the High Priests of Rome brought upon these who stoop to their tyranny ? And how much sanctity do they place in them ; enjoyning severer censures on the violation of these , than on the greatest transgressions against either the Moral or Positive Laws of God ? How many holy days have they instituted ? How much distinction of meats , of fasting , and abstinence ? And how like are their Jubilees and Pilgrimages to the Jubilees and yearly trotting up to Ierusalem , which was among the Iews ? In a word , there is not a piece of worship about which there is not a greater appendage of vain pompous , and withall burdensom Ceremonies , then were among the Iews . Shall I here mention the five superadded Sacraments , to the two instituted by Christ , with all the rites belonging to each of them , or recount all the rites in their multifarious ordinations ? Shall I tell of the laying up the Bodies when dead , and of the forms of their Burials ? The burning of Lamps in the clearest day , together with the Incense that perfumes the worship , which are clear pieces of antiquated Judaism . In a word , no part of the parallel holds more exactly , than that they are zealous of the traditions of their Fathers , whereby the Commandments of God are made of none effect ; and that they honour God with their lips , when their hearts are far form him : And worship him in vain , teaching for Doctrins the Commandments of men , Matth. 15. 8 , 9. And hitherto I have discoursed upon the first limb of Antichristianism , and have discovered too evident indications of the contradictions is in it , to the first branch of the design of Christianity ; whereby the worship of God is partly adulterate , and partly smothered by a heavy and troublesome load of useless and lifeless per●…ormances ; which must needs lead out the soul from an inward attending on God , or free converse with him . The second branch of Christianity is , ●…he holding forth that Mysterious contrivance of the wisdom and goodness of God , for reconciling the World ●…o himself , by his dear Son ; whom ●…e gave to the death for us , and also raised up , making him both Lord , and Christ ▪ Whose glory and dignity is vulgarly branched out in these his three Office●… of Prophet , Priest , and King. By the first of which , he revealed the Father , and his whole council to manking , in plain and simple discourses , afterwards committed to writing by the faithful eye and ear-witnesses of his Majesty . His Prophetiok office therefore is chiefly acknowledged , in our grateful receiving these discoveries , and our studying to adjust both our Faith and Practice to that unerring rule . But can any thing b●… more contradictory to this , than to keep the knowledge of these writings from Christians , to accuse their darkness and defects , and to apprehend great danger from their diligent perusal , to vilify that sacred study , preferring the lame and lifeless discourses of men , to the words o●… eternal wisdom ? For we must consider that our study of the Gospel , is of th●… same nature with a personal following o●… Christ , when on earth , to see his miracles and hear his doctrin , the same is also to b●… said of the Acts and Epistles of the Apostles . Now to bar the Vulgar from this , is to hinder them to hear and see Christ and his Apostles ▪ as if that were a Priviledge restricted to Church-men . What shall be then said of these , who call the Scriptures a Nose of Wax , the Sourse of all Heresies , a Book written not on Design , but upon particular Emergents ; and do assert its incompleatness , unless made up by the Traditions of the Church ? Is not this to add to the Words of that Book , and to accuse the faithful Witness of unfaithfulness ? But worse than all this is held by these , who will have all the Authority of the Scriptures to depend on the Church , which must be believed in the first place . But here a great difference is to be made betwixt the testimony of a Witness , and the authority of a Iudge ; the former is not denied to the Church , and so the Iews had the Oracles of God committed to them ; but that doth not prove the Authority of their Sanhedrim infallible , or superiour to Scripture ; and in this case more cannot be ascribed to the Christian Church , than was proper to the Jewish in our Saviours time . But further , if the Scripture be to be believed on the testimony of the Church , then upon what account is the Church first believed ? It cannot be said , because of any testimony in Scripture , for if it give authority to the Scriptures , it cannot receive its authority from their testimony . How then shall it be proved that the Church must be believed ? or must it be taken from their own word ? and yet no other reason can be given to prove the Church infallible . For to say that they have continued in a Succession of Bishops from the Apostles days , concludes nothing , unless it be first proved that the Doctrine of the Apostles was of God ; otherwise , the Mahometan Religion is as much to be believed , since for many Ages a Succession of Priests have believed it . Further , the Greek Churches drive up the Series of their Bishops to the Apostles days , as well as the Roman ; why then should not their Authority be likewise acknowledged infallible ? In fine , must the Vulgar go and examine the Successions of the Bishops , and judge about all the dubious Elections , whether the Conveyance have been interrupted or not ? Certainly were this to be done , it were an impossible Atchievement , and harder than the study of the Originals of both Testaments : Therefore the Vulgar must simply believe the Authority of the Church on her own testimony , which is the most absurd thing imaginable , and this to every individual , will resolve into the testimony of their Priest. Behold then a goodly Foundation for building our Faith upon ! Christ Prophetick Office is also invaded , by the pretence of the Churches Infallibility in expounding Scriptures ; for if this be granted , the whole Authority will be devolved on the Church , for by this Doctrine she may teach what she will , and were the Scripture evidence never so full to the contrary , yet whatever wrested Exposition she offer , though visibly contrary to the plain meaning of the words , must be believed . But with whom this Power and Authority is lodged , is not agreed to among themselves ; some yielding it to the High Priest of the Church , when in his Chair , others to the great Sanhedrim of Christendom in a General Council , others to both jointly ▪ but all this is asserted without proof , for that of Christs , of telling the Church , Mat. 18. 17. so often repeated by them , is meant of particular offences , and so is restricted to the case of differences among Brethren , and relates not to points of Doctrine . Besides , the Context of these Words doth clearly shew them applicable to every Parochia●… Church , and yet their Infallibility cannot be asserted . So it is clear , that Christ doth only speak of a jurisdiction for quieting of differences among the Brethren . That of the gates of Hell their not prevailing against the Church , Mat. 16. 18. proves not the pretence of Infallibility . And indeed the Translation of that place deserves Amendment and instead of hell , that Word is t●… be rendred grave ; so that the meaning of the Phrase is , Death ( which is the mouth and gate through which we pass ●…nto the Grave , and is so used by Greek Writers ) shall never prevail against the Church ; that is , the Church shall never die . Neither will that of the Spirit of truth leading out into all truth , Joh. 16. 13. advance the Cause a whit , since that promise relates to all Believers ; and it is a part of the happiness of the new Dispensation , that all in it shall be taught of God. And the promise of founding the Church on St. Peter , Matth. 16. saith as ●…ittle ; for suppose the Rock on whom the Church were to be built , were St. Peter himself , which I shall not much contravert , that is not peculiar unto him , since we are all built on the foundation of the Apostles and Prophets , and on the twelve foundations of the new Ierusalem are written the names of the twelve Apostles of the Lamb ; but what will that prove for a series of the Bishops of Rome ? And finally , for the keyes of the Kingdom of Heaven , Matth. 16. 19. their being given to St. Peter , that saith no more , but that he was to open the Gospel , which is usually called , the Kingdom of God , or of Heaven in the New Testament . Now the use of keys being to open the door , this was peculiar St. Peters honour , who did first publish the Gospel both to Jews and Gentiles , and in particular did first receive the Gentiles into the new Dispensation . But this hath no relation to the Bishops of Rome , nor to the pretended infallibility of that See. That which hath the fairest appearance of reason is , that if there be no absolute unerring Court on earth , for deciding of controversies , there shall be no end of them ; but every private man may upon the pretence of some ill understood place of Scripture , break the unity of the Church , and so the peace of the Church is in hazard of being irrecoverably lost . But how specious soever this may appear , it hath no weight in it : For it is certain that vice , as well as errour , is destructive of Religion , and it will be no ●…mputation on our Religion , that the one be no more guarded against , than the other is ; if then there be no authority for repressing Vice , but the outward discipline of the Church ; it is not incongruous there be no other authority for ●…uppressing of errour , but that same of the Discipline of the Church . It is certainly , a peece of humility , for a man to suspect his own thoughts , when they lye ●…ross to the Sentiments of the guides and ●…eaders of the Church : But withal , a man ought to be in all he does , fully perwaded in his own mind , and we are commanded to try the spirits , and not to believe very spirit , 1 Ioh. 4. 1. Now reason being the chief excellency of man , and ●…hat wherein the Divine Image doth ●…ainly consist , it were very absurd to ●…eny man a rational judging and discering of these things wherein his eternal ●…terest is most concerned . Besides the nature of Religion , it being a thing suta●…e to the powers of the soul , shews that man must have a conviction of the truth of it on his mind , and that he cannot be bound in contradiction to his own apprehensions , to receive any opinions ●…rly upon the testimony of others . If to confirm all this , I should add all can be brought from History for proving General Councils to have erred in matters of Faith ; or that Popes have bee●… Hereticks , or that they have been ana thematized as such , by other Popes and General Councils , I should be too tedious But in end , how shall the Vulgar know the definitions of Councils , or the De crees of Popes ? Or must they be blindly determined by the Priests assertion Certainly , this were to expose the●… to the greatest hazards , since they a●… not suffered to found their Faith upo●… the Scriptures : Nor doth the Chur●… reveal her Doctrines to them , so th●… their Faith must be resolved upon t●… bare Testimony of a Priest , who is pe●…haps both ignorant and licentio●… And by this we may judge to wh●… a pass the souls of the people a brought by this Doctrine . In a wo●… we are not the servants of men , nor bound to their Authority ; for none can be a Judge , but where he hath power both to try and to coerce : Now none but God can either search our hearts , or change them ; for as no humane power can know our thoughts , so neither can it turn them , which are not in our own power , much less in the power of others ; therefore our Consciences can , and must only fall within Gods jurisdiction : And since the renovation of the Image of God consists in Knowledge , and Religion designs an union of our souls to Divine Truth , that we may freely converse with it , it will follow , that all these pretences of absolute authority and infallibility in Teaching , are contrary to Christs Prophetick Office ; who came to reveal the Father to us . The second of Jesus Christs Offices , was the Priestly , without which the former had never been effectual ; for had we known never so perfectly the Will of God , without a method had been laid down for reconciling sinners to him , it was in vain to think of Religion , since nothing sinners could do , was able to appease God , or expiate sin ; but this was fully done by the Sacrifice of that Lamb of God , Who became sin for us , and bare our sins on his own Body , In whom we have redemption , even forgiveness of sin through his Blood , 2 Cor. 5. 21. 1 Pet 2. 24. Ephes. 1. 7. If then any have derogated from the value of this satisfaction , they have offered the utmost indignity to the highest love ; and committed the crime of the greatest ingratitude imaginable ; who would requite the most inconcieveable love , with such a Sacrilegious attempt : But , how guilty are they of this , who would set the Merits and works of men , in an equality with the Blood of God ? as if by these , we were justified , or owed our title to Glory , to our own performances , whereas we are taught by the Oracles of God , that by grace we are saved , that God only hath made the difference betwixt us and others , and that he hath freely chosen us in his Son Christ Iesus , Ephes. 2. 5. 1 Cor. 4. 7. And alas ! where are we , or what is all we do , that it can pretend to the lowest degree of Gods acceptance , without he freely , both help us in it , and accept of us for it ? so that when he rewards us for our services with Eternal Life , he freely crowns his own free gifts to us . For when we consider how great a disproportion there is betwixt our best Services and Eternal Glory , when we also remember how all our good actions flow from the Principles of Divine Grace freely given , but withal , reflect on the great defects and imperfections that hang about our best performances , we will not be able to entertain any thoughts of our meriting ought at the hands of God ▪ And certainly , the deeper impressions we have either of the evil of sin , or the goodness of God ; we will be further from a capacity of swelling big in our own thoughts , or of claiming any thing on the pretensions of justice or debt . It is true , this Doctrine of Merit is so explained by some of that Church , that there remains no ground of quarrelling it ; except for the Terms sake , which is indeed odious and improper ( though early used by the Ancients in an innocent sense . ) But many of that Church acknowledge , there can be no obligation on God by ou●… Works , but that which his own promise binds upon him ; which none , who believe the truth of the promises of the Gospel , can question ; but still we must remember that we owe all to the love of Jesus , and nothing to our selves : which as it is the matter of the Allelujahs of glorified Saints , so should be the subject of our daily acknowledgements ▪ wherefore , we must abominate every thing that may seem to detract from this . But alas ! were all this zeal , many of that Communion own for Merits and good Works , meant for the advancing a Holy and Spiritual Life , it would carry a good apology with it , and its noble design would very much qualify the severity of its censure ; but when these good works , which for so many ages were highly magnified , were the building of Churches , the enriching of Abbeys , Pilgrimages , and other trifling and voluntary pieces of Will-worship , advanced for the Secular interests of the Church ; what shall be said of all that pains was used by the Monks for advancing them ; but that they were willing to sell the value of the Blood and Merits of Christ , for advancing their own Secular interests , and divised practices ? Alas ! how far are these from that Holiness and Sanctity , which must qualify us for the Kingdom of God , and the inheritance of the Saints ▪ And to end this matter , let me add one thing , which is most evident to all who have observed the methods of the directours of Consciences in that Church , that with whatever distinctions this matter be varnished over among them ; yet the Vulgar do really imagine they buy and sell with Almighty God , by their undergoing these Laws of the Church , and penances imposed by their Confessour : Which as it nourisheth the life of Pride and Self-love , so it detracts from the value they ought to set on the blood of Christ , as their only title to Heaven and Glory . And to this , I must add that distinction of the temporary and eternal punishments sin deserves : The latter whereof they acknowledge are removed by the Blood of Christ ; but the former must be expiated by our selves ; either by sufferings in this Life , or those we must endure in Purgatory ; unless by the Popes charity we be secured or delivered from them . Now , how contrary this is to the value we are taught to set on the Blood of Christ , all may judge . Ephes. 2. 15 , 16. By Christ peace is made , we are reconciled to God , he presents us to the Father without spot and wrinkle . And much more of this nature meeting us in Scripture , declares how plenary his satisfaction was ; nothing being left undone by him , for removing the guilt and demerit of sin . And what comfortless Doctrine this is , we may soon apprehend , how it takes away that joy in God , at the approaches of death : Since there is such a hazard of direful miseries following . Now , this was no small part of the mystery , by which the World was brought under their dominion ; and therefore great pains was taken for rooting the belief of it deep ●…n all mens hearts , many Visions and Apparitions were vouched for its proof , and all the Lives of the Saints , that were written for divers Ages , were full of such fa●…ulous narrations ; some Souls were said ●…o be seen standing in burning brimstone ●…o the knees , some to the middle , some to ●…he chin , others swimming in caldrons of ●…elted Metal , and Devils pouring the Metal down their throats , with many ●…uch affrighting Stories . But for all this , the proof from Scripture was only drawn from one wrested ●…lace of the Apostle Paul , 1 Cor. 3. 12 , 13 , ●…4 , 15. who saith , That in the day of the Lord , such as built upon the foundation of Christ , superstructures of wood , hay , and stubble , ●…ould be saved , because they kept the founda●…ion , yet so as by fire . But this was only a ●…roverbial form of speech , to express the ●…isque they run to be such , as of one that ●…scapes out of a fire ; such proverbial ●…eeches being usual in Scripture , as that of the Prophet , Zach. 3. 2. Is not this brand plucked out of the fire ? Or of the Apostle , Iude 23. Some save with fear , pullin●… them out of the fire . And any considerin●… person will , at first view , see how slende●… a foundation this was for the supe●… structure built upon it . But the way was contrived for prese●… ving Souls from , or rescuing them out 〈◊〉 Purgatory , will discover what were th●… inducements of advancing the belief 〈◊〉 it with such zeal , which was thus fr●… med : It is believed by that Church , th●… beside the Commands that necessarily o●… lige all Christians , there are many Cou●… sels in the Gospel , in order to the attai●… ing a higher pitch of perfection , such a the counsels of poverty , and chastity , o●… the like ; and they teach , that such as d●… not obey these , cannot be said to have si●… ned ; but on the other hand , those wh●… have obeyed them , shall not want a r●… ward , by their so supererrogating beyon●… what was strictly bound upon them , an●… the reward of them is their meritin●… both for themselves and others , an exemption from the pains of Purgatory . And of all these Merits , there is a common treasure of the Church , wherein for good manners sake the Merit of Christ is the chief Stock ; and this is committed to the Successors of St. Peter , to whom the Keys of the Kingdom of Heaven are believed to be given , who can communicate of that spiritual Treasure as they will , either for preserving Souls from Purgatory , or for delivering them out of it . This could not but work wonders for the exaltation of the Papal Dignity , when he was conceited to be honoured of God with so high a trust . This was also made an engin for advancing all the Papal Designs , for upon any quarrel he had with any Prince , the Popes proclamed a Croisade , promising exemption from Purgatory to all who hazarded their Lives for the Service of the holy Church . And the contrivance of Purgatory being universally believed , this could not fail to draw great numbers about his Standards . And by this means he brought most Princes into that servile subjection to him , under which they groaned for many Ages . Another practise yet more base and sordi●… was , the selling of Indulgences and Pardons for money ; certainly here was Simon 's crime committed by the pretende●… Successors of him , who had of old accused him , that thought the gift of God migh●… be purchased with money , and thereupon di●… cast him out of the Church . It were endless to tell the base Arts , and blasphemous Discourses of the Monks wh●… were sent through the World to sel●… these Indulgences , which in the end proved fatal to that Church , since the excessive magnifying of them did first provoke Luther to examine their corruptions . It is true , they will not hear of th●… harsh word of selling Indulgences , but disguise it with their giving them to such as will offer Alms to the Church ; but really , this whole contrivance is so base●… so carnal , and so unlike the Spirit of Christianity , that to repeat it , is to refute it ▪ Here was a brave device for enriching the Church , when the making great Donations to it , was judged so effectual fo●… delivering out of Purgatory . Who would not out of love to his Friends Soul , ●…f he believed him frying in these flames , give liberally of his Goods ; but much ●…ather would a man give all that he had for his own security , especially when on his death-bed he were beset with persons who were confounding him with dismal apprehensions , and thus trafficking with him for the exchange of the Soul. Hence ●…prung the enriching of Abbeys and Churches , for every Religious Order hath ●…ts own peculiar Merits , which they can communicate to one of their Fraternity : ●…f then a dying man had gained their ●…avour so much , that he was received in●…o their Order , and died wrapped in one of their Frocks , then was his Soul secure from the grim Tormentors below . And what an endless heap of Fables had ●…hey , of Souls being on the brink , or in ●…he midst of the flames , and of a sudden ●…natched out . But now all this Trade hath quite fai●…ed them , therefore Indulgences are fallen ●…n their Rates , and in stead of them , there are Prayers to be used , and especially to be said before priviledged Altars , o●… at such times , or before such Reliques ▪ that it is no hard work for any among them to ransome the Souls of others , o●… to preserve their own . In a word , doth not all this debase the Spirit of true Religion , and expose it to the jealousie o●… Atheists , as if it were a contrivance fo●… advancing base , and secular Designs . An●… doth it not eat out the sense of true Piety ▪ when the Vulgar see the Guides of Sou●… making such shameful Merchandise o●… them , and doing it with such respect o●… persons , that if a man be rich enough , he i●… secure ; whereby our Lords blessing of the poor●… and passing a woe on the rich , is reverse●… But above all , what indignity is by thi●… done to the Blood of the Son of God●… And how are the People carried fro●… their dependance on Him , and the●… value of His Sufferings , by these Practices ! Another Art not very remote fro●… this , for detracting from the value 〈◊〉 Christs death , and the confidence w●… should have in it , is , the Priestly Absolution , wherein after the Sinner hath gone over his sins without any sign of remorse , ●…nd told them to the Priest , he enjoins a ●…enance , the doing whereof , is called a satisfaction ; and the Vulgar do really ●…magine , that the undergoing the penance , doth fully serve for appeasing Gods wrath against sin ; but as soon as the Priest hath enjoined his penance , without waiting that they obey it , he lays his hand on their head , and says , I absolve thee ; and after this , they judge themselves fully cleansed of sin , and that they may receive the Sacrament , had their former life been never so bad . It is true , the practice of the Priests in their slight penances , and hasted absolutions , and promiscuous allowing of all the holy Sacrament , is condemned by many in that Church , who complain of these Abuses with much honest zeal ; but these complaints are so little regarded , that their Writings are condemned , and the Corruption continues unreformed . Now what can take off more from the value of the Death of Christ , than to believe it i●… the power of a Priest to absolve from sin ▪ All the power of the Church being either Ministerially to declare the absolution offered in the Gospel , upon the conditions in it , or to absolve from the scandal which any publick trespass hath given . It was counted blasphemy in Christ , when h●… said , Thy sins are forgiven thee , Mar. 2. 5 , 10. of which he cleared himself , from the power was committed to the Son of Man on earth , to forgive sins ; which shews it to be blasphemy in all others to pretend to absolve from sin , it being an invasion of his Prerogative . To this I might add the scorn put on Religion by many of the penances enjoyned for sin , such as the abstaining from flesh for so many days , the pattering over so many Prayers , the repeating the penitential Psalms , the going to such Churches , and such Altars , with other ridiculous Observances like these , which cannot but kill the Vitals of true Religion , and lead away Souls from these earnest Applications to Jesus Christ for pardon and renovation . And who can have any sad apprehensions of sin , who is taught such an easie way of escaping punishment ? I confess in this , as in all other parts of Religion , the Masters of that Church have so contrived things , that their Doctrines might , according to the fable of the Manna , taste pleasant in every mans relish ; for if any be grave and melancholy , then silence , solitude , and retirement are enjoyned them ; if their tempers be more fiery and sullen , severe corporal mortifications and disciplines are tasked on them , such as cruel and perhaps publick whipping , or other unspeakable austerities , with which the Lives of the modern Saints are full ; but if one be of a more jolly temper , who desires Heaven at an easie rate , then some trifling penance shall serve turn . These are a few of their Arts for diverting Souls from flying unto Jesus , as to the sure and safe refuge from the Fathers wrath , in whom only we can find sanctuary , and whom the Father hath sent into the World to seek and save lost Sinners . Now whether the Priest in the injunction of easie penances , and giving absolution , do not violate th●… Prerogative of Jesus , and insensibly de●… bauch Souls from that affectionate an●… grateful Duty they owe their Redeemer ▪ into their trifling methods and appointments , I refer it to all who know them . Another opposition made to the Priestly Office of Christ is , their conceit o●… the sacrifice of the Mass , which they believe is a formal expiation of sins , both for the living , and dead , who are in Purgatory : Christ once offered himself up for taking away sin , which he did b●… that one Sacrifice , and this is by the Apostle stated amongst the differences whic●… are betwixt the Sacrifices of Moses , whic●… were to be daily and yearly renewed and r●… peated , whereas Christ offered one Sacrifi●… in the end of the World , so that there w●… no need of more , Heb. 10. 1 , 2 , 3 , 12 , 14 Now , to imagine that the Priests goin●… through the Office of the Mass , and h●… receiving the consecrated Elements , 〈◊〉 have a virtue to expiate the sins 〈◊〉 others , especially of the dead , is a thing so contrary to the most common impressions , that it will puzzle a mans belief to think any can credit it . And yet this is one of the Master-pieces of the Religion of that Church . It is true , in a right sense , that Sacrament may be called a Sacrifice , as it was by the Ancients , either in general , as Prayers , Praises , and Alms-deeds are called so in Scripture ; or as it is a Commemoration of the Sacrifice of Christ ; but to imagine the Action hath an expiatory force in it , is a visible derogation from the value of Christs Death ; and all the value is in any outward Sacramental Action , can only be derived into the Soul of the Receiver , but it is absurd to think one mans action can be derived to another ; and it clearly appears from the institution of the Lords Supper , that its end was the joint communicating of Believers , which is perverted manifestly by the practice of these Priests , who communicate in name of the Spectatours . Finally , what a derogation is it from the Priestly Office of Christ , one branch whereof is his Intercession , to join Saint●… or Angels with him in that work , nay , and prefer them to him ? Which will be found too true , if the Office of the Virgin , and the Prayers offered to her , be compared with those offered to her Son. Did Christ by the Merits of his Passion acquire this honour at so dear a rate ? and shall we for whom he suffered , rob him so injuriously and sacrilegiously of his honour , and bestow it on these who are our fellow-servants ? But having touched this in the former part of my Discourse , I advance my Enquiry to the opposition given the Regal Office of Christ : And first , how contrary is it to the glory wherewith even his humane Nature and Body is refulgent in Heaven , to believe , that five words , muttered out by the Priest , shall have the virtue to produce his real and glorified Body , instead of the annihilated Elements of Bread and Wine , and yet under their accidents and appearances ? This is a new and strange kind of humiliation , if true , by which he who is now cloathed with Glory , must be every day exposed under so thick , so dark , and so contemptible a covering , as are the resemblances of Bread and Wine . What low thoughts of his Person must it breed in such minds as are capable of believing this contrivance ? Again , he , as King of his Church , hath given her Laws and Precepts , to whose obedience she is obliged , to which none can add , without they acknowledge another Head , and whose obligation none can untye or dispense with ; for Christs dominion consists in this authority he hath over our Consciences , which he hath vindicated into liberty , by delivering us from the bondage of corruption . If then any pretend a power of obtruding new articles on our Belief , or obligations on our Consciences , these must be confessed to be injurious to the Dignity wherewith Christ is vested . What shall then be said of him , who pretends an authority of dspensing with , and dissolving the obligation of Oaths , of dissolving the Wedlock-bond , of allowing Marriage in the forbidden degrees ? And as for their additions to the Laws of Christ , they are innumerable . And here what I mentioned last , calls me to mind of a pretty device , to multiply the forbidden degrees of Marriage , yea , and add the degrees of spiritual Kindred , that is , of kindred with our God-fathers or God-mothers in Baptism , which is done upon no other design , but to draw in more to the Treasure of the Church , by frequent Dispenses . If I should here reckon up all the additions which by the Authority of that Church are made to the Laws of Christ , I should resume all that I have hitherto alledged , they being visible additions to the Doctrine and Rules of the Gospel , and imposed with such unmerciful cruelty , that an Anathema is the mildest of the spiritual Censures they thunder against such as comply not with their tyranny , and a faggot would be its civil Sanction , were the secular Powers at their devotion . I do not deny but there is an Authority , both in the Civil and Ecclesiastick Powers , of enjoyning things indifferent , but no Authority beside Christs can reach the Conscience : Besides , if these indifferent things swell so in their number , be vain , pompous , and useless , and be imposed without all regard to the tender scruples of weak Consciences , they become tyrannical ; and such as do so impose them , discover their affecting a tyrannical and lordly dominion over Consciences , and that they prefer their own Devices to the simpler Methods of Christ , and the plainer and easier Rules of his Gospel . But one instance of their abrogating the Laws of Christ is more signal , in their violating the Sacrament of the Lords Supper ; wherein , though he instituted it under both kinds , and did so distribute it , with the express command that all should drink of it , yet they presumed , notwithstanding of that , and though the Primitive Church distributed it in both kinds , which is confessed in their Canon , to snatch the Cup from the Laity , and eng●…oss it to the Clergy . Now it is to be considered , that the value of th●… Sacramental Actions flowing only from their Institution , the first Appointment should be most religiously observed in them : Besides , the universal extent of Christs word , drink ye all of it , which was not used in the distribution of the Bread , hath a particular mystery in it , to guard against the foreseen corruption of that part of it ; and the reason given in the distribution of the Cup , shews , it must reach to all that need the Blood of Christ for the remission of sins ; which not being restrained to the Priests , shews , that the Cup , without a direct opposition to the Mind and Command of Christ , ought not to be taken from the People ; and any that will read the goodly reasons given for this Sacriledge , wil see what a low account they have of the Commands of Christ , when , upon such trifling pretences they will violate them . And with how much cruelty they backed this invasion of Christs Authority , the History will declare , they beginning it with a perfidious burning of two witnesses who opposed it at Constance : And occasioning so much War and Blood-shed against those who adhered to the rule of the Gospel , in this matter , and refused to stoop to their Tyranny . But I advance to another invasion of Christs regal authority , commited by him who pretends to be the Universal Bishop of the Church , and to have authority over all Church-men ; whom he makes swear obedience to him , and looks on them but as his Delegates : It was unluckily done of Gregory the great , to be so severe on this head , as to condemn the title of Universal Bishop , as Antichristian : But little dream'd he in how few years his Successour would aspire to that height of ambition . Now by this pretence , all these Officers whom Christ hath appointed to Rule and Feed his Church , are turned out of their authority , and made subject to him : And with how much pride he treads on his Fellow-Bishops , the Histories of many ages do declare . It is true , at first , as being Bishop of the Imperial City , the Bishops of Rome were highly esteemed , but Pride and Ambition , began soon to leaven them ; yet they were for the first four ages , looked upon , by the other Bishops , but as their Fellow-Bishops , and by the Decrees o●… two General Councils , the Bishops of Constantinople were in all things , except the precedency , make equal to them ▪ And by the Decree of the Council of Nice , other Metropolitans are levelled with them . And here I must tell of a shameful forgery of three Bishops of Rome , who one after another , would have obtruded on the African Churches , a Decree , allowing of appeals from them , to the Roman See , as if it had been made at Nice : which they of Africk rejected , and upon tryal , found it to be none of the appointments at Nice , but a Decree of the Council of Sardice . But by degrees the Bishops of that City got up to the height they are now at ; and not content with their usurping over their Brethren and Fellow-Church-men ; their next attempt was upon Princes , who deriving their authrity from Iesus Christ , the King of Kings ▪ by whom Kings do reign , it was an invasion of his power to attempt against his Vice-Gerents on Earth . But the Popes made no bones of this , for being now held Christs Vicars on earth , with other blasphemous titles , as Vice-God , yea , and Lord God , they thought their power was limited , as long as Kings and Emperours were not even in temporals subject to them . And therefore from the days of Pope Gregory the 7th , they pretended to a power of deposing Princes , disposing of their Dominions to others , and dispensing with the Oaths of fidelity their Subjects had sworn to them ; and it was easie for them to make Crowns change their Masters , as they pleased : For there were always other ambitious Princes ready for their own ends to invade the Dominions of these deposed Kings , upon the Popes warrant , and the generality of the People were so possessed with the Popes power of releasing souls from Purgatory , and from the punishments due to sin ▪ that they were easily prevailed upon to follow his thunders●… And by that time the Popes had swarm●… of Emissaries of the begging Orders ▪ who under shews of austere Piety , gained much reverence and esteem in the World ; and so got all subjected to the Papal Tyranny . Now , should I instance this in particulars , I should transgress the limits of a short Discourse , by a long History ; but the lives of Gregory the 7th Alexander the third , Boniface the 8th●…nd Iulius the second ; to mention no more , will sufficiently convince any who will be at the pains to read them , as they are written by these who lived in that Communion . And Matthew of Paris will at length inform his Reader , how much , and how often England smarted under this Tyranny . And all this is so far from being denied , that it is defended avowedly by no●… a few of the Canonists and Iesuits , and is a Doctrine dearly entertained in the Court of Rome to this day ; as appeared from the late attempt of Pope Paul the fifth , upon Venice : But the World is now a little wiser , than to be carried away by these Arts , and therefore that pretence is laid to sleep , till haply the ●…east be healed of the wound was given ●…t at the Reformation . But I cannot leave this particular , without my sad regrates , that too deep a tincture of this spirit of Antichristianism is among many , who pretend much aversion to it ; since the Doctrine of resisting Magistrates , upon colours of Religion , is so stiffly maintained , and adhered to , by many , who pretend to be highly reformed , though this be one of the Characters of the scarlet-coloured whore . But thus far have we gone through the second part of Antichrists Character , and have discovered too clear ●…ndications of a difformity to the spirit and truth of the Christian Religion , in all the branches of the Honour and Worship due to Jesus the only Mediator of the new Covenant . From this I proceed to the third part of my enquiry ; which is , the opposition made to the great design of Christian Religion , for elevating the souls o●… men into a participation of the divine Nature , whereby the soul being inwardly purified , and the outward conversation regulated , the World may be restore●… to its Primitive innocence : And men admitted to an inward and intimate fellowship with their Maker . The firs●… step of this renovation , is repentance for God commands men every where to 〈◊〉 , and repentance and remission of 〈◊〉 are alwayes united : And this being 〈◊〉 horrour at sin upon the sense of its native deformity , and contrariety to the Law of God ▪ which makes the soul apprehend the hazar●… it hath incurred by it ; so , as to study by 〈◊〉 means possible to avoid it in all time coming ▪ nothing doth prepare the mind mor●… for faith in Christ , and the study of 〈◊〉 new life , than repentance ; which 〈◊〉 needs be previous to these . But what devices are found to enervate this sins must be divided into venial and mortal ; the former deserving only some temporal punishment , and being easily expiated by some trifling piece of seeming Devotion , and hereby many sins are struck out of the Penitents consideration : For who can have a great apprehension of that which is so slightly expiated . And this may be extended to the easie Pardons , given for acknowledged mortal Sins : For he who thinks that God can be appeased for them , with the saying by rote , so many Prayers , cannot possibly have deep apprehensions of their being either so displeasing to God ▪ or so odious in themselves . But shall I to this add their asserting , that a simple attrition , which is a sorrow flowing from the consideration of any temporal evil , God hath brought upon the sinner , without any regard had either to the vileness of the sin , or the offence done to God by it ; that this ( I say ) can suffice for justifying sinners , and qualifying them for the Sacrament , whereby the necessity of contrition and sorrow flowing from the principle of the love of God , is made only a high degree of perfection , but not indispensibly necessary ? In the next place , all these severities they enjoyn for Penances , do but tend to nourish the life of sin , when sinners see a trade set up by which they can buy themselves off from the wrath of God To this , is to be added the Doctrine o●… Indulgences , which is so direct an opposition to Evangelical repentance , as if 〈◊〉 had been contrived for dispossessing the World of the sense of it . That which is next pressed in the Gospel for uniting the souls of mankind to God , is that noble ternary of Graces , Faith , Hope , and Love , by which the soul rests in God by a holy affiance in him , believing the truth of his Gospel , expecting the accomplishment of his Promises , waiting for the full fruition of him , and delighting in his glorious perfections , and excellencies ▪ Now how much all this is shaken by these carnal and gross conceptions , the Roman Doctrine offers of God in their Image and Mass-worship , and by their Idolatry to Saints is apparent ? Are they not taught to confide more in the Virgin , or their Tutelar Saints , than in the holiest of all ? Doth not the fear of Purgatory damp the hopes of future blessedness ? And finally , what impious Doctrine hath been publickly licensed and printed in that Church of the degrees of the love we owe to God ? Some blasphemously teaching , that we are not at all bound to love him , others mincing it so , as if they were afraid of his being too much beloved . In a word , there is an impiety in the Morals of some of that Church , particularly among the Disciples of Loyola , beyond what was ever taught amongst the worst of the Heathen Philosophers , which hath been fully discovered by some of the honester and more zealous of that communion . And though these corruptions have not been avowed by the head of that Church , yet by their being publickly vented , by the deaf ear he gives to all the complaints against them , and by the constant caresses and priviledges he heaps upon that Order which teacheth them , he discovers either his great satisfaction in that corrupt Doctrine , or that upon the account of other interests , he is content to betray the souls of Christians into the corruption of such impious and 〈◊〉 godly leaders , since the Order that 〈◊〉 owned all these corruptions is yet 〈◊〉 of the Consciences of the greater 〈◊〉 of them that own that Communio●… they being the universal 〈◊〉 And since they license the publick 〈◊〉 of so much corrupt Doctrine printed Writings , what reason have 〈◊〉 to suspect their base compliance 〈◊〉 sins in their more secret and 〈◊〉 Practisings , with such poor deluded 〈◊〉 as trust to their conduct ; of which 〈◊〉 proofs are brought by others of 〈◊〉 same Church ? But I pursue my enquiry into the 〈◊〉 traces of the Antichristian corruption of the purity , and power , of our 〈◊〉 holy Faith : Solemn Worship , and 〈◊〉 Devotion , are the great means of 〈◊〉 souls to God , and of deriving the sistance of his Spirit and Grace to us ; when these are performed in an 〈◊〉 tongue , How uncapable are they of 〈◊〉 that end ? And the Doctrine of efficacy of the Sacraments , for coming of grace by the work wrought , looks like a design against all serious preparation for the worthy receiving of them ; since by that doctrine , a man , be he never so ill prepared , yet is sure of their efficacy ; for if his Priest absolve him , and he have a simple attrition for sin , without any thing of the love of God , he is by their Doctrine and Conduct qualified for receiving worthily , were his heart never so much united to sin , or averse from all Devotion , or application to Divine matters . And what complaints shall be here made of these who teach , that the sure way of gaining the favour of God , which they phrase by the keyes of Paradise , is to say the Ave , to bid the blessed Virgin good-morrow every day , or to send our Angel Guardian to salute her ? or finally , to wear a Meddal or Rosary in devotion to her , though from the first time we begin to wear it , we never again think of her ; Doth not all this look like a conspiracy against the power of Godliness ? But shall we next consider the Moral Law , which though Christ said , h●… came not to dissolve , but to fulfil , Mat ▪ 5. 17. Yet they have found out distictions and Doctrines to destroy it . It true , what may be said here , cannot directly , as to every particular , be charg●… on the Roman Church , since , it hath ●… been decreed by Pope , or Council ; b●… when prophane Casuists have print●… Doctrines , which tend to the subv●…sion of the most common principles virtue , and morality , and these are lic●…sed according to the rule of that Churc●… And for as publick as they are , and for ●… the censures and complaints others ha●… passed upon them , yet they contin●… without any censure from the chair Rome , it is a shrewd presumption that th●… are not unwelcome to that See : Thou●… for good manners sake they have giv●… them no other owning , but a connivan●… joyned with an extraordinary cherishi●… of that School which vents them . Two general Doctrines they have which at two stroaks dissolve all t●… bonds of Virtue . The one is , 〈◊〉 Doctrine if probability ; the other , good intention . By the first , they teach , ●…hat if any approved Doctor of the Church have held an opinion about any ●…ractical thing , as probable any Christian ●…ay with a safe conscience follow it , were it never so much condemned by others ; and did it appear with the black●…st visage : And by this it is , that scarce ●…here is a sin which may not be safely ●…azarded on , since there have been of ●…he approved Doctors of that Church , who have made a shift by distinctions , ●…o represent the worst actions , not only ●…s probable , but as really good . The next Doctrine is , of good intention , where●…y they teach a man to commit the grossest ●…egerdemain with God and his own conscience maginable ; by which he may act any sin he will , provided he intend not that , but some ●…ther good design or motive : And any that will read the Provincial Letters , or the Mystery of Iesuitism , and compare ●…heir Citations with the Authors , whence they take them , will soon be sa●…isfied of the truth of this . We have already seen how that Church violates the two first Commandments , by her Idolatry : Whereby in opposition to the first , she worships Saints and Angels , with those acts and expressions of adoration only due to God. The second is also palpably violated by their Image-worship , and adoring God under sensible and external representations . The third is made void by the Popes pretending to dispence with Oaths , and to annual their obligation , as also by their Doctrines of equivocation and mental reservations , in all Oaths , both assertory , and promissory , besides the impious Doctrines of some Casuists , that justifie the prophaning of Gods Sacred Name , i●… rash and common swearing . Their contempt of the fourth Precept is not denied , it being usually among them a day of mercating , dancing , and foolish jollity : Many among them teaching , that to hear Mass that day , doth fully answer the obligation for its observance . Their contempt of the fifth follows , upon the Doctrine of the Popes power , of deposing Princes , and freeing the Subjects from their obligation to them ; by which they are taught to rebel , and rest the Ordinance of God. Besides , their Ca●…uists allow it as lawful to desire the Parents ●…eath , provided it be not out of malice to him , ●…ut out of a desire of good to themselves : That they may enjoy their inheritance , or be ●…id of their trouble . Yea , some of their ●…mpious Casuists say , that Children may lawfully intend the killing of their Parents , and may disown them , and Marry without their consent . For the sixth Command , their Casuists do generally allow , to kill in defence of Honour , Life , or Goods , even though the hazard of losing them be not near and evident , but afar off , and uncertain : And they teach , that a man is not bound to stay till another smite him ; but if he threaten him , or if he offend with his words , or if one know that he hath a design upon his Honour , Life , or Goods , he may with a good Conscience prevent , and kill him . And this they extend to all sorts of persons , both Secular and Religious ; allowing it to Sons against their Fathers . And they leave it free to them to execute this by whatever means they judge most proper , whether by force , or supprize , or by the service of others , if they dare not attempt to kill by their own hands ; which they stretch to the case of one who knows another guilty of a crime , and intends to pursue him for it ; and they allow the guilty person , if he know no other way of escape , to kill him who intends his accusation , that he may thereby preserve his life ; in order to which they also allow it lawful to kill the witnesses that may prove the crime . As for the seventh Command , modesty cannot name their polluted Doctrines about it : They barred the Clergy the lawful use of Marriage , but did allow them Concubinate , and the publick licenses given to base houses in the Popes dominions , prove that See a Mother of Fornications , even in the letter , the Religious Houses being likewise full of Irreligious intanglements , into a course of life , which many times they are not able to bear ; but being restrained from the honourable Ordinance of God , many of these houses have proved either nests of filthiness or of secret impurities ; which it seems by the rules of confession , and the questions their Confessours puts to them , are known to abound among them . And any that have read these , will confess , that it defiles a chast mind to read them ; but what must it be to ask them , especially at those of a different Sex ? Shall I also here mention the frequent dispensing with Marriages within degrees forbidden , and their as frequent dissolving of that sacred knot , though ( as if they had resolved on a contradiction to all the rules of the Gospel ) they refuse to dissolve the bond on the account of adultery , which Christ hath made the only ground than can justifie the dissolution of it ? But shall I add to this , the base impieties , of which not only these of purple and scarlet Livery among them have been notoriously guilty , but even the villanies of some that have worn the Triple Crown ? As I should grow too tedious , so I must needs tell things , which to a pure mind were both nauseating to write and to read . Those that have been in that Spiritual Babylon , know , that is a Sodom , even in the letter , none being more guilty of that crying Wickedness , than those that bear the character of religious or sacred Orders . And what shall we think of the Scarlet Fraternity , that produced a Monster that attempted Heaven it self , by writing in defence of that impiety , which it avenged by Fire and Brimstone , and yet had no Censure passed on him for it ? Whereas for the least tincture of Calvinism or Lutheranism , he had been condemned to the Fagot . Some of them do also teach , that Fornication is not forbidden by the Laws of Nature , and only by positive Precepts , so that it may be dispensed with . For the eighth Command , those profane Casuists have made such shifts for it , that none needs to be guilty of Theft ; for they teach it to be no sin to take that from another which he made no use of , but may well want , and that in such a case , he who steals , is not obliged to restitution : Others of them teach , That he who stole a great summ , is not obliged to the restitution of the whole , but only of so much as may make the theft not notable : But they teach , that small thefts , even though often repeated , are but Venial sins , which is an excellent Doctrine for warranting Servants insensibly to purloin their Masters goods ▪ They also teach Arts of escaping just Debts , beyond all the subtilties of false Lawyers ; which the Jesuites themselves have often put in practice ▪ and have found out Arts for justifying oppressive Usury , defrauding of Creditors , ruining of Commerce , and making havock of our Neighbours goods , without Injustice . For the ninth Command , though it be so contrary to Nature , that the worst of men count it a reproach to be charged with Falshood , and Lying ; yet they have favoured it avowedly : For by their Doctrines of Equivocating and using Mental reservations , the greatest Falsities in the World may be averred and sworn without sin : And the value they set on a strict observance of promises , and candor in them , appeared at Constance ▪ where a whole Council required Sigismund the Emperor , to burn Iohn Huss , and Ierom of Prague , though he had given them his safe Conduct ; for they taught him , that faith was not to be kept to Hereticks . Another such like trip of one of the Popes , proved fatal both to Ladislaus , and the Kingdom of Hungary , at Varna ; where they breaking the Truce they had sworn to the Turk , upon the Popes warrant , were signally punished for their treachery . The Doctors of the fore-mentioned School do also teach , that he who hath born false witness in a matter that may cost another his life , is not bound to retract it , if that retractation may bring great evils upon him . They also propose methods for suborning Witnesses , and falsifying of Writs and Records , without any sin ; and that all this may be done to defame a person with some horrid imputation , who is led as a Witness to prove any thing against one , that thereby he may be cast from witnessing . And as for the tenth Command , they have struck out all the first motions of the mind to Evil , from being accounted Sins ; and by their division of Sins into Venial , and Mortals , they make sure enough work of this Command , that it shall not be broken mortally . It were an endless work to go and make out all these particulars , of their dissolving the Moral Law by clear proofs : but he who desires satisfaction in that , will find it in the Provincial Letters , or the Morals of the Iesuits . But if we pass from the Law , to the Gospel , we shall find they have made no less bones of it . We are all over the Gospel called to be heavenly minded , to despise the World , and to set our affections on things above ; and particularly , Church-men are taught not to seek the riches , splendor and vanities of a present World ; which was most vigorously enforced by the example of Christ and his holy Apostles . But how contrary to this is that Religion , whose great design is , the enriching and aggrandizing of the Teachers and Pastours of it , chiefly of him who pretends to be the supreme and sole Pastor ? I need not here re-mind the Reader , of the Trade of Indulgences , by which that Church rose to its riches and pomp ; nor need I tell what a value they set on outward actions of piety , the chief of these being the enriching of Churches , and Abbies ; and how these were commended to the World as the sure means of attaining Eternal life . Shall I add to this , the visible and gross secularity and grandeur , in which the Head , and other Prelates of that Church do live ? The Head of it being in all things a temporal Prince , perpetually busied in intrigues of State , and ballancing the Princes of Europe , and chiefly of Italy ; and what base and Simoniac●… practices abound in that Court , all who have written of it with any degrees o●… ingenuity , do acknowledge , all things are venal there : Money being able to raise the basest and unworthiest to the highest promotions ; the Cardinals ar●… also named either upon the Interests 〈◊〉 Princes , and chiefly of the two gre●… Crowns ; or to make the Popes Nephews have a greater stroke in the next Conclave ; or upon some such carnal account . And perhaps , for good manners sake , a Scholar , or a person famous for Devotion , may get a red Hat , but such are alwayes the least esteemed in the Colledge ; all affairs being governed by the Popes Nephews ▪ or the Protectors of the Crowns . And who shall expect that such a company of secular , ignorant , ( I mean in matters of Religion , ) and oftentimes licentious men , should be the great Sanhedrim , by whose advice all that belongs to Religion must be managed ? These must be likewise the Electors of the Pope , when the See is vacant ; whom they choose out of their own number , who is always elected by the prevailing Interests of one of the Crowns , or by the Faction of the former Popes Nephews . And what Caballings , what bespeaking of Suffrages , and what impudent ambitus is commonly practised in the Elections of Popes , is well enough known , nor can it be denied ? Now , what man of common sense can imagine , that a Pope thus elected by Simoniacal Arts , and carnal Interests , can be Christs Vicar on Earth , or have the Holy Ghost always affixed to his Chair , that he shall never erre in any of his Decrees ? Truly , he that can believe this , may believe any thing that is gross and absurd . Is not the whole frame and contrivance of that Court turned so entirely Secular , that not a vestige of the Character of a Church , or of Church-men , remains ? And to this , shall I add all the splendor of their Apparel , the state of their Processions , and the ceremonies of their Coronation , and how they wear a Triple Crown ? which being so well known to all whoever were at Rome , need not be descanted on by me . But the mention of the Crown calls me t●… mind of the literal accomplishment o●… that , of Mystery , being on the forehead o●… the whore ; since the word Mystery , was for a great while the inscription on the front of their Triple Crown , though it be now altered ; which being proved by others , I may not stay to mak●… it good . From this I should descend to the Cardinals , Bishops , and Abbots , and shew how secular they are become ; all their design being to engross the power , and monopolize all riches : which contagion is also derived into the inferiour Orders of the Clergy , who by the magnifying of their Images , Saints , and Reliques , use all the Arts they can devise for enriching of themselves and their friends . And even these Orders that pretend to mortification , and abandoning the world , and talk of nothing but their poor and austere manner of life , yet have possessed themselves of no small part of the riches and glory of the world . It is true , there is a young Brotherhood among them , which though the youngest yet hath outstripped the elder , and made them stoop to it , and serve it . And what base and sordid ways that society hath pursued , for arriving at the highest pitch of greatness , and riches , and how successfully they have managed their designs , is sufficiently cleared , what through the zeal of some of the honester of that Communion , what through the envy of other emulating orders , all these things do fully prove how unlike that Church is to the poor , and pure simplicity of Christ and his Apostles , and of the first ages of the Church ? If we further examine the characters of Evangelical purity , we have them from the mouth of our Saviour , when he commands us to learn of him , for he was meek and lowly in heart : and he made it the distinguishing badg of his disciples , that they loved one another . Now for humility , it is true , the Head of that Church calls himself the servant of the servants of God ; but how far such humility is from his design , his aspiring pretences do loudly declare . All the world must stoop to him ; not only must his fellow ▪ Bishops swear obedience to him , and become his Vassals , but the Kings of the earth must be his footstool , and all must pay him that servile homage of kissing his foot ; an ambition as insolent as extravagant . His power must be magnified with the most blasphemous Titles of his being God , our Lord God on earth Omnipotent ; with a great deal more of such servile Adulations , offered to him from the Parasites of that Court. In a word , a great part of that Religion , when rightly considered , will be found on design contrived and abetted , for exalting him to the highest degrees of insolence : but so many proofs of this were already upon other occasions hinted , that it is needless to go over them again : and that same leven , levens the whole lump of their Clergy ; who all pretend that by their Ecclesiastical character they are only subject to their Head , and so enjoy an immunity from the Civil Authority , be their crimes what they may be . And an in-road on this pretence of late , from the State of Venice , when they seized two Church-men that were highly guilty , drew out so much of their most holy Fathers indignation , that he thundered against them , and finding the weakness of the spiritual sword , resolved to try the edge of his temporal one upon them , in patrociny , partly of these Villanes , and partly of the covetousness of the Clergy , to which the Senat had set a small limit , by a decree ; but finding they were like to prove too hard for him , he was willing to put up his sword , rather then to kill and eat , as one of his Cardinals advised him . Shall I with this also tell the instances of the ambition of Cardinals , who from their first ▪ original of being Presbyters of Rome , have risen up to the height of counting themselves the companions of Kings , and in their habits affect a Princely splendor , but have unluckily chosen the Liveries of the Whore ; for they wear Scarlet as the Bishops do Purple , the foretold colours of the Whores Garments . Shall I next shew to what a height of pride the exaltation of the Priestly dignity among them hath risen ? as if it were equal , nay preferable to the condition of Princes . The Priests giving absolution , is a sure device to make his power be much accounted of , since he can forgive sin . The gorgeous and rich apparel they wear in worship , serves also to set off their dignity . And what a goodly device is it , that their spittle must make one of the sacred Rites in Baptism ? Certainly that must be esteemed a marvellous holy creature , whose very excrements are so sacred . Their enhansing the Cup to themselves from the people , was another trick for raising of their esteem : but above all things , their power of transmitting the substance of the Bread and Wine into the Body and Blood of Christ , by uttering five words , was a marvellous device , to make all the world admire them , who can so easily , and every day work a miracle , compared to which , all the miracles of the Gospel may pass for ordinary actions . What a great piece of wonder must such a man be held to be , who can thus exercise his authority over the very person of Jesus Christ , notwithstanding of all the glory to which he is now exalted ? And it was no contemptible Engine for that same design , to possess the people with a belief of the Priests offering in Mass an expiatory Sacrafice , for the sins both of the dead and living ; which proved a Stock for them to trade on , both for their ambition and covetousness , and from these evidences we may infer , how little of the humility of Christ appears in the Church , from the highest to the lowest . The next branch of the Evangelical Spirit is , meekness and charity , which leads me unto the consideration of the fourth design of the Christian Religion , which was the uniting of mankind under one head , and into one body , and this it designed to effectuate , not only by these sublime Precepts of the highest love , and the outmost extent of the pardoning of injuries , and of returning them with the best offices of love and prayer ; which the blessed Author of our faith did enact ; but by the associating of the faithful into one Society , called the Church , which was to be united with the closest Bonds of Brotherly love , and Charity ; and was to be governed by Pastors and Teachers , who should feed the flock with the sincere milk of the Word ; and was also to be cemented together by the Ligaments of the holy Sacraments , by which , as by joynts and bands they are both united to their head , and knit together . Now we are from these things to consider what opposition that Church we are now considering , gives to this branch of the end of Christianity . And first , whereas the Gospel pronounceth us free , and that we are no more the servants of men , but of God , if any attempt upon that liberty wherewith Christ hath made us free , he changeth the authority of the Church into a tyrannical Yoke ; much more , if all the new articles of belief , and rules for practice , be imposed under the severest certificats . But here we are to consider , that all these things which that Church hath imposed on all of her Communion , for which we withdrew from her , are additions to our faith ; for in this we mainly differ from that Church , that whatever we acknowledge , they acknowledge likewise , but with a great many additions , we believe the Scriptures are a rule for Christians , and they believe the same ; but they add traditions , and the authority of the Church to the Scriptures . We believe that God is to be worshipped spiritually , they believe the same ; but add that he may be worshipped by Images and sensible Figures . We believe Christ to be the Mediator betwixt God and Man , they believe the same ; but add to this the intercession of Saints . We hold that God and Christ are to be worshipped , they hold the same , but add Saints and Angels to our worship . We believe Heaven and Hell to be the several States of the future life , they believe the same ; but add Purgatory betwixt them , to the day of Judgment . We believe Baptism and the Lords Supper to be the Sacraments of the new Covenant , they believe the same ; but add five more . We believe Christ is spiritually and really present in the Lords Supper , this they believe ; but add the unconceivable Tenent of his corporal presence . In a word , it might be instanced in many other particulars , how they have driven us from their Communion , by their additions to the truth , and sincerity of the Gospel , which they have adulterated by their Inventions ; and not only have they imposed all these things , but thundered out Anathema's on all that question them , and have so wreathed all their fopperies , with that main and fundamental article of their belief , of the infallibility of their Church , that it is impossible to hope for their recovery , till they renounce that Principle which is so dear to them . For if their Church be infallible , then in no matter of faith or practice can she decree amiss , and therefore the lawfulness and sanctity of all her decrees must be maintained with an equal vigor and zeal ; for if in one of them she step aside , her infallibility is for ever gone . And by this we may see to how little purpose it is to treat of accomodating matters with that Church , since there is no possibility of our union with them , without we turn over entirely to them : since they cannot part with one of their errors , without they first renounce that which is the dearest of them all , to wit , the unerring authority of their Church . How cruel then is that Church , which addeth the severe sanction of an Anathema to all her decrees ; even about the most trifling matters ? and about things that are by their Confession of their own natures indifferent . And a consectary to this is , that cruel opinion they hold , that none can be saved out of their Communion : pretending there is no Salvation without the true Church , which they restrict to these who are under the obedience of the Roman Bishop ; and this is what they usually frighten all with . But it is to be considered what the true notion of the Church is , that so we may see through this frightful Vizar . The Church then is a Society of Christians united in the same faith , for worshipping of God jointly . And another definition of a Church cannot be proved from Scripture ; for the Church being called the Body of Christ , its union with him as its head , is held forth by the Apostle in these words ▪ Col. 2. 19. The head Christ , from whom the whole body by joints and bonds , having nourishment ministred , and knit together , increaseth with the increase of God. From which words , we see what constitutes a man a member of the true Church ; which is first , his union to Christ as his head , together with a dependance on him for growth and nutriture : and next , his being knit to all others who are thus united to Christ ; which is first the inward union of divine Charity , by which he loves all who cleave to Christ as their head : and next , his associating himself with them in outward visible acts of worship , which every Christian is bound to do , with all that worship God in Spirit and truth . But if a Society of Christians do visibly swerve from Christ in many great and signal contradictions to the honour due to his Person , and to the obedience due to his Laws , and do grossly adulterate the worship , so that communion cannot be had with that Church , without departing from the head Christ , then it can be no departing from the Church , to adhere to Christ and his true worship , and to separate from the corruptions are brought in upon the Christian religion . If then it appear that the Church of Rome hath departed from the truth and simplicity of the Gospel , in so many great and main points , these who attempted the reforming her to her first purity , and finding that not to be hoped for , did unite among themselves for serving and worshiping God aright , cannot be charged with separation from the true Church . But by that cruel Tenent of theirs , they breed up all their Children in the greatest uncharitableness imaginable , condemning all who cannot believe all their strange Doctrines , or concur in their unhallowed worship . Thus they are the Schismatiques who have departed from the true Church , and who force from their Communion all who adhere to it : but this cruelty rests not in uncharitable censures , but hath extended it self to as much bloody and barbarous rage , as ever sprung from Hell ; for all the cruelty of the heathen Persecuters , cannot match the practices of that Whore , that hath been so often drunk with the blood of the Saints , and of the Martyrs of Iesus . What enraged cruelty appeared against the poor Waldenses , for the separating from their Corruption ? how many of all Sexes and Ages , were cruelly butchered down by the procurement of the Rulers of that Church ? and because the Albigenses lived under the protection of Princes that favoured them , how did the Popes depose their Princes , and instigate other ambitious invaders to seize on their dominions : which to effectuate , a Croissade was proclaimed , that had been formerly practised against the Enemies of the Christian Faith , and heaven was promised to such as went against these poor innocents , whereupon they were killed by thousands , without all mercy . Never was there any who had the zeal or honesty in these dark ages to witness against the apostacy of the Church , but the Pope and Clergy used all means to get his zeal rewarded with a faggot . And when the time of reformation came , with what rage and spite did the Pope by his Letters and Legates instigate all the Princes of Europe to cruelty against them ; but as these things were not done in corners , so they are still so fresh in our remembrance , by the copious accounts we have of them , that I need not tell what Arts the Popes and other Ecclesiasticks used , to set all Germany on fire upon this account : no●… need I tell the cruelty was exercised in the Nether-Lands , in Charles the fifth his time , in which more than an hundred thousand are said by Grotius to have been butchered on the account of Religion . And in his Son Philips time , the D. of Alva , did in a short time cut down 36000. Nor need I tell the cruelties were practised in France for about forty years together ; nor of that treacherous Massacre wherein there was an equal mixture of perfidy and cruelty , which for all that was intertained at Rome with great joy and applauses . It will be also needless to tell of their cruelty in England in Queen Mary's dayes , which was chiefly mannaged by the Churchmen . And many are yet alive who remember what enraged cruelty appeared in our neighbour-Island , against all of our Religion , which did not only flow from the fury of an oppressed People , but they were trained , encouraged , and waranded to it , by their Priests , and the Nuntio who came afterwards among them , discovered who was the spring of all their motions . Shall I to this add all the private assassinations committed on that account , which were not only practised , but justified ? I might here congest many instances ; Brother murdering Brother , on the account of Religion . Neither is Clement a Dominican his murthering Henry the third , nor Chastlets attempt , nor Ravallia●…s fact on Henry the fourth , forgotten . Q. Elizabeths life , is full of these attempts , and the blackest of them all was , the Gunpowder treason ; all which are to be charged on that Church , because the Doctrine of murthering Heretique Princes , was taught , licenced , printed , and yet not condemned in it . From these hints we may guess , how much of the lowly , meek , and charitable Spirit , is to be found with them . But should I to this add the horrid cruelties exercised in these massacres , I should be almost past belief , had I not undeniable Historians for verifying it ? but the mildest of them being to be burned alive , we may guess what the more savage have done by their tortures and lingering Deaths . Next , shall I mention their Courts of Inquisition which have been among them in the hands of Churchmen , from the dayes of their pretended Saint Dominick , whose order have been the great Instruments of the cruelties of that Church , and whose procedure being tyed to no forms of equity , or justice , is as unjust as unmerciful , persons being haled to their black Courts , upon bare suspitions , or secret Informations , without leading of proofs against them , are by Torture examined , not only of their own opinions , but of all that are known to them , whose Testimony though drawn from them by cruel Torture , will bring the same Tortures on all they delate ; neither is there any mercy or any whom this Court declares Heretick , but the Civil Magistrate must condemn them to the fire . Now what man that considers the meekness of Christ , and the Evangelical Spirit , can think that Church the Spouse of Christ , that hath rioted it with such savage rage , against thousands of persons , for no other crime , but because they adhered firmly to the Gospel of Jesus Christ , and would not consent or concur with these signal and palpable corruptions with which they have adulterated it . But as from the constitution of their Church , we see their difformity from the Gospel-rule ; so we will next consider their Church-men , and we shall find how far they have strayed from the first Original . Church-men ought to be the Guides and Pastours of souls . Now , how little of this there is among them , we will soon be resolved in ? What do the Popes about the feeding of souls ? when do they preach the Gospel ? or dispence the Sacraments ? Alas ! it were below the height of his holiness , to stoop to such mean Offices . Does any vestige of a Church-man remain in that Court ? and do they not directly rule in the Spirit of the Lords of the Gentiles ? And in this the Cardinals , Bishops , and Abbots , do to their proportion imitate their most Holy Father ; abandoning wholly the work of the Gospel , as if they bore an empty title , or at most , were only bound to say Mass on some greater holy days ; but in all other things do avowedly cast off the care of their flocks . Shall I here tell of the relaxation of all the ancient rules , about the offices and duty of Church-men , which these latter ages have invented , and mention how children are made Bishops , how they allow of Pluralities , Non-residencies , Unions , Commendams , Gratia expectativa's , with a great many more corruptions , which are every day authorized and granted at Rome ▪ and so zealous were they for these , that they strugled hard against the honest attempt of some at Trent , who would have had residence declared of divine right , and got it , though with much ado to be laid aside . And thus it is that the Bishops and Abbots among them do for most part relinquish their Charges , to live at the Courts of Princes , and insinuate themselves upon all affairs and offices : and swarms of them go to Rome , gaping for preferment there . I deny not but even these late ages have produced great men among them , who seem to have designed the reviving of the Ancient Discipline , both among the Clergy , and the People ; but as these instances are rare , so they were hated and persecuted at Rome for their zeal . Witness the condemning of Arnolds Book of frequent Communion , and the severity Iansenius , and the Abbot of S. Gyran , with their followers , have met with : and thus whatever individuals that Church may have produced , yet the corruptions I have hinted , are notoriously , publickly , and generally practised in it , and no where so avowedly , as at the Court of Rome . But to compened this defect of the Superior Clergy , they have swarms of the inferior ranks , every where , both secular and regular , who seem to mind the care of souls very seriously . But not to reflect again upon any thing hath been hitherto said of their bad conduct of souls , I shall now only take notice of the authority they pretend to , as if the People were bound blindly to follow their Confessors direction , as the voice of God , which clearly makes them the servants of men , and subjects them to the heaviest yoke , which is most directly contrary to the liberty where with Christ hath made us free : and what a rack to souls have they made Confession ; and what an Engine to get into the secrets of all the World , and to bring mankind under their subjection , is obvious enough to any that considers it ? and to enforce it the more , as they teach it simply necessary to Salvation , so the authority they made the World believe the Priests were vested with for pardoning sin , together with their easie pardons and slight penances , did root it deep in the hearts of all of that Communion . But I go next to examine the Sacraments , of which so much being said already , little remains to be added . By their dividing the Cup from the Bread , they destroy Christs Institution , and so make it no Sacrament , and the hearing of Mass without communicating , though it make up the greatest part of their worship , yet is purely a service of their ow●… devising , without warrant from Christ●… Institution , who said , take , eat , this is my Body ; thereby shewing , he intended the vertue and benefit of that Ordinance , only for those who received it . And in a word , let any read and compare the Institution of the Lord Supper , as it is in the three Gospels , and the Epistle to the Corinthians , together , with the whole office of the Mass , as it is in the Roman Church , and then let him on his Conscience pass his verdict , whether they have adhered to , or departed from , Christs Institution in that piece of their worship . Finally , one great end of all solemn Worship , being the Communion of Saints , in their joint adorations , and mutual occurrence in divine services , what union can they have with God ? or what communion can they hold one with another ? who perform all their Worship in an unknown Tongue , which is the rule and constant practice of that Church beyond Sea ; though for the better venting of their sophisticated stuff among us , they give the people Books of devotion in their vulgar Language , yet continue to say the Office of the Mass in Latine . And thus far I have run a ▪ round that great Circle , I proposed to my self in the beginning of this discourse : and have examined the chief Designs of the Christian Religion , and have found the great and evident contradictions , given to them in all their branches , by the established and authorized Doctrines and practises of that Church ; in which I have fully justified the wise mans observation , that he who increaseth knowledge , increaseth sorrow ; and have said enough to evince to all rational and considering minds , how unsafe it is for any that would keep a good Conscience , to hold Communion with them . But I have not finished my design , till I likewise examine the Characters of the Christian Religion , and compare them with these are to be found in the Synagogue of Rome . The first Character of our faith is , that it was delivered to the World by men sent of God , and divinely inspired , who proved their Mission by Miracles . Now these Doctrines about which we differ from that Church can pretend to no such divine original , let them tell us what inspired man , did first teach the worship of Images , of the Mass , of Angels , and Saints , and of Reliques : what man sent of God was the first Author of the belief , of the corporal presence , of the Sacrifice of the Mass , of the Popes supremacy , of Purgatory , of Indulgences , and of all these innumerable superstitions , of which the Scripture is absolutely silent : for if these doctrines were not the off-spring of Revelations , they are none of the Oracles of God , nor can we be obliged to believe them as such . It is true , they vouch Scriptures for proof to some of these , but these are so far stretched , that their sure retreat is in the Sanctuary of the Churches Traditions : but till a clear warrant be produced for proving it was impossible that any falshood could have that way crept into the World , we must be excused from believing these . Neither is it possible to know what Traditions came from the Apostles , for as the vulgar are not capable of pursuing the enquiry , so the loss of most of the writings of the first two Ages , makes it impossible to know what Traditions came from the Apostles . But this I say not , that we need fear this trial , for the silence of the first and purest Ages , about these things which are controverted among us , is evidence enough that they were not known to them ; especially since in their Apologies which they wrote to the Heathens for their Religion and Worship , wherein they give an abstract of their Doctrines , and a Rubric of their worship ; they never once mention these great evils , for which we now accuse that Church . It is true , a late ingenious Writer , whose sincere zeal and candor had much offended the Roman Court , and drawn censures on himself and his Book , took a way to repair his reputation by a new Method of proving the truth of the Opinions held in the Roman Church ; which was , that since the present Church held them , that shews that they had them so from their Ancestors , and they from theirs , till you run backwards to the days of the Apostles : alledging that a change in the Worship was unpracticable , since it could not be done in a corner , but in the view of all the World ; who it is not to be imagined were capable of suffering any great or considerable change to be made in that which was daily in their view , and much in their esteem ; therefore he concludes , that every Generation adhered to that belief , in which they were born : and so no change in any great substantial and visible part of worship could be made . It is true , he applies this only to the belief of the corporal presence , which he attempts to prove could never have been introduced into the Church , had it not been conveyed down from the Apostles . He hath indeed set off this with all the beauties of wit , and elegencies of stile , and much profound reading . But with how great and eminent advantages , both of reason , and learning , this pretence hath been baffled ; I leave it to the judgment of all who have been so happy as to read Mr. Claud his incomparable Writings ? And the common sense of mankind will prove this but an imposture , how fairly soever adorned ; for if we find it certain that any Doctrines , or main parts of worship are now received into that Church , and if from the undeniable evidences of History , and Writings of Ancients , it appear , that these things were not received in the ancient Church , then it is certain there hath been a change made from what was then , to what is now , though an ingenious Invention may make it appear very difficult , to imagin how and when the change came in ; especially when it was insensibly , and by pieces advanced . If then it be proved that the Fathers believed the Elements in the Sacrament were really bread and wine , and not changed from their own nature , but only types and figures of the Body of Christ , then we are sure a change must have been made , though the ignorance of some ages makes it a hard task to clear all particulars about it . It is true , the Fathers did highly magnifie this Sacrament , with many expressions , which ( though the vehemence of Divine Rhetorick can well justifie , yet ) will not bear a Logical Examen , but when they speak in a cooler Stile , nothing can be more clear , then that they believed not the corporal presence . But may not that reasoning of the impossibility of a change in a worship , be as well applied to the taking the Chalice from the People , who in reason should be imagined so tenacious of so great a priviledge , that no consideration should have obliged them to part with it ? and yet we know , nor do they deny , how it was wrung from them , about 250 years ago . What may seem less credible then for the People to consent , to have their worship in an unknown Tongue , and yet we know that all once worshipped in their Mother Tongue , but that after ( by the overthrow of the Roman Empire ) the Latine Tongue decayed , the barbarous worship was obtruded on the World ? And what piece of worship is both more visible , and more contrary to the clearest evidence of Scriptures , especially to the commandments , in which the people were always instructed , then the worshipping of Images ? And though we know well enough that for the first seven Centuries the Christian World abhorred them , yet within a hundredth years after that , we find a great part of it bewitched with them . And what can be thought more uneasie for the World to have received , then the Popes absolute authority over all the Churches and States of the World ? One should think that though Religion and Reason , had lien out of the way , yet Interest , and Ambition , had withstood this : yet we see clearly by what steps they crept up , from being Bishops of the Imperial City , in an equality of power with their neighbouring Bishops , into that culminating hight , to which they have now mounted . In a word , we refuse not to appeal to the first four Ages of the Church , in these matters that we quarrel the Roman Church for ; We deny not but humane infirmity begun soon to appear in the Church , and a care to gain on the Heathens , made them quickly fall upon some rites , and use some terms , which after-ages corrupted . But the ruin of Religion was , when the Roman Empire being overturned by the incursion of the Northern Nations , in the beginning of the fifth Century , both piety and Religion being laid to sleep , instead of the Primitive simplicity of the faith and worship of the Christians , they turned all their zeal to the adorning of the outwards of Religion , & hence the corruptions of the Church took their rise . But I had almost forgot to name some Revelations which that Church pretends to , even for some of her most doubtful opinions : which are the visions and extraordinary Inspirations of some of their Saints , from which they vouch a divine confirmation to their Doctrines ; I confess there is a great deal of extraordinary Visions , Rapts and Extasies to be met with among the lives of their Saints ; and I fear a great deal more then truth : for really whoso will but read these writings , he must confess they are so far from being probable , or well contrived , that they speak out their forgery . Alas ! whereas St. Paul being put to Glory , of Visions and Revelations , was to run back fourteen years for one . Their Saints are found in them every day . Are they not very credible Stories they tell of Christs appearing to some of their She-Saints , and kissing them , giving them Rings , being married to them , and celebrating nuptial rites , making them drink out of his side , and leaving on them the prints of his wounds , with many other such like apparitions of the Virgin , and other Saints , which were either forgeries , dreams , or the effects of melancholy , or histerical distempers ; and yet these extravagant fables are given out to the people , as sacred pieces of Divine Revelations . But the inspiration of the holy Writers , on which we found our Faith , was proved by their miracles which they wrought publickly in the sight of many , and in the presence of their adversaries , many of whom were convinced by them ; and it is certain , that whosoever offers any thing to anothers belief , pretending he comes to him in the Name of God , must have some evident proof of his Divine Mission : since none are bound to believe him barely on his own Testimony : Otherwise there should be no end of Impostures , if every pretender to Divine Inspiration were to be believed without proof . Now the way it must be proved , is by some evidence of Gods extraordinary assisting such a person , which appeared alwayes either in Prophesies , or Miracles , but chiefly in miracles under the New Testament : and therefore both Christ and his Apostles appeal to the mighty works they wrought , as the great confirmation of their Doctrine . If then there be new Doctrines brought into the Church , they must have the like confirmation , otherwise they are not to be believed . But here those of that Church think they triumph : For miracles they have in abundance ; not a Relique they have , but hath wrought mighty wonders , nor a Countrey-Saint , but the Curat of the place can gravely tell a great many deeds of his puissance ; nor want the Images their marvellous atchievments , but wondrously wondrous are the feats the Hosty hath performed : Here I am upon a sad Subject of that trade of lies and fictions , wherewith the Merchants of that Babylon have so long traffiqued ; of which the sincerer among themselves are ashamed . How ridiculous are many of their miraculous narrations ? Was it a worthy piece of the Angelical Ministration , for Angels to go trotting over Sea and Land with a load of Timber and Stones of the Virgins house , till at length they set it down at Loretto , that great devotions might be shown to it ? It is a goodly story for to tell of a Saint that walked so far after his head was cut off , with it in his arms , resting in some places to draw breath ? yet he will pass for an Infidel that should doubt of this , at St. Denis-Church . Who can look on the lives of the late Saints of that Church , without nausea ? Gregories Dialogues begun this trade , which indeed hath thriven well since . The miracles of the Christian faith were grave and solemn actions ; but what ridiculous scenical stories , not to say blasphemous ones , meet us about the miracles of their Saints ? He that would know this , may read the Lives of St. Francis , and St. Dominic , St. Bridgit , and the two St. Catherines , and he will be satisfied to a surfeit . The Miracles also of Christ and his Apostles were acted publickly , in the view of all ; but most of these narrations of their Wonders were transacted in corners , none being witnesses but persons concerned to own the cheat : And the Doctrine of Equivocating was a good cordial for the ease of their Consciences , though they swore what they knew false , according to the natural sense of the words which they uttered . Thus we have many fables of Christs appearing in the Hosty , sometimes as a child , and sometimes as crucified , when but a very few of the whole company present , were honoured with that amazing sight . Further , the Miracles of the Christian Faith were written in the times in which they were acted , that so enquiries might have been made into their falshood ; and the powers that then governed , being enemies to the Faith , it was safe for its opposers , to have proved and discovered their forgery , had any such been . But many of the Miracles of Rome are not heard of , till some Ages , at least Years be past , whereby they are secure from the after-game of a discovery ; and he were a stout man that would adventure to question the verity of these pretences at Rome , where it is the interest of that Church to have them all believed , without once questioning them . But how comes it , that in Heretical Countreys ( as they call them ) where there is more need of those Miracles , and where they might be more irrefragably proved , if true , since the Examiners of them were not to be suspected , yet none of these mighty works do shew themselves forth ? Certainly , that they are to this day so rife in Italy and Spain , and so scant in Britain , is a shrewd ground to apprehend Legerdemain , and forgery , in the accounts we get of their later Saints . And indeed the Contrivers of these Stories have not managed their design by half , so well as need was ; for they have bestowed as many of them on one person , as might have Sainted the half of an Order . But the gain that is made by new Saints , and new Reliques , is well enough known ; not to speak of the general advantage that Church pretends to draw from it . In end , though some things among them did seem to surpass the known powers of Nature , these ought not to prevail upon us for departing from the truth ; since though an Angel from Heaven Preached another Gospel , he is to be accursed , Gal. 1. 8. If then they have so changed the Christian Doctrine by their Additions and Inventions , that it is become thereby as another Gospel ; none of the seemingly Seraphical appearances they may have among them , though true , ought to reconcile us to it , and that the rather , since we were expresly guarded against this Imposture , by St. Paul , who gave it as an Indication of the Son of Perdition , that his coming was after the power of Satan , with all power and signs , and lying wonders , and with all deceivableness of unrighteouseness , 2 Thess. 2. 9 , 10. And it is a part of their curse , that they are given up to strong delusions , to believe lies : the Beast also that appeared to St. John Rev. 13. 13. did great wonders , so that he made Fire come down from Heaven , in the sight of men , and deceived many , that dwelt on the Earth , by these Miracles which he had power to do . But to conclude this , my greatest quarrel , at these forgeries of Miracles is , that the people being taught to believe them , and the Miracles of the Gospel , with an equal certainty , since they have the Testimony of the Church , for both , and they seeing such evident Characters of fraud and forgery on these supposed miracles , whereby they are convinced of their falshood , are thereby in danger of suspecting all the Miracles of the Gospel , as the tricks of subdolous and crafty men ; whereby they run head-long to an Atheistical disbelieving the truth of all alike . And thus far we have found how opposite that Church is , to the Spouse of Christ , since her Doctrines are so ill founded , and look so like cunningly devised fables , without the authority of divine inspiration , or the proof of true Miracles . The next Character of our Faith is , its perspicuity , and simplicity , all being called to the clear light of the day in it , and every part of it being so genuine , that it is apparent , it was not the contrivance of designing men , that by the belief of it they might obtain the power , and possess the riches of the World : And therefore there are no secret Doctrines in our Faith , which must be kept up from the Vulgar , whereby the Pastors of Christendom may have dominion over their souls . But what must we conclude of them , who by all means study to keep all of their Communion ignorant , as if devotion were thereby nourished ; and allow them not the use of the Scriptures in their Mother-tongue , nor a worship which they can understand , whereby it is , that they who occupy the room of unlearned , cannot say Amen , at the giving of thanks , since they understand not what is said . To this might be added their implicite Faith , to all the Doctrines of the Church , without further inquiries ; and their blind obedience to the Confessarius , be 〈◊〉 never so ignorant and carnal . These are certainly darkening opinions , and practises , and far different from the methods of the Apostles , in preaching the Gospel , who with-held from the people nothing of the Counsel of God , and studied the enlightening their understandings , as well as the enlivening of their wills . But further , how much of interest appears in the Doctrines of Rome , which tend to the exalting or enriching the Papacy , and inferiour Clergy , for it is visible what a trade they drive by them , and all the contrivances , all the projectours in Europe ever fell upon for enriching their Masters Treasury , falls short of the projects of Purgatory , the Treasure of the Church , Indulgences , and the Popes absolute authority , in making abrogating , and dispencing with all Positive Laws . Neither is there more of design to be found in the Alcoran , than in the Mysteries of that Caliph of the Spiritual Babylon . And we may guess of their concernedness in these matters , since a gentler censure may be hoped for upon the violation of the greatest of the Laws of God , than upon the least contradiction to their idolized Interests . The one is the constant subject of their Studies , and Sermons , whereas the other is seldom minded . The third Character of our Faith , is , that it is rational and suitable to our Souls , God having fitted it , and framed them so harmoniously , that they are congenial one to another . It is true , the Mysteries about God and Christ are exalted above the reach of our faculties , but even reason it self teacheth that it must be so , since if there be a God , he must be infinite and incomprehensible , and therefore it is not to be wondered , if the Scriptures offer some Mysteries to us about God and Christ , which choak and stifle the impressions we are apt to take of things . But in these , it is visible , that the Object is so disproportioned to our faculties , that it is impossible we can reach or comprehend it ; but as for the other parts of Religion , they are all so distinctly plain , that the reasonableness , as well as the authority of them , serve to commend them to us ; but how void are they of this , who have made one of the chief Articles of their Faith , and the greatest matter of their worship , that which is , not only beyond , but contrary to , the most common impressions of Nature , which teacheth us , to believe our senses when under no lesion , and duly applied to a proper object . For indeed , in that case , we cannot really doubt but things are as they appear to us ; for we cannot believe it mid-night , when we clearly see the Sun in the Meridian ; nay , and our Faith rests on the evidences our senses give , since we believe , because Miracles were clearly seen by these who first received the Faith : And , Christ said , believe me , for the very works sake , Ioh. 14. 11. And so their sight of these works was , a certain ground for their belief , therefore the senses unvitiated , fixing on a proper object , through a due mean , are infallible ; therefore what our sight , our taste , and our touch tell us , is Bread and Wine , must be so still , and cannot be imagined to have changed its substance , upon the recital of the five words . Shall I add to this , that throng of absurdities which croud about this opinion ? For if it be true , then a body may be in more places at once , triumphing in glory in one , and sacrificed in a thousand other places : And a large body may be crouded into the narrow space of a thin Wafer ▪ they holding it to be not only wholy in the whole Wafer , but also intirely in every crumb of it : A body can be without dimensions and accidents without a subject ; these must be confessed to be among the highest of unconcievables ; and yet these Miracles must be believed to be produced every day , in above a hundred thousand places . Certainly , he hath a sturdy belief who can swallow over all these absurdities , without choaking on them . It is little less unconceivable , to imagine , that a man of no eximious sanctity ( nay , perhaps of noted impiety ) nor extraordinarily knowing ( nay , perhaps grosly ignorant ) in Theological Matters , shall have the Holy Ghost so absolutely at his command , that whatever he decrees must be the Dictates of the Spirit . And what an unconceiveable mystery is the Treasure of the Church , and the Popes Authority to dispense it as he will ? No less conceivable is the efficacy of the Sacraments , by the work wrought ; nor is any thing more affronting to reason , than the barbarous worship . And of a piece with this is the blind subjection is pleaded for the Confessarius his Injunctions , and their opinions of expiating their sins by a company of little trifling penances , which tend not to the cleansing the Soul , nor killing of the life of sin , much less can be able to appease God , either of their own inbred worth , or by reason of any value God is pleased to set on them , either by Command or Promise . But should I reckon up every thing is among them that choaks reason , I should dwell too long on this , and reckon over most of the things have been through the whole Discourse hinted , which seem to stand in the most diametrical opposition to the clearest impressions of all mens reasons . But to bring my Enquiry to an issue , easiness and gentleness are by Christ applied to his yoke , laws , and burden ; and whatever opposition or trouble they may give to the carnal man , by mortifying his lusts , and contradicting all his inordinate and unlimitted desires , yet by the rational faculties and powers they are both easily understood and practised . Indeed Religion lies in few things , and its chief work is the reforming and purifying the inward man , where it mainly dwells and exerts its force and virtue ; but these who have added so much , both to be believed and done , beyond what our Lord prescribed , as they accuse his unfaithfulness , so bring unsupportable burdens on the Consciences of Christians : These therefore who lead out the mind , by presenting a great many foreign objects to it , do introduce superannuated Judaism , instead of that liberty Christ brought with him unto the World. But shall I number up here all the Impositions of that Church , whose numbers are great as well as their nature grievous ; for it is a study to know them all , but what a pain must it be to perform them ? It is a work which will take up a great deal of time to understand the Rubricks of their Missals , Breviaries , Rituals , and Pontificals . In a word , they have left the unity and simplicity of Religion , and set up instead of it a lifeless heap of Ordinances , which must oppress , but cannot relieve the Consciences of their Disciples . Shall I add to this , the severity of some of their Orders , into which by unalterable Vows they are engaged their whole lives ? Now whatever fitness might be in such Discipline , upon occasions , for beating down the body or humbling of the mind , yet it must be very tyrannical to bind the perpetual observance of these on any by an oath , for thereby all the rest of their lives may become insupportably bitter to them , wherein they stand obliged , under perjury , to the perpetual observance of some severe Discipline ; which , though at first in a novitious fer●…our might have had its good effects on them , yet that drying up , it will afterwards have no other effect but the constant dejecting of the soul , and so their life will be a rack to them by their perpetual toil in these austerities . This I speak of those who seem the chief Ornaments of that Church , whose Devotion doth for most part turn to outwards , and rests in the strict observance of their rules , not without voluntary assumed mortifications , which they add to them , ●…ut wherein they for most part glory , and so the life of pride and self-love ( the ●…ubtillest of all our enemies ) is fed and ●…ourished by them : Neither can we think , that these , whose exercises are so much external , can be so recollected for the inward and serene breathings of the Mind after God and Christ , without which , all externals , though they seem to make a fair shew in the flesh , yet are but a skelet of lifeless and insipid things . But indeed they have studied to remove this objection of the uneasiness of their Religion , by accommodating it so , that the worst of men may be secure of Heaven and enjoy their lusts both , according to the corrupt conduct of some of their spiritual Fathers : But what I have hinted of the uneasiness of their Religion , is taken from the Nature of their Devotions , in their highest altitude and elevation . And thus far I have pursued my Design , in the tract whereof I have not been void of a great deal of pain and sorrow , for what pleasure can any find by discovering so much wickedness , and so many errours in the Christened Regions of the World , and see the holy and beautiful Places , wherein the former Ages worshipped God in the Spirit , turned to be habitations of Idols and graven Images , by which God is provoked to jealousie ▪ God is my witness , how these thoughts have entertained me with horrour and regret , all the while I have considered them : And that I am so far from being glad , that I have found so much corruption in the Roman Church , that it is not without the greatest antipathy to my nature imaginable , that I have payed this duty to truth , by asserting it with the discovery of so many Impostures , which have so long abused the Christian world ; and if any heat or warmth hath slipped from my Pen , I must protest sincerely , it is not the effect of anger , or passion , but of a tender and zealous compassion , for those souls who are either already blinded with these delusions , or do incline towards those paths which lead to the chambers of death . I am none of those who justifie rage or bitterness against those in errours , for if we had the Spirit of Christ in us , we should mourn over , and lament their misery , who lye under so much darkness . And this is a sure character to judge if our zeal for God and his truth be Divine and Evangelical , if it make us pour out Rivers of tears for those that have gone out of the way , rather than streams of Fire against them ▪ That zeal which raiseth melting sorrow , tender compassion , and fervent prayers for those we see erring , is Christ-like , and worthy of that meek and charitable spirit which the Gospel so much recommends : Whereas that which boils out in rage and foam against such as err , and designs their ruin , and mischief , and studies how to persecute , rather than convert them , and kindles in men bitter aversion to their persons , together with rude harshness in their behaviour to them is all Antichristian and carnal . My design therefore in this discourse is to provoke pity rather than wrath , and tears more than flames , towards those deceived multitudes , that we may pray for them , rather than rail at them . But my chief aim is to perswade all who love their souls , to consider the danger of continuing in the Communion of a Church , that hath not only fallen from her first love and purity , but hath in so many great and essential points corrupted our most holy Faith , and adulterated the pure sincerity of our worship . I shall not here search into the depths of the Mercies of God , how far they may reach any of that Communion , nor examin how far they hold the foundation Christ , notwithstanding of all the base superstructures they have reared upon it , nor shall I consider how far invincible ignorance may excuse the guilt of an error , nor how applicable this may be to them , nor shall I discuss how far the private differing from these errors may in many things secure some of the individuals of that Communion from the general guilt lies over them ; upon all these particulars many things may be said , and none alive is more willing to stretch his invention , for finding out grounds to fix his Charity on , than my self . But all I can devise falls short of a full and satisfying excuse for those who being educated in the knowledge of the truth and sincerity of the Gospel , do fall away into the errors and superstitions of that Church ; nor can I imagin what their temptations should be to it , except one of two : The first is , that they desire a sensible Religion , and therefore loath the simplicity and spirituallity of the Gospel , and love to have some glorious objects in Worship to strike on , and affect their senses : But however this may make impressions on the grosser rabble , yet certainly , any that considers that the perfection of man lies in his reason , and not in his outward senses , and that the exaltation of reason is Religion ; he must confess that the less it dwell in the senses , and the more inward it become on the reason , it is the more suitable both to the nature of God , of Religion , and of the rational faculties . But the other consideration that may draw many to that Religion , is yet worse , which is , because in it a great allowance is given to all manner of sin , by the treacherous conduct of some Confessors , who perswade men of Heaven , on terms very easie and pleasing to flesh and blood . And hence it is that we see very few who have expressed any affection to a devout life , abandoning us to go over to the Roman Communion , most of those who do so , ( except it be one of a thousand ) being as void of virtue , is ignorant of the nature of true Religion ; that we may say , Ioh. 2. 19. They went out from us , but they were not of us , for if they had been of us , they had not gone out from us . These being the only visible tentations to entice any from our Communion to theirs , it is hard to preserve any great degrees of Charity for them : For a third tentation being that only which can work on a devout mind , takes with so few among us , that I need scarce name it which is the solitary and retired houses among them for leading a devout and strict life , and the excellent Books of Devotion have been published by many of that Communion . This I know wrought mightily on one , and made him many times wish that he could with a good Conscience throw himself into one of these Religious houses ; but the consideration of these great corruptions lay so in his way , that without the doing the greatest force on his Conscience imaginable , and thereby securing damnation to himself by complying with things he judged so damnable , he durst not do it . Yet for his further satisfaction , he went among them , to see if their Worship appeared more amiable in practise , then it did in Writings ; but I have heard him often declare , that though his mind was as free of prepossessions , as perhaps ever mans was , yet all he conceived of them , even from the Writings of their adversaries , was nothing compared to the impressions which the sight of their Worship left upon him , it appearing so Histrionical in all its circumstances , and so idolatrous in its substance , especially as he saw the Vulgar practise it . And for their Religious Houses , he was among a great many of all Orders , but was far from meeting with that spirit of devotion , he had hoped to find among them , for they always magnified their Order , and the little external austerities and devotions of it , but for genuine humility , a delight in God , and Christ , abstraction from the world , ( for all their frocks and retirements , ) sincere heavenly-mindedness , and fervent Charity to the Brethren , he regrated he had met with little of it among them . And that he found the several Orders full of emulation and envy at other Orders , and of heats among themselves , which made him see , that he who meant to lead a devout life , must choose another Sanctuary than any of these he saw in that Communion . I deny not , that it is the greatest defect of the Reformation , that there are not in it such encouragements to a devout life ; though the intanglements of Vows to things without our power , is a manifest invasion of the Christian liberty ; and to languish out ones life in a tract of lasie Devotion , without studying to serve God in our Generation , seems contrary to the intendment of Religion , a great many of its Precepts being about those Duties we owe our Neighbours : Yet for all this , it is not to be denied to be a great defect that we want recluse Houses , for a stricter training up of those who design to lead a spiritual life , and to serve in the Gospel , that their minds being rightly formed before their first setting out they may be well qualified and furnished for their work . Such Houses might also be retreating places for old Persons , after they had served their Generation , and were no more able to undergo toil and fatigue ; they might be also Sanctuaries for devout Persons , in times of their greater afflictions or devotions . But for all this want , it fixeth no imputation on our Church , her Doctrine , or Worship , that she is so poor , as not to be able to maintain such Seminaries . But on the way , it is no great character of the Piety of their Church , that she abounds so with great and rich dotations , when we consider the Arts they used for acquiring them , by making People believe themselves secure of Heaven by such donations : Indeed , had we got our People befooled into such perswasions , the cheat might have prospered as well in our hands ; but we are not of those , who handle the Word of God deceitfully ; nor will we draw the People even to do good with a crafty guile , or lye for God. But now , as a conclusion to this Discourse , I must consider , if all things among us be so sound and well grounded , that with a quiet Mind and good Conscience every one may hold Communion with our Church , and hope for Salvation in it , I shall therefore briefly run over the Nature and Characters of the Christian Faith , to see if any contradiction to them , or any part of them , be found among us . And first of all , we worship God in Spirit , as a Spiritual Being , with suitable Adorations , which we direct to no Image nor Symbol of the Divine Presence , but teach , that we ought not to figure God to any corporeal being , no not in our thoughts ; neither do we worship any , beside God the Father , Son , and Spirit : We also worship Christ , but as he is God , and hath the fulness of the God-head dwelling in him bodily : Angels indeed we honour , but knowing them to be our fellow-servants , we cannot pray to them , or fall down before them : We count the holy Virgin blessed among women , but dare give her no share of the glory due to her Son : All the Saints we reverence and love , but knowing God to be a jealous God , we cannot divide that honour among them , which is only due to him , and therefore do neither worship them , their Images , nor their Reliques . We desire also to offer up to God such Sacrifices as we know are well-pleasing to him , Prayers , Praises , broken and contrite Hearts , and our Souls and Bodies , but reject all Charms and Enchantments from our Worship , as contrary to the reasonable service which is acceptable to God , and do retain the genuine simplicity of the Gospel-worship , in a plain and intelligible stile and form , without any mixtures drawn from Judaism or Gentilism : And thus there is nothing among us contrary to the first design of Religion . And as little will be found against the second , which is the honour due to Christ in all his Offices : We teach our People to study the Scriptures , and to examine all we say by them , and exhort them to depend on God , who by his Spirit will teach them as well as us ; neither do we pretend to an authority over their Consciences , but acknowledge our selves men of like infirmities with the People , who are all called to be a Royal Priesthood ; and thus we honour Christs Prophetical Office , by founding our Faith only on the Divine Authority of the Scriptures . We also believe , there is no Name given under Heaven by which we can be saved , but the Name of Christ , who laid down his Life a ransom for our Souls , that by his Cross we might be reconciled to God ; and it is to that one Sacrifice , that we teach all to fly for obtaining remission of sins and the favour of God , trusting only to it , and to nothing we have done or can do , knowing that when we have done all we can do we are but unprofitable servants ; much less do we hope for any thing from any of our fellow-creatures : We apply our Souls to no Intercessour but Christ , and trust to no Satisfaction but his , and we acknowledge him the only King of his Church , whose Laws must bind it to the end of the World. Neither do we acknowledge any other Authority , but his , over our Consciences . It is true , in things indifferent , he hath left a power with his Church to determine in those Matters , which may tend to advance order , edification , peace , and decency ; but as the Church cannot add to our Faith , so neither can it institute new pieces of Worship , which shall commend us to God , or bind any load upon our Souls . We own a Ministerial Authority in all the Pastors of the Church , which they derive from Jesus Christ , and not from any visible Head on earth , and therefore they are only subject to Christ. We also hold , that the Civil Powers are of Christ , whose Gospel binds the duty of obedience to them more closely on us , and therefore if they do wrong , we leave them to Christs Tribunal , who set them up , but pretend to no power from his Gospel to coerce or resist them ; and thus we honour Christ in all his Offices , and so are conform to the second branch of the design of our Faith. We also receive the third with the same fidelity , and whatever the practices of too too many among us be , yet there is no ground to quarrel our Doctrine ; we preach repentance to all , and study to convince them of their misery , and lost estate , that they may mourn for their sins , and turn to God by a new course of life ; we preach Faith through Christ in God , as that which unites our souls to him , by which we are in Christ , and Christ is in us . We stir up our people to love the Lord their God with all their heart , strength , soul , and mind , and to wait for his Son Christ Iesus , who is the hope of glory and shall change our vile bodies into the likeness of his glorious Body . And from this great motive do we press our people to the study of holiness , without which they shall never see God. We send them to the ten Commandments for the rule of their lives , whose exposition we chiefly take from Christs Sermon on the mount ; neither can we be charged for having taught the People , to break one of the least of these Commandments . We exhort all our hearers to make the life of Christ the pattern of theirs , and to learn of him who was meek and lowly in heart ; neither can our Church be accused of having taught any Carnal Doctrines , for gratifying the base Interests of the flesh , or for ingrossing the power or treasure of the World , the subsistance of our Church-men , being but a lively-hood , and not a treasure . In a word , we preach Christ and him Crucified , and all the rules of his Gospel , for ordering the conversation aright , without adding , or taking from it ; and thus our conformity to the third branch of Christianity appears . We teach also according to the fourth branch of Christianity , the Doctrines of Charity , neither do we condemn any who holds the foundation , though in some lesser matter they differ from us ; but hope they may be saved as well as we . We abhor the Doctrine of cruel persecuting of any for their Consciences : The outmost we allow of , or desire of that nature , being the preservation of our own Societies , pure from the contagion of other Traffiquers , and the driving from us those who do so disturb us . All the authority we give the Church , is Paternal , and not Tyrannical , our Church-men we hold to be the Pastors , but not the Lords of the flock , who are obliged to feed them sincerely , both by their Doctrine , Labours , and whole Conversation ; but we pretend to no blind obedience due to their directions , and count them noble Christians , who search and try all they say by that Test of the Scriptures : We send the People to confess their sins to God , from whom only we teach them to expect their pardon , and pretend to no other keys , but Ministerial ones , over publick and known Scandals . In our Worship , as all do understand it , so every one may joyn in it . And in the number , use , and simplicity of our Sacraments , we have religiously adhered to the Rules of the Gospel , we holding them to be solemn federal Rites of our Stipulation with God , in which if we do worthily partake of them , we are assured of the Presence of the Divine Spirit and Grace , for uniting our Souls more intirely to God , and advancing us in all the ways of the Spirit of Life ; and if the Institution of them in the Gospel , be compared with our Administration of them , it will appear how close we have kept to our Rule . And thus we see how exactly conform the Doctrine of our Church is to the whole Branches of the Christian Design ; upon which it is not to be doubted , but the Characters of the Christian Religion will also fit ours : We found our Faith only on the Scriptures , and though we pay a great deal of venerable esteem to the Churches of God during their purity , which continued above four Centuries , and so be very willing to be determined in Rituals and Matters that are external and indifferent by their Opinions and Practices , yet our Faith settles only on the Word of God , and not on the Traditions of Men ; neither do we believe every Spirit that pretends to Rapts and Visions , but try the Spirits , whether they be of God or not , and though an Angel should preach to us another Gospel , we would hold him accursed . The Miracles we trust to , as the Proofs of the Truth of that Revelation which we believe , are only those contained in the Scriptures ; and though we believe there was a wonder-working power continued for some time in the Church , yet we make a great difference betwixt what we historically credit , and what we religiously believe ; neither will we , for supporting our Interest or Authority , have recourse to that base trade of forging lying Wonders , but we rest satisfied with the Miracles Christ and his Apostles wrought for the proof of the Religion we own , since what we believe , is no other than what they taught ; and therefore we leave the trade of forging new Miracles , to them who have forged a new Religion . And for the plain genuines of the Gospel , we have not departed a step from it , since we call upon our People by all the motives we can devise , and with all the earnestness we are Masters of , to receive full and clear Instruction in all the Matters of our Religion , which we distinctly lay open to them . And nothing of Interest or Design can be charged on us , who pretend to nothing but to be the Stewards of the Mysteries of God ; nor have we offered to sophisticate the simplicity of our Worship by any additions to it , for the determining about some particular forms is no addition to Worship , but only the following forth of these Precepts of doing all things to edification , peace , and order : But an addition to Worship is , when any new piece of Divine Service is invented , with a pretence of our being more acceptable to God thereby , or of our receiving Grace by that conveyance ; and therefore any Rites we have , as they are not without some hints from Scripture , so we pretend not to become any way acceptable to God by them . Further , we teach no irrational nor unconceivable Doctrine : It is true there are Mysteries in our Faith , and even reason it self teacheth , that these must be unconceivable ; but for all our other perswasions they are such as may be well made out to the rational faculties of man ; therefore we do not betake our selves to that Sanctuary , that we must be believed , assert what we please ; but we assert nothing but what we offer to evince by the clearest proofs . And in ●…ine , we add nothing to the burdensomness of the Laws of Christ , but teach and propose them as we have them from his Gospel , without adding , changing , or altering a tittle from the first Institution . And so far have I considered the Doctrine and Worship of our Church ; wherein if I could justify all our Practices , as well as I can do our Principles , there were no grounds to fear hurt from all the Cavils of Mortals . But for bad practices , whatsoever matter of regrate they may furnish us with , they afford none for separation : Therefore , there is no ground that can justify a separation from our Church , much less warrant the turning over from us to the Communion of Rome : And thus far have I pursued my designed Enquiry , which was , if with a safe Conscience any might adjoin themselves to the Popish Religion , or if Communion with our Church was to be kept and continued in ; and have found great grounds to assert the evident hazards of the former , so that no man to whom his salvation and welfare is dear , can , or ought to joyn himself to that Church ; on the other hand , without renting the Body of Christ , none can , or ought to depart from our Churches : But I leave the ●…erusal and considering of these things ●…o the serious Reader , to whom I ●…ope they may give some satisfaction , ●…f he bring with him to the Enquiry an attentive , serious , and unbyassed mind . And I leave the success of this , and every other attempt of this Nature , for the clearing of Divine truth , with him who is the only Fountain of Blessings , who is over all , God blessed for evermore , Amen . FINIS . Errata . PAge 16. line 6. for formerly read formally . l. 24. Abuses r. Abases . p. 30. l. 14. forewarnes r. warne●… . ●…●…1 . l. 1. where r. what . p. 52. l 9. but r. yet . p. 54. ●… 24. dele a. p. 64. l. 18. betwixt add that . p. 91. a r. ●…is . p. 99. l. 5. enhansing r. engrossing . l. 8. transmit●…ng r. transmuting . p. 103. l. 16. since r. for . p. 110. ●… 18. or r. for . p. 138. l. 13. unity r. purity . These Books are to be sold by Moses Pitt , at the Angel , near the Little North Door of St. Paul's Church . A Table of ten thousand Square Numbers , by Iohn Pell , D. D. stitcht , 1 s. 6 d. Tuba Stentoro-Phonica , or Speaking-Trumpet , being an Instrument of excellent use both at Sea and Land ; by Sir Samuel Morland . Price of the Book 1 s. of the Instrument 40 s. Articles and Rules for the Government of His Majesties Forces by Land , during this present War , 1673. 1 s. 6 d. Quarto . Dr. Pell's Introduction to Algebra . 7 s. Nich. Mercatoris Logarithmo-Technia , sive methodus construendi Logarithmos , 1668. & Iac. Gregorii Exercitationes Geometricae , 1668. 2 s. Dr. Wallis Opera Mechanica . 22 s. Love only for Love sake , a Dramatick Romance , by Sir Richard Fanshaw . 3 s. 6 d. Mori Enchiridion Metaphysicum , 1671. 10 s. Glisson de natura substantiae Energetica , 1672. 8 s. Cumberland de Legibus Naturae contra Hobs. 7 s. Snellii Typis Batavus , Lugd. Bat. 1624. 5 s. Snellii Observat. Hussiacae . 5 s. Petrus Paaw de Ossibus Amstelreod , 1633. 5 s. Dr ▪ Thomas Iacomb on the Eighth Chapter of the Romans . 8 s. A Letter from a Gentleman of the Lord Howard's Retinue to his Friend in London , Dated at Fez , Nov. 1. 1670. 6 d. Octavo . A Discourse of Local Motion , undertaking to demonstrate the Laws of Motion , and withall to prove , that of the seven Rules delivered by Mr. Des Cartes on this Subject , he hath mistaken Six : Englished out of French , 1671. 1 s. The History of the late Revolution of the Empire of the Great Mogol , with a Description of the Countrey , in two Volumes . 7 s. The History of the Conquest of the Empire of China by the Tartars , 1671. 4 s. Gualteri Needham , Disputatio Anatomica de Formato Foeru , 1667. 3 s. 6 d. ●…xtorfius's Epitomy of his Hebrew Grammar Englished , by Iohn Davis , 1658. 1 s. 6 d. The Fortunate Fool , or the Life of the Dr. Cenudo , a Spanish Romance , 1670. 2 s. The Adventures of Mr. T. S. an English Merchant , taken Prisoner by the Turks of Argiers , with a Description of that Kingdom , and the Towns and Places thereabouts , 1670. 1 s. 6 d. Contemplations on Mortality , 1670. 1 s. A Discourse written to a Learned Frier by Mr. Des Fourneillis , shewing that the Systeme of Mr. Des Cartes , and particularly his Opinion concerning Brutes , does contain nothing dangerous ; and that all he hath written of both , seems to have been taken out of the first Chapter of Genesis : To which is annexed the Systeme General of the Cartesian Philosophy . 1 s. The Relation of a Voyage into Mauritania in Africk , by Roland Frejus of Marseilles , by the French Kings Order , 1666. to Muley Arxid King of Taffaletta , &c. with a Letter in answer to divers Questions concerning their Religion , Manners , &c. 1671. 1 s 6 d. A Genuine Explication of the Visions in the Book of Revelation , by A. B. Peganius , 1671. 2 s. Prodromus to a Dissertation concerning Solids naturally contained within Solids , laying a foundation for the rendring a rational account both of the Frame and the several Changes of the Mass of the Earth , as also the various Productions of the same . By Nich. Steno , 1671. 1 s. 3 d. Basilius Valentinus , of Natural and Supernatural things ; also of the first Tincture , Root , and Spirit of Metals and Minerals , how the same are Conceived , Generated , Brought forth , Changed , and Augmented : Whereunto is added Frier Bacon of the Medicine or Tincture of Antimony , Mr. Iohn-Isaack Holland his Work of Saturn , and Alexander Van Suchten of the Secrets of Antimony out of Dutch , 1671. 2 s. The Poetical Histories , being a compleat Collection of all the Stories necessary for a perfect understanding of the Greek and Latine Poets and 〈◊〉 Ancient Authors , written Originally i●… 〈◊〉 , by the Learned Jesuite P. Galtruchius 〈◊〉 Englished and Enriched with Observation ●…erning the Gods worshipped by our Ance 〈◊〉 in this Island , by the Phoenicians and Syrian in Asia ; with many useful Notes and occasiona Proverbs , gathered out of the best Authors Unto which are added two Treatises ; One o●… the Curiosities of Old Rome , and of the difficul●… Names relating to the Affairs of that City ; The other containing the most remarkable Hieroglyphicks of Egypt . The second Edition , with Additions . By Marius D'Assigny , B. D. 3 s. 6. An Essay about the Origine and Virtues of Gems , by the Honourable Robert Boyle . 1 s. 6 d. Essays of the Strange Subtilty , Determinate Nature , and Great Efficacy of Effluviums ; to which are annexed , New Experiments to make Fire and Flame ponderable ; together with a Discovery of the Perviousness of Glass . By the Honourable Robert Boyle . 2 s. 6 d. Twelves . 〈◊〉 Paradise of Delights , or an Elixir of Comforts offered to Believers , in two Discourses , the first on Heb. 6. 17 , 18. the second on Rom. 8. 32. By Robert Wyne . 1 s. 
A39418	----	At the court at Whitehall the second of November, 1678 by the Kings Most Excellent Majesty and the Lords of His Majesties most honourable Privy Council : His Majesty was this day pleased to declare in Council, that whosoever shall make discovery of any officer or souldier of His Majesties horse or foot-guards, who having formerly taken the oaths of allegiance ... England and Wales. Sovereign (1660-1685 : Charles II) 1678 Approx. 2 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A39418 Wing E811 ESTC R34883 14878148 ocm 14878148 102819 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. A39418) Transcribed from: (Early English Books Online ; image set 102819) Images scanned from microfilm: (Early English books, 1641-1700 ; 1569:21) At the court at Whitehall the second of November, 1678 by the Kings Most Excellent Majesty and the Lords of His Majesties most honourable Privy Council : His Majesty was this day pleased to declare in Council, that whosoever shall make discovery of any officer or souldier of His Majesties horse or foot-guards, who having formerly taken the oaths of allegiance ... England and Wales. Sovereign (1660-1685 : Charles II) Charles II, King of England, 1630-1685. 1 broadside. Printed by John Bill, Christopher Barker, Thomas Newcomb, and Henry Hills ..., London : 1678. Reproduction of original in the Harvard University Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- England. Great Britain -- History -- Charles II, 1660-1685. 2008-05 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-10 Megan Marion Sampled and proofread 2008-10 Megan Marion Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion royal blazon or coat of arms At the Court at Whitehall , The Second of November 1678. By the Kings most Excellent Majesty , and the Lords of His Majesties most Honourable Privy Council . HIS Majesty was this day pleased to Declare in Council , That whosoever shall make Discovery of any Officer or Souldier of his Majesties Horse or Foot-Guards , who having formerly taken the Daths of Allegiance and Supremacy , and the Lest , Enjoyned by a late Art of Parliament , for Preventing Dangers which may happen from Popish Recusants , hath since been perverted , or hereafter shall be perverted to the Romish Religion , or hear Mass , such Discoverer , upon Information thereof given to his Grace the Duke of Monmouth Lord General of his Majesties Forces , shall have a Reward of Twenty pounds for every Officer or Souldier so Discovered as aforesaid . And to the end his Majesties Pleasure herein may be fully known , His Majesty doth Command that this Order be forthwith Printed and Published . JOHN NICHOLAS . LONDON , Printed by John Bill , Christopher Barker , Thomas Newcomb , and Henry Hills , Printers to the Kings most Excellent Majesty . 1678. 
A39423	----	At the court at White-hall, January the seventeenth, 1678/9, present the Kings Most Excellent Majesty ... there having been lately presented by the justices of the peace ... England and Wales. Sovereign (1660-1685 : Charles II) 1678 Approx. 5 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A39423 Wing E820 ESTC R39425 18409565 ocm 18409565 107502 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. A39423) Transcribed from: (Early English Books Online ; image set 107502) Images scanned from microfilm: (Early English books, 1641-1700 ; 1632:5) At the court at White-hall, January the seventeenth, 1678/9, present the Kings Most Excellent Majesty ... there having been lately presented by the justices of the peace ... England and Wales. Sovereign (1660-1685 : Charles II) Charles II, King of England, 1630-1685. England and Wales. Privy Council. 1 broadside. Printed for John Bill, Christopher Barker, Thomas Newcomb, and Henry Hills ..., London : 1678/9, [i.e. 1679] Other title information taken from first line of text. Imperfect: stained. Reproduction of original in the British Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- England -- 17th century. Proclamations -- Great Britain. Great Britain -- History -- Charles II, 1660-1685. 2008-05 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-10 Megan Marion Sampled and proofread 2008-10 Megan Marion Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion At the Court at Whitehall , January the Seventeenth , 1678 / 9. Present , The Kings most Excellent Majesty His Highness Prince Rupert Lord Chancellor Lord Treasurer Lord Privy Seal Duke of Monmouth Lord Chamberlain Earl of Oxford Earl of Salisbury Earl of Bridgwater Earl of Peterborow Earl of Sunderland Earl of Clarendon Earl of Bathe Earl of Craven Earl of Ailesbury Earl of Carbery Lord Viscount Fauconberg Lord Bishop of London Lord Bishop of Durham Lord Berkeley Lord Maynard Mr. Secretary Coventry Mr. Secretary Williamson Mr. Chancellor of the Exchequer Master of the Ordnance Mr. Speaker THere having been lately presented by the Iustices of the Peace , Sir Queries to His Majesty in Council , viz. I. WHether Foreigners ( Popish Recusants ) that are , and have long been here setled House-keepers , and are Tradesmen , viz. Chirurgeons , Taylors , Perriwig-makers , or ordinary Shop-keepers , following Imployments for their own advantage , but not otherwise Merchants , but are certified to be Merchant-Strangers , shall be excused from taking the Oaths , or finding Sureties , or either of them ? II. Whether such Foreigner 〈…〉 ing C 〈…〉 d by Ambassadors , or other Foreign Ministers , to be their Servants at this time , shall be ex●●●ed . III. Whether Foreigners ( Popish Recusants ) setled here House-keepers , but neither are Tradesmen , Travellers , or Foreign Ministers Servants , shall be excused ? IV. Whether Native Subjects of Our Sovereign Lord , that are Menial Servants of Foreign Ministers , shall be excused ? V. Whether Married Women , being Popish Recusants , but their Husbands Protestants , shall be excused ? VI. Whether Popish Recusants that have taken the Oaths , found Sureties , have appeared , and are Convict , shall find new Sureties , or be continued over ? And his Majesty having from the Judges to whom the same were Referred , received Answer in Writing in the words following , May it please your Majesty , We have met , and Considered of the Questions proposed to Us , and do hereby humbly return Our Opinions . To the First We are of Opinion , I. THat Foreigners ( being Popish Recusants ) and Exercising ordinary Trades , ( but not Merchants ) are not excused from taking the Oaths , or finding Securities . II. To the Second , That Foreigners , though Certified by Ambassadors to be their Servants , except they are their Menial Servants , are not excused . III. To the Third , That Foreigners , though setled House-keepers , being no Travellers , or Foreign Ministers Servants , are not excused . IV. To the Fourth , That the Kings Native Subjects are not excused from taking the Oaths by being Menial Servants to Foreign Ministers . V. To the Fifth , We find no Law that excuses a Feme Covert , being a Papist , from taking the Oaths , though her Husband be a Protestant . VI. To the Sixth , That a Popish Recusant having taken the Oaths , is not bound to find new Sureties , unless upon a new tender of the Oaths , he shall refuse to take them . All which with great Humility we submit to Your Majesties Judgment . Will. Scroggs Fra. North W. Mountagu W. VVylde Tim. Littleton Hugh VVyndham Robert Atkyns V. Bertie Fr. Bramston Tho. Jones VV. Dolben . HIs Majesty is Graciously pleased to Approve the said Report and Opinion of His Iudges , and did this day Order , as it is hereby Ordered accordingly , That the Iustices of the Peace in their respective Precincts , do , in Execution of their Duties touching the Particulars there mentioned , take notice of the same , and conform themselves thereunto . And this Order is to be sent to the Custos Rotulorum of each County , that he may give Information of the same . ROBERT SOUTHWELL . LONDON , Printed by John Bill , Christopher Barker , Thomas Newcomb , and Henry Hills , Printers to the Kings most Excellent Majesty . 1678 / 9. 
A39431	----	At the court at Whitehall, this sixth day of December, 1678, present, the Kings Most Excellent Majesty ... whereas His Majesty and this board are informed of the bold and open repair made to several places ... England and Wales. Sovereign (1660-1685 : Charles II) 1678 Approx. 6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A39431 Wing E841 ESTC R39427 18409924 ocm 18409924 107504 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. A39431) Transcribed from: (Early English Books Online ; image set 107504) Images scanned from microfilm: (Early English books, 1641-1700 ; 1632:7) At the court at Whitehall, this sixth day of December, 1678, present, the Kings Most Excellent Majesty ... whereas His Majesty and this board are informed of the bold and open repair made to several places ... England and Wales. Sovereign (1660-1685 : Charles II) Charles II, King of England, 1630-1685. England and Wales. Privy Council. 1 broadside. Printed by John Bill, Christopher Barker, Thomas Newcomb, and Henry Hills ..., London : 1678. Other title information taken from first two lines of text. Reproduction of original in the Harvard University Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- England -- 17th century. Proclamations -- Great Britain. Great Britain -- History -- Charles II, 1660-1685. 2008-05 TCP Assigned for keying and markup 2008-06 SPi Global Keyed and coded from ProQuest page images 2008-07 Mona Logarbo Sampled and proofread 2008-07 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion C R DIEV ET MON DROIT HONI SOIT QVI MAL Y PENSE royal blazon or coat of arms At the Court at Whitehall , This Sixth day of December , 1678. Present , The Kings Most Excellent Majesty . Lord Chancellor . Lord Treasurer . Lord Privy Seal . Duke of Lauderdale . Marquess of Worcester . Lord Chamberlain . Earl of Bridgwater . Earl of Northampton . Earl of Peterborough . Earl of Essex . Earl of Craven . Earl of Ailesbury . Earl of Carbery . Viscount Fauconberg . Viscount Newport . Lord Bishop of London . Lord Bishop of Durham . Lord Berkeley . Lord Maynard . Mr. Secretary Coventry . Mr. Secretary Williamson . Mr. Chancellor of the Exchequer . Master of the Ordnance . Mr. Speaker . WHereas His Majesty and this Board are Informed of the Bold and Open Repair made to several places , and especially to Her Majesties Chappel at Somerset-House , and the Houses of Foreign Ambassadors , Agents , and other Publick Ministers , for the hearing of Mass , and other Worship and Service of the Romish Church ; And that the said Ambassadors , Agents , and Ministers , do Permit and Suffer both daily Masses to be said , and other Worship and Service to be performed in their Houses in a Publick manner , by English , Scottish , and Irish Priests , and also Sermons in English to be Preached in their said Houses and Chappels , which the Laws and Statutes of this Kingdom do expresly forbid His Subjects to frequent or do ; His Majesty taking the same into serious Consideration , and being sensible thereof , as a matter highly tending to the Violation of the Laws of the Realm , and the Scandal of Religion and Government , and breach of good Order , and in His Princely Wisdom weighing the Consequence thereof , is Resolved to take strict Order for the Stopping this Evil before it spread any further . His Majesty therefore , by the Advice of His Council , doth hereby forbid any of His said Subjects hereafter to offend in the like kind , at their utmost perils ; And straitly Commands , That no others presume to resort to Her Majesties Chappel , but such as are Her Majesties Allowed Servants . And to the end this Provision and Order may be more effectual , His Majesty doth Command , That forasmuch as concerneth the Repair to the Houses of Foreign Ambassadors , Agents , and Ministers , at the time of Mass , or other Romish Worship or Service , some Messengers of the Chamber , or other Officers or Persons fit for that Service , be appointed to watch at the several Passages to their Houses , and without entring into the said Houses , or invading the Freédom and Priviledges belonging unto them , observe such persons as go thither at such times , without Stopping or Questioning any as they go thither ; but at their coming from thence , they are to apprehend and bring the said persons before some Iustice , or Iustices of the Peace , to have the Oaths of Allegiance and Supremacy tendered to them ; and such as they cannot apprehend , to bring their Names to this Board . And that the Ambassadors and other Foreign Ministers may have no cause to complain for this Proceéding , as if there were any intention to wrong or disrespect them , His Majesty doth likewise Order , for the preventing of any such mistaking and sinister interpretation , That His Principal Secretaries of State , ( according unto His Majesties express Commands now given unto them ) should be hereby authorized and required forthwith to certifie the said Ambassadors , Agents , and other Foreign Ministers , His Maiesties Pleasure concerning the same ; And that as his Majesty is careful not to have any of the just Priviledges and Immunities of the said Ambassadors , Agents , or Ministers , to be in any degree infringed or violated , so in the aforesaid Particulars of permitting Masses or other Service to be said by any of the said Priests , or Sermons to be preached in English in their Houses or Chappels ( things not heard of in the Times of His Majesties Predecessors ) or in suffering His Subjects to resort unto them , His Majesty is no less careful of preserving His Laws , and continuing His Subjects in their obedience to the same ; And doth therefore expect the said Ambassadors , Agents , and Ministers compliance accordingly . And hereof His Majesty thinks fit that Notice shall be first given to the said Publick Ministers ( the rather to testifie His respects unto them ) before the stricter Course His Majesty hath resolved be taken with His own Subjects , by a vigorous Prosecution and Infliction of Penalties and Punishments for the Preventing and Repressing the like hereafter . And it is likewise Ordered , That the Messengers of the Chamber , or others to be employed in the Service before specified , shall be appointed , and receive their Charge from the Lord Arch-Bishop of Canterbury , the Lord Bishop of London , and the said Secretaries , or some of them , who are to take special care to see this put in due and effectual Execution . THOMAS DOLMAN . LONDON , Printed by John Bill , Christopher Barker , Thomas Newcomb , and Henry Hills , Printers to the Kings most Excellent Majesty . 1678. 
A39432	----	At the court at Whitehall, the nineteenth of November 1678 by the Kings Most Excellent Majesty, and the lords of His Majesties most honourable Privy Council : whereas His Majesty by his late royal proclamation ... did straitly charge and command all persons, being popish recusants ... England and Wales. Sovereign (1660-1685 : Charles II) 1678 Approx. 2 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A39432 Wing E842 ESTC R39428 18410019 ocm 18410019 107505 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. A39432) Transcribed from: (Early English Books Online ; image set 107505) Images scanned from microfilm: (Early English books, 1641-1700 ; 1632:8) At the court at Whitehall, the nineteenth of November 1678 by the Kings Most Excellent Majesty, and the lords of His Majesties most honourable Privy Council : whereas His Majesty by his late royal proclamation ... did straitly charge and command all persons, being popish recusants ... England and Wales. Sovereign (1660-1685 : Charles II) Charles II, King of England, 1630-1685. England and Wales. Privy Council. 1 broadside. Printed by John Bill, Christopher Barker, Thomas Newcomb, and Henry Hills ..., London : 1678. Reproduction of original in the British Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- England -- 17th century. Proclamations -- Great Britain. Great Britain -- History -- Charles II, 1660-1685. 2008-05 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-10 Mona Logarbo Sampled and proofread 2008-10 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion C 2 R DIEV ET MON DROIT HONI SOIT QVI MAL Y PENSE royal blazon or coat of arms At the Court at Whitehall , The Nineteenth of November 1678. By the Kings most Excellent Majesty , and the Lords of His Majesties most Honourable Privy Council . WHereas His Majesty by His late Royal Proclamation , bearing date the Thirtieth day of October last , did straitly Charge and Command all persons , being Popish Recusants , or so reputed , to depart and retire themselves and their Families , on or before the Seventh day of this instant November , from His Majesties Royal Palaces of Whitehall , Somerset House , S. James , the Cities of London and Westminster , and from all other Places within Ten miles distance of the same ; His Majestly upon further Consideration , was Graciously pleased to Declare in Council , That the said Proclamation was not meant to extend to any Merchants Strangers of the Romish Religion , residing in or near this City , upon account of Trade , who in all times past have had the freedom of remaining here , so as they give in their Names , and Places of Habitation respectively , to the Lord Mayor of the City of London , within Six days after notice of this Order ; Neither to Strangers ( other then Popish Priests and Iesuits ) who out of curiosity come into this Kingdom as Travellers , so as they give in their Names , together with the Places where they Lodge , within Six days after the date of these Presents , or after their Arrival here , to one of His Majesties Principal Secretaries of State ; But that such Merchants Strangers and Foreiners as aforesaid , have the same Liberty of residing at , or coming to the Places above mentioned , as if the aforesaid Proclamation had never been Issued . JOHN NICHOLAS . LONDON , Printed by John Bill , Christopher Barker , Thomas Nowcomb , and Henry Hills , Printers to the Kings most Excellent Majesty , 1678. 
A39576	----	To the Parliament of England, and the several members thereof Fisher, Samuel, 1605-1665. This text is an enriched version of the TCP digital transcription A39576 of text R5800 in the English Short Title Catalog (Wing F1059). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 10 KB of XML-encoded text transcribed from 3 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A39576 Wing F1059 ESTC R5800 12581179 ocm 12581179 63754 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. A39576) Transcribed from: (Early English Books Online ; image set 63754) Images scanned from microfilm: (Early English books, 1641-1700 ; 960:20) To the Parliament of England, and the several members thereof Fisher, Samuel, 1605-1665. 4 p. s.n., [London : 1659] Reproduction of original in Cambridge University Library. Attributed to Samuel Fisher. cf. NUC pre-1956. Caption title. eng Anti-Catholicism -- Great Britain. A39576 R5800 (Wing F1059). civilwar no To the Parliament of England, and the several members thereof. Fisher, Samuel 1659 1779 8 0 0 0 0 0 45 D The rate of 45 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-06 TCP Assigned for keying and markup 2003-06 Aptara Keyed and coded from ProQuest page images 2003-07 Rina Kor Sampled and proofread 2003-07 Rina Kor Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion To the Parliament of England , and the several Members thereof . FRIENDS , ON the day of your last solemn Fast and Humiliation , which was on the third day of this 〈◊〉 month 1659. I told you in the Name of God , who then moved me so to do , that you cannot possibly prosper in your Councels , nor be accepted in your sacrifices , if before him you be found guilty of forswearing your selves , which whether you are or no in that tedious Case of Tithes , I then also warned you to consider : I have since that seen such necessity laid upon me from the Lord this once more to arise and contend on the Lords behalf , who hath a Controversie with you , O ye mountains , and ye strong foundations of the earth , that whatever should befal me from you for so doing , yet wo is unto me from him if I do it not : in order to the clearing of my Conscience in which service , and in obedience to him , whose Spirit hath prest me to it , and also in bowels of true love to all your Souls , and tender compassion to this bleeding Nation , I have here presented you with these few following Queries , which you are to read in the fear of the Lord , and in the light of God , that shines into all Souls , and searches the secrets of all your hearts , to answer to God himself in your own Consciences . 1. Whether have you not said , vowed , covenanted and sworn , and caused this Nation to vow , covenant and swear with hands lifted up to the most High God , to endeavor to the utmost of your , and their power the Extirpation of all Innovation in Religion , Popish institution , superstition , &c. and to Reform according to the example of the best Reformed Churches ? 2 Whether Parish-Churches , Parish-Priests , and the Parish-pay by that way of Tithes ( which was the Ordinance of God under the Law , which together with the Priesthood thereof is now changed be not Superstitions , Innovations and Institutions of the Pope , imposing the establishment thereof by their civil Laws upon simple Priest-Ridden Princes , Powers and Parliaments , in the dark dayes of his undue dominion over them in this English Nation , and that so unquestionably , that none of you , but such as are willingly so , can in these times of Trying of all things be easily ignorant of it ? 3. Whether it be any less then cursed Covenant breaking , and palpable Perjury in your selves , or any that have so vowed , covenanted and sworn as aforesaid , not to endeavour the extirpation aforesaid , much more in stead of removing that Popish yoke of Tithes to re-establish the payment of it with Treble dammages ? 4. Whether you may not be said so to re-establish it , whenas notwithstanding the onely way and means of recovery of Tithes , that ever stood by Law in this Nation , which was that of the Spiritual Courts ( there being an expess Statute yet extant unrepealed , that it shall not be lawful for any man to be summoned before any Secular Iudge , or sued in any Temporal Court in that matter ) is ( de jure ) taken away already in the fall of the Bishops Hierarchy , and of the said Spiritual Courts , you nevertheless encourage the Iudges , by your Orders and Ordinances to try that Case of Tithes in their Temporal Courts , who do accordingly so strictly reinforce the payment of Tithes , that such tender consciences as because of the Oaths and Vowes to God you have bound them in , and to avoid the guilt of Perjury , dare not pay them , by such H●ngry Harpies and Greedy Gatherers as the Parish-preachers make use of , have not onely Treble , but sometimes Tenfold dammages forcibly wrested from them : which said Iud●es , forasmuch as they are also sworn ( as Iudges ) not to Act against any Statute Law , whether in so acting they are not doubly forsworn , 't is good for them timely to examine ? 5. Whether the Apostles , who came after Tithes , who were to go into all Nations , Ministring the Gospel , did ever m●ke such complaint for Tithes , as the Ministers of the Nations now do to Magistrates ? And whether was there not provision enough for them , not by compulsion , nor yet by Tithes , but as love constrained , by which they then ministred one to another , though they were scattered up and down through many Nations , whereas these Ministers settle themselves in Parishes , for Term-of-life ? And whether is it not more according to the example of the best Resormed Churches , which are those of the Primitive times , as well as a more likely way to end that endless strife , which to the stark stinking shame of their profession , and to the wearying of the whole Nation the men called Ministers are together by the ears in with all manner of people , to leave all manner of people freely to chuse , and freely to maintain the Ministers of their own chusing , and all Mini●ters freely to give out what freely they have received , according to Christs Command , to such as he sends them , then to force the Flocks of other folds to feed and cloath such Hireling shepherds , as they neither hire , nor hear , nor were ever fed by , and against their own consciences to help to uphold such Steal-Sermons , and Sell-Sermons as God neither sent nor spoke to , and such Seers concerning whom they see the Sun is already set upon them ? 6. Whether it be possibly to be expected ( unless God himself be so changed as to take pleasure in iniquity ) that God should take pleasure in this Nation , or that the Parliament , and people thereof should ever prosper truly into a Common-VVealth , and not rather perish at last by some Common Wo , ruine and calamity , if it be found before him in the cases aforesaid , under the guilt of those gross sins of covenant breaking and perjury ? 7. Whether it be possible ( unlesse God be changed from what he was of old ) that your many prayers should enter into the ears of the Lord of hosts , that your fastings and humiliations ( which are but fa●ed if you turn not to him that smites you with all your hearts ) should find acceptance with him , that your most solemn meetings should meet with any thing but rejection as iniquity and hypocrisie , and that he should deliver you in your callings upon him in this day of your trouble , if he find you guil●y of falshood , and forswearing your selves , if you perform not to the Lord your Oaths , & pay not your Vows unto the most high ? and whether were it not much better for you to hearken then hastily to offer , or to obey then to sacrifice with your hands full of blood ? 8. Whether it be a sufficient plea before God in the cases aforesaid for this Parliament to say that the land cannot bear the taking away of Tithes , as if the perfect removal of the Popes yoak from off their necks and the return of Tithes to the people , who are the right Original owners thereof , and might at first keep them to themselves , till doting Doctors deceived them into a bestowing thereof , or might bestow them on the poor , or on whom they pleased till P. Innocent the third imposed the paymen● of them to Parish priests , were insufferable to the Saints , unsafe to a Nation that perfectly protests against the Pope and all his impositions ; or as if any but the blind Popishly affected party that are your flattering foes , or any of that well affected party who have been your constant friends , whom you have engaged to live and die with in so good a cause , would kick , and fling , and be impatient under the burthen of their own freedoms ? 9. Whether would not the breaking of every such Popish yoke from off their Consciences encourage all the aforesaid well-affected party , so as to knit them firmly to you ; And whether doth it not rather discourage and weaken their hearts and hands to youward upon any occasion , when assistance from them is expected , to see all their Hopes frustrated , all your Vows , Oaths and Covenants disregarded , your Promises falsified , and their Petitions and Propositions to you in the particular aforesaid sleighted , or at best answered with only thanks for their good affections , and assurances that the things desired are under Consideration , when yet from time to time that which by Oath and Covenant should have been long since Removed , by your new Orders and Ordinances for it stands still rather Re-established ? 10. Whether the Parish Priesthood of this Nation , who are well , neither full nor fasting , do deserve that this Parliament should make such provision for them , as they do , and take so much care as they have done for their Tithes , when as both now , and upon every occasion , as well when things go well with them , as when worse , they are ready to arise up in Armes against you with any discontended , whether Kingly , Priestly or Popish party , to the eminent endangering of the whole Common-wealth , the infinite expending and exhausting of the Treasure thereof , the Imbroiling of this Nation in new War● till it welter in its own blood , and contrary to the Scripture , which wills all Ministers to be no Strikers , imbruing their own hands in the innocent blood thereof ? Given out on the 10th day of the 6th month , 1659. Samuel Fisher . THE END . 
A39622	----	Five letters from a gentleman in Scotland to his friend in London being a true account of what remarkable passages have happened since the Prince's landing, the manner of the taking of the Chancellor, and his lady in mans apparel, the burning of the Pope, demolishing of the popish chapels, &c. with the total overthrow of the Roman Catholicks : Edinburgh, Decemb. 3. 1688. Gentleman in Scotland. 1689 Approx. 15 KB of XML-encoded text transcribed from 3 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A39622 Wing F1108 ESTC R177089 12906094 ocm 12906094 95327 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. A39622) Transcribed from: (Early English Books Online ; image set 95327) Images scanned from microfilm: (Early English books, 1641-1700 ; 982:8) Five letters from a gentleman in Scotland to his friend in London being a true account of what remarkable passages have happened since the Prince's landing, the manner of the taking of the Chancellor, and his lady in mans apparel, the burning of the Pope, demolishing of the popish chapels, &c. with the total overthrow of the Roman Catholicks : Edinburgh, Decemb. 3. 1688. Gentleman in Scotland. 4 p. [s.n.], London : 1689. Reproduction of original in Huntington Library. Caption title. Imprint taken from colophon. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- Great Britain. Great Britain -- History -- Revolution of 1688. 2007-01 TCP Assigned for keying and markup 2007-02 Apex CoVantage Keyed and coded from ProQuest page images 2007-03 Pip Willcox Sampled and proofread 2007-03 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion FIVE LETTERS From a GENTLEMAN in SCOTLAND TO His Friend in London ; Being a True Account Of what Remarkable Passages have happened since the Prince's Landing ; the manner of the taking of the Chancellor , and his Lady in Mans Apparel , the burning of the Pope , Demolishing of the Popish Chapels , &c. with the total overthrow of the Roman Catholicks . Edinburgh , Decemb. 3. 1688. THE Students of the University here , designed , some time ago , to burn the Pope's Effigies ; but that was not more zealously desired to be prevented by some , than to be done by others ; notwithstanding all the imaginable care taken to prevent it , yet it was done about Ten Days ago , after day-light gone , at the Cross , and blown up with art , that seems to have been beyond their invention , above Four Stories high . Two days thereafter they went to the Parliament-House , at mid-day , passing by the Guards , crying , No Pope , No Papist ; and being got into the Parliament-House , ( after they had required the Guards to be present at the Sentence ) and having got upon the Bench , they Arraigned his Holiness before his Judges , and gave the Jury their Commission , who brought him in Guilty ; whereupon , he was sentenced to be burnt publickly at the Cross the Twenty Fifth of this instant ; and withal declared and protested for a Free Parliament . On Sunday last , advertisement was giving by a Papist , to a Gentlewoman to remove her self out of this City , and to carry out her Husbands papers forthwith , because that Night there should be here a hot wakening , such as had not been heretofore , and advised her to give the same advice to any of her friends she pleased . Your friend Mr. M. being acquainted with this , he revealed the same to several of our Magistrates , ( which , as is alledged , was not regarded , ) he went thereafter and acquainted the Guard of our Trained-bands therewith ; whereupon , Captain Patrick Johnstone , ( Hilton's Brother ) caused to beat the Drums , and the noise having gone abroad , and several persons having ordered their Arms , and people flocking together to consider what was fit to be done , the Magistrates , with the Council , convened for the same purpose . A great many Boys met also , and went through the whole Town , crying aloud , No Pope . No Papist , No Popish Chancellor , No Melfort , No Father Petres . But the Gates were shut , the Magistrates went along the streets for the keeping of the peace ; and nothing more was done that night , except the breaking of three or four Glass-windows of Papists Houses , and that some of the Boys got up to the Cross , and Proclaimed a Free-Parliament , and offered Two Thousand Pounds for Melfort's Head ; so that Night past over , when all people here were in fear of some ill designs , and the rather , because of their certain knowledge that there were lying in the Suburbs a great many Hundreds of Highland men , ( or rather Thousands ) and that all that day the Abbey Gates were exactly kept by Souldiers , Commanded by Captain Wallace , a Papist , and none admitted to enter except Papists or Highland-men . On Monday , about mid-day , the Chancellor parted thence , and went towards the Highlands , by advice of several of the Privy Council and his friends , and took a good Guard with him . At Night the Students went ( without Arms ) to the Abbey , to condemn the Pope , and to Proclaim a Free Parliament , and perhaps to burn what was contained in the Chapel , but without asking questions , were repulsed by a shower of Ball whereby several were wounded , and some since dead of their wounds , which coming to the Privy Councils knowledge ( which was then fitting ) they called the Town Council , ( then also met ) and Captain Grahame ; desired them to see to the preservance of the peace , and sent Six Heralds with an order to Captain Wallace , and his men , to lay down their Arms , render themselves Prisoners , and deliver their Guards to the Magistrates , but they were answer'd by Ball , which being reported to the Privy Council , they forthwith ordered Captain Grahame , and his Company , Trained-bands and Militia , to fall upon them , which they did ; Wallace and his men fled , several of them were taken , and some wounded , as were some of Captain Grahame's men . The Rabble were so incensed upon the firing , and supposition that it was Boys were killed , that they burnt all that was contained in the Chapels , the Jesuits Colledge , the Popish Printing-house , the Abbey Church , the Chancellors Lodgings , and generally , all that was contained in the Houses of Papists , in the Town and Cannon-gate , excepting what was taken away by some people who designed plunder . They had fires in the Abbey-Court , and at the Cross , all the Night , and spared nothing they got in Papists Houses . Some few Houses were spared at the intercession of some Protestants their friends , and after true enquiry , I heard the loss is called greater than it is . None of the Papists themselves were killed or wounded . They met with few of them ; those they got they carried into the Guard. In some of the Popish Houses they found Arms and Barrels of Powder , which provoked to a more narrow search . All this time the Castle never fired one Gun , which is more attributed to the Duke of Gordon , than to any other inferior Officer . I am told the Council sent and discharged an Execution from the Castle . Some of the Boys are dead of their wounds . Traquair ( a Popish Lord ) and several others went to , and continue in the Castle for their security . The Council ordered the searching for Ammunition and Arms in some Popish Houses in the Country , and this day committed a Warrant for the restoring of what was plundred out of the Papists Houses . I had forgot to tell you , that on Monday last the Privy Council disbanded Six Hundred Men , taken on the Friday before , and commanded all the Highlanders forthwith to depart upon pain of death , and yesterday ordered all Gentlemen to depart out of the Town , excepting such as should give account of their business to some of the Privy Council . I am credibly informed , that this day in the Privy Council , was voted an Address to be made to his Majesty for a Free Parliament ; there are several Noblemen and Gentlemen gone from hence into England , and more to follow , but it s suspected they are going to the Prince of Orange . Edinburgh , Decemb. 20. WHen the Chancellor went away privately from the Abbey for Castle Drummond , he gave strict command to Captain Wallace to preserve the Chapel , &c. The Rabble having gathered , and procured Links , without any Fire-Arms , about Six at Night went to the Abbey , and were denied access ; whereupon , some pressing forward , Wallace commanded his Souldiers to Fire ; which they did , and killed and wounded about Twenty , whereof one half died shortly after . The Rabble retired to the City with a great noise , towards the Entry to the Court of the Parliament-House , where some of the Lords of the Privy-Council were sitting . There some West-Country Gentlemen encouraged them to prosecute a Revenge , and got the Provost of the City to go to the House of Lords ; and told them , if they would not give a Warrant to Assault Wallace , and force him from the Abbey , they would do it without it . The Lords being alarm'd with the slaughter , and a report that several Gentlemens Sons were killed , and some of their own ; they ordered a Herald at Arms , with sound of Trumpet , to command Wallace in the Kings Name to give up his Guard at the Abbey to the City : And the Company under the Cities Pay marched first , commanded by Captain Grahame ; and after them all the Train'd-bands and Militia , to force him in case of refusal ; several Gentlemen accompanying Grahame , and the Magistrates attending , Wallace refused the Herald , and fired upon Grahame , and the rest behind ; wounded some Gentlemen and a few Souldiers : But Grahame Marched quickly down a Lane on the South-side of the Porch of the Abbey-Court , where Wallace was Posted , and by a back way entered the Court , came upon Wallace's Reer , and the Town Companies Fronting him ; after the first Fire he and all his Men fled ; only a few of them were taken , the most part escaping under the darkness of the Night . The City being thus Master of the Abbey the Rabble immediately , without opposition , went first to the Chapel , forced the Doors , broke all to pieces , and carried several parcels in Triumph up to the Cross , and burnt them there . The next day strong Guards were set through the whole City and Suburbs , in convenient places , to repress any farther Tumult ; and so all was quiet , and continues so . This Morning there was coming into Leith a Boat from Burnt-Island , with Eighty Men a-board , being a part of Two or Three Hundred which had been sent for by the Duke of Gordon from the North , to inforce the Castle ; the rest were to follow . But the Bailiff of Leith having notice beforehand of their coming , sent on Board and discharged their coming into the Harbor , and desired to speak with their Commander ; who came ashore , and owned the design ; being believed to be all Papists : He was seized , and the Men commanded back to the other shoar , under the highest pains . The Lords of the Treasury have called in all Commissions given to Papists , for Collecting His Majesty's Revenue . Edinburgh , Decemb. 22. THE Chancellor , thinking as Affairs stood , he was not secure at home , resolved for France ; and with all the privacy imaginable , he in Womans and his Lady in Mans Clothes , got a-board a Vessel bound from this Firth the 20th . instant , being Thursday ; which set Sail , the Wind being fair : But a certain person on Horseback , Riding by Kircaldie , where the Seamen use to walk , called to them , and told them , there was a good Prize in that Ship under Sail , namely , the Chancellor of Scotland . Whereupon , about Thirty Six common Seamen , Commanded by one Wilson , that had been a Bucaneer in America , which had Guns or Muskets , mann'd a light Boat ; and with out any Provisions , save a little Brandy , or any Order from a Magistrate , set Sail immediately , and came up with the Ship that Night , Boarded her , inquired for the Chancellor , whom they denied to be a-board ; but after search , found him and his Lady cloathed as aforesaid ; brought the Ship back , and carried the Prisoners , with Mr. Nicolson , ( a Priest , late Regent in the College of Glasgow ) ashore to Kircaldie Talbooth ( or Prison . ) The Chancellor wrote Letters yesterday to several of the Privy Council , complaning of the injury done him . The Council have ordered him to be carried by the Earl of Marr , and a Company of the Militia , to Stirling Castle . The Duke of Gordon has been desired by the Council to lay down his Charge of Governour of the Castle ; but he still declines it ; alledging , that seeing he has his Commission immediately from the King , and to be accountable to none else , he cannot in honour lay it down till he has His Majesty's command for it ; and says , he had sent a Gentleman expresly to know His Majesty's pleasure upon that point fourteen days ago , and expects his return every day : And in the mean time , has assured the Council by Letters , and this day the Provost and Magistrates of the City , whom he sent for to speak with , that he will upon his Word of Honour be a good Neighbour , and not do them or the City any prejudice . Two days a-go his Captain put an Oath to the Souldiers , whereby they bound themselves to be faithful to His Majesty , and their Superior Officers , and to defend the Protestant Religion ; which being refused by Twenty or Thirty , whereof Five were Papists , they were turned out . There was a Pink Arrived at Leith on Thursday , sent by his Majesty . The Searchers feized Two Boxes in it directed to the Chancellor , &c. and being brought to the Council , there were found in them several Precepts upon the Treasury , for payment of certain Sums to Papists , and some Commissions ; in particular , a Commission to one Peter Winste , ( a Papist ) to be Major of the Gates of the Castle , and have power of all the Keys , without being accountable to the Lieutenant ( who is a Protestant ; ) but only to the Duke , and his Deputy , who is a Papist too . Edinburgh , Decemb. 25. THis day the Students burnt the Pope solemnly at the Cross before Thousands of Spectators ; our Privy Councellors and Magistrates were Spectators , and no inconveniences followed . The Students were divided according to their Classes , ( that is their years of standing ) each Class with its Captain . They advanced orderly with Swords in their hands and Hoitboys before them ; the College Mass was carried before them by the under Janitor in his Gown , and bare . We have many reports here of the Landing of Irish-men , but false ; the whole Country is in Arms , and Apprehends the Papists , and at Drumfreise they have taken and imprisoned the Provost , with some other Papists and Priests , and guard their Town with Six Companies a-Night , and have planted Cannon ( taken from their Ships ) at the Cross and Ports , and recovered their Ammunition which was sent to Carlavorock Castle . Edinburgh , Decemb. 27. OUR Council has sent an Address to the Prince of Orange , at least it may go hence on Saturday next . At Glalgow the Prince of Orange was Proclaimed the Protestant Protector . The whole Country is up for the Prince , or at least under pretence for the safety against Papists ; but there is no fear of them in this Kingdom , unless it be in Nithisdale and Galloway ; and I think neither there : However , there were some long Knives , or Bagonets of a strange shape , taken at Kirkubright . LONDON , Printed in the Year 1689. 
A44535	----	The honesty of the Protestant and dishonesty of the popish divinity in a letter to a lady revolted to the Church of Rome / by Anthony Horneck. Horneck, Anthony, 1641-1697. 1681 Approx. 99 KB of XML-encoded text transcribed from 78 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A44535 Wing H2844 ESTC R28116 10409901 ocm 10409901 44977 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. A44535) Transcribed from: (Early English Books Online ; image set 44977) Images scanned from microfilm: (Early English books, 1641-1700 ; 1386:13) The honesty of the Protestant and dishonesty of the popish divinity in a letter to a lady revolted to the Church of Rome / by Anthony Horneck. Horneck, Anthony, 1641-1697. The second edition. 181 [i.e. 151], [1] p. Printed for James Collins, London : 1681. Numerous errors in pagination. Reproduction of original in the 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Catholic Church -- Controversial literature. Anti-Catholicism -- England. 2005-03 TCP Assigned for keying and markup 2005-04 Aptara Keyed and coded from ProQuest page images 2005-05 Judith Siefring Sampled and proofread 2005-05 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE HONESTY OF THE PROTESTANT , AND DISHONESTY OF THE Popish Divinity , IN A LETTER TO A LADY Revolted to the Church of ROME . By Anthony Horneck , Preacher at the SAVOY . The Second Edition . London , Printed for James Collins at his Shop , by the Temple Church , 1681. A LETTER Of a Protestant Gentleman to a Lady revolted to the Church of ROME . Madam , AND are you indeed got into the onely Catholick Church ? And are you sure the Men you have lately believed have not deceived you , as you fancy we have done ? ( for tho you may be so Charitable , as to think , that we have not intentionally couzened you , yet since you cannot suppose Us to be both in the Right , you must necessarily conclude , that we have at least ignorantly abused and imposed upon you ) and did you ever rightly consider what a truely Catholick Church does mean ? Men of Sense and Reason always believed , that a Church which hold's the truely Catholick Faith is a true and sound Member of the Catholick Church , and dares malice it self say , that we do not hold the Apostles , the Nicene , and Athanasius's Creed ! The Church of ROME her self confesses , that these Creed's contain the truely Catholick Faith : And most certainly when the Nicene Councel was celebrated , and in Athanasius's time that Church was counted a sound Member of the Catholick Church , that held that Catholick Faith , which is expressed in those Creeds ; and do we not hold that Faith ? do we not stand up at it to express our readiness to defend it ? and what have we done , that we must not be counted a Catholick Church ? Is it because we will not receive things which the Church of Rome hath since added to the Catholick Faith ? Is it because we will not admit of the Doctrines which that Church was first induced to believe by the darkness and ignorance of the Ages it lived in , and at last loath to part withal for fear they should be thought to have been so long in an Error ? Is it because we will not yield to things which we apprehend to be directly against the Word of God and destructive to that Catholick Faith the Christian World hath professed in all Ages ? Is it because we will not deceive the People of the Cup in the Blessed Sacrament , which Christ intended as a mighty comfort to them ? Is it because we will not believe the Miracle of Transubstantiation against four of our Senses and Reason , and Scripture to boot . Is it because we will not suffer the Worship of God , or that which is very like it to be given to Creatures , because of the very appearance of the evil of Idollatry , which we are commanded to shun , as much as Idollatry it self ? Is it because we will not believe a Purgatory fire , which cleanseth little , but peoples Purses of their money ? Is it because we will not indulge the Pride and Arrogance of a Man at Rome , who having first wheadled the Christian Princes out of their means and Power , hath at last made that Power and Riches hereditary to his Successors , under a pretence of a Legacy from Christ ? Is it because we will not believe contrary to the Apostles Rule , that publick Prayers which are intended for the benefit are understanding of the Multitude , must be said in a Tongue unknown to the People ? These must certainly be the reasons , why we cannot now passe with the Church of ROME for members of the Catholick Church ? That these things were not in the Ancient Catholick Creeds , I hope , you are convinced , for you have read them over , and found none of all these Additions in them : And now I beg of you , in the name and by the mercy of that Jesus in whom you beleive , to judge , which is most likely to be the truly Catholick Church , our's or their's ? our's that keeps to the truly antient Catholick Faith , or their's that hath added things contrary to Scripture and reason and antiquity ? And dare you continue in a Church where your very Communion with it , is an approbation of their Actions which are directly contrary to the command of Christ ? can there be any thing more contrary to it than their denying the Cup to the Laity ? And when you receive the Sacrament but in one kind , contrary to Christs command , do not you Sin and allow of the Sin of that Church you are in ? Is not your disobedience to Christs Command a Sin , or can you imagine that you are more obliged to Obey men than Christ himself ? You confess you dare not live in any one Sin ; But how dare you live in this Sin ? You talk of the benefit of Confession and absolution , when that very Priest to whom you confesse , and who absolves you , lives in that Sin you are guilty of , and neither absolves himself nor you from it , and you both continue in it , as if the Blind had a mind to lead the Blind ? How dare you act thus against your Reason and Conscience ? Are you not affraid when you are going to confesse , that God will laugh at your Mock Confession , since you neither confesse that Sin of living contrary to Christs Command about the Cup , nor are willing to part with it ? Tell me not here that you drink the blood of Christ in eating his Flesh , if so , to what purpose doth the Priest Consecrate Wine for himselfe , if he drinks the blood of Christ in eating his Flesh ; But suppose the Bread were transubstantiated into the Flesh and Blood of Christ , you know that the not giving the Cup of Blessing to those that come to the Lords Supper , is contrary to Christs institution , who distinctly consecrated the Cup , and gave that to his Disciples , who were representatives of all Believers , as well as the Bread , and peremptorily commanded , Drink ye all of this , and I hope you do not call eating the consecrated Wafer drinking the Wafer . But let Us grant you your strange Doctrine , that you do participate of the Blood of Christ in eating the Consecrated Wafer , who gave your Church Authority to alter Christ's Institution ? How can Men dispense with an express Law of God ? Can they annull what God would have Established , and continue to the Worlds end ? And can you consent to so great a Sacriledge ? Doth not some horrour seize on you , when you seriously think that you approve of the Priests sinning against so notorious a Precept , and which he that runs may read ? And pray Madam , wherein have you bettered your self in going over to the Roman Church ? Is this your proficiency in Religion to forsake a Church , where you felt the lively Oracles of Heaven coming warm upon your Soul , and to joyn your self to a Church , where you hear nothing but Latine Prayers , and where the Priest , if he be not a good man , may as well Curse you as Bless you , for any thing you understand of his Language or Devotion ? Is this Your proficiency in Religion to leave a Church where you were taught to Worship God in Spirit and in Truth , and now to cleave to one where they teach your Prayers to go upon Crutches of Crucifixes , Beads , and Images ? Doth this look like that Noble Religion which Christ taught the World , and whose design was to advance our Rational Souls by Contemplation and Meditation ? O Madam , you are too Young to know the Tricks of that Church you live in ; they are more politick Heads than yours is , that had the contriving of it . Bold Men , that had Learnt not to Blush at a Lye , and then thought it their interest to Hector the World into a belief of it . We that can Read Books as well as they , and know the History of the Church as well as they , can see through all these devices , which they perceiving are angry with Us for discovering the Cheat. What was it Madam , that you wanted in our Church to carry you to Heaven ? Did you want that which the Apostles and the Primitive Christians never wanted ? I mean did you want more Articles of Faith than they subscribed and believed ! If you wanted that , we Confess we could not supply you , for we dare say nothing and believe nothing with Divine Faith , but what Moses , and the Prophets , and Christ and his Apostles have taught us . If the Scripture contains all things necessary to Salvation , then we teach all that . If the Church of ROME knows more Articles than Christ or his Apostles knew of ; we will admire her insolence , but cannot satisfie her unreasonable desire . Did you want strictness of Life in our Church ? If all the Commands of the Gospel can make you Holy , We teach them all , and press them upon the People , and I presume you do not aim to be Holier than Christ and his Apostles would have you to be . Hath the Church of ROME another Gospel to teach , you than we did instruct you in ? if they have , much good it may do them , We are not sond of the Apostle's Curse , Should an Angel from Heaven bring another Gospel to you let him be accursed , I know your common Plea that We Protestants cannot rightly interpret the Scripture , because We pretend to no infalliblity . And do you blame Us for not being so impudent as the Church of ROME ? There is no Protestant but would be glad there were an infallible Interpreter of Scripture instituted by God and recommended to Mankind . But where shall we find him ? Who is it that God hath imparted this Honour to ? If you say the Fathers , you know not what you say , for the Fathers differ many times as much in interpretation of the Scripture , and are as contrary to one another as any Men. If you say the Church that 's a hard Word ; if you mean Christs Universal Church , dispersed all the World over , you must tell us where it is that this Church hath left an infallible Comment upon the Bible , and how it is possible for a man that will be resolved in a point to go to all Christian People in the World ; If you say the Church of ROME , you must first shew Us her commission for this infallible interpretation . Secondly you must prove She hath infallibly interpreted the Scriptures , and that those interpretations are infallible in all places . Thirdly you must agree among your selves what part of your Church is infallible , whether the Pope , or an Universal Councel , or all Christian People , or whether all these together . To say that this Infallibility lies in the Church , though you know not where , is to say a Needle lies in a Bottle of Hay , and he hath good luck that finds it . Nay I think the Church of ROME hath been so modest , that notwithstanding all her pretences to infallibility , She never hath dared to obtrude a comment on the Bible as infallible , nor did I ever see any Interpretation of the Bible made either by Pope or Councel which hath pretended to Infallibility . If that Church be infallible why do not their own Divines agree in Interpretation of Scripture ? if there be an infallible Sense of the Scriptures in that Church , then the Members of that Church are mad not to keep to that infallible Sense , especially if they know where to fetch it , and they offer great injuries and affronts to their Church in differing so much about interpretation of Scripture , when their Church can give them an Infallible sense of it . For that Church having as they pretend the Holy Ghost to guide them in all things , I suppose that Spirit assists her in Interpretation of one place of Scripture as well as in another : if they say it doth infallibly assist them in some places and not in all , they destroy their own Principle , and how shall a man be sure , that just in those Points that are in dispute between Us and them , they are Infallible ? Is the Spirit divided ? Or is he not alwaies the same ? Or doth not he exert his power upon all occasions ? Madam , who so blind as those that will not see ? Who sees not that the pretence of Infallibillity is nothing but a juggle , a device to maintain a triple Crown , and an Engine to carry on a temporal Authority ? God indeed hath promised that his Church dispersed through the World , shall last to the World's end , and that the Gates of Hell shall not prevail against her , but that promise differs very much from a promise of Infallibility , and suppose it did infer an Infallibility , how comes the particular Church of ROME to ingross it to her self , that is at the best but a Member , and a very unsound one , of Christ's Universal Church ? It is one thing to be secured against being destroyed , and another to be free from all possibility of Errour . There is no doubt but a sober rational man , that prays earnestly for illumination , and reads the Scripture much , and considers the Circumstances , the Holy Writers were in , when they writ , and the Occasions of their writing , and hath the advantage of Learning , of Languages , and History , may give a very true Interpretation of Scriptures , such an Interpretation as no man can rationally contradict , though he hath not recourse to a Visible infallible guide , and though himself be not infallible . Things may be very certain , though they are not infallibly so , and he that can make things cut so , that a prudent man cannot but give consent to them , and hath no just cause to doubt of their truth , may justly challenge beleif from other men . But I will not insist upon this point because I never heard you speak much of it . I will come a little closer to those reasons , that moved you to goe over to the Roman Church , whereof the principal was this , that you were troubled in mind upon the account of your Sins , and could get no satisfaction in Our Church , though you sought it like Esau with teares ; whereas you did no sooner confess to a Roman Priest , and receive absolution but you presently found unspeakable comfort . And are you sure Madam , that the peace and satisfaction , you found in that Church was not delusion ? you tremble at that word ; But le ts consider the Nature of your peace . When you were in our Church , either you did truly repent of all your Sins , or you did not . If you did not , most certainly you could have no solid peace , but if you did truly repent , as you say you did , what could hinder you from applying the promises made to penitent Sinners to your self , which are the true grounds of comfort and satisfaction ? may be you wanted a Voice from heaven to confirm the promise of the Gospel , but have you since heard such a Voice from heaven in the Church of ROME ? I think not ; if you truly repented in our Church , then certainly by the word of God you were assured that your Sins were pardoned , and if they were pardoned , why should you not comfort your self with that pardon ? That which makes you rejoyce now , is because you believe your Sins are pardoned , but if when you were of our Church , you verily believed ; you truly repented , you could not but believe that your Sins were pardoned and consequently you might have taken as much comfort , as you do now . But the Ministers of the Church of England , you say , gave me no absolution , which the Roman Priest did . Why , Madam , did any of our Ministers deny you absolution , when you could assure them that your Repentance was sincere ? did you ever ask absolution , and were you refused ? Nay I appeal to your Conscience , did not those Ministers you conversed withal assure you over and over , that you need not doubt of the pardon of your Sins so long as you did detest and abhor them , and watch , and strive , and pray against them , and were sincerly resolved to commit them no more , and did avoyd the very occasions of Evill ? and what was this but absolution , which however you might have had performed with greater Ceremony , if you had had a mind to it . It is no very hard matter to guesse at the rise and progress of your peace and satisfaction in the Roman Church . All new things please , and provided they have but a good face , allure our fancy , and this being pleased , It s very natural to defend them , and having once defended them , our Love to them advances , and by degrees we think our honour and Credit is too far engaged to part with them . We see how Children are quieted with new trifles ( pardon the uncourtly comparison , I know not how to shun it ) and the new object , they never saw before , surprizes and charmes them , makes them fix their Eyes upon it and cry , if they cannot have it . In the nature of Children we see our own , and embraceing new objects , which our sickly fancy is roving after , is but the Scene of Childrens longing for new play things , changed ; the Novelty of the thing you were venturing upon , the new Church ( new indeed , new to you , and new to Almighty God ) which you were to joyn your self to , the Stool of Confession in the Church , and the Priests new habit , and mortified face ( which perhaps he owes more to his Country , than to his Vertue ) and affected gravity , and assuring of you that their absolution had a wonderful Vertue and efficacy , all these together surprized you , and raised your expectation , and struck some kind of reverence into you . Your mind being thus possessed with the Idea's of these new thing 's you never tried before , and working upon your affections , and moving your will to confess to this man of Wonders , you naturally fell into a fancy , that so much formality and Ceremony different from that you had been used to in our Church , had more charmes in it , than our plain and honest way , and then laid the stress of your pardon upon the new Priests absolution in that formal manner wherewith your fancy being impregnated , it soon diffused a cheereful air in your countenance , and raised some gladness in your heart , because you had now done something more than ordinary , as an Antidote against your Sin. And from hence arose your pretended peace and satisfaction , or delusion rather , because you layd the stress of your pardon upon the absolution of that Roman Priest , and not upon the sincerity of your repentance . If a Priest could forgive Sinn 's whether men Repent or no , Then indeed you might have layd the stress of your pardon on that forgiveness of the Priest , but since by your own confession , that absolution of the Priest signifies nothing except people truly repent , for you to build your comfort on that absolution , when it should have been founded upon your sincere repentance , cannot but be a false fire and a conterfeit comfort , if you say ; you did not fetch your peace from that absolution , but from the sincerity of your repentance , you catch your self , for if your true repentance must be the foundation of it , then you might have taken the same comfort in our Church : if you still reply , you could not , you only mean , you would not , for true repentance is true repentance in any Church , and if true repentance causes true comfort , it would have caused true comfort in our Church , as well as in the Roman , and therefore there must be some cheat in this comfort . The fancy you have since taken up , that the reason , why you found comfort in the Church of ROME upon your confession and absolution , and none in ours , must needes be , because the Priests of that Church are true Priests and those of ours are not , is as solid as your peace . If we have no true Priests in the Church of England , then most certainly the Church of ROME hath none . The Bishops , which in the beginning of our reformation did ordain Bishops , Priests and Deacons among us , were ordained by Bishops of that Church , and if the Character of Orders by their own confession be indeleble , then it was not all the thunders and Lightenings of Excommunication at ROME could annul it . It 's true your ghostly Father very confidently tells you ( a Quality incident to that sort of men ) That our first Protestant Bishops never received Orders from Bishops of the Church of ROME , but one would admire what Spirit doth possess these men , that they dare contradict all the publick authentick Records we have of their being consecrated by Bishops of the Church of ROME ; they might as well deny , that there were no such Kings of England , as Henry 7th . and Henry 8th . ( for we have nothing but publick Records to shew for it ) as deny that the Bishops of the Reformation were never consecrated by Bishops of the Roman perswasion . I am perswaded that if any Papist should come into trouble about the title of an Estate , he hath , and did but know that the name of his Ancestors , the manner of the Conveyveyance and his just title were in some publick Record or Register , he would soon make use of it , alledge it as a sufficient proof , and thank God for preserving a Record , that is so much for his advantage . I know not , what can be a better testimony in matters of fact next to Revelation , than publick Records and Registers , and we dare venture our reputation upon it , that in the Authentick Registers of the respective Arch-Bishops of Canterbury , where fear of being counted Knaves , and Fools , for putting in things contrary to what was publickly known , may justly be supposed , to have kept the publick Notaries from asserting things notoriously false . In these Registers I say it will be found , what succession our first Protestant Bishops had , how Arch-Bishop Parker the first Arch-Bishop of Canterbury under Queen Elizbeth ( to go no higher ) was consecrated December . 17. 1559 by four persons then actually Bishops , and who had formerly been Ordained by Bishops of the Church of ROME ( Viz. ) William Barlow in Henry the 8th . dayes Bishop of St. Davids , under Edward the 6th . Bishop of Bath and Wells , under Queen Mary driven into Exile and returned under Queen Elizabeth , John Scory formerly Bishop of Chichester , Miles Coverdale formerly Bishop of Exeter , and John Hodgkins Bishop Suffragan of Bedford , not to mention that the Queens Letters Patents ( in case any of the other should be sick or forced to be absent ) were directed to three Bishops more , that had formerly been Popish Bishops and were turned Protestants ( Viz. ) Anthony Bishop of Landaff , John Bishop Suffragan of Thedford and John Bale Bishop of Ossery But all this hath been so clearly demonstrated out of the Publick Records , first by Mr. Mason , and since by Arch-Bishop Bramhal , that he that writes of it can onely transcribe out of them , and those that deny these Records must be men of strange Foreheads , and of thegreatest disingenuity . From these men that had their Priesthood from the Church of Rome , our Priesthood is lineally derived , so that if our Priesthood be not valid , theirs cannot be , and if Heresie doth not make the Episcopal office void , nor disable a man from conferring Episcopal order on other men ( as is evident from the second Councel of Nice , with your Church an Oecumenical Counsel , which received Bishop Anatolius tho consecrated by Dioscorus a Heretical Bishop ( if I say Heresie doth not make the Episcopal order void , then suppose , We were Hereticks our Priesthood which is derived from Popish Bishop , that turned Protestants must be a true Priesthood still , and to this purpose I remember one of your Church said lately , once a Priest , for ever a Priest. Madam , if your desire to know the truth , be honest and sincere , you should Act like a person that hath a mind to be satisfied , and search the Publick Records , and till then believe not every Tale that 's told you ; the Common Plea of your Priests , that our Records are sophisticated , and that we have put in what we please , argues only boldness , and ignorance , when they can shew neither where , nor when , nor by whom they they were corrupted . Those that talk so , seem neither to understand what a publick solemne thing the Consecration of a Bishop is in England , nor to reflect , how difficult it is to fill a publick Register with falsities as to matters of fact , when there are so many hundered men , that know what is done at such a time , and View the Records , and would most certainly speak of it , if they found a flaw in the Relation . But if we should deal thus with the Church of ROME , question all their Registers in the Vatican , and say , which we might do with far greater reason , that they are things packed and invented by men , that have a mind to keep up a faction , I know what Language we should meet withal . But will you boast , say you , of having derived your orders from the Church of ROME , when you believe the Church of ROME to be an Idolatrous Church ; Madam , It is not the Office of a Bishop in your Church we find fault withal , but the abuses of it . A Church that 's guilty of very great corruption both in Doctrine and manners , may have something that 's good and allowable , and he that retains that , is not therefore guilty of her corruption , nor espouses her Errours . Your Idolatry is one thing , and your Orders are another . The Jews did take many good things from the Heathens , and the Christians many commendable things from the Jewes , but that neither made the Jewes approve of the Heathenish Worship , nor the Christians allow of the Jewish Errours . We are not so disingenious , as to make the breach between you and Us wider then needs . So far as you go with Scripture and true Antiquity we hold with you , where you contradict both , We cannot with a safe Conscience bear you Company . He that sees a Pearl lye among a great deal of Trash , if he take the Pearl , is not therefore obliged to take the Rubbish too , and if we have derived our Orders from you , that inferrs no necessity , that we must therefore consent to your Notorious depravations of the ancient simplicity of the Gospel . The Christians heretofore , that approved of the Baptism of the Donatists , did not therefore presently acknowledge the truth of their opinions , and he that should take a good custome from the Turks , cannot be therefore said to approve of all things that are in the Alcoran . Madam , there is nothing more easie than to cavil at the most prudent Action in the World , especially where People take a slight survey of things , and do not with seriousness and deliberation weigh the circumstances of the fact , and do not examine the inside as well as the outside , and I must confess upon the best examination of your actions and proceedings in this Revolt to the Church of ROME , you never took the Right way to be satisfied , for instead of pondering the Arguments and Motives of Our departure from the Church of ROME , and of the reasons we alledge for our Church and Doctrine ; you made it your chief imployment to read their Books , and believed what they said to be Oracles , for no other reason but because they talked with greater arrogance and confidence . If you say , that you could not judge of Arguments having never been bred a Schollar , I would but ask you how you durst change your Religion then ? Did you change it without reason and without ground ? and if you are not able to Weigh the strength of Arguments , how can you be sure that you are in the true Church at this time ? It is not talk , but Arguments that must demonstrate the truth of a Religion , and if you have not sufficiently weighed the Arguments of both sides , It is a thousand to one , you may still be in the wrong way , and you know not but you may be as much out now , as you were formerly ; Madam , so great a thing , as the change of your Religion , upon which no less then Eternity depends , might justly have challenged some years study , before you had resolved upon it . To do a thing of this nature upon so slight a Survey , Consider whether it doth not argue rashness , and weakness , rather than Piety and Devotion . To leave a Religion you have been bred and born in , a Religion founded upon the Word of GOD , and which you had Liberty to Examine by the Scripture , upon reading a Popish Book or two , without diving to the Bottom of the several controversies , without reflecting on the importance of the points in question , without studying a considerable time which Religion comes nearest to Scripture , and which goes far thest off , is such an Argument of impatience , that you only seem to have yeilded to a dangerous temptation of the Devil . If the Controversies , between the Church of ROME and us , are so intricate , as you say , and above your capacity to dive into them , you have then run over to that Church in the dark , and have as little reason to be satisfied with your proceedings , as you believe you have with our way of Worship . You plead , that you have been sitting up whole nights , and weeping and praying , that God would discover to you , which is the true way to Salvation , and from that time forward you found inclinations to go over to that Church ; and is this a sufficient argument to justifie your forwardness ? when you had already begun to doubt , whither our Church were a true Church or no , because you found not that satisfaction in it , your sickly desires wanted , it was then an easie matter to give ear to confident People , that magisterially and peremptorily assured you , that you would find satisfaction in their Church , and being fed with this hope , your inclinations to that Church grew stronger every day , as Our Mother Eve , the hopes of being like GOD , suggested to her by the Serpent , did egg and spur her on to eat of the fatal Tree . We do not forbid people to pray to GOD to lead or direct them into the right way : ( though sometimes it may be a perfect tempting of GOD , when People are in the right way to desire GOD to discover to to them , by a Sign of their own choice , whether they are in it or no. ) But then , if we pray to GOD to direct us , we must not neglect the means , GOD hath appointed in order to our satisfaction , but must compare Scripture with Scripture , and Books with Books , and Arguments with Arguments , and search , which Religion agrees most with the Doctrines and Practices of Christ and his Apostles , and as the noble Berrheans did , examine all the Doctrines , obtruded to our belief , by the Scripture ; and doing thus , and continuing this search , and these prayers together , no doubt but GOD , in his own good time , will answer us and Direct us . But to pray to GOD to direct Us , and not to use the means , in the use of which he hath promised to direct Us , We do in a manner mock him , or desire him to work a Miracle for Us , or to vouchsafe Us some extroardinary Revelation , when we have Moses and the Prophets , and may hear them . And I am confident , had you joyned this way with your Prayer , examined the Doctrines of the Church of ROME , and compared them with the Gospel of our Lord Jesus Christ , seen whether there be any thing like it in the Bible , and searched whether Christ and his Apostles ever taught such Doctrines , and done all this , not slightly , but seriously and solidly , It s impossible , you could ever have turned Papist , for if our Gospel be true , that Religion can never be true , for there is nothing in the World can run more counter to the Gospel , than the Doctrines of that Church , wherein we differ from them , and they had need put the Bible among prohibited Books , for should the people have Liberty freely to peruse it , the Church of ROME would grow very thin and despicable . I am sensible your Priests find fault with our Translation of the Bible , and Cry out , that there are great defects in it , but when they talk so , they had need talk to Women , not to men of Learning , and that understand Greek and Hebrew , the Languages , in which the Word was Originally written . The Honesty of our Translators appears sufficiently from hence , because , if any sentence in the Bible be capable of a double sense , they express the one in the Text , and the other in the Margin , and where they do but in the least , vary from the Original , they either discover it by the Italick Character , or give you notice of it in the Margin , then which there can be nothing more honest . And let any Papist of you all shew Us , wherein any thing in our Bibles is ill Translated out of malice or design , or expressed in words , which the Original will not bear . If We examine Translations by the Original , then sure I am , there is few translations go further from it , than the Vulgar Latine , or the Rhemist Testament , as were an easie matter to prove , if I intended more than a Letter . You are much taken with their Mortifications and Pennances , which , you say , we have not in our Church ; But it 's a signe , Madam , you did not rightly understand our Religion ; We are so far from condemning Mortification and severity of life , that we do commend it , provided it be in order to subdue the body of Sin , and to raise our selves to a greater pitch of Vertue , Provided these severities be separated from all opinion of merit , and from an opinion of their being satisfactory , and expiatory , and used only as helps , to work in us a perfect detestation of Sin. And I will assure you there are more in the Church of England , that use severities in this humble holy way , than you are aware of . We indeed do not ordinarily inflict them on all persons , because we know not their constitution , nor what their nature will bear , nor have we any command for it in the word of GOD , but these things we leave to every mans discretion , Urging , that where Sins require stronger remedies , there men ought to make use of them , and if their corruptions will not be gone by reasonings and Arguments , that there they must inflict mulcts and penalties on themselves to drive the Unclean Spirit out . Though I must say still , that Religious severities and austerities are not certain signs of a true Religion , for Heathens do use them , as much as Christians , nay more than Christians , Witness the Brahmanes in the Indies , and the religious Pagans dispersed through all the Eastern parts , and if you conclude , that therefore the Church of ROME must be in the right , because they inflict great pennances , and severities and make daily use of them , I am afraid , you only forbear turning Turk or Heathen , because you never saw their far greater severities in Religion , than the Church of ROME can boast of : But still the Protestant Church hath not the real Body and Blood of Christ in the Holy Sacrament , which the Church of ROME hath ; And are you sure the Church of ROME hath it ? I am perswaded you did never tast it , nor see it , nor feel it , nor Smell it , and how do you know it ? what ? because the Priests of that Church do tell you so ? No , say you , It is , because Christ saith in express termes , this is my Body . And here , I confess , I stand amazed , that men , with learning and reason about them , can sink into an opinion so contradictory , that , if all the consequences of it be considered , there is nothing in nature can be more absurd , or irrational , and the Church of ROME had need oblige men to deny both their reason and senses to beleive a transubstantiation . Here indeed a Faith is neeessary , strong enough to remove mountaines , and though never any Miracles were wrought , but were wrought on purpose to convince our senses , yet here we must believe one which neither sence nor reason can discover . When Christ gave the Sacrament to his Disciples , saith the Apostle , 1 Corinth . 11. 24 , He brake the bread , and said , take eat , this is my body , which is broken for you . It is a wonderful thing , that the word is , in the first Sentence , this is my Body , should have a litteral sense , and in the very next sentence , pronounced with the same breath , cannot admit of a Litteral sense ; for the word is , in the second sentence must necessarily stand for shall be , because Christs Body , when he gave the Bread , was not yet broken : If it will not admit of a Litteral Sense in the very next sentence , because of the absurdity that would follow , that Christ was Crucified , before he was Crucified , why should we understand it in the first sentence litterally , when the absurdity is far greater ; Nay that the word is should not be capable of being understood litterally in the second essential part of the Sacrament , This cup is the New Testament , that here I say it should import , and can import nothing else , but signifies or is a sign of the new Testament , and yet must not be understood so , in the first part of the Sacrament , is a thing we cannot comprehend : And when the Apostle , speaking of the Lords Supper or Eucharist , 1 Cor. 10. 16. The Cup of blessing which we bless , is it not the Communion of the Blood of Christ , and the Bread which we break , is it not the Communion , of the Body of Christ ; Let the rigidest Papist , that hath not quite banished his reason , tell me , how he will make sense of the word is here , except he understand it figuratively ; most certainly it cannot be understood literally ; for the Cup is not that Communion , but is a sign of it : One would admire , how men can be so obstinate in a thing as clear as the Sun , and you might as well conclude , that Christ is a Door made of boards and nailes , because the Scripture sayth , he is a Door , and that he is a real Vine with green Leaves and Grapes about him , because the Scripture saith he is a Vine . But suppose the word is in these words , This is my body , must be understood literally , how doth this make for transubstantiation ? Are the words is and is transubstantiated all one ? A thing may be said to be a thousand ways , and yet without transubstantiation , so that , if by the word is you understand transubstantiation , you your selves must go from the literal sense , and assume a sense , which is not expressed in that saying . All the Jews are so well versed in the sense of Sacramental expressions , that by the word is they understand nothing but signifies or represents , and therefore it s a horrid shame , that Christians , meerly for fear of being laughed at , for departing from an absurd opinion , and losing the credit of a pretended infallibility , should make themselves ignorant in that , which the meanest Jew , even before the Gospel , understood without a Teacher ; for we may confidently beleive , that no Jew , before Christs time , was so sottish to think , when it 's said , the flesh is the Passeover , Exod. 12. 11. that the flesh or blood was really the Passeover , but only a sign and representation of it , or a token to them , as Moses calls it , ver . 13. I will not here put you in mind of the strange absurdities that must follow from this Doctrine of Transubstantiation , viz. that Christ , when he did eat and drink in this Sacrament , must have eaten his own flesh , and that the Apostles must have eaten his body , while he was at the Table with them , and before it was Crucified , &c. I could tell you , that this Doctrine is against the great Article of our Faith , that Christ is ascended into Heaven , and there sitteth at the Right Hand of GOD until the day of Judgment . That it is against the Nature of a real Body to be in a thousand places at once . And that from hence it must follow , that the Body and Blood of Christ is capable of being devoured by Vermine ; capable of being poisoned , and instead of giving life may be so order'd , that it shall kill and murther ; witness Victor the third , Pope of ROME , and Henry the VIIth . Emperour , who were poisoned in the Sacrament , not to mention a thousand more of such Monstrous consequences : But since , Madam , you do insist so much upon that place of Scripture , John 6. 53. Except you eat my flesh and drink my blood you have no life in you . I le but breifly shew you , how ill a Logician you are , either to believe that this is spoke of the Sacrament , or that these words infer a Corporal manducation of Christs real Body and blood , if they be meant of the Eucharist , it will necessarily follow , that Christ oblig'd the Jews , and his hearers to come to the Sacrament at the time he spake these words , for he speakes of their present eating and drinking , ( Except ye eat , &c. ) But this he could not possibly do , for the Sacrament of his body and blood was not instituted till at least a whole twelve months after , nor did any of his disciples , at that time , dream of any such thing , as his dying , and being crucified , nor doth Christ speak the least word of it in the whole Chapter , which he must necessarily have done , if he had intended the Sacrment by it , which is all together founded in his crucifixion . For this Sermon of Christ , concerning eating and drinking his flesh and blood , was delivered just about the Feast of the Passeover , ver . 4. After which feast , as it is said , John. 7. 1. 2. the Jews celebrated the feast of Tabernacles , and after this they kept another feast of the Passeover , the last , which Christ was at , which was no less than a twelve month after , John. 11. 55. John. 12. ●1 . So that the Sacrament of Christs Body and blood , not being instituted before the last Passover , as all the Evangelists agree , it was not possible , that either the believing Jews , or the Apostles could understand it of the Sacrament ( and I suppose Christ intended to be understood ) because there was no such thing as yet instituted . Besides , it is impossible , that it can be understood of the Sacramental eating and drinking of the Body and Blood of Christ , for without this eating and drinking there is no Salvation to be had , as it is said , Joh. 6. 53 , 54. and if it were to be understood of the Eucharist , we must exclude all Christians from Salvation , that are not in a capacity , nor in a possibility of receiving it , which , I am sure , your own Church will not do . And that these words of Christ cannot possibly be understood of a Corporal eating Christs flesh , and drinking his blood , but must be understood of a Spiritual eating and drinking , that is , believing in him , and obeying him , and hoping for pardon through his death , which is the Spiritual food of the Soul , is evident from the 54th . and 56th . Verse , where every one that eats of his flesh , and drinks of his blood , is said to have actually eternal life in him , and Christ dwelling in him , and he dwelling in Christ. That is , Christ loves him with a love of complacency , he is a Child of GOD , and beloved of him , and an heir of Heaven ; But since Wicked men come to the Sacrament , not only in our Church , but even in the Church of ROME , it would follow , if a corporal eating were understood , that Wicked men , eating Christs body , and drinking his blood , have Eternal life in them , and that Christ dwels in them , and are true Children of GOD , and heires of Heaven , contrary to the unanimous consent of the Holy Prophets and Apostles , who call Wicked men Children of the Devil , and blinded by the Devil , the GOD of the World , and Heirs of damnation . And indeed it is strange , that people should contend for this corporal and sensual eating of Christs flesh , and drinking his blood , when Christ himself saith , v. 63. That the flesh profiteth nothing , and that this eating and drinking must be understood spiritually , i.e. of Spiritual eating and drinking , which is believing , as it is said , v. 64. You see , Madam , what it is not to make use of your own reason , but to enslave it to the Faith of a Church , which loves to act in the Dark , and would have her Children Colliers , and believe what the Church believes , and know little more than the great Mystery of an Ave Maria , or a Rosary . Time was , when you were pleased to tell our Ministers that though you were gone over to the Church of ROME , yet you had liberty not to pray to Saints , nor to fall down before Images , for that was not thought necessary by the Church of ROME , which only recommends praying to Saints , and Veneration of Relicks , and Images , as a thing useful , and which men have received much benefit by . And indeed I remember , I was told , you thought , that praying to Saints was a kind of Idolatry , and therfore were glad they would excuse you from that Worship ; but since , I hear , that you are grown as devout a Worshipper of Saints , and peculiarly of the Virgin Mary , and do prostrate your self before them , as much as the most tractable Papist in the World. I confefs , I did smell a Rat at first , when your Priests assured you , that Invocation of Saints was not a thing commanded but recommended as useful , and was then confident that before a year came to an end , for all these soft expressions and dispensations with your omission of this worship , they would perswade you to that worship , which then you thought unlawful : My prophecy is come to pass , and the Pill , which seemed very bitter at first , is swallowed , and become sweeter than hony , and look'd upon as an excellent Medicine . And this , I must needs say , is more than you could have in our Church . But this is our Comfort , that the more ingenuous men of the Church of ROME confess , that this praying to Saints or Angels was not heard of , or used in the Christian Church , for the first three hundred years after Christ : and if the Christian Church , for the first 300 years , did not think it useful at all , it is a strange degeneration from their principles , to press it now as useful : Certainly , if GOD had thought this invocation so useful , as your Church pretends , it is . , He would not have so peremtorily commanded , Call upon me in the day of trouble ; I will deliver thee , and thou shalt glorifie me . Psalm . 50. 15. and it 's probable , the Apostles , in prescribing so many useful things of far less concern , would not have left us in the dark as to the mighty usefullness of this invocation ; especially , when they had occasion to mention the spirits of men made perfect , and did so often converse with Angels . The Angel , Revel . 22. 8. 9. thought it a very useless thing , and would not admit of so much as a Religious prostration of the Evangelist before him , because it look'd like Sacriledge , and robbing GOD of his due . But since your Church in this adoration takes pattern so much by the Courts of Princes , give me leave to suggest to you , how you think , a Soveraign Prince would take it , if a Subject should give any of his servants the title of Majesty , or any other title , which properly belongs to him . There are few titles , that GOD hath , and inspired men have given to him , but you give them to the Blessed Virgin , and though , when you are charg'd with it , you fall to distinctions , and turn , and wind your selves to get out , yet that shews only a bad cause , because it requires so much artifice and cunning to defend it : but , alas ! it must be Children , that are perswaded and coaxed to believe , that the Church of ROME onely counts it useful not necessary , when it is well known , that the generality of that Communion pray to Saints more than to GOD ( which in the Scripture phrase is honouring the creature more than the Creator ) and they never leave that person , that goes over to them , till they have brought him to that Worship of Saints and Angels . It s pretty to hear these Men talk , that it is only recommended as useful , when the Bishops and Preachers of that : Church are injoyned , and take their oath upon 't , to commend this invocation to the People , as profitable ; and the People are obliged to hearken to their Priests in all things ; so that though a Man at first may think this Invocation not necessary , upon the account of its being onely useful , yet from that other obligation he hath , to obey the Priest in all spiritual things , it becomes necessary : But from this scruple we are delivered , Madam , by the Confession of Faith , which the Roman Catechisme doth prescribe , for there it is , that it is not only useful , but that we ought to pray unto Saints , and indeed should any man live in that Communion , and omit it , he would soon be looked upon as prophane , and but a half Convert to their Church ; they would soon let him know their displeasure , and either fright or flatter him into conformity . And is this the Worship , Madam , which Christ and his Apostles have injoyned the World ? Are not you afraid of doing things , that do so nearly border upon robbing God of his honour and glory ? Idolatry is a frightful word , and you do not love to hear it , and therefore I will trouble you with it as little as I can . But when God hath commanded you to come to him directly , without mentioning the intercession of Saints and Angels , how dares your Church of her own head , bring in a Worship so dangerous ? who should prescribe the way how God is to be worshipped , but God himself ? And if God requires you to address yourself to him without any other Mediator , but Christ Jesus , Have not you just reason to be afraid , that God will reject your Prayers , which are addiressed to Saints , as Mediators , contrary to his order and injunction ? What Kings suffer here on Earth , in letting their Subjects address themselves by their Servants to them , can be no example here , for God , as he intends not to regulate his Court by the Court of Princes , so we know it is against his Order , to go to his Servants , when we are commanded to come directly to him , and it is such a voluntary humility as deprives us of our reward , as the Apostles expresly tells us . Coloss. 2. 18. God knew well enough if men addressed themselves to his Servants , to have access to him , something of the Worship due to him would stick by the way , and rest upon his Servants to his dishonour and disparagement , and therefore he mentioned nothing of this mediate address . It s true we desire our neighbours here on Earth to pray for us , but for that we have a command ; for the invocation of Saints departed we have none , and in vain do they worship me ( saith God ) teaching for doctrines the Commandements of men , Mat. 15. 9. But besides , when you desire your living Neighbours to pray for you , I hope you do not fall down upon your knees to them , nor use the same zeal and devotion to them , as you do to God , and for whole hours together , as you do to Saints departed . But why will you blind your self in a thing which your own practice contradicts you in , you know you do not onely pray to Saints departed to pray for you , but you do many times , without making any mention of their Prayers for you , beg of them , with the same reverence , and prostrations you use to God , to deliver you from all evil , and consequently you beg the same Blessings of them you beg of God. And it is but a weak excuse to say , that you intend by those Prayers nothing else , but that by their intercession they may get those blessings for you , for you go contrary to the nature of things , and whereas words ordinarily are interpreters of the mind , you make your minds interpreters of your words and actions , which is a strange evasion , and if such a thing be intended , why do you lay a snare before the Common sort of People ? who , being ordered to pray to Saints for such and such blessings , know nothing to the contrary , but that they are able to dispense those Blessings to them , and thus commit Idollatry by your willful connivance , whose blood will certainly be required at your Churchmens hands one day . Examine but your Prayers to the Virgin Mary in your own Manuals , when you have prayed to her , and begged of her all that you can pray of GOD , you add a word or two of her intercession , which in good truth is nothing but a blind , that you may not be said to commit down right Idolatry . You know those Prayers to the Virgin Mary , which in the Latine , and I think in the English Manual too , are ordered to be said to the Virgin Morning and Evening , the one , O my Lady , Holy Mary , I commend my self , my Soul and Body to thy blessed care and singular custody , and to the bosome of thy mercy this day , and every day , and in the hour of my going out of the World. All my hope , and all my comfort , all my afflictions and miseries , my life , my end I commit unto thee ( speak seriously what can you say more to GOD ) that by thy most holy Intercession , and by thy merits , all my words and actions may be directed and disposed according to thine , and thy Sons Will , Amen . Where it 's worth noting , that first you do put as much trust in the Virgin as you do in GOD , and then afterwards , to make these harsh expressions softer , you desire her to interceed for you , that your works may be directed according to Christs Will , nay and her own , as if she were a Law giver too ? Then follows Maria Mater Gratiae &c. O Mary , Mother of Grace , Mother of Mercy , Protect us from the Enemy , and receive us in the hour of Death , which St. Stephen thought was fitter to be said to Christ , when he Cryed , Lord Jesu receive my Spirit . Then followes the Evening Prayer to the Virgin Mary . O Mary , Mother of GOD , and gratious Virgin , the true Comforter of all distressed Creatures that call upon thee ( this Epithete by the way the Scripture gives to the Holy Ghost ) by that great joy whereby thou wast comforted , when thou didst know that Jesus Christ was risen the third day from the Dead impassible , be thou the Comforter of my Soul , and by the same , who is thine and GODS only Son in the last day , when with body and Soul I shall rise again , and give an account of all my actions , do thou Vouchsafe to help me , that I may escape the Sentence of perpetual Damnation by thee Pious Mother and Virgin , and may come happily with all the Elect of GOD to Eternal joyes , Amen . Then follows , vnder thy protection we flee , Holy Mother of GOD , despise not our prayer in our necessities , but deliver us from all dangers alwayes , O glorious and blessed Virgln . Not to mention any more prayers of this nature , whereof there is a vast number . If GOD be a GOD jealous of his Glory , how can he like and approve of such doings ? It 's true the Honour done to his Servants is done to him , but then it must be such Honour , as they are capable to receive ; so to Honour them , as to give them the Epithetes and titles which the Scripture gives to none but GOD , so to Honour them , as to use in your prayers to them the same outward prostrations , that you use to GOD , when you pray to him , so to Honour them , as to spend more time in your addresses to them than you do in supplications to GOD , as is evident from your Rosary ; so to Honour them , as to say more prayers to them than to Christ , so to Honour them , as to joyn their merits with Christs merits : This is an Honour which , I believe , will oblige GOD to say one day , who hath required these things at your hands ? And how unlike the Worship of the true GOD is that Veneration you express to the Images and Pictures of Saints , and to Relicks ? How unlike that plain and Simple Worship which the Gospel enjoynes . ? One would think it should a little startle you , to see , that your Church is afraid to let the second Commandement be known to the people , you know they leave it out in their Primmers and Catechismes , or if they mention it , they do so mince it , that one sees plainly , they are afraid the People should see the contrariety of the●r Worship to the express word of GOD. In the beginning of the Reformation , the very sight of this Commandement made people run away from the Church of ROME as much as any thing ; indeed to consider the general termes GOD uses there , Thou shalt not make to thy self any graven Image , &c. Thou shalt not only not Worship them but not so much as fall down before them , would make a person , that is not taken more with the Golden Legends , than with Scripture , afraid of prostrations before Images , upon the account of devotion ; it is not all your plea , that you do not terminate your worship on the Image , but on the person represented by the Image , that will excuse you at the great tribunal , for not to mention , that in the same manner the Heathen used to defend their grossest Idolatry , and that you are forced to borrow their very Arguments , your own Authors do confesse , that the common people are apt to pay adoration , and do pay adoration to the Images themselves , and why will you lay such a Stumbling block before the people ? Much might be said of the adoration you pay to the consecrated Hoste ; you confess , that the worship you give to it , is the same worship , you give to God ; What if that Wafer should not be turned into the Body and Blood of Christ ? what if it should remain as very a Wafer , as it was before consecration ? what if it should not be God , as you have all the demonstration that sense or reason can give you , that it is not changed into another substance ? what monstrous Idolatry would this be ? Ay , but we believe it to be GOD ; why , Madam , doth your belief , that such a thing is God , or Christ , excuse you from Idolatry ? should you believe a Stone to be GOD , and adore it , might not you justly be charged with Idolatry ? you look upon the Heathens as Idolaters , because they adore the Sun ; Ay , but they believe that Sun to be God , and how then , according to your plea , can they be Idolaters ? If there be such a Transubstantiation in the Sacrament , as you fancy , and an Adoration of the Hoste so very necessary , what 's the reason , the Apostles of our Lord , that saw Christ before their eyes , ( only could not believe that there were two Christs , one sitting at the table , the other reached out to them ; ) What 's the reason , I say , that they sate still and paid no Adoration to the Bread , which according to you was Transubstantiated into Christ ? If they did not adore it , what a presumption is it in you to give the highest Worship to the consecrated bread upon a pretence , that that bread is God under the accidents of Bread ? But of this I have said enough before , and could you but find time to read what our Authors have written upon this subject , it could be nothing but hardness of heart , and resolution to be blind , could keep you in a Church , that fills your head with Doctrines , contrary to the nature of a Sacrament , contrary to all that Moses , and the Prophets , nay and all sound Philosophers have said . I will not say any thing here of your strange unbloody Sacrifice of the Mass , a thing unheard of in the purer Ages of Christianity , and which the Scripture is so great a stranger to , that one would wonder how Mankind came to light upon the notion . Nor of your Doctrine of Merits , because , I find your Priests have two strings to their Bow , and tell the people one thing , and their adversaries , when they dispute with them , another ; affirme and deny it as they see occasion , and necessity requires Onlyone thing I must needs take notice of before I take my leave , and that is the Gigantick Argument , that some of your Gentlemen boast of , and which strikes all Protestants dead at the first hearing of it . If there be any thing true , this must be true , that there is a GOD , if there be a GOD , there must be a true Religion , if there be a true Religion , there must be a true revealed Religion , if there be a true revealed Religon , the Christian Religion must be that true revealed Religion , and if the Christian Religion be true , then the Religion of the Church of ROME must be true , for the Argument , that proves the Christian Religion to be true proves the Religion of the Church of ROME to be true , which is this , Either the Christian Religion was propagated without miracles or by miracles , if by miracles then it must be divine , if without miracles , then it is the greatest miracle , that a Religion , so contrary to flesh and blood , should prevail with sensual men . The same , say they , is true of the Religion of the Church of ROME . For if it be propagated by Miracles , it must be divine , if without Miracles , it must be so much more , because it prescribes things contrary to Flesh and blood , as Penances , Austerities , &c. And thousands of People do embrace it . I will not make my self merry here in a thing so serious , else I could have told you , that I have hard of an Argument , when I was at School , somewhat like this , He that drinks well , sleeps well , he that sleeps well , commits no Sin , He that commits no Sin will be saved ; therefore he that drinks well will be saved . But I forbear ; And as to the aforesaid Argument , whereby one of your Priests , that hath printed it , thinks to end all Controversies , I will say no more but this . First , that as there is no Christian , but must readily confess , that the Miracles Christ and his Apostles wrought , were a Confirmation of the Divinity of their Doctrine , so there is no man of any brains , can admit of the other part of the dilemma as Universally true , that a Religion that goes against Flesh and blood , if propagated without Miracles , must therefore be necessarily Divine . Secondly , that so far as the Religion of the Church of ROME agrees with the truly Christian Religion , so far it is undoubtedly true , and it will naturally follow , that if the Christian Religion be true , the Religion of the Church of ROME , so far as it agrees with the Christian Religion , must needs be true . And the same may be said of the Protestant Religion , but that the Roman Religion must therefore be true , where it goes away and differs from the truly Christian Religion , revealed to us in the Gospel , is a consequence , which none but Children can approve of . Thirdly with this Argument , a man might prove the Divinity of almost any Religion in the World. He that is no stranger to History , must needs know , what severities , what austerities of life the Brachmans , or the Heathen Friers in the Indies do both prescribe , and practise , and what Proselites they make , and how full the Kingdom of the great Mogol is of them , how some Wallow in ashes day and night , how others go charged with heavy Iron Chaines all their dayes , how others stand upright upon their Leggs for whole weekes together , &c. How in Japan and other places of the Indies , the Priests perswade the people to fast themselves to death , to go long Pilgrimages , to give all they have to the Priests , to throw themselves down from steep rocks , and break their necks , and all to arrive the sooner to the happiness of another World , &c. I think there cannot be thingsmore contrary to flesh and blood , than these , and yet we see these Doctrines are propogated daily without any force of Armes , only by Example and perswasion , to be sure without any Miracle , but , I hope , that doth not prove their Religion to be divine . It 's a Dictate of the light of Nature , that the way to Heaven is strait , and therefore people , that are religiously inclined , are easily won over to those men whom they see exercise such severities upon themselves . To Conclude , Madam , when all is done , what the true Church is , must be tryed by the Writings of the Evangelists , and Apostles . We see , that even in the Apostles dayes , corruptions crept into the Church , Witness the Churches of Corinth , Galatia , and Colosse , &c. and the simplicity of the Gospel began even then to be perverted and mingled with idle and foolish opinions and practises , and therefore we must needs think , that after the Apostles , decease , the Church of Christ was subject to the same fate , so that if there be any standard or touch stone left , whereby the truth and sincerity of a Church can be tried ( and we must needs think so well of GODS providence that he would not leave his Church without some rule to rectifie their Errors by , in case she should be infected with any ) it must be the Primitive institution of the Christian Religion , and that Church , as I said before , which teaches things , that approach nearest to that primitive institution , must be the true Church . And , Madam , do but once more for your Souls sake , and for your Salvations sake , compare the Doctrines and practises of the Church of ROME , with the Doctrines and practises of the Gospel , the Fountain of Christianity , and try whether you can find there , the Doctrines of Communion under one kind , of publick prayers in a tongue unknown to the people , of Purgatory , of the Mass , of Transubstantation , of the Church of Rome's supremacy and infallibility , of Worshipping and adoring the Virgin Mary , and praying to Saints , of Veneration of Relicks and Images , of adoration of the Hoste , &c. Do not force any places of Scripture , and try whether you can make sense of any of these Doctrines by Scripture ? View the Stream of the Gospel , and search whether there be any thing like these Doctrines in it ? why will you make your reason a Slave to your Priests magisterial Sentences ? How can you answer it to GOD , that you did not improve your reason more ? What have you your reason for , but to judge what is agreeable to the Word of GOD , and what is not ? Is not this acting like a Creature void of reason , to be guided altogether by what a few blind guides say to you , without enquiring at the Law and Testimony , whether things are so as they say or no ? Wonderful stnpidity ! I stand amazed at it . It is not all the seeming Holiness of those Priests you converse withal , that make the Church you are in , a true Church . There is no Sect in the World , but when they are under a Cloud , necessity and the discouragment they are under , and their desire to make Proselytes , makes them outwardly Religious . There may be , and no doubt are Zealous and outwardly pious men in all Religions in the World , but that doth not make every Religion true , and divine . An outward shew of Piety is the only way of propagating any Religion . The Devil himself could not propagate Heathenisme and Idolatry , but by the pretened Zeal , and Piety , and Abstinence , and Mortification of Apollonius Tyaneus , who yet by the confession of the whole Christian world , was no better then a Wizard and Conjurer ; I make no application to any particular Priest in the Church of ROME ; I do not deny , but men may be in great Errors , and be very Zealous for their errours , and seemingly very pious in their Zeal , and when their Errors are not very wilful , and destroy not the true Worship of GOD , for ought I know , they may find mercy in the day of our Lord. I grant there is a great shew of outward Piety in the Church of ROME very dazeling and very moving , but the great danger lyes here , that the Worship they give to GOD with one hand , they strike and pull down with the other : I know too well the practise of their Churches , and a Heathen that should come into their Temples beyond Sea , would verily believe , that they Worship a Multiplicity of Gods as well as he , whatever their pretentions may be to the contrary ; It is not what people say , so much as what they do , that GOD takes notice of , and though you should Ten Thousand times protest , that you Worship and adore GOD alone , yet while GOD sees you adore the Virgin Mary , with as great Zeal and reverence , as you do him , pray to her oftener then you do to him , make as many bowes to her , and other Saints , as you do to him , and other things of that nature , how can he believe you ? Religion is a thing that will not bear jests and Hypocrisy , GOD will not be put off with contradictions between speeches and Practises . Madam , I do from my heart Pitty you , and as it might be the weakness of your Judgment , that might lead you into this Erroneous Church , so I beseech you , for Christs sake , to return to the Church , you have rashly left , where you cannot run a hazard if you will but follow the plain Doctrines of the Gospel , besides which , we preach nothing , and enjoyn nothing as necessary to Salvation . Should these entreaties and beseechings be alledged against you in the last day , as things which you have , contrary to reason , refused and slighted , how dreadful would your condition be ? I have discharged my Duty , and given you warning , I would not have your Guilt lye at my Door , and therefore have let you know my real thoughts and Sentiments concerning your condition , and the Church you are in . The Great GOD of Heaven open your eyes , that you may see and fear . Time was when you would have believed us as much as you do now the Priests of the Church of ROME . It 's strange , that now they should speak nothing but truths , and we nothing but falshood . Do you think , we do not understand the Scriptures , and Fathers , and Antiquity , as well as they ? And can we all be so besotted with interest and passion that none of us should yied to the dictates of their Church , if we could prevail with our sense and reason to believe , that the things wherein they differ from us were agreeable to the Gospel ? sure we have a great many men among us that are great Lovers of Peace , and would be glad that the whole Christian world were agreed , and would these men stand out against that union , if it could be done with a safe Conscience ? Certainly we have men as learned among us , as ever the Sun did shine upon , nay the Church of ROME hath at this day few men to equal ours for Learning and knowledge . And would all our Learned men be so stubborne and obstinate , as not to agree with the Church of ROME , if they did not see plainly , that there is Death in that Pot , and that the Errours in that Church cannot be subscribed to without hazarding the welfare of their Souls ? I will but use your own Argument , when you went over to the Church of ROME , and were perswaded by the earnestness of her Priests to yeild to their reasonings , what pleasure can we take in promoting your Damnation ? What can be our interest in deceiving you ? You used that Argument on their side , why will you not use it on our side , Judge you , whither we , that have the Gospel on our side for what we teach , are not in a safer way , than that Church , which for all the new Doctrines they have added to the Old Creedes , are forced to run to the broken Cisterns of Tradition , and I know not what Fathers , whose writings they know not whether they be genuine or no ? As you are now , you live in willful opposition to the Doctrine and Precepts of the Gospel , And O Remember what St. Paul doth say 2 Thes. 1. 7 , 8. That the Lord Jesus will ere long come down from Heaven with all his Holy Angels to take Vengeance on those who have disobeyed the Gospel of our Lord Jesus Christ. Once more therefore I charge you before Almighty GOD , and our Lord Jesus Christ , to repent of your Errours , and to return to the bosome of that Church , in which you received your life , and being , and the Principles of Religion and Christianity . But if all this seem to you no more but Bugbears , I have delivered my own Soul , and should be sorry that this discourse should stand as a Witness against you in the Last day , which GOD knows was only intended as a motive to draw you back to that Fold from which you have Wandered and gone astray . Feb. 20. 1677. I am Madam , Your Faithfull Friend to serve You. N. N. FINIS Postscript Madam , AS in the publishing of this Letter I had no other design , but to prevent the fall of others into the like dangers , so I have particularly insisted on those motives , which have of late tempted some persons to go over to the Roman Church , and though I have represented these motives as yours , yet in this I have been so far from doing any thing against the laws of private discourse , or friendship , or acquaintance , that I have only touch'd upon the common stumbling-blocks , which make unwary people joyne themselves to that Church ; blocks , which might easily be removed , if men or Women would but give themselves leave to think , and would prefer the solid dictates of their reason before the suggestions of their soft , and sickly passions . One thing I had almost forgot , and which indeed is the great bug-bear , whereby your Church-men fright their people from running over to us , and that is , that our Church began but about an hundred and fifty years ago , that Luther and Zwinglius were the Authors of it , and that we had no Church before ; pittiful shifts indeed to keep people from seeing the Sun at noon ; suppose our Religion did but begin then , why , must people be alwayes in an Errour ? must they never reform when they have done amiss ? if there were Monstrous Errors in the Church of ROME , which the aforesaid persons saw would be the death of Christianity , and which they could not subscribe to without debauching their reason , or wronging both their own and other mens Consciences , was it not rational , they should protest against such things , to give their fellow Christians warning ? when the House is on fire , would you have no body awake to alarm the Neighbours to look to themselves ? Did they see so many thousand men ready to be drown'd , and would you have had them hold their tongues , and barbarously suffered them all to be drown'd ? Did they see the Christian Religion like to be swallowed up by darkness and Ignorance , and was it not time to rouze the slumbering world ? But however , that these men were the first broachers of our Religion , is Notoriously false ; First , because long before them , there were men that lived in the External communion of the Church of ROME , but dislik'd the Errours , as they crept in , and grew dangerous , and though they were overaw'd and silenc'd many times by the higher powers of the Roman Court , yet they both detested those corruptions , and as they had opportunity , protested against them , as were an easy matter to prove from age to age , if it had not been done already over and over by Divines of our Church , so that though these men , that lived long before Luther , and whom GOD still rais'd to vindicate his truth as it grew more , and more polluted , were not call'd Protestants by the People , yet in effect they were so , and consequently there were Protestants many years before Luther and Zwinglius ; And though they were not suffered by the Ignorant , and imperious Ecclestiastical powers to meet and assemble themselves in publick , yet they made a Church , as much as the followers of Holy Athanasius did , when the whole world was turned Arrian , as much as Elijah , and those seven thousand , the Oracle mentions , made a Church , when the Whole Country was over run with Idolaters . These seven thousand we read lay hid , and durst not appear in publick , being oppress'd by the Idolatrous powers , that sat at the stern , and thought there was no good fishing but in troubled waters . And indeed in this manner our Church was dispers'd long before Luther , among the greater multitude of the followers of the corrupted Roman Church , as a hand-ful of wheat lies scatterd in a bushel of Chaff , and though it did not appear in Pomp and grandeur , yet that external splendour is not essential to the truth of a Church , your own men may be convinced by the aforementioned examples . Secondly ; if your Champions speak strictly of the Religion , which we profess in the Church of England , they are under a mistake , when they make Luther or Zwinglius the Authors of it , for our Reformation began some time after , and was both begun , and carried on with great deliberation and consideration under Edward the 6. by publick authority , whose proper province it is to take notice of what is amiss in a Kingdom or Common wealth , whether it be in Church or State , and to reform and mend it . It 's no great matter , when a Reformation begins , so the Reformation be but just ; and if such a Reformation had begun but yesterday , that would not have made it unlawful , and that our Reformation was just and necessary hath been prov'd by our Divines beyond all reasonable contradiction , and how could it but be just , when the decrees of the Church of ROME control'd the Word of the Living GOD , and vyed with the Oracles of the Gospel . How and when the several Errours crept into that Church , is not Material to determine , it 's enough we found them there , and it was GODS mercy not to give all the learned men of that age over to beleive a lye . But it 's pretty to hear your Church-men talk of the novelty of our Religion , when it is evident to all the understanding world , that our first Reformers began no new Religion , but desired only to keep to the Old. All their endeavour was to keep to the Religion of the Bible , and to cut off all superfluities , and things prejudicial to Salvation , and was there any hurt in that ? They saw , that many things then in use in the Church of ROME were diametrally opposite to the Doctrines and practises of the Primitive Church , and they justly thought it their duty to reduce the Church to the antient pattern ; the prouder Clergy of the Roman Church would not yield to it , but would have all their new fangles , and all their additions to the Antient Symbols received as articles of Faith , though all perish'd , and the coat of Christ were rent into a thousand pieces ; the more humble , and more moderate of the Clergy , saw the pride and insolence of the other , and trembled ▪ and thus we and they parted , we kept to the old Religion , and your men chose the new , and much good it may do you with it , and pray Judge by this , which is the Schismatick Church , we or they ? we that would have healed Israel , or they that would not be healed ; so that it is not our Religion that began so lately as 150 years ago , about Luthers time , but it 's yours that commenced then ; for you then embraced the new additions to the antient Catholick creeds with greater greadiness , and were resolv'd to maintain that by bravado's , which you were not able to defend with Arguments . It s a very ordinary thing for people , who once incline to the Communion of the Roman Church to demand of us , before they go over , whither a person may be saved in that Church . The Charity and moderation our Divines usually express in their answer to this query , I am sensible hath done our Church some harm , whereas the Roman Priests , being bold in their uncharitabl●ness , and damning all that are out of their communion , make some weak people believe , that they must be in the right , because they are more daring in their asseverations . We have far greater reason to be peremtory in excluding the members of the Church of ROME from Salvation , than they have to exclude us , for if that Church be guilty of Idolatry ( as I see , your Divines find it a very hard task to answer the Arguments of our Learned men , that prove it ) Those hat are guilty of this crime may soon be resolved by the Apostle what their lot is like to be in another world ; for No Idolater , saith St. Paul ; meaning one that lives , and dies so , shall inherit the Kingdom of God. 1 Cor. 6. 9 yet we are modest , and whatever the principles of that Church may lead men to , we hope , there may be many in that Church , that either , while they live in the communion of that Church , have an aversion from the dangerous , and Idolatrous practices of it , or sometimes before they die do heartily repent of the absurd , and unreasonable Doctrines , and worship , they have too long asserted , and complied with , and of such we cannot but entertain a very favourable opinion , and indeed I could name you some very famous men both in France and Italy , who , though they have continued in the Communion of that Church , i. e. have not joyn'd themselves to any particular publick Protestant Church , yet have not approv'd of such things in the Roman Church , as manifestly obstruct mens Salvation , and though like Nicodemus they have not dared openly to avow their dislike of such Errous , for fear of danger , yet in their hearts they have abhorr'd them , and declared so much to their Friends , and intimate acquaintance . And though their seeming communion with a Church so Erroneous , cannot be totally excused , because it looks like a tacite approbation of her Errours , yet since we read of Joseph , that he was a Disciple of Christ secretly , and notwithstanding his not confessing Christ publickly , accepted of GOD , we hope such mens continuing in the external communion of the Roman Church is not a willful Errour , but rather a pardonable infirmity , a timorousness which hath nothing of malice in it , and therefore will not hinder them from Salvation . We know not what mercy GOD may shew to many poor people in that Church , who are invincibly Ignorant , and never saw a Bible , from whence they might rectify their mistakes , and do live honestly in this present world ; but we must withal confess , that the Servant , who hath known his Masters will , and hath not done it , shall be beaten with many stripes , and whether those that have been enlightened in our Church , and have tasted the good Word of GOD , and cannot but see our Agreement with the Gospel , and after all this embrace the Errors of the Roman Church , whether these will be excusable at the last day , we justly doubt of ; To live in great Errours is to live in Sin , but where that living in Errours is joyn'd with resistance of great light , and knowledge , there the Sin becomes all crimson , which was but of a faint red before ; And if this be the Character of Christs Friends to do whatsoever he commands us , then the inference is very easy , that those cannot be Christ's Friends , nor reign with him in Heaven , that wilfully leave undone , what they know he hath commanded , and set up a new Worship , which he hath no where commanded : Madam , had you never seen such a thing as the Scriptnre , your going over to that Church might have deserved some apollogy , but when you were surrounded with the beams of that light which shines in darkness , as St. Peter calls the word , with all those rayes about you , to shut your eyes , and desperately to venture upon a Church , which enjoines men to live against some of Gods laws , as against Exod. 20. 5 , 6. and Matth. 26. 27. &c. and consequently obliges them to prepare for GODS displeasure , this , I confess , is an action , which , as it favours of great willfulness , so I question , if you dye in 't without serious repentance , whether the joys you hope for , will ever fall to your share . If your Church-men do mean honestly , and do truly aim at the peace of Christendom , and in good earnest design the Union of of men that profess the name of Christ , why will not they part with those Doctrines that are so great an offence , not only to all Protestants , but to Jews and Mahometans too ? if that worshipping of Saints and Images be not necessary , but only useful , why will not they quit that Worship , which by their own pretences is needless , especially when they might do so much good by it ; if the Cup was formerly given to the Laity , why will not they to effect the aforesaid Union restore it to the Laity ? If the substance of the Sacrament , and the comfort arising from it may remaine entire , without obliging men to beleive a Transubstantiation , or Adoration of the consecrated Wafer , why will not they for peace sake lay aside such Doctrines , which neither themselves , nor any creature understands ? If Heaven and Hell are sufficient motives to a Holy life , why will not they for quietness sake renounce their Doctrine of purgatory , which by their own confession hath no ground in Scripture ? Madam , I have that charitable opinion of you , that if you had but taken a view of the Worship of the Church of ROME , as it is practic'd beyond Sea in places , where there is no fear of contradiction from any Hereticks , where they may freely and securely act according to their principles , had you seen the mode of Worshipping the Virgin Mary at ROME , or in Spain , or Italy , the sight of it would have certainly discourag'd you from embracing that Religion , which now you seem to be mainly delighted with , for indeed the Religion of the Church of ROME at this time , if a man were to guess from that , which hath the greatest outward Veneration , is little else , then a Worship of the Virgin Mary . The very beggers beyond-Sea in begging of alms , beg more for the Virgin Marie's sake , then for Christ's sake . This , Madam , I know to be true , who am no stranger to forreign parts , and I will assure you , that in those Cities or Towns , where both Papists , and Protestants have the free exercise of their Religion , you shall live Twenty years in a Town , before you hear that any Protestant is turned Papist , ( so few charms are there in the Exercise of their Religion beyond Sea ) but you shall not be above a year or two in such a Town , before you hear that several Papists are turn'd Protestants ( such a force hath truth ; ) The Religion of the Church of ROME , as it is practis'd in England , lookes harmless . Now and then upon some great festival they shew you a Picture of the Virgin Mary , or of some other Saint , and the honest Priest qualifies every Doctrine , makes the Errours soft , and plausible , and they dare not , living in a Protestant Country , serve the Host of Heaven , I mean Saints and Angels with all their appertenances as they do in places , where there are no Protestants to watch them . Here their Religion seems to be without a sting , and is clad in the fleece of Sheep , but if you could but make a Voyage into Spain or Italy , I doubt not but you would see the Venome of it , and avoid it , and the only way not to be of the Church of ROME would be to go to ROME , provided you do not go without your Bible . In good truth that Church hath turn'd Christianity into a meer outward pomp and splendor , which ravishes the eye , but can never content a mans reason . The glistering Gold in their Temples , the curious Images of Saints and Angels , the numerons and Stately Altars , the mighty Silver Statues , the rich , and glorious vestments you see up and down in their Churches , strike the senses into a kind of ectasie , and it must be sense only , for a considerate mind , that searches the inside of things as well as the outside , cannot be so easily gull'd and deceiv'd ; and this outward pomp they make not the least sign of the truth of their Church , not remembring , that if this be a good signe , the Idolatrous people in Japan , and China , whose Temples are infinitely more shining , and glorious , will have a better Title to the true Church than they ; I must confess , that in policy , and worldly craft , and cunning the Church of ROME exceeds ours , for they have not only turn'd the Spiritual Worship of the Gospel , into a sensual service , into outward Religious formalities , a thing strangely pleasing to flesh and blood , but they have shooes that will fit all sorts of feet , great and small , and have remedies for all distempers , and you may go to Heaven in that Church either through the straight way , or through the broad , which you please , they can fit the Melancholly person , and the Jovial , they have Monasteries , and Nunneries , and severities to content the one , and know how to allow greater liberty to the other ; they can either send a man to happiness through a tedious task of mortification , if he likes that method best , or help him thither by a quicker dispatch , by confession , attrition , and absolution upon a death bed , when the man can hold Sin and the world no longer : Live , or die , you cannot do amiss in that Church , for living you may be forgiven , and after Death you may be pray'd out of Purgatory , sooner or later , according as you will spend mony upon Masses , for gold doth strangely quicken these supplications . Such a Church , Madam , you have espoused , and divorced your self from one that prefers the Wisdom of GOD , and of the Gospel before the Wisdom of the flesh , and glories in dealing plainly and honestly with all men , that keeps close to the Scriptures , and yet is not against those Pious customes of antiquity , which are not contradictory to the Scriptures , that generously maintains the prerogative of GOD , and gives no other Honour to Saints and Angels , but what may consist with the glory of her Creator , that hath made no new Articles of Faith , but keeps to the old , and thinks it Rebellion against GOD , to enjoyn things as necessary to Salvation , which GOD never made so ; that urges the strictest life , and encourages nothing , but what may promote true piety and devotion , that hath no more Ceremonies , but what are decent , and labours to free Religion at once from slovenliness and superstition , that secures the Right of Soveraign Princes , and Teaches her Children to live like good subjects and good Christians , and though it be her misfortune , that too many of her pretended members live like Enemies of Christianity , yet that 's not long of her Doctrines and Constitutions , but long of the stubborness of men , who will not be reform'd by her Precepts ; As no man blames Christ or his Apostles , because Judas was a Hypocrite or because Simon Magus profess'd their Religion , so they betray great Ignorance and simplicity , that for the Monstrous impieties of many , that profess themselves members of our Assemblies despise and slight our Church , which in her principles is most averse from all such practices , a Church , which as , for mine own particular I have deliberately and premeditately embraced , and chosen , so , I hope , I shall never be so much forsaken of GOD or of my reason , as to quit it to become a Papist . I have not been altogether a careless observer of the several Christian Churches , dispers'd through the world . Desire of mine own Salvation hath made me take particular notice , what corruption there is in them , and what affinity they have with the Primitive Professors of Christianity ; And I must freely confess upon a serious Examination of the Scripture , and the Fathers of the three first Centuries after Christ , that from my heart I think , there is no Church this day in all the Christian world , be it Eastern , or Western , that in her principles and constitutions bears so much of the Image of the truly Primitive Church , or comes so near it , as the Church of England , a Church , which as your fore-Fathers had courage to burn for so I verily beleive , that he understands not her Innocent designes , and excellent rules , that dares not dy a Martyr in her cause . Once more your Faithful Friend to serve You. N. N. FINIS Some Books Printed for and Sold by James Collins at his Shop in the Temple passage in Essex street without Temple-bar . THe Art of War by the most Honorable George Late Duke of Albemarle . Fol. Seven Sermons Preached at White-Hall by Seth Lord Bishop of Sarum . His Sermon at the Funeral of George Duke of Albemarle . His Sermon Entituled Jorams case before the Peers the 30 of January . Quarto . An Exact table to Sir. John Davis Reports . fol. The Voice of the light unto the people called Quakers in relation to Tithes . 8. A Discourse of Truth by the Late Reverend Dr. Rust Bishop of Dromore in Ireland , together with a discourse of the way to Happiness by Jos. Glanvil Chaplain in ordinary to the King. Twelves . A Sermon Preached at the Funeral of Mrs. Dorothy St. John by Anthony Horneck Preacher at the Savoy . A private Conference : twixt a poor country Vicar and a rich Alderman : by Dr. Pettis . Pia Philosophia , or the Religious Tendency of Experimental Philosophy by Joseph Glanvil . Dr. Parkers answer to Mr. Andrew Marvels book , called the Rehearsel Transpros'd . Bishop Bramhals confutation of Mr. Baxters Grotian Religion with Dr. Parkers preface annexed . 80. Bishop Sandersons seven Cases of Conscience , in Oct. Dr. Fords Blessedness of being bountifull . 8 The Capucin Fryer exactly described in all his wayes and practices . 80. ADVERTISEMENT . There is A Library in the hands of the said James Collins to be Sold consisting cheifly of History , Philosophy , and Politicks &c. in divers Languages , and a Set of Magick , formerly the books of the famous Riolanus in divers Languages . FINIS . ERRATA . Pag , 35. lin . 18. read eighth's . p. 38. l. 4. r. Bishops p. 65. l. 7 r. or to conclude , that . p. 66. l. 9. r. Sacrament . p. 69. l. 19. r. and that they are . p. 158. l. 18. r. that are . p. 163. l. 17. r. Scripture . p. 170. l. 9. r. numerous . Other litteral faults , and mistoppings the Reader is desired to correct at his leisure . 
A45350	----	A sermon preached in the cathedral and metropolitical church of St. Peter of York, on Thursday the fourteenth of February, 1688/9 being the day appointed by the lords spiritual and temporal, assembled at Westminster, for a publick thanksgiving to Almighty God, for having made His Highness the Prince of Orange, the glorious instrument of the great deliverance of this kingdom from popery and arbitrary power / by George Halley ... Halley, George, 1655 or 6-1708. 1689 Approx. 42 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A45350 Wing H454 ESTC R6579 12416841 ocm 12416841 61702 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. A45350) Transcribed from: (Early English Books Online ; image set 61702) Images scanned from microfilm: (Early English books, 1641-1700 ; 940:7) A sermon preached in the cathedral and metropolitical church of St. Peter of York, on Thursday the fourteenth of February, 1688/9 being the day appointed by the lords spiritual and temporal, assembled at Westminster, for a publick thanksgiving to Almighty God, for having made His Highness the Prince of Orange, the glorious instrument of the great deliverance of this kingdom from popery and arbitrary power / by George Halley ... Halley, George, 1655 or 6-1708. [2], 31, [2] p. Printed for R.C. : And are to be sold by Rich. Lambert and Francis Hildyard ..., London : 1689. Reproduction of original in Cambridge University Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 William -- III, -- King of England, 1650-1702. Anti-Catholicism -- Sermons. Sermons, English -- 17th century. 2008-04 TCP Assigned for keying and markup 2008-06 SPi Global Keyed and coded from ProQuest page images 2008-07 Emma (Leeson) Huber Sampled and proofread 2008-07 Emma (Leeson) Huber Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A SERMON Preached in the Cathedral and Metropolitical Church OF St. PETER in YORK , On Thursday the Fourteenth of February , 1688 / 9. BEING The Day appointed by the LORDS Spiritual and Temporal , Assembled at Westminster , for a Publick Thanksgiving to Almighty GOD , for having made His Highness the PRINCE of ORANGE , the Glorious Instrument of the Great Deliverance Of this Kingdom from Popery and Arbitrary Power . By GEORGE HALLEY , M. A. Succentor of the Vicar's Choral of the Cathedral ; and Rector of St. Cuthbert's in York . Published at the Request of the Auditors . London , Printed for R. C. and are to be Sold by Rich. Lambert , and Francis Hildyard Booksellers in York , 1689. A SERMON PREACHED In the CATHEDRAL CHURCH of St. Peter in York , &c. Psalm 107. Verse 2. Let the redeemed of the Lord say so , whom he hath redeemed from the hand of the enemy . Or as it is in the other Translation : Let them give thanks whom the Lord hath redeemed and delivered from the hand of the enemy . THis Psalm doth in the most Lively and Glorious Colours , paint forth and adorn the admirable Kindness , and Transcendent Love of Almighty God ; doth visibly represent to humane Eye , the various and surprizing Scenes of Divine Providence ; doth clearly evince and prove , That God who sitteth in Heaven , doth so far humble himself , as to behold the Things upon Earth ; that all the Vicissitudes and Changes , all the great Revolutions and variety of Events in this World , are from the Hand of God ; that all humane Affairs and Transactions are under his Providential Conduct , and Wise Disposal : And therefore it is , that the Psalmist gives us so many Illustrious Examples , such manifest Testimonies of Providence , as are able to convince any considerate Person , that the World is not governed by Fate , or giddy Chance , but by infinite Wisdom and infinite Goodness ; that God presides over his Creatures ; that his Providence is deeply concern'd , and vigorously engaged in all the Changes and Chances of this Mortal Life : Thus from the Third to the Seventh Verse , we have a signal Instance of an Over-ruling , Omnipotent Providence , where we find the Children of Israel wandering in the Wilderness , in a Solitary Way , depriv'd of the necessary Supports and Comforts of this Life ; yet , upon their devout Addresses to Heaven in Prayer , found present Relief and Deliverance from their Pressures ; God , by his Gracious Providence , led them forth by the Right Way , and safely conducted them to a City of Habitation . Thus from the Tenth to the Fourteenth Verse , we find how God is pleas'd to discipline and exercise others with Providential Afflictions , with Bonds and Imprisonments , because of their Wickedness and Impiety ; yet as soon as ever such sharp Discipline , such severe Chastisement has produc'd its desir'd Effect , that is , brought them to a State of Meekness and Humility , Repentance and Reformation ; as soon as they thus endeavour to make this Atonement , God's Mercy then gets the Ascendant of his Justice , and he becomes propitious and favourable to them ; brings them out of Darkness , and the Shadow of Death , and breaks their Bonds asunder . Thus from the Twenty third to the Thirtieth Verse , we read , that such as go down to the Sea in Ships , and do Business in great Waters , such have more than ordinary Experiments of the Providence of the Sovereign Mercy and Power of God ; sometimes they are Mounted into the Air , and then again go down into the Depths of the Vast Ocean , are at their Wits end , in the greatest Amazement and Consternation ; but when they cry or pray unto the Lord , the Violent Storm then is turn'd into a perfect Calm , & by gentle Gales , they are safely wafted to the Port they design'd to sail to . Now , What doth the Lord require at the Hands of such as have the Characters of Divine Providence , so singularly and eminently engraven upon them ; for whom he hath wrought such Signal and Wonderful Deliverances ? Nothing but the Tribute of Praise and Thanksgiving ; that is , a grateful Sense , and publick Acknowledgment of his immense Favours ; such a Sense , as darts a powerful Influence upon their Life and Conversation ; such a Sense , as obliges them to look up unto him as the Heroick Captain of their Salvation , to ascribe the Honour due unto his Name , to praise him for his Goodness , from whom they received their Protection , their Safety and Preservation : O give Thanks unto the Lord ; for he is good or gracious , and his Mercy endureth for ever ; let the Redeemed of the Lord say so : Or let them give Thanks whom the Lord hath redeemed , and delivered from the Hand of the Enemy . In the Words are these Two Observables : I. A Duty enjoin'd , together with the Object of it , and that is , to give Thanks unto the Lord. II. The Reason or Enforcement to the Practice and Observation of this Duty ; and that is , the Consideration of a Redemption or Deliverance from the Hand of an Enemy : Let them give Thanks whom , &c. But First , of the First Observable , A Duty enjoin'd , together with the Object of it , and that is , to give Thanks unto the Lord. To give thanks , in this place , is , according to the Version of the LXX , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Word , which according to the Sence of the Ancient Interpreters , properly imports Confession ; and in this Sense I find it us'd by St. James , 5.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Confess your Faults ; and indeed , before we offer up unto God , any Eucharistical Sacrifice , it is necessary for us to Confess and beg Pardon of our Sins , which hinder God's acceptation of our Services ; for if we regard Iniquity with our Hearts , the Lord will not hear us , Psalm , 66.18 . And here , by the by , we may admire the Beautiful Succession of Times and Seasons . Yesterday was Ash-Wednesday , a day of Sack-cloth and Ashes , a day of Sorrow and Humiliation for Sin ; to day , a day of Thanksgiving and Joyfulness . But , as Heinsius observes , according to the Modern Interpretation , the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth likewise import to praise , or give Thanks unto the Lord ; and in this Sense I find it , Mark 10.21 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Jesus rejoiced in Spirit , and said , I thank thee , O Father . To give Thanks unto the Lord , is a Duty frequently inculcated and press'd upon us in Holy Scripture ; thus Phil. 4.6 . In every thing by Prayer and Thanksgiving , let your Requests be made known unto God ; thus Col. 2.7 . Abounding therein with Thanksgiving ; and Chap. 4.2 . Continue in Prayer , and watch in the same with Thanksgiving ; thus 1 Tim. 4.4 . Every Creature of God is good , if it be received with Thanksgiving ; thus Rev. 7.12 . Blessing , and Glory , and Wisdom , and Thanksgiving , be unto GOD for ever and ever . Amen . But Secondly : We have not only Precepts for , but rare and illustrious Examples in Holy Scripture , for the Practice and Observation of the Duty of Thanksgiving : Not to Multiply too many Instances ; Where do we find a more Noble Pattern of Gratitude , than the Royal Prophet , King David ? He thought no place unfit , no time unseasonable for the Practice of this Duty ; he continually revolv'd in his Thoughts , and imprinted upon his Memory , the Mercy and Loving Kindness of the Lord ; it was his pious Resolution to meditate or muse upon all his Works , Psal . 77.11.12 . thus Psal . 103.2 . Praise the Lord , O my Soul , and forget not all his Benefits , which he expresses , Verse 4. Who saveth thy life from Destruction , and crowneth thee with Mercy and loving Kindness . But Thirdly : Who can look upon God as his Creator , and not at the same time think himself under an indispensable and eternal Obligation to praise and give him thanks ? Have we not the strongest Obligations to thank and praise him , who is the Author of our Frame and Constitution ? Who is the Preserver of our Being ? Who sustains our Life by the continual Influence of his Love ? Upon him we have a constant and a necessary Dependance ; to him we owe the Common Protection of Life , the Mercies of Health and Liberty , and the reasonable Expectation of Happiness hereafter : Can we then be so unnatural , so inhumane , so disingenuous , as not to praise and give him thanks ? It is he that has made us , saith the Royal Psalmist , Psal . 100.2 . and not we our selves ; we are his People , and the Sheep of his Pasture , upon this Foundation he superstructs our Duty in the next Verse ; O go your Way into his Gates with thanksgiving , and into his Courts with praise , be thankful unto him and speak good of his Name ! We are his Creatures ! A Word of the greatest Emphasis ; a Word , that demands and extorts from us all imaginable Thankfulness , all possible Praise and Adoration ; being Creatures , shews us God's absolute Soveraignty and Dominion over us ; we depend upon him , as a Ray depends upon the Sun. When the Sun goes off the Horizon , the Rays perish and vanish away : Thus if God should withdraw his Influx from us , we should instantly lapse and return into our primitive Nothing . But , Fourthly ; That we may be perswaded to offer up unto the Lord the Sacrifice of Praise and Thanksgiving , let us consider , that by such Sacrifices we not only glorify the Lord , but our selves ; we thereby pursue our own Eternal Wel-fare and Felicity ; for God is so infinitely happy in Himself , so perfect and beautiful , so transcendantly glorious , that we can give no Addition , no Lustre to his Divine Majesty , by the greatest Praise , and most Solemn Thanksgiving ; No! God enjoins us to this duty of praise and thanksgiving , not for his , but our own Interest and Advantage . He would have us contemplate his Glory and Perfection , bless and praise him for no other end and purpose , but that thereby we may be excited to transcribe into our Nature his Adorable Perfections , and thus fit and qualify our selves for Heaven , and the Joys of Eternity . These are Ties , these are Obligations strong enough of themselves to enforce upon us the Constant Practice of the Duty of Thanksgiving . But these are not all ; There is yet behind one Argument more ; an Argument of no little Weight and Importance ; an Argument , which , if any thing can , must rouze and awake us to the Duty of Thanksgiving ; must perswade us to entertain a grateful Affection , a deep Sense of the Mercy and Loving Kindness of the Lord ; and that is , the rare Accident of Divine Providence , our Miraculous Deliverance , for which we are this day met to praise the Lord : And which is the Second Observable in the Words of my TEXT ; Namely , The Reason or Enforcement to the practice and observation of the Duty of Thanksgiving ; and that is , the Consideration of a Redemption or Deliverance from the Hand of an Enemy : Let them give thanks whom the Lord hath redeemed and delivered from the Hand of the Enemy . And here I might Discourse of the Universal Redemption of Mankind by Christ , who paid the greatest Price , who purchased our Liberty and Enlargment with his dear and precious Blood ; who delivered us from our Spiritual Enemies ; from the Principalities , and Rulers of the Darkness of this World ; from Spiritual Wickedness in High Places , by recovering lapsed Man to his former Capacity of Bliss and Happiness , by an Expedient as full of Wonder as Mercy , of which we can never express too grateful a Resentment . But I shall only speak of a Temporal Redemption , or Deliverance ; for to such a Deliverance the Text directly points ; Let them give thanks whom the Lord hath redeemed and delivered from the hand of the Enemy ; E manu tribulantis , de manu angustiae , de potentia angustiatoris ; Out of the hand of the Oppressor , out of our Distress , out of the Power of such as vexed and afflicted us . This is that for which we are now to celebrate the Divine Goodness , to magnifie him who hath demonstrated his Providence in so wonderfully relieving us in the time of Danger and Distress ; Let us give thanks whom the Lord hath delivered from the hand of the Enemy ; that is , from the detestable Superstitions and Corruptions of Popery , from the intolerable Yoke of the Romish Church . A Church , which is our implacable Adversary ; a Church , which is become our Enemy for telling the Truth , because we worship God after the way which they call Heresy ; a Church , which mortally hates us for recovering the Christian Religion to it's ancient Brightness and primitive Splendor ; for professing that Faith , which was once delivered to the Saints ; Is not this to hate us without a Cause ? Because we have accurately filed Religion , polished and freed it from the Rust it had contracted , and set upon it its former Lustre ; because we have fully discovered their horrible Cheats , and grand Impostures , by which they get their Wealth : The Romanists for these reasons industriously endeavour to take away both our Place and Nation , to destroy not only our Holy and Excellent Religion , but our Incomparable Government , and to bring our independent Freedom into a Subjection to their Foreign and Antichristian Yoke . How many Efforts have been made ? How many Arrows have been shot at this Glorious Nation , out of their Quiver of malice and revenge ? but all of them missed the Mark ; it was God that covered this Nation with the Wings of his Providence , that Defended it from the Arrows that flew by Day , and from the Pestilence that walked in Darkness . It was in Eighty eight , when the Spanish invincible Navy came , like Great and Formidable Castles , floating to our Coasts , with Sails swell'd with fury , and puffed up with hopes of Victory ; but the Lord fought for us by Fire & Winds , by Rocks and Tempests ; how did the Lord then display his Wonders for us in the deep ? How wonderfully did he then deliver us from the hand of the Enemy ? Oh that men would therefore Praise the Lord for his Goodness , and declare the Wonders he hath done for the Children of Men ! It was in the Reign of King James the first of Blessed Memory , that the Execrable Gun-Powder Plot , that damnable Contrivance , was formed under Jesuitical Wings ; but when it was grown to Maturity , and ready to be Hatched , GOD Crushed this Hellish Project by a timely Discovery , and Delivered the Nation from the Hand of the Enemy . It was in Eighty eight too , that we as well as our Fore-Fathers , were redeemed and delivered from the hand of the enemy , from Popery and Arbitrary Power . Great were the hopes that the Papists had of introducing and setling their Religion ; A Prince of their own Religion upon the Throne : A Zealous and an Industrious Prince too for propagating the Principles of his Religion : This gave them a Charming Prospect of Success ; this made them leave no Stone unturned ; this made them , Jehu like , drive on with all imaginable Fury and Violence ; this Emboldned them to put that galling and fretting Yoke upon our Necks , which neither we nor our fore-fathers were able to bear : Unhappy and Unfortunate Prince ! How is the Mighty faln ! I am Distressed for him . Who can reflect upon his misfortunes without pity and perturbation of Mind ? How would his Throne a' been Establish'd in Righteousness , had but the wicked been taken away from before him ? Had but his base Flatterers , and false Prophets been removed from his Court and Councils , the Hearts of his People would never a' been Alienated from him : Never Prince came to the Crown with more unanimous and cheerful Acclamations ; he was look'd upon as a Prince of no less Heroical Vertues , than Noble Extraction : He then declared that the Laws of England were sufficient to make him as Great a Monarch as his Heart could wish , and therefore promised his Endeavours to Preserve the Government both in Church & State as by Law Established . In all Probability he might have been the Greatest , the most Triumphant Monarch that ever sway'd the English Scepter , had not his Passion of Glory yielded to his Bigottry and Zeal for his Religion ; had he not put the Reins of Government into the Hands of a Fiery Jesuit ; who , Phaeton like , presently set the Nation on a flame , put him upon such Illegal Practices as prov'd destructive of the Nation 's Happiness and Tranquillity , and plunged him into the most calamitous and deplorable Circumstances . We have now seen by woeful Experience what the Prophetick Parliaments at Westminster and Oxford , in the Year 80. Prognosticated : We are now , I hope , highly sensible that they were compos'd of Persons of greater Understanding and Integrity than the World at that time was pleas'd to represent them ; 't is now plain that the clear prospect they had of the Kingdoms Interest conducted all their Consultations ; it now appears that the Bill of Exclusion was carried on thro' a true Zeal for the Nations Safety & Happiness , for the Protection and Security of the Peoples Liberty and Property , and for the Preservation of , what ought to be dearer to us than our Lives , the Protestant Religion : But their weighty reasons could make no Impression , their Designs were all blasted ; and we may attribute it to the good and secret Hand of Providence that they were so ; for probably , if they had taken effect , the Nation would have been involv'd in Blood and Confusion , because of its unbelief , That ever Popery could have produc'd Arbitrary Power , that ever Popery could have destroyed the Protestant Religion and unhing'd the Government : For though in History we have Recorded many pregnant Instances , many ample Testimonies of Popish Perfidiousness and Impiety ; yet no Instance , no Testimony so convincing and impressive as Experience ; Popery was never so generally understood as it is at this day ; we now see the truth and certainty of this Maxim. That it is impossible for the Protestant Religion to flourish under , or the present Constitution of the English Government to be preserved by any Person whom Rome hath stamped her Proselyte . Alas ! What signify all the plausible pretences , all the fair promises and assurances where Popery hath got the ascendant ? What security can there be to the Protestant Religion and Liberty , where there is a subjection to the Pope ? Where Jesuitical Counsels influence and command ? Alas ! There is no Faith to be kept with Hereticks . This is the Decree of the Roman Councils , this is the standing Rule , this is the unalterable resolution of the Roman Church , this is the Doctrine which she hath constantly practis'd , and the sad effects of it such have sensibly felt as have justly oppos'd her usurped Sovereignty and Dominion ; witness the Parisian Massacre , a villainy that had its Authority and Approbation from Rome ; never did that polluted City rejoice so much in Memory of Christ's Birth , or St. Peter's , as at the joyful news of that more than Herodian Butchery ; how did she sound the praises of the bloody Actors and Contrivers of that shameful Tragedy ? Not to expatiate upon the Irish-Massacre . Witness too , the late Persecution in France and Piedmont : O Barbarous and more than Scythian or Thracian Cruelty ! Those our poor Brethren had Edicts , Promises , and Oaths sealed with the Holy Sacrament ; but alas ! as soon as ever an opportunity presented it self , they found that Popery can absolve from the strictest Oaths , can tear in pieces the most Religious Seal , and cancel the strongest Obligation . We have Instances enough at home , which plainly shew that Popish Engagements and Promises , are lighter than the very Breach that utters them : Did not Queen Mary promise the Norfolk and Suffolk Inhabitants , and call'd her God to Witness too , That she would content her self with the Private exercise of her own Devotion , and Preserve the then Protestant Government , uninjur'd ? and yet as soon as ever her Sovereign Power was securely Establish'd , the Masque then fell off , Fire and Faggot then Illuminated the Peoples understanding ; nay , those very men , who rais'd her to the Throne , felt the most signal marks of her vengeance ; they made Claim indeed of her former Promises , but were thought insolent , and accounted as criminals for so doing ; they found that no Merits or Service could secure any from the Cruelties of that Religion ; for , her Princely gratitude for their Crowning her with a Diadem , Crown'd them with Martyrdom . We our selves too , had promises of the like Nature , and thought we deserved them ; but alas ! they proved as Quick-sands , not the least glimpse of Safety to be repos'd in them , not the least hopes to be built upon them : Had we not Assurances ; and yet at the same time the greatest Invasion of Rights and Privileges ? Instead of Governing according to Law , such a Dispensing Power set a foot as laid all the Laws asleep , as would presently have laid in Ashes , too , the beautiful Fabrick of our excellent Religion , and incomparable Government ; Promises ! it is the nature of the Popish Religion , first to deceive and then destroy ; it is a Religion that Transubstantiates the very Nature of him who embraces it ; it is a Religion that acts in disguise and masquerade , changes frequently its colours , and puts out a false Flag to conceal the Pyrate ; no! it is better to trust in the Lord than to put any confidence in man ; it is better to trust in the Lord th●n to put any confidence in Princes . What great Reason then have we to magnify Divine Providence ? What an obligation do we all lie under , to pay all imaginable respect , all possible gratitude to the Lord who hath Redeem'd us from Popery and Slavery , from a Remorseless , Bloody , and Treacherous Religion ? Let us give thanks whom the Lord hath so wonderfully delivered from the hand of the enemy . We have the best Religion , the best constituted Government in the whole world ; a Religion which meer flesh and blood never revealed ; a Religion , that is retrench'd from all False Doctrine and Superstitious Practices ; a rational Religion ; a reasonable Service , against which our Roman adversaries have no exception , But that it preferrs the written Word before uncertain Traditions ; and the all-sufficient blood of Jesus Christ , before the impure and imperfect works of Mortal Men. A Government too incomparable for its constitution ; the legislative Power is so lodg'd , that nothing can be Enacted without the King and Parliament ; thus as the inferiour Orbs do , by their transverse and opposite motions , stay and moderate the rapid force of the primum mobile or first Sphere , so Parliaments by their Fabian Counsels , do temper and moderate the quick motion of Sovereign Power : All our Laws and Decrees , by which we are govern'd , are first of our own choice , and then confirm'd by the King ; neither the morning , nor the evening Star in the Heavens , is more beautiful than the frame and complexion of our Government ; we have Laws that are sufficiently able to make us a Nation of Righteousness , if they be but actuated by men of impartial Justice and Integrity . Now ! Was this our excellent Religion in danger of being overflown with the filthy streams of Popery and Superstition ? Was this our incomparable Government brought by Arbitrary Power to the very brink of Destruction ? And hath God preserv'd both our Religion and Government ? Have we now a blessed and a comfortable Hope of seeing our Religion and Government flourish ? Of having our Judges restor'd , as at the first ; and our Counsellors , as at the beginning ? Isai . 1.26 . How ought we then to magnify the Divine Goodness ? How prudently and religiously have our Senators acted , in appointing this day of solemn thanksgiving , to pour forth our Praises to him , who hath so strangely redeemed , so miraculously deliver'd us from the hand of the enemy ? A Redemption , that bears the most legible Characters of Divine Providence ! That God should send us over a Deliverer at a season , when sailing was dangerous ; at a time , when the Waves of the Sea rage horribly and swell , when the Winds are most tempestuous , that most of our Nobility and Gentry , that a standing-Army too ( in which the Papists seem'd to repose the greatest Confidence , because Numbers of their own Religion were mix'd with it , because several Regiments therein were under the command and conduct of Popish Officers ) should concurr to our deliverance , and that there should be no effusion of Blood ; this was Digitus Dei , the Finger of God , and we cannot reflect upon it without Astonishment and Admiration . A sudden and a seasonable deliverance : A deliverance which argues the vigilant Eye of Providence , and the powerful Hand of God ; the deep waters of the proud had gone even over our Soul ; we escaped even as a Bird out of the snare of the Fowler ; the snare is suddenly broken and we are delivered ; our enemies were stopp'd in their Career their undermining Projects and base Designs were prevented by a sudden and an unexpected change of the Scene , by a most strange and astonishing revolution . Thus the Lord on a sudden dash'd in pieces the black contrivances of wicked Haman , when he had procur'd a Royal Decree , and fixed a time for the quenching of his thirst with Torrents of Jewish Blood ; thus the Lord discomfited the Egyptian Host , dispirited their Horses , and affrighted Pharaoh with Thunder and Lightning ; made the Sea to swallow him and his Army , when he was upon the heel's of the Children of Israel ; thus when Sennacherib had encamped against Jerusalem with a formidable Army , and had made all necessary preparations for a storm , the Lord sent an Angel , who rais'd the siege by the destruction of one hundred and eighty five thousand , 2. Kin. 19.35 . and indeed , in several other places of Holy Scripture we find this to be the frequent practice , the usual method of Divine Providence . It is true , God can blast a project , God can defeat an hellish Design upon its first formation , in its very Embryo ; but , to Illustrate his Providence , he generally suffers it to come to some ripeness and maturity , to the very birth , and then deprives it of Strength to bring forth ; permits the Projecters to mount up to the top of confidence , and then tumbles them down ; stays till his innocent People are placed upon the very precipice , and then with his own right hand and his out-stretched Arm doth he catch hold of them , and saves them from the design'd destruction ; when men are thus snatch'd , as it were , from the jaws of Danger , when both Church and State is , as it were pull'd out of the fire , they cannot but see that the Lord hath done it ; unless they wilfully shut their Eyes against the light , they cannot but perceive that it is his Work ; this cannot but enforce them to magnify the Lord , and praise his Divine Goodness . And such a sudden and an unexpected deliverance was ours ; the Enemy cry'd , Come and let us root them out that they may be no more a People , and that their name may be no more in remembrance ; our heart was disquieted within us , and the fear of death was faln upon us , and an horrible dread overwhelmed us . Why ? Because Treason walk'd barefac'd in our Streets at broad noon-day with the greatest effrontery and impudence ; because unrighteousness was in the City ; because a false and superstitious Religion wrestled with our own , and endeavour'd to lay her honour in the dust ; nay ! it was not only an open and a declar'd Enemy that struggled with her , but even some who call'd themselves her Children , who came to the house of God , and pretended to her Doctrine and Worship , and yet , ( intolerable hypocrisie ! ) endeavour'd as much as in them lay , to throw down her Walls and destroy her Fences , to overthrow all her hedges , and break down her strong holds , to take away such necessary , such good and wholsome Laws , as were her greatest visible Security and Protection . If such low-priz'd Souls ; such mercenary Creatures ; ( whose God was Mammon , who studied nothing but their own advancement to honour , and promotion to profitable employments , to build their nests on high , tho' it were upon the ruins of their Mother , ) I say if those temporizing Persons , had once broken down the hedge of our Religion , her Grapes then would soon a' been pluck'd off , the wild Boars would soon a' rooted her up ; the Romish Priests , and fiery Jesuits , would soon have been possess'd of our Garden of Eden , and sow'd it with the seeds of Popery and Superstition . Thus when our Church had Enemies without , and ( which is more dangerous ) within , when no small Tempest lay upon her , when all hopes of her being sav'd were taken away , it pleased the Lord to visit her , to arise and have mercy upon Zion , to redeem her from the hand of the Enemy , to still the proud and insulting Waves , to make the storm to cease , and to bring her to the haven where she would be : Oh that we may therefore praise the Lord for his goodness ! Secondly , Hath his Providence watch'd over us with a careful Eye ? Hath he in the time of trouble and imminent danger rais'd us up a Prince ; a Prince of the greatest Courage and Conduct , the Terror as well as the Envy of France and Rome , a Prince equal to His Ancestors in all Noble and Vertuous Qualities , enrich'd with Wisdom and the greatest Integrity ; a Prince of a Martial and Noble Temper , who will really venture his Life in Defence of this Nation , and in the preserving of it in all its just Rights and Liberties ; a Prince who will be a Courageous Defender of our Faith , as well as of our Laws ; who is resolv'd to encourage and protect us and our excellent Religion ? But here , Behold a Miracle indeed ! Stand and admire the Divine Providence ; God hath not only Blessed us with a Prince who will be a Nursing Father , but also with a Princess who will be a Nursing Mother of our Church ; our Church was never more Blessed before ; a Princess of our own Nation , as well as Religion ; a Princess of exemplary Piety , and unparallell'd Goodness . Now , I say , hath the Lord given us such Blessings ? What then shall we render unto him for all his Benefits ? What return shall we make for this his transcendant Love , and admirable kindness ? Nothing but thanks for his unspeakable Gifts , nothing but an heart possessed with a grateful Sense and Affection , nothing but the Sacrifice of Praise and Thanksgiving : O then sing unto God , and sing praises unto his name ; praise him in his name ; yea and rejoice before him . But this is not all : We must praise the Lord our God , not only with our Lips , but in our Lives ; We must not express our Joy for our stupendious deliverance , by Rioting and Drunkenness , and such like extravagancies , but by walking in all Holiness and Purity of Conversation ; let me beg of you , always to remember the Holy Apostle St. Paul's humble and passionate request , which is the fi●st sentence in the Form of Prayer for the day , and the first verse in the second Lesson : I beseech you Brethren , by the mercies of God , that ye present your bodies a living Sacrifice , holy , acceptable unto God , which is your reasonable Service . This is the only way to endear us to the God of Heaven , and to entitle us to his Almighty Favour and kind Protection . We seem indeed to be the peculiar care of Heaven , to be the only Blessed Children of the Lord ; yet if we live not as becometh a reformed and a redeemed People , if we live not as highly sensible of God's reiterated mercies , ( which sense we must demonstrate by a life conformable to his Divine Laws ) then , though our Sky at the present is beautified with an Evening Redness , which speaks the Clouds thin , and the Air pure ; tho' our Firmament now looks bright and serene ; yet God , if provok'd by our ingratitude and impiety , can , in the twinkling of an Eye , change it from an Evening to a Morning Redness ; can in a moment make the Firmament lowring , by condensing the Clouds , and veiling the Sky with darkness ; will certainly bring us into worse circumstances than before , and pour upon us fiercer instances of his anger and heavy displeasure . But Lastly : One word of Exhortation , and I a' done . As we are obliged to render unto God Almighty our most Solemn Thanks for the comprehensive Mercy we this Day Celebrate , in the deliverance of this Nation from Popery and Arbitrary Power ; so let the serious consideration thereof oblige us to hold the Faith in Unity of Spirit , and in the bond of Peace ; to be like minded , to have the same love , to have no divisions amongst us , to be perfectly joined together , in the same mind and in the same judgment , to live together in Brotherly love and Christian charity . Charity ! the Essential mark of a true Church ; Charity ! which out-shines all other Christian Vertues , and Theological Graces ; it is the Characteristick of our Holy and Incomparable Religion , it is a Grace so singularly eminent and ornamental , so necessary a Vertue , that without it all our doings are nothing worth , without it whosoever liveth is counted dead before God ; without it no Beatifick Vision , no Joys of Immortality : Charity is represented by St. Paul as a Vertue of the greatest Beauty and Comeliness , he hath engraven upon it the most illustrious Character , as you may read , 1 Cor. 13. where we find that it is a permanent and durable Vertue ; all other Gifts and Graces of the Holy Ghost only display their Glory in this sublunary World , but this Grace , this Vertue , Charity , shall retain it's native splendor and dazling brightness , will be useful and necessary to us after our translation from hence to the Mansions of Eternity ; and therefore the Holy Apostle gives it the Honor of Precedency , the highest Encomium , ver . 13. And now abideth Faith , Hope , Charity , these three ; but the greatest of these is Charity . We have considerable Enemies both at home and abroad , who , as they envy , so no Question will set all Engines at work , will strenuously endeavour to disturb our Repose , and ruffle our Happiness and Tranquillity . Now , nothing can be more pleasing or grateful to them , nothing can give them a better Prospect of Success than Difference and Discord amongst our selves ; for where such things are , there is nothing but Confusion and every evil Work , nothing but Misery and Distraction : Emnity and Strife is the Rock they have all along endeavour'd to run us upon ; and indeed , nothing can more effectually split our Religion and Government : A Nation divided , a Kingdom without Peace and Unity in it self , cannot stand ; This is the Voice of Truth it self , If a Kingdom be divided against it self , that Kingdom cannot stand , Mark 3.24 . It is not for nothing too , that the Royal Psalmist cries out , Behold , how good and joyful a thing it is for Brethren to dwell together in Unity . The Papists are very sensible that nothing consolidates or fortifies a Nation more than Unity ; and therefore it hath been their constant Practice to foment Divisions , to enkindle Jealousies , to set us at Variance one with another : But remember , Sirs , we are Brethren . Now , as we are not ignorant of their Devices , so let us strive to live together in mutual Love and Charity : For if we keep Innocency , and preserve Unity , we shall not only disappoint our Enemies Expectation , and become invincible , but we shall also oblige Heaven to be our Succour and Defence ; GOD will then continue His Mercy and Favour towards us , the Lord of Hosts will secure and protect us , will alwaies deliver us from the hand of the enemy . Now to God the Father , to God the Son , and to God the Holy Ghost , be ascrib'd , as is most due , blessing and glory and wisdom , with thanksgiving , both now and for evermore : Amen . FINIS . Books Written by the same Author . DOctor Scott's Christian Life , Part I. from its beginning to its consummation in Glory . Together with the several means and instruments of Christianity conducing thereunto ; with directions for Private Devotions , and Forms of Prayer , fitted to the several states of Christians . The Fourth Edition . — 's Christian Life , Part II. Wherein the Fundamental Principles of Christian Duty are Assigned , Explained and proved , Vol. I. The Second Edition . — 's Christian Life , Part II. Wherein that Fundamental Principle of Christian Duty , the Doctrine of our Saviour's Mediation is explained and proved , Vol. II. The Second Edition . — 's Sermon before the Lord Mayor , Decem. 16. 1683. on Prov. xxiv . 21. — 's Sermon before the Lord Mayor , July 26. 1685. on 2 Sam. xviii . 28. — 's Sermon at the Chelmsford Assizes , Aug. 31. 1685. on Rom. xiii . 1. — 's Sermon before the Lord Mayor , Sept. 2. 1686. on John v. 14. — 's Sermon at Sir John Buckworth's Funeral , Dec. 29. 1687. on Eccles . xi . 8. 
A45765	----	Whereas we the lord lieutenant and Council according to His Majesties pleasure, and commands signified unto us by the lords of His Majesties Most Honourable Privy Council of England, by their letters bearing date the twenty sixth day of September last ... by the Lord Lieutenant and Council, Essex. Ireland. Lord Lieutenant (1672-1677 : Essex) 1674 Approx. 11 KB of XML-encoded text transcribed from 3 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A45765 Wing I1006 ESTC R36999 16180069 ocm 16180069 104991 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. A45765) Transcribed from: (Early English Books Online ; image set 104991) Images scanned from microfilm: (Early English books, 1641-1700 ; 1595:82) Whereas we the lord lieutenant and Council according to His Majesties pleasure, and commands signified unto us by the lords of His Majesties Most Honourable Privy Council of England, by their letters bearing date the twenty sixth day of September last ... by the Lord Lieutenant and Council, Essex. Ireland. Lord Lieutenant (1672-1677 : Essex) Essex, Arthur Capel, Earl of, 1631-1683. [3] leaves. Printed by Benjamin Tooke ... and are to be sold by Joseph Wilde ..., Dublin : 1674. Title from first lines of text. Statement of responsibility transposed from head of title. Imprint from colophon. "Given at the Council chamber in Dublin, the 27th day of April, 1674"--leaf [3] Broadside in [3] leaves. Reproduction of original in the Society of Antiquaries Library, London. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism. Ireland -- History -- 1649-1775. Ireland -- Politics and government -- 17th century. 2006-11 TCP Assigned for keying and markup 2006-11 Aptara Keyed and coded from ProQuest page images 2007-01 Celeste Ng Sampled and proofread 2007-01 Celeste Ng Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion C R DIEV ET MON DROIT BY THE Lord Lieutenant AND COUNCIL . ESSEX . WHEREAS We the Lord Lieutenant and Council according to His Majesties Pleasure , and Commands signified unto Vs by the Lords of His Majesties most Honourable Privy Council of England , by their Letters bearing date the Twenty sixth day of September last , directed to Vs the Lord Lieutenant , did by Our Proclamation Given at the Council-Chamber in Dublin the Twenty seventh day of October last past , in His Majesties name straightly charge and Command Peter Talbott pretended Arch-Bishop of Dublin , and all other Titular Popish Arch-bishops , Bishops , Vicars-Generall , Abbots , and all others Exercising Ecclesiasticall Iurisdiction , by any Authority derived from the Pope , or see of Rome in this Kingdome , and also all Regular Priests that they should before the last day of December last depart out of this His Majesties Kingdom of Ireland upon pain of His Majesties High Displeasure , and of such other pain , and punishment as by Law might be inflicted on them , And for their better means to depart accordingly , Did thereby declare , and publish , that if any of the said Titular Popish Arch-Bishops , Bishops , or other persons hereby Commanded to depart out of this Kingdom should at any time before the said first day of December last , resort to any Port Town of this Kingdom , and there declare to the chief Magistrate , or Officer of the said Town , or Port , That he was a person included within that Our Proclamation , and that he was there to take shipping , for His passage , They should suffer him or them quietly , to depart , and should see them shipt , and sent away for Forreign parts , and give them their furtherance for their d●parture . And Whereas We did also Require , and Command , That all Convents , Seminaries , Frieries , Nunneries , and Popish Schools in this Kingdom , should be forthwith dissolved , and suppressed , and did expresly forbid , and prohibit all , and every His Majesties Subjects within this Realm , to Receive , Harbour , or relieve any of the said Titular Popish Arch-Bishops , Bishops , Vicars-General , Abbots , Regular Priests , or any other persons aforesaid , after the time thereby limitted for their departure out of this Realm , unless he , or they should first give notice thereof to t●e next Iustice of Peace , or chief Magistrate of the City , Town , or C●rporation wherein they were ; And did also forbid , and prohibit all persons to frequent , resort unto , keep up , or maintain any such Convents , Seminaries , Frieries , Nunneries , or Popish Schools in this Kingdom : And Whereas We did farther in His Majesties name straightly charge , and Command all , and every the Mayors , Sovereigns , Portreeves , and all other Chief Officers of all Cities , and Towns Corporate within this Kingdom , and all , and every the Iustices of the Peace , Sheriffs , Constables , and all other His Majesties Good and Loyal Subjects within this Realm , That they , and every of them from time to time , from ; and after the said First day of December last past , should make diligent search , & Inquiry for , and after all such Titular Popish Arch-Bishops , Bishops , Vicars-General , Abbots , and all others Exercising , or who had Exercised Ecclesiastical Iurisdiction within this Kingdom , by any Authority derived from the Pope , or See of Rome , and also for , and after all Regular Priests , which at any time after the said First day of December last , should continue , remain , or abide in this Kingdom , or should return again , or come into the same , and also for , and after all , and every the Receivers , Relievers , and Harbourers of them , or any of them ; And that they should also take care that all Convents , Seminaries , Frieries , Nunneries , and Popish Schools within any the Counties , Cities , or Towns of this Kingdom , should be forthwith dissolved , and suppressed : And that upon discovery of any such Titular Popish Arch-Bishop , Bishop , Vicars General , Abbot , or other person Exercising , or who had Exercised Ecclesiastical Iurisdiction in this Kingdom by any Authority derived from the Pope or See of Rome , or of any Regular Priests , or of any Receiver , Reliever , Harbourer of them , or any of them , or of any persons who should frequent , resort unto , keep up , or maintain any such Seminaries , Fryeries , Nunneries , or Popish Schools , or any of them , that they should forthwith secure them , and advertise Vs the Lord Lieutenant and Council thereof with all convenient spred , and should also take care that the said persons might be prosecuted , and proceeded against , according to the Laws of this Kingdom . And whereas His Majesty being informed , That notwithstanding the said Proclamation , the said titular Popish Archbishops , Bishops , &c. or diverse of them refusing to give obedience thereunto , do remain still in this His Majesties Kingdom , concealing themselves in contempt of His Majesties Authority , and of the Laws , hath therefore thought fit by His Letters under His Royal Signet , and Sign manual unto Vs the Lord Lieutenant directed , bearing date at His Court at Whitehall the One and thirtieth day of March last past , to signifie His Royal Will and Pleasure unto Vs , and thereby to Require Vs to use all such other wayes and means , as We with the advice of His Majesties Privy Council of this Kingdom should think fit , for the present banishing and sending away all such titular Popish Archbishops , Bishops , Regulars , and others of the Popish Clergy , who pretend to exercise any Ecclesiastical Iurisdiction , contrary to the Laws of this His Majesties Kingdom , according to His Majesties former Orders , and Directions sent unto Vs in that behalf . WE the Lord Lieutenant and Council therefore , according to His Majesties said special Commands , do by this Our Proclamation in His Majesties Name , straightly charge and command all and every titular Popish Archbishops , Bishops , Vicars General , Abbots , and all others exercising Ecclesiastical Iurisdiction , or who have exercised any Ecclesiastical Iurisdiction , by any Authority derived from the Pope , or See of Rome in this Kingdom , and also all Regular Priests , That they do within One and twenty dayes after the date of this Our Proclamation , depart out of this His Majesties Kingdom of Ireland : And that all Convents , Seminaries , Fryeries , Nunneries , and Popish Schools in this Kingdom be forthwith utterly dissolved and suppressed : And We do expresly forbid , and prohibit , all , and every His Majesties Subjects within this Realm , to receive , harbour , or relieve any of the said titular Popish Archbishops , Bishops , Vicars-General , Abbots , Regular Priests , or any of the persons aforesaid , after the time hereby limitted for their departure out of this Realm : And do also forbid , and prohibit all manner of persons to frequent , resort unto , keep up , or by any wayes support or maintain any such Convents , Seminaries , Fryeries , Nunneries , or Popish Schools in this Kingdom , as they will answer the contrary at their perils . And We do farther in His Majesties Name straightly Charge and Command all and every the Mayors , Soveraigns , Bayliffs , Portreeves , and all other Chief Magistrates , and Officers of the several and respective Cities , and Towns Corporate of this Kingdom , and all and every the Iustices of the Peace , Sheriffs , Constables , and all other His Majesties good and loyal Subjects within this Kingdom , that they be more diligent and active in putting these His Majesties Commands in executiou than formerly they have been , upon pain of His Majesties high displeasure : And that they , and every of them from , and immediately after the space of the said One and twenty dayes next ensuing the date of this Our Proclamation do make strict , and diligent search and inquiry within the several and respective Cities , Towns Corporate , Liberties , Counties , Baronies , Parishes , places , and precincts , within their several and respective Iurisdictions , for and after all such titular Popish Archbishops , Bishops , Vicars-General , Abbots , and all others exercising , or who have exercised Ecclesiastical Iurisdiction in this Kingdom , by any Authority derived from the Pope , or See of Rome , and also for , and after all Regular Priests who at any time after the space of the said One and twenty dayes next immediately ensuing the date of this Our Proclamation , shall continue , remain , or abide in this Kingdom , or shall return , or come into this Kingdom : And also for , and after all , and every the Receivers , Relievers , and Harbourers of them , or any of them . And farther , That they take special care , that all Convents , Seminaries , Fryeries , Nunneries , and Popish Schools within any the Cities , or Towns Corporate , Liberties , Counties , Baronies , Parishes , or places within this Kingdom be immediately dissolved , and utterly suppressed : And that upon Discovery of any such titular Popish Archbishop , Bishop , Vicars General , Abbot , or other persons exercising , or who have exercised Ecclesiastical Iurisdiction within this Kingdom , by any Authority derived from the Pope , or See of Rome , or of any Regular Priests , That they do forthwith apprehend them , and every of them , and ●ommit them and every of them into safe Custody , and do certifie Vs the Lord Lieutenant and Council thereof , withall convenient speed , and do also forthwith return unto Vs the names of all their Receivers , Relievers or Harbourers , and do take special care that the said persons be forthwith prosecuted for their contempt , and proceeded against according to the Laws of this Kingdom . Given at the Council-Chamber in Dublin , the 27th day of April , 1674. Ja : Armachanus . Mich : Dublin Canc Hen : Midensis . Art : Forbese . Ca : Dillon . J : Povey . H : Ingoldesby William Flower . Char : Meredyth . GOD Save the KING . DVBLIN , Printed by Benjamin Tooke , Printer to the KING 's most Excellent Majesty ; And are to be sold by Joseph Wilde Book-seller in Castle-street , 1674. 
A46154	----	Whereas information hath been given that many persons of the popish religion inhabiting within this kingdom have great store of arms now in their possession, and that of late they have generally taken the liberty to ride armed beyond what hath formerly been accustomed by them ... by the Lord Lieutenant General and General Governour of Ireland, Essex. Ireland. Lord Lieutenant (1672-1677 : Essex) 1673 Approx. 8 KB of XML-encoded text transcribed from 2 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A46154 Wing I832 ESTC R36896 16150304 ocm 16150304 104881 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. A46154) Transcribed from: (Early English Books Online ; image set 104881) Images scanned from microfilm: (Early English books, 1641-1700 ; 1595:34) Whereas information hath been given that many persons of the popish religion inhabiting within this kingdom have great store of arms now in their possession, and that of late they have generally taken the liberty to ride armed beyond what hath formerly been accustomed by them ... by the Lord Lieutenant General and General Governour of Ireland, Essex. Ireland. Lord Lieutenant (1672-1677 : Essex) Essex, Arthur Capel, Earl of, 1631-1683. [2] leaves. Printed by Benjamin Tooke ... and are to be sold by Joseph Wilde ..., Dublin : 1673. Title from first 6 lines of text. Statement of responsibility transposed from head of title. Imprint from colophon. "Given at His Majesties castle of Dublin, the 8th day of November, 1673"--leaf [2] Broadside in [2] leaves. Reproduction of original in the Society of Antiquaries Library, London. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Firearms -- Law and legislation -- Ireland. Anti-Catholicism -- Ireland. Ireland -- History -- 1649-1775. Ireland -- Politics and government -- 17th century. 2006-11 TCP Assigned for keying and markup 2006-11 Aptara Keyed and coded from ProQuest page images 2006-12 Mona Logarbo Sampled and proofread 2006-12 Mona Logarbo Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion DIEV ◆ ET ◆ MON ◆ DROIT CR royal blazon or coat of arms BY THE Lord Lieutenant General AND General Governour OF IRELAND . ESSEX . WWEREAS Information hath been given that many persons of the Popish Religion inhabiting within this Kingdom , have great store of Arms now in their possession , and that of late they have generally taken the liberty to ride Armed beyond what hath formerly been accustomed by them , We for the better Ordering and Governing of His Majesties affairs here , and the preservation of the publique peace and security of His Majesties Subjects ; Have thought fit hereby in His Majesties Name , and in pursuance of His Majesties Orders to declare publish and Command , that no person or persons of the popish Religion in this Kingdom , do hereafter presume to Ride with , carry , buy , use or keep in His or their House or Houses or elsewhere , any Muskets , Calivers , Pistols , or other Guns whatsoever , without Licence from Vs the Lord Lieutenant or other Chief Governor or Governours of this Kingdom , And we do hereby also straightly charge and require all persons of the Popish Religion in this Kingdom , who now have or ▪ at any time hereafter , shall happen to have any such Arms in their hands or possession , that within One Moneth after the date of this Proclamation , or within One Moneth after such Arms shall come to their hands , they shall upon pain of His Majesties High Displeasure , bring or cause to be brought all such Arms into one of His Majesties Stores of Ordnance and Munition in this Kingdom , or deliver the same to such persons in the several Counties of this Kingdom , as are by Vs Authorized to receive the same . And for the better conveniency of such of His Majesties Subjects who are hereby required to bring in their said Arms , the several persons under-named , or any or either of them , are appointed by Vs in the several Counties of this Kingdom Respectively to receive such Arms as in pursuance of this Proclamation , shall be brought in ▪ or delivered up to them , who as well as the Clerks of His Majesties several Stores of Ordnance and Munition , are to give acknowledgments under their hands of their receipt of such Arms as shall be brought in to them , or any of them , to the several persons who shall bring or send the same to them , and also to mark the names of such persons upon the said Arms , and from time to time to give Vs an exact account of what Arms they shall receive , and from what persons the same shall be so sent or delivered to them , viz. For the County and City of Dublin , Sir Thomas Worsopp Knight and Richard Foster Esq For the County of Kildare , William Hoy and Thomas Carr Esqs For the County of Meath , Stafford Lightborn and Arthur Meredith Esq For the County of Wicklow , William Mathews and Philip Pakenham Esq For the County of Catherlogh , Henry Smithwick and Robert Brown Esq For the Kings County Sir George Blundell Baronet , John Weaver and Richard Warburton Esq For the Queens County , Nathaniel Markes and Benjamin Baker Esq For the County of Longford , Henry Sankey and Nicholas Dowdall Esq For the County of Weastmeath , William Murrey and James Leigh Esq For the County and City of Kilkenny , Joseph Cuffe and Bryan Manser Esq For the County and Town of Wexford Thomas Hart , and John Tench Esqs For the County of Lowth , and Town of Drogheda , Henry Bellingham , and Richard Bolton Esqs For the County of Clare , Giles Vandelure , and Samuel Burton Esqs For the County and City of Cork , Sir Richard Kerle , Redmond Barry and Alexander Pigot Esq For the County and City of Waterford , Nicholas Osborn and James Mutlowe Esq For the County of Kerry , John Blennerhasset Iunior Anthony Raymond and Frederick Mullins Esq For the County and City of Limerick , Sir George Ingoldesby , Richard Southwell and Simon Eaton Esq For the County of Tipperary , Symon Fynch and Peyton Lehunt Esq For the County of Gallway , Sir. Oliver St. George & Sir. Henry Wadington . For the County of Mayo , Sir George Bingham and Sir Arthur Gore . For the County of Sleigo , Robert Morgan and Charles Collis Esq For the County of Roscomon , James King and Edmond Donelan Esq For the County of Leitrim , Sir William Gore and Henry Crofton of Mohill Esq For the Town and liberties of Gallway , Sir Francis Gore and James Bulteel Esq For the County of Down , Collonel Vere Essex Cromwell , James Lesley and William Hill Esq For the County of Antrim and Town of Carickfergus , Francis Stafford , Arthur Upton and William Lesley Esqs For the County of Ardmagh , Major Sydney Fotherby , Arthur Brownlow and Thomas Ball Esqs For the County of Tyrone , the Lord Glenaully , Major Sidney Fotherby and Arthur Newburgh Esq For the City and County of Londonderry , Collonel William Cecill , Dudley Philips and Thomas Dawson Esqs For the County of Donegall , Collonel William Cecill , William Waren and William Dutton Esqs ; For the County of Monaghan , William Barton and Simon Richardson Esqs For the County of Cavan , Sir Charles Hamilton , Humphrey Perrot and Thomas Gwillim Esq For he County of Fermanagh , Sir Michael Cole and Cromwell Ward Esq And in case any persons who by this Proclamation are required to bring in and deliver up their said Arms , shall neglect or refuse , to conform themselves and yield Obedience thereunto , We do hereby further declare , that We shall not only take a most strict and severe course for the seizing and securing their said Arms , but shall also look upon all those so detaining the same , both as contemners of His Majesties authority , and as persons designing the disturbance of the publique Peace of this Kingdom . Given at His Majesties Castle of Dublin , the 8th day of November , 1673. GOD save the KING . O : BECHER . DVBLIN ▪ Printed by Benjamin Tooke , Printer to the KING 's most Excellent Majesty ; And are to be Sold by Joseph Wilde Book-seller in Castle-street 1673. 
A42313	----	The noveltie of poperie discovered and chieflie proven by Romanists out of themselves / by William Guild ... Guild, William, 1586-1657. This text is an enriched version of the TCP digital transcription A42313 of text R42060 in the English Short Title Catalog (Wing G2209). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 162 KB of XML-encoded text transcribed from 85 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A42313 Wing G2209 ESTC R42060 23349453 ocm 23349453 109543 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. A42313) Transcribed from: (Early English Books Online ; image set 109543) Images scanned from microfilm: (Early English books, 1641-1700 ; 1701:24) The noveltie of poperie discovered and chieflie proven by Romanists out of themselves / by William Guild ... Guild, William, 1586-1657. [10], 156 p. Printed by Iames Brown, Aberdene : 1656. Reproduction of original in the Aberdeen University Library. eng Catholic Church -- Controversial literature. Anti-Catholicism. A42313 R42060 (Wing G2209). civilwar no The noveltie of poperie, discovered and chieflie proven by Romanists out of themselves. By William Guild, D.D. and Preacher of Gods word. Guild, William 1656 28330 614 20 0 0 0 0 224 F The rate of 224 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-04 TCP Assigned for keying and markup 2003-05 Aptara Keyed and coded from ProQuest page images 2005-03 Emma (Leeson) Huber Sampled and proofread 2005-03 Emma (Leeson) Huber Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE NOVELTIE OF POPERIE , Discovered and chieflie proven by Romanists out of themselves . IER. 6. 16. Ask for the old path's , where is the good way , and walk therein . TERT. L. 2. CONT. MARCION . Omnino res Christiana sancta antiquitate constat , nec ruinosa rectiùs reparabitur , quàm si ad originem reducatur . By William Guild , D. D. and Preacher of Gods word . ABERDENE , Printed by IAMES BROWN , 1656. TO The worshipfull , and worthie of all respect , DAVID WILKIE Dean of gild of Edinburgh . Worshipfull Sir , THere are two remarkable points of Policie which are used by the enemies of the Trueth the Papists , for bearing down the same , and for upholding the Dagon & Diana of their idolatrous worship . The first is , the claime of venerable . Antiquitie , to be only on their , side , being herein like the Gibeonites , who tho they dwelt near hand , yet pretēded that they wer come frō a far , or like the Pharisees , who deryved the leaven of their new and corrupt doctrine from the verie chayre of Moses it self . The second is , the imputation of Noveltie to us , and laying that foule aspersion on the faire face of trueth and of our profession , as ( tho like Elihues confession of himself Iob , 32. 6. ) the same were but young and of yesterday , but theirs ( like Iobs other friends ) w●r onlie old or ancient , which imputation indeed is no new tricke of enemies to the Trueth , seing we see the same aspersion cast on our Saviours and his Apostles doctrine , Act 17. 19. and whereby also Pagans laboured to make the Christian religiō at first odious to the world . But we are content to be tryed by Antiquitie , the old way ( as Ieremie●●eakes 6. 16. ) being the only good way , and ( as Tertullian sayeth cap. 4. ad praxeam ) That , that onelie is trueth which is first and most ancient , as that was the good seed onelie which was first sowen in the Masters field , it being tares onlie which were sowen later by the envyous enemie . Therfore we must distinguish between Antiquitie of Trueth , which is like the Legitime , & first borne , & between Antiquitie of Errour , which is later and of a bastard broode , which made our Saviour to oppose to this , Math. 5. ( it was said of old . ) this other speech of his ( but from the beginning it was not so ) by which sort also of primitive antiquitie Ierusalem was somtimes a faithfull Citie ( as Isaiah calleth her , 1. 21. ) but afterwards by the other sort became a Harlot , & as Ezekiel also speaketh 23. 43. waxed old in her adulteries : even as Rome in likemanner was first famous for her faith throughout the world , by holding the antiquitie of trueth . But thereafter like Ierusalem making defection to errour and Idolatrie ▪ shee hath in likemāner played the Harlot , & waxed old in her Adulteries . Whose followers ( as Demetrius cryed up their great Diana of Ephesus , or the Iewes , the Temple of the Lord . ) so , tho they in likemanner cry up the holie Romā Church , Mother and Mistresse of all other , yet justlie we may reply , as is said of her , Revel. 17. 5. That shee is a mother indeed , but the Mother of harlots and abhominations of the earth , and so , old indeed , but ( as Ezekiel speaketh ) old in adulteries , and who because of the multitude of her whoredomes ( as the Prophet Nahum speaketh 3. 4. ) is the mistres of witch-crafts , whose skirts the Lord hath discovered upon her face , and will more and more shew the Nations her nakednes , and the Kingdomes her shame , who at last shall hate the Whore , ( as Revel. 17. 16. ) make her dosolate , eate her flesh , and burne her with fire , for strong is the Lord who judgeth her . Howsoever therefore they upbraid us with Noveltie , who are of that Apostaticke Church of Rome , and synagogue of Antichrist , yet it shall b●e seene ( God willing ) by this ensueing Treatise . That 〈◊〉 Potiphars wife was onlie guiltie of that foull aspersion , wherwith shee accused innocēt Ioseph : so that they in likemanner are onelie guiltie of that aspersion of Noveltie , which they impute to us and to our profession , and that their doctrine is neither that first sowen seed in the Lords field by his Apostles , whereanent Paul sayeth Gal. 1. 8. If an Angell from heaven should ●each any thing beside that which we haue taught , let him be accu●sed , nor yet consonāt thereunto , but altogether disagreeable and dissonant therefra , and like the supersemination & mixture of the tares by the envyous enemie in the LORDS field . Which paines I haue Dedicate to you ( Sir ) as a pryme lover of the Trueth , and promover of learning , to whom by Divine providenoe as the patronage of six Bursers of Philosophie in the Vniversitie of Saynt Andrewes & Leonardin Colledge thereof now belongeth , founded by that worthie and never to be foregotten Principall thereof Master ROBERT WILKIE of happie memorie . So your godlie care and conscientious manageing therof , with your loue to that place , which oweth so much to you and to your surname , hath moved mee in this barren age of encouragements to vertue and learning , to single you out as fittest and most worthie to whom my pen and paines may contribute their best respects , the increase of whose prosperitie and happinesse everie way , I shall ever wish who am Sir , Your's most affectionatlie devoted . William Guild . The Noveltie Of POPERIE . CHAPTER I. That the most Auncient Religion , is onelie true and Catholicke . THERE can bee no better direction in matter of Religion , than that of the Prophet , saying , Stand in the wayes , and see , and aske for the olde way , which is the good way . Neyther can there bee a greater prescription agaynst Hereticall pravitie , than that of our SAVIOVR'S , from the beginning , it was not so . Or can there bee a surer preservatiue agaynst the seduction of those who speake lies in Hypocrisie , than that which is set downe by the Apostle S. IVDE : to wit , Earnestlie to contende for that Fayth which was once delyvered to the Saynctes ? to wit , at the beginning : and therefore , who are sayde to bee built onelie ( as the Apostle speaketh ) vpon the foundation of the Apostles , and Prophets ; IESVS CHRIST Himselfe beeing the Corner-stone . Therefore , as it was PAVL'S Protestation to the CORINTHIANS . That what hee receaved of the LORD , that onelie hee delyvered vnto them ; So it was his precept to TIMOTHIE , and TITVS , To holde fast that forme of sound doctrine , and word of Fayth , which they had beene taught , and had heard of him . It was the primitiue Churche● practise in lyke-manner , next to these Apostolicall tymes , ( as witnesseth Lyrinensis ) not to delyver their owne inventions to posteritie ; but to holde fast onelie that which they receaved from their Predecessoures : so that as anie one more flowrished in Religion ( sayeth hee , ) the more hee with-stood ever anie newe inventions . Whence it is , that the Church was called a diligent , and warie preserver , of these doctrines of Fayth , which were concredit vnto her , without changing anie thing ever therein : without diminishing therefrae , or adding anie thing thereto , ( sayeth the same Father . ) Her teachers venting that which was concredit to them , not invented by them , which they receaved , not excogitate , and not anie brood of their owne ingyne , but the bread of heavenlie doctrine ; which is not of private vsurpation , but of publicke deliverie or traditiō , brought to them , not broached by them , wherein they should not bee Authors , but keepers ; not instituters , but observers ; not leaders , but followers : teaching the same thinges to others by word , which themselues had from the Apostles by WRIT . So that tho they speake after a new manner of speaking or expression , yet they should speake no new thing for matter : observing that as in the growth of our bodies , there is no increase of new members in number , but augmentation of the same in measure : So in the Churches knowledge , that the growth there-of should bee in the same doctrine of Fayth , alreadie delyvered , but no new Article of doctrine afterward to bee broached . For preventing whereof , therefore did that holie Apostle , lyke BONARGI , or a sonne of Thunder , throwe that dreadfull Thunderbolt , agaynst all Novelists ▪ saying , Tho we , or an Angell from Heaven , preach vnto you ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) beside that which wee haue preached , let him bee accursed . So that it did not suffice , ( sayeth Lyri●ensis ) for keeping sound that doctrine of Fayth , which was once delivered , to make mention of man , altho it were peter , Andrew , Iohn , or all the companie of the Apostles , except that hee comprehended in lyke-manner , the verie excellencie of Angelicall powers . And which speach of the Apostles , Augustine explayneth thus , If wee or an Angell from Heaven , preach vnto you anie thing concerning Fayth and Lyfe , besides that which yee haue receaved in the Legall , and Evangelicall Scriptures , ( sayeth hee ) let him bee accursed : limiting so what the Apostle preached in the matter of Fayth , or manners , within the pale of the written word ; and leaving no place therein , to vnwritten traditions . Thus it beeing cleare , that the true Religion , is onelie most Ancient , and that the most Ancient Religion lykewyse , is onelie most true : as having it whole Origen from CHRIST , and His Apostles , and from that warrand of holie Scripture , which they haue left behinde them : which made Tertull●an to say , Doubtlesse that is to bee helde ( sayeth hee , ) which the Church hath receaved from the Apostles , and the Apostles from CHRIST , and CHRIST hath receaved from GOD . It followeth necessarilie , that that Religion , or Doctrine what-so-ever , that wanteth this Antiquitie , and is of later invention , is neither true nor Catholicke . The first propertie of Catholicisme , beeing that of time , to wit , which hath beene ever , and from the beginning , taught in the Church : therefore sayeth the fore-named Vincentius Lyrinensis . In the Catholicke Church a speciall care must bee had , that wee holde that which was ever , everie where , and by all believed : so that , that Doctrine which is deficient in the verie first poynt , to wit , the vniversalitie of tyme , and was not semper , or ever in GOD'S Church ; but whereof it may bee sayde , as our Saviour sayeth of the Iewish Bills of Divorce , From the beginning it was not so : the same is no wayes sound , and Catholicke Doctrine , but lyke that later Supersemination of Tares , after the good Seede in the LORD'S Field ; neyther is anie person who professeth the same , verus & genuinus Catholicus , a true and vpright Catholicke , but on the contrarie a giddie and prophane Novelist , whose lust as it were of prophane and new hatcht Curiositie , ( sayeth the same Father , ) can not contayne it selfe within the chaste limites of sacred and vncorrupt Antiquite . CHAPT. II. The Noveltie of Poperie , instanced in 14 particular poyntes of Erronious Doctrine . THis challenge , then , of Noveltie , and consequentlie , of an vnjust vsurpation of the name of Catholickes , wee justlie lay to the charge of the Romanistes of these tymes , which the better that wee may cleare and confirme , wee shall instance the same , first in 14 particular poyntes of Doctrine , as making vp a sufficient Dittie , the Noveltie where-of severallie next , shall bee ( God willing ) proven , by the witnessing of their owne mouthes , vt ex ore suo judicetur servus nequam , or by the vndenyable recordes of venerable Antiquitie . The Poynts are these that follow . THat beside Scripture , there are sundry doctrinall vnwritten traditions , which men are boūd no lesse to reverence and belieue , than GOD'S written Word , and as Articles of Fayth ; vnder payne of damnation . That people should not bee permitted to reade the holie Scriptures . That beside CHRIST , the Church is also built vpon the Bishop of Rome , as S. Peter's successour : so that hee is both the foundation and head there-of , as vniversall Bishop . That by vertue of the same prerogatiue , hee is over and aboue all the members there-of , even in temporall thinges . That Prayer in the Church , should or may bee in an vnknowne Tongue . That beside prayer to GOD , wee may lawfullie lyke-wyse pray , both to Sayncts and Angels That beside the worshipping of GOD , wee may also worship Images , Reliques , and such lyke , with a Religious Adoration . That beside CHRIST'S meriting , our good workes are also meritorious causes of the Kingdome of Heaven : so that GOD were vnjust , if for their condignitie Hee bestowed not the same vpon vs . That beside Hell and Heaven , there is a third place also after death , for the soules in Purgatorie . That beside CHRIST'S satisfaction , there are also satisfactions of the Saynctes ; whereof with the sufferings of CHRIST , is made vp the Churches Treasure of indulgences . That beside Baprisme and the LORD'S Supper , there are also fiue other Sacramentes of the Gospell , properlie so called . That the Bodie and Blood of CHRIST , is not onelie truelie and reallie present in the Sacrament of the Supper , but lykewyse that the verie visible Elements , are transubstantiate into the verie substance of CHRISTS Bodie and Blood . That the Cup in the Communion should not bee permitted , or given to the people . That beside CHRIST'S Sacrifice of Himselfe once vpon the Crosse forever , there is also a daylie , proper , propitiatorie , and reall sacrificing of Him vpon the Altar , for the quicke and the dead : and this is the sacrifice of the Masse . CHAPT. III. Of the Noveltie , then , first , of the doctrine of vnwritten traditions , whereon the mayne bodie of Poperie is built altogether . THE first vrgers , then , of vnwritten Traditions in the Christian Church , wee finde to haue beene some Heretickes , who arose in IRENEVS dayes , Anno 180 ; of whom hee wryteth thus , When they are convinced by the Scriptures , they fall out into the accusation of the Scriptures , ( sayth hee ) as if they were not rightlie alleadged , or of authoritie of themselues : and because they are ambiguouslie set downe , and that the trueth can not bee found out of them , by those who knoweth not Tradition , which was not delyvered by writ , but by word ; for which cause Paull himselfe sayde , Wee speake wisedome amongst these that are perfect . In which wordes is not onelie set downe , what Armour onelie the Orthodox Fathers then vsed , for convincing of Heretickes , to wit , the holie Scriptures ; but also in these ancient Heretickes , is seene the true picture of our new Romanistes , who when they are in lyke-manner convinced by Scripture , they fall out lyke-wyse into the accusation of the Scriptures ; that they are not rightlie translated by vs , and are not of sufficient authoritie of themselues : without the Churches declaration , that they are also ambiguous and obscure , and that the trueth in all poynts of Doctrine can not be had out of them , without vnwritten Tradition , bringing also for the mayntayning thereof , this same place of Scripture , adduced by these ancient Heretickes . The same doeth Tertu●●ian lykewyse testifie of the Heretickes in his tyme , who would not graunt ( sayeth hee , ) that the Apostles revealed all thinges to all men , but some thinges they taught secretlie , and to a few , ( even as Bellarmine speaketh ) which were to bee preserved from age to age , by vnwritten Tradition : for which cause the Apostle sayeth to TIMOTHIE , O Timothie , keepe that which was committed to thee . The Author also of that Booke , de Vnitate Ecclesie , ( thought to bee Waltram Bishop of Na●●●rg ) showeth , that this ●aven sp●ed most and prevayled in the Romane Church , w●en the Papacie came to an hight in Hildibrandes tyme , about the yeare 1072 , by the monasticall sort of that age ; of whom hee ( beeing living in that same age ) sayeth , That despysing these doctrines that are of GOD , ( to wit , in holie Scripture ) they affect other doctrines , ( sayeth hee ) and bringeth in into the Church commandementes of humane institution . And agayne , hee showeth why they suffered not their Novices , ( as they ought ) to exercise themselues diligentlie in Scripture ; to wit , that their vnpolished myndes might bee fedde with the huskes of Devils , which are ( sayeth hee ) the customes of the traditions of men . And which thing was so farre contratie to the ancient custome , vsed at first in Monasteries , that their owne Duarenus testifieth , they were nothing else but Seminaries of Divinitie , wherein they studied ( sayeth hee ) diligentlie the Scriptures : and out of which , as out of a Seminarie , these were chosen and taken out , for vndergoing Ecclesiasticall charges , who were amongst them of best lyfe and learning . Whence it is lyke-wyse that venerable Beda testifieth , that this was the exercyse of those who were in that Famous and Religious Monasterie of our Land , called Colmekill ; to wit , that they might onelie learne these Doctrines , which were in the Propheticall , Evangelicall , and Apostolicall Scriptures ( sayeth hee . ) Which thing is farre different from the Doctrine of the Romane Church now , who teacheth , that the Scripture is the least part of revealed trueth , and the farre greater part of the Gospell is come to vs by vnwritten tradition , ( as sayeth Hosi●s , ) of which sort Petrus à Soto granteth these to bee , to wit , the sacrifice of the Masse , invocation of Saynctes , the Popes Supremacie , Prayers for the Dead , the fiue Sacramentes , beside Baptisme and the LORD'S Supper . Wherevnto their Canisius joyneth , worshipping of Images , and their Bishop L●ndan●● addeth Transubstantiation , the Communion vnder one kynde , Indulgences and Purgatorie : so that by their owne confession , the mayne bodie of Poperie , is not built vpon the sure foundation of Propheticall , and Apostolicke writ , as on the Rocke , but vpon the sandie and vnsure foundation of pretended vnwritten tradition . CHAPT. IV. That these Doctrines of Fayth , for which the Romanistes pretende onlie vnwritten tradition , as their warrand , are not onelie beside , but also plainly contrarie to the written word , by their own confession : and so can not bee but the latter sowne Popple in the Lord's Field . BELLARMINE in his fourth Booke of the Word of God , professeth in the name of all Romanistes , saying , That such traditions as are repugnant to Scripture , we never doe defende , ( sayth hee , ) seeing there-fore hee renounceth such , and abdicateth them both from his profession , and patrocinie . Let VS inquyre concerning some poynts of Poperie , ( by their owne confession , ) whether they bee Babels babes , or the brood of such a bastard birth . And first , wee know that publicke prayer , and performing of divine worship , in an vnknowne tongue to the People , is a doctrine and practise of Poperie , having no ground but vnwritten tradition . But if it bee asked whether this bee agreeable to Scripture , 1. COR. 14. or contrarie thereto , their owne Cardinall Cajetane on that place will tell vs , saying , By this doctrine of S. Paull it is to bee helde , that it is farre better for the edifying of the Church , that publicke prayers , which are vttered in the hearing of the people , bee said in a language common , and knowne both to the Clergie and people . And agayne , ( sayth their owne Benedictus Montanus , ) altho the Apostle would haue prayers sayde in a language that is vnderstood , yet notwithstanding it is to bee helde , that the Church ( to wit , of Rome , ) for most just causes , hath decreed and ordayned the contrarie . Heere , then , wee see that the Romane Church , can decree clean contrarie to the doctrine of the written Word . Agayne , wee know that the prohibition of people to reade the Scriptures , is a doctrine and practise of Poperie ; having no warrand , but the Churches tradition : but if it bee asked , whether this bee agreeable to Scripture , or no , and especiallie to COLOSS. 3. 16 ; their owne Bishop Espenceus will tell vs , saying , It is manifest by the doctrine of the Apostle to the Colossians , 3. 4. and by the practise of the Church , ( sayeth hee ) that of olde the vse of the Scriptures was permitted to the people . Therefore sayeth the Iesuit Azorius , wee confesse that in S. Ierome , and Chrysostomes tymes , the Laicke people were exercysed in reading of the Scriptures , because they were written in these Languages which they did vnderst●d , and so sayeth also their Alfonsus à Castro , Agrippa , and others . Lyke-wyse wee know , That the making the Image of GOD the Father , after the likenesse of an olde man , is a doctrine and practise of Poperie ; having no warrand , but the tradition of the Romane Church : But if it bee asked , whether this bee agreeable to Scripture , EXOD. 20. 4. and DEVT. 4. 15. a clowde of witnesses of their owne Doctors will tell vs the contrarie , as Bellarmin● confesseth , Abulensis to bee , Durand , and Perésius , to whom wee may joyne also the late Iesuit Vasquez , and others : Wherefore Iohannes Ragusius , in his Oration at the Councell of Basil , is forced to confesse , That altho in the olde Law , the visible Images of GOD , and of his Saynctes , were forbidden by the Law of GOD , and no libertie was graunted since , eyther in the Olde or New Testament to make anie such ; yet the Church taught ( forsooth ) by the holie Ghost , ( sayeth hee ) hath not onelie permitted , but decreed and ordayned the contrarie . Where wee may see a strange libertie assumed by the Church , and a farre stranger inspiration of her by the holie Ghost , hee to bee contrarie to himselfe , and shee to trangresse GOD'S expresse command in Scripture , by his inspiration . More-over , wee know that the giving of the Communion to the people , vnder one kynde onelie , is a doctrine and practise of Popeperie , having no warrand for it but the tradition and authoritie of the Romane Church : but if it bee asked whether this bee agreeable to Scripture or no , the Councell of Constance , all in one voyce , will tell vs the contrarie , and confesse that neyther was it so in CHRIST'S institution set downe in holie Scripture , nor was it the practise of the Apostles , or of the primitiue Church ; but is brought in later , for such reasons as the Church of Rome thought good . For so sayeth the Councell , Albeit CHRIST after Supper did institute this venerable Sacrament , and gaue it to His Disciples vnder both kynds of bread & wine : As also , tho in lyke-manner this Sacrament was receaved by the faythfull vnder both kyndes , Notwithstanding there-of , this custome ▪ for eschewing of certayne dangers and scandalls that might ensue , vpon good reason is now brought in , that the same shall bee receaved by Laickes vnder one kynde onelie . Where wee see that the Church of Rome thinketh her selfe wyser , and more provident in fore-seeing of dangers , than CHRIST , His Apostles , and the primitiue Church was , and that lyke the Pharisees and Scrybes of olde , by her traditions shee hath made the word of GOD to bee of no effect . CHAPTER V. That these Doctrines of Fayth , for which the Romanistes pretende onlie vnwritten Tradition , by their owne confession , are neyther necessarie nor profitable to salvation ; and consequentlie not onelie superfluous , but vnjustlie vrged to bee believed , vpon danger of salvation . CArdinall Bellarmine , in his fourth Booke of the Word of GOD , confesseth , that the Apostles did preach vnto GOD'S people , all these thinges which were necessarie and profitable vnto them , ( sayeth hee ) vnto their salvation : But what they preached so to all , that also they wrote , and left registrate in Scripture : for so sayeth Bellarmsne in lyke-manner , I affirme , that all these thinges were written by the Apostles , ( sayeth hee ) which are necessarie for all men , and which they publicklie preached to all . Therefore it followeth , that in the Apostles writs are contayned all thinges , which are necessarie and profitable to salvation . But to subsume : These doctrinall Traditions , whereon is grounded the mayne bodie of Poperie ; were not written by the Apostles , ( as is confessed . ) Therefore it followeth , that the same are neyther necessarie nor profitable to salvation : and so wee see , what doome their owne mouthes by the force of trueth , are made to pronounce vpon these vnwritten Doctrines and Traditions ; and consequentlie how vnju●●lie they are obt●uded vpon Gods people . Next , I a●gue , What the Apostles did preach vnto all , as necessarie and profitable vnto salvation , and which S. PAVLL calleth else where the whole councell of GOD , that onelie should their successoures teach vnto all , as necessarie and profitable vnto salvation . But the Apostles ( as is confessed ) did preach nothing vnto all , as necessarie and profitable vnto salvation , but that which is written in holie Scripture , vnder the payne of that curse denounced by S. Paull , GAL. 1. 8. Therefore , nothing should bee taught by true Pastors as their successoures vnto all , as necessarie and profitable vnto salvation , but that which is written in holie Scripture . Where-fore sayeth Augustine , if wee or an Angell from Heaven preach vnto you any thing , beside that which yee haue receaved , in the Legall and Evangelicall Scriptures , let him bee accursed . As also sayeth their Aquinas , It is to bee affirmed , that no other thing ought to bee preached , but that onelie which is contayned in the Gospells , and Epistles , and in the holie Scripture , playnlie or more obscurelie . Whosoever then teacheth for doctrines of fayth , anie vnwritten traditions , neyther contayned in holie Scripture playnlie nor obscurelie , ( as Canus affirmeth most poynts of their doctrine to bee ) it followeth that hee is no true teacher , nor successour to the Apostles ; but controlling Scripture , and deserting their practise , hee declareth himselfe to bee an impostor , guiltie of prophane Noveltie , a sower of Tares in the LORD'S Field , and will-fullie to incurre that Apostolicall Anathema . CHAPTER VI . Of the Noveltie , of withholding the people from reading of the Scripture . FIrst , then , omitting Testimonies of Scripture formerlie set downe , which make for this poynt , I come to the Testimonie of one of their late and famous Bishops , Espenceus by name , whereby hee witnesseth , That this with-holding of Scripture from the people , was neyther in the Apostles tyme , or agreeable to their doctrine , nor yet was it in the tyme of the primitiue Church , whose practise was contrarie to their now-a-dayes : his wordes then are these , It is manifest ( sayeth hee ) by the doctrine of the Apostle , COLOSS. 3. 16. and by the practise of the primitiue Church , that of olde , the publicke reading of the Scripture , was permitted to people . Whence it was that Chrysostome in his tyme , did vehementlie vrge the same vpon his auditors , saying , I beseech you all that are Laickes , that yee get Bibles to your selues , the medicine of the soule : and if yee will not get more , get to your selues the New Testament at least . And agayne , hee sayeth , What is it , then , that wee so earnestlie requyre of you , but that one of the dayes of the weeke , or at least vpon the Sabbath day , yee would haue a care to reade the Gospells , which before yee come to these Sermons , ye haue amongst your handes at home , and that yee would frequentlie repeate the same , and diligentlie search out the meaning , and note what is cleare , and what is ●bscure therein . By doing whereof , he showeth what good will redound both to him who was their teacher , and to them who were his heare●s ; to wit , that hee should neede the lesse labour and paynes , to make them vnderstand the meaning of the Gospell , when at home they haue made the Text samiliare to themselues ; and they also should thereby bee made the more sha●pe and quicke in vnderstanding , not onlie onelie to heare and perceaue what is sayde vnto them , but also to teach others . And if anie should pleade the want of scarcitie of Bookes , hee showeth concerning this , that it were ridiculous to answere these who were rich ; and as for the poore sort , hee showeth also , that it is a shame to them to want the Scripture , which can afford so great profit to them , as their soules instruction , and yet carefullie to acquire such tooles or instruments , as their severall Trades requyred , for winning their bodilie Foode : but if anie bee so poore , ( sayeth hee ) that by no meanes hee can acquire Bookes ●o himselfe , then by the continuall reading of the Scriptures , which is in this place , hee needeth not to bee ignorant of anie thing that is therein . Which thing made the I●suit Azortus to say , Wee confesse , that in the tymes of Ierome , and Chrysostome , ( which was 400 yeares , and aboue , after CHRIST ) that the Laickes were exercysed in reading of the Scripture , because they were written in these Languages , ( sayeth hee ) which they did vnderstand . Wherefore also did Theoderet affirme , ( in the 500 yeare of God ) that the Hebrew Text of the Olde Testament , was not onelie translated into the Greeke tongue , for the Grecians to reade and vnderstand , but also into the Latine , Aegyptian , Persian , Armenian , Scythian , and Sauromatican ; and that I may speake it in one word , ( sayeth hee ) the Scriptures are translated into all Languages , which at this day anie Countrey what-so-ever vseth to speake : whereby it commeth to passe , that ●verie where you may see , that these doctrines of sayth which we holde , ( sayeth hee ) are not onlie familiarlie knowne by these who are Church-men , & teachers of the people , but lyke-wyse by verie Shooe-makers , Smithes , Weavers , and all such lyke Crafts-men : yea , by all our Women , and not these onelie who bee learned , ( if anie such bee ) but also by poo●e Trades-women , menders of Clo●thes , serving women , and way●ing ma●des . Neyt●●● doe they onelie who dwell in Townes , ( sayeth hee ) vnderstand well these thinges , but lykewyse the Husband-men : so that you shall finde diggers of Ground , Heards-men , and setters of Plants , discoursing of the holie Trinitie , and the Creation of all thinges , and having more knowledge of the nature of man , than ever Plato or Aristotle had . And that this also was the auncient BRITANE practise within this I le , in the 700 yeare of GOD , Venerable Bed● , who lived in the succeeding Ce●turie or there-by , in his Ecclesiasticall Storie of the English Nation , mostclea●lie do●th show● , where speaking of the lyfe of that Religious Bishop A●●anu● , hee telleth vs , that not onlie the Clergie men that were with him in companie , but also these who were Laickes , were diligentlie exercysed in reading of the Scriptures , or learning PSALMES by heart . For which ende also Cornelius Agr●ppa reporteth , That there was a Decree in the first Councell of Nice , that none who were able to reade , should want the Booke of the Scripture : and wherevnto ye haue heard how seriouslie Chrysostome did exhort his auditoures : Not-with-standing wherof , how peremptorily people are nowe forbidden , to haue or reade the same , let this ensuing prohibition , printed of late , and published in Spaine , testifi● . The Spanish Prohibition , of having the Bible in anie vulgar tongue , or anie wayes to reade the same , set foorth by Don Bernardo de Sandonal , i rozas , Cardinall of S. Anasia , Archbishop of Toledo , Primate of Spayne , and Inquisitor generall . COmo la experiencia aya ensenado que de permiter se la sagrada biblia en lengua vulgar , se signe , por la temeridad de los hombres , mas damno que pronecho , se prohibe la biblia con todas sus partes , impressa , o de mano en qualquier lengua vulgar , i assi mismo los sumarios , i compendios , aunque sean historiales , de la misma Biblia , o libros de la sagrada escritura , escritos en qualquier idioma , o lengua vulgar . The same in English . SEeing it is manifest by experience , if the holie Bible bee permitted in the vulgar tongue , that thorow the temeritie of men , more hurt than profit will aryse : therefore the Bible is prohibit with all the partes thereof , whether printed or written , in what-so-ever vulgar tongue it bee , as also all summaries or compends , altho they bee Historicall onelie of the sayde Bible , or bookes of holie Scripture , in what-so-ever vulgar tongue or language the same bee anie wyse written . CHAPT. VII . The Novelty of the Popes Supremacie , and first , The Noveltie of the stile of Vniversall Bishop , where-by hee claymeth the same . THis poynt of Pap●●l Supremacie , ( the loftiest Towre of ●abels prowde building . ) Boneface the eyght declared to bee of such consequence , as all Christians are bound to bee subject there-to , and b●lieue the same , vnder payne of damnation , saying , More-over for all humane creatures to bee subject to the jurisdiction of the Bishop of Rome , wee declare , affi●me , decree , and proclayme , that the same is altogether of the necessitie of salvation , Now , ( sayth Bellarmine ) one title amongst all others , out of which is collected the supremacie of the Bishop of Rome , is this , the title of Vniversall Bishop , of the antiquitie whereof , if wee inquyre wee shall finde . The first who ever vsurped this title , ( as all Histories record ) to bee IOHN , Patriarch of Constantinople , who obtayned of the Emperour Mauric●●us so to bee called , 600 yeares after CHRIST ; and which style was stronglie opposed by Pope Gregorie the first , in this sense as Cardinall Cusanus testifieth , to wit , as it imported one to bee so principall , as all others should bee subject to him , ( as Boniface decreed ) or as Gregori● himselfe sayeth , one to mount aboue others to such an hight of singularitie , as that hee would bee vnder none , but hee alone would bee abo●e all : and which style hee challengeth expreslie of NOVELTIE , calling it novum nomen & nova presumptio . And lest this should haue beene thought a Noveltie , onelie in the Patriarch of Constantinople , vsurping agaynst Rome , and that Pope Gregorie had quarrelled it , onelie as an injurie done to himselfe , and to his Sea , therefore hee first cleareth himselfe thereof , saying to the Emperour , Doe I in this matter ( most Religious Lord ) defende anie cause of myne , or doe I challenge herein anie speciall wrong done to mee ? And to cleare this the●more , hee sayeth , None of my predecessours would ever consent to vse such a prophanetitle , no , not Peter himselfe the first alleadged founder of that Sea , who altho hee was the chiefe of the Apostles , and according to his Apostolicall place , had the care of the whole Churches committed to him , ( as Paull also professeth ) yet notwithstanding , ( sayeth hee ) hee is not called the Vniversall Apostle . And as hee witnesseth this of his predecessoures , so hee showeth , that this title was offered to himselfe , and yet hee would nowayes accept of the same : therefore hee sayeth to Eul●gius , Bishop of Alexandria , and Anastaciu● , Bishop of Antioch , Seeing wee would not in anie case accept anie such honour , ( sayeth hee ) beeing offered vnto vs , consider how shamefull a thing it is , for anie man violentlie to vsurpe the same : wherefore let not your holinesse in your writings , ever style anie man who-so-ever hee bee , Vni●ersall Bishop . And even when it was given to himselfe in a letter , written by Eulogius , Bishop of Alexandria , hee rejected the same as a title of damnable piyde , saying , Beholde in the preface of a letter which yee seat vnto mee , who forebade anie such titles , you haue caused set downe the word of a prowd style , calling mee Vniversall Bishop . which I beseech your sweetest Holinesse , that you doe so no more . Yea , hee showeth that this wicked style , imported no lesse pryde , than that of Lucifer himselfe , saying to Iohn of Constantinople , Who else , I pray thee , by such a wicked title is set before thee to imitate , but hee who despysing the Legions of Angels , who were in one societie joyned with him , attempted to mount aboue them to such a hight of singularitie , that hee would bee vnder none , ( sayeth hee ) but hee alone would bee aboue all others ? And agayne , What else sayest thou heereby , but I will ascende to H●aven , and exalt my Throne aboue the S●arres , and b● lyke to the h●g●est ? For what are thy brethren * Bishops of the Catholicke Church , b●t the Starres of Heaven ? More-over , hee declareth this style to bee playne Antichristian , and consequentlie clearlie guiltie of Noveltie : for ( sayeth hee ) I confidentlie affirme , that who-so-ever hee bee that calleth himselfe Vni●ersall Bishop , or desireth so to bee called , he is the fore-runner of Antichrist , who by pryde extolleth himselfe aboue all others . And therefore beeing Antichristian , the same Gregorie telleth , that it is so farre from true Catholicke sayth , to assent thereto , as on the playne contrarie , this is to depart from the fayth , and make Apostasie to Antich●ists 〈◊〉 . For to giue assent , o● acknowledge anie such style , what else is it , but to lose the sayth , and make ship-wracke there of , ( sayeth hee ? ) Which thing made Cardinall Cusanus , to denye plainlie , that the Pope was Vniversall Bishop , but onelie the first Bishop , saying , And while wee defende this part , to wit , that the Pope is not Vniversall Bishop , but onelie the first aboue others , ( to wit , in place ) and while wee ●ound the vigour and str●●gth of holie Councells , not on the Pope , but vpon the consent of all , because in so doing wee defende the trueth , ( sayeth hee ) and reserue vnto everie one their owne honour , heereby wee reverence the Pope a-right . The cause lykewyse , why the primitiue and godlie Bishops of Rome , never claymed anie such supremacie , quasi Episcopi vrbis potius quam orbis , ( sayeth their owne Duaren ) and would never vse or assume , ( as Gregorie testifieth ) anie such prowde title , their owne Bishop of Rochester clearlie setteth downe , saying , For that age ( beeing neare to the Apostles tymes ) did studie to modestie , and humilitie , for as yet the word of CHRIST was recent in their memories , ( sayeth hee ) which sayth , Except that ye be cōverted , and become as these little ones , yee can not enter into the Kingdome of Heaven . Wherefore they had a care to debarre from them these glorious titles , ( sayeth hee ) whereon the verie lightest occasion of pryde might aryse . Insinuating thereby evidentlie , not onlie the latter Noveltie of anie such loftie styles and supremacie , which the latter Bishops of Rome doe vsurpe ; but also the ground wherefrae the same proceedeth , to wit , the want of that wonted modestie and humilitie of their predecessoures , and the oblivion of these words of CHRIST , which were ever recent in the memories of their auncient and godlie forebeares . CHAPTER VIII . The Novelty of the Popes supremacie it selfe , and first , over the whole Clergie in matters Ecclesiasticall . THE Noveltie of Papall supremacie it selfe , ( implyed in the fore-named title of Vniversall Bishop , ) will the more clear lie app●a●e , by s●tting downe the beginning & progress● thereof , as their owne vndenyable recordes giue evidence thereof . First , then , their owne Duarenus sayeth , That the more auncient and holiest Bishops of Rome , beeing content with their owne Sea and Church , did leaue to other Bishops , the free governament of these Churches that were committed to them : beeing ( sayth hee ) rather as the Bishops of a Citie , than of the whole world . But these Bishops who came after them , did not contayne themselues within these boundes ; but as it were Lords and Kings , they made no doubt to doe all thinges at their pleasure , ( say●th hee ) and to ascrybe to themselues the governament of the whole Church . Hee who was afterward one of their owne Popes , lykewyse testifieth , saying , Before the Councell of Nice , everie one lived to himselfe , and small respect was had to the Church of Rome . After this , Emperours becomming Christian , there were appoynted about the tyme of the Councell of Nice , for the better governament of the Church , foure Patriarches , all of a-lyke jurisdiction , and the Bishop of Rome amongst them as one , having onlie the Primacie of place , for the dignitie of the Citie , and imperiall seat therein ; as is evident out of their owne wryters , and especiallie out of that Famous Councell of Chalcedon , consisting of 430 Bishops , whose mynde was ( sayeth Bellarmine ) that the Church of Rome had therefore the first place , because that Citie was the Seat of the Empyre . But thereafter , sayth their owne Cardinall Cusanus , by vse and custome of subjection vnto him , wee may see how farre the Bishop of Rome hath prevayled in jurisdiction , beyond the holie and auncient boundes ( sayeth hee ) and allowance , which was only within his owne westerne Patriarchie . The first thing they stroue for , ( after the dayes of Gregorie ) was for that style of Vniversall Bishop , which hee had so much damned , and with it to clayme an vniversall supremacie of jurisdiction over all others in matters Ecclesiasticall : which style ( as Platina telleth vs ) Boniface the third obtayned from Phocas the Emperour , magna cum contentione , or with great opposition in the verie hatching : for , How farre contrarie this was ( as Gregorie himselfe sayeth ) to the Evangelicall ordinance and decrees of Councells , let the Canons of the first foure generall Councells testifie , which foure their canonized Pope Gregorie , did reverence alyke , as hee did the foure sacred Evangelistes . The first whereof , was that Famous and first Councell of Nice , vnder Constantine the first Christian Emperour , consisting of 318 Bishops , and celebrate Anno 325 , In the sixt Canon whereof it was thus decreed , that the Bishop of Alexandria , should brooke alyke jurisdiction within his province , as the Bishop of Rome did in his : showing thereby that all the Patriarches were alyke in jurisdiction within their owne precincts , without anie subordination of one to another . Wherefore Cardinall de Cusa , ( setting downe the meaning of Parilis Mos , vsed by the Councell ) sayeth , As the Bishop of Rome , hath power over all his owne Bishops , so lyke-wyse the Bishop of Alexandria , hath the same priviledge of power throghout all Aegypt . Which limitation of everie ones proper power within their owne precinctes , is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or the auncient custome amongst Bishops before : therefore sayeth the Canon , concerning Antioch , Let Antioch also and other provinces , keepe their Auncient priviledges . Whence wee conclude out of this Famous Councell , that if this was the auncient priviledge , and custome of other Churches , to bee free from anie subjection to the Church of Rome , then her vniversall claymed supremacie , now over all other Churches , as Mistresse , and Mother over them , is nowayes the auncient fayth , nor profession of the Catholicke Church : but an ambitious vsurpation , and a meere Noveltie . The next generall Councell , whose sacred Canons militate agaynst the Noveltie of Papall supremacie , is that Famous Councell of Constantinople , consisting of 150 Bishops , and helde in Anno 380 ; which ( as Bellarmine confesseth ) withstood altogether any such supremacie : the fift Canon of which Councell , giveth onelie a primacie of order to the Bishop of Rome , amongst his fellow Patriarches , which they declare hee had onelie given him , for the dignitie of the Citie , beeing the imperiall seat . The third generall Councell , that giveth evidence of Romes Innovation heerein , is that Famous Councell of Ephesus , of 200 Bishops , celebrate in Anno 434 ; resolutelie thus decreeing , Let it be observed , ( say they ) in all Provinces and Diocesses , that no Bishop draw vnder his subjection , anie province which was not his from the beginning : lest vnder pretence of Priesthood , hee bring into the Church arrogancie and pryde . The last , but not the least evidence of the Noveltie of this Papall vsurped supremacie , is that of the Famous and fourth Councell of Chalcedon , of 430 Bishops , and helde Anno 451 ; decreeing peremptotilie , that how-so-ever the Bishop of Rome , had the primacie of place before the Bishop of Constantinople , yet that the Bishop of Constantinople , in all other thinges should bee equall , and haue alyke priviledges with the Bishop of Rome , Now wee know , that the equalitie of power & priviledges betweene two , dissolveth ipso facto Monarchie , which can not bee but in one , as the verie word importeth . This sacred Conncell , and the Act thereof , so galleth the romaenistes , that forgetting all pretended reverence to Antiquitie , and authoritie of auncient Councells , Bellarmine spareth not to impute to these godlie Bishops , fraude and deceat , saying , They decreed this indeed , but not ( sayth he ) without fraude and guyle . Which ( as sayeth Lyrinensis ) What is this else , but to treade vnder foot the decrees of the holy Bishops , almost of the whole Easterne Church , for preventing so wyselie , pronounci●g so clearlie , opposing so stoutlie , and decreeing so piouslie , agaynst ani● such Noveltie , of the new Romane Hierarchie ? CHAPT. IX . The Novelty of the Popes Supremacie , which hee claymeth over Princes , as well as Prelates , and in thinges temporall . HEEREIN , in these two poynts the Novation standeth , made by the Bishops of Rome , 1. in subducing their neckes from that homage and subjection , which they yeelded of olde to the Emperours , as their dread Soveraygnes , and 2. in reducing them to such subjection vnder th●m , that they haue troden vpon some of their neckes . First , then , for witnessing of the Bishops of Rome , their homage and subj●ction , which from the beginning and of olde , they gaue to the Emperours , Bell●●mine himselfe will instruct vs , speaking of that tyme , which was manie hundreth yeares after the Apostles , saying , At that tyme , al●ho the Bish●p of Rome in spirituall thinges was the head of all , even of Empe●●●res themselues , yet in temporall thinges hee was subject to the Emperoures , ( sayeth hee ) and because hee acknowledged the Emperour to bee his temporall Lord , therefore hee made supplication to him , that hee would command a Councell to bee conveaned . Whence it is , that Cardinall Cusanu● declareth , That the eyght first generall Councells , were convocate by the Emperoures , and no wayes by the Popes : in so much , that Pope Leo , with much intreat●e desired to Theodosius , that a Councell might bee celebrate in Italie , and yee could not obtayne it . Gregorie●yke-wyse the great , everie where in his Epistles to the Emperour Mauritius , styleth him his supreame Lord & Soveraigne : and wryting vnto him concerning his imperiall command , that hee should cause publish a certayne Law , which Gregorie thought vnjust , hee sayeth , I as the most vnworthie servand of your sacred Majestie , beeing subject to obey your command , I haue caused sende your Law which yee haue made , thorow sundrie parts to bee published ; and because the same is nowayes agreeable to the Law of Almightie GOD , Beholde , I haue by my letter signified the same to my most excelle●t Lord : there-fore everie way I haue performed what I ought to doe , who hath both given ●●edience to the Emperour , and haue not beene silent , in that which I thought fit to speake for GOD . And yet in a more humble manner doeth Agatho the first , profesie his subjection to the Emperour , supplicating in th●se wordes , Bowing humblie the knees of the mynde , wee intreate your royall Clemencie . Where-with also Adrian the first , joyneth the prostration of the bodie , saying , Prost●ate vpon the ground , and ●alling downe grooflinges at the soles of your feete , doe I intreate your Majestie . Thus wee see , that servitude and subjection , with prostration and humble supplicating , was the auncient practise and profession , of the Bishops of Rome , to the Romane Emperoures , manie hundreth yeares after CHRIST , till in place of humilitie , Luciferian pryde was installed in seat of Antichrist . The next poynt of Innovation , is the reducing of Emperours and Kings , by the Bishops of Rome , vnto their subjection , and dominiering so over them , as to inthrone or dethrone them , at their pleasure , as BELLARMINE de facto instanceth , to haue beene done to Emperoures and King's ; and yet that the auncient Bishops of Rome , never vsurped such power , nor vsed such practises , agaynst eyther Hea●hen , Hereticall , or Apostate Emperoures , Bellarmine himselfe clearlie acknowledgeth . The particular tyme then , when the Noveltie of this vsurpation began to peepe out , their owne Charter Monke , author of that booke intituled , Fascic●lus temporum , telleth vs , That it was in the dayes of Boniface the second , Anno 523 ; for , remarke , ( sayeth hee ) that about this tyme , the Popes began to oppose themselues to the Emperoures , even in temporall thinges , farre more than of olde they were wont . Thereafter , their owne Bishop Otho Frigensis , condescendeth vpon the verie tyme of putting this vsurpation first into practise , showing that Gregori●● , the seaventh , was the first who deposed anie Emperour : so that till 1060 yeares after CHRIST , this bolde Noveltie began not to bee practised . Therefore sayeth their owne Barclay , For the space of a thousand yeares and more , altho the Church did flowrish with all wealth , and that there was also a great number of the wicked Princes and Tyrants , yet none of the auncient Fathers , or Orthodox w●yters in these tymes are found , ( sayeth hee ) who either by word or writ taught anie such thing . And when it began to bee practised , Sigebert the Monke , who lived in the ●leventh hundreth yeare of CHRIST , and tyme of Gregorie the seaventh , sayeth thereof , Let it bee spoken with leaue of all good men , ( sayeth hee ) that this NOVELTIE , I will not say Heresie , before this time was ever hatched , or peeped out in the world . And last , to put on the kepstone of Antichristian pryde , and Tyran●ious vsurpation , the Author of Fasciculus Temporum , telleth vs , that Beniface the eyght rose vp to that hight of pryde , ( sayeth hee ) that hee called himselfe Lord of the whole world , as well in temporall , as in spirituall things : as if Kings onelie did reygne by them , and with the Tempter , they might dispose of the Kingdomes of the Earth , to giue them to whom they will . Who-so-ever , then , they bee , who may so clearlie see the Noveltie of this vsurpation , and yet so highlie advance the Bishop of Rome , as onelie , that they make him not GOD . ( sayeth their owne Cassander ) and who extolleth his authoritie to bee not onelie aboue the whole Church , ( as well in temporall , as spirituall thinges ) but aboue the verie holie Scriptures , &c. I can not see , ( say●th hee ) why these men may not bee called false , or Pseudocotholickes . CHAPTER X. The Noveltie of publicke Prayer , and other divyne Service , in a tongue vnknowne to the people . FIrst , in this poynt , that the Apostles doctrine , and Churches practise in their tyme , was co●trarie to the Romani●tes now , Cardinall Cajetane doeth evidentlie testifie , saving , Out of the doctrine of S. PAVLL , wee haue it clearlie set downe , that it is better for the edification of the Church , that publicke prayers which are vttered in the audience of the people , bee spoken ( sayeth hee ) in a Language common both to Clergie and people , than otherwyse . And that this was also the Churches conforme practise , in the dayes of Iustine Martyr , is evident , who in the ende of his second Apologie for Christians , in expresse tearmes telleth vs , ( sayeth Bellarmine ) That the whole people in the Church vsed to answere , AMEN , when the Presbyter ended the Prayer or Thankesgiving : wherefore it will follow , that the Prayer or Thankesgiving was in the vulgar tongue , else sayeth the Apostle , how shall hee that occupieth the rowme of the vnlearned say , AMEN , at thy Thankes-giving , if hee vnderstand not what thou sayest ? Next , what was the practise of the Church , after Iustines dayes , both in the East and West , is lyke-wyse cleare out of Bellarmine , who testifieth , saying , That this custome was also a long tyme observed , both in the East and West , is evident out of Chrysostomes Liturgie : where most clearlie ( sayeth hee ) are distinguished , what the Prie●● and Deacon , and what the people in divyne Service did sing . As lyke-wyse out of Cyprian , in his sermon on the LORDS prayer , where hee showeth , how the people did answere , saying , Wee ha●e our heartes vnto the LORD : and out of Ierome , in the preface of his second booke on the Epistle to the GALATIANS , who wryteth , That in the Churches of the Citie of Rome , the people was heard lyke a heavenlie thunder , aunswering with a lowde voyce , and saying , AMEN . Therefore their Nicolaus de Lyra , ( and with him Aquinas , Gretzer , & others ) freelie acknowledgeth , saying , In the primitiue Church the Thankes-givings , and all other common Serv●ce , was performed , ( sayeth hee ) in the vulgar To●gue : and the Canonicall Prayers , ( ●ayth their Cassa●der ) and speciallie the words of consecration of the bodie and blood of our LORD , the Auncientes did so reade , that all the people might vnderstand , and say AMEN thereto . Which custome of the Church , ( as yet vsed in Aegypt , and Ethiopi● , ) it is a wonder , ( say●th Erasmus ) how it became to bee changed . And if wee consider M. Hardinges reason , in his aunswere to Bishop Iewell , why Prayers and all other divyne Service , was vsed in the primitiue Church , in the vulgar tongue , wee shall finde that the same reason holdeth still , and so mili●ateth constantlie agaynst this practise of Romish Noveltie : for thus sayeth M. Harding , In the primitiue Church this was necessarie , when fayth was alearning : and therefore the Prayers were made then in a knowne tongue , vnderstood by the people , ( sayeth hee ) because of their farder instruction . And can anie man say nowe , but people in lyke-manner are learning the fayth daylie , and haue neede of farder instruction than they haue alreadie ? Or will anie affirme , that this ●ule of the Apostle , Let all bee done vnto edification , helde onelie for a tyme ? Therefore seeing the edifying of GOD'S people , ( which is the fi●all cause why Prayer and publicke Thankes-giving , should bee performed in the vulgar , ) doeth not varie by diversitie of tymes , but continueth still : even so , then , should speaking in the Church vnto their vnderstanding , CHAPTER XI . The Noveltie of the invocation of Saynctes departed . FOr discoverie of the Noveltie of which doctrine obtruded , to bee believed and practised by all Catholickes , vnder payne of damnation , wee haue before CHRIST the first foure thousand yeares prescription , agaynst anie such doctrine or practise in the Church of GOD , by the confession of Bellarmine , and all other Romanistes , who graunt , That during all that tyme , both before and vnder the Law , there was no invocation of Saynctes departed . Next , if wee come to our SAVIOVR'S tyme and his Apostles , their owne Eckius ( Luthers great Antagonist ) declareth , That in the New Testament the Apostles and Evangelistes , neyther taught by word , nor delyvered or left anie such thing by writ , that the Saynctes departed should bee invocated ; neyther would the holie Ghost , ( sayeth hee ) suffer them so to doe , by whose inspiration they spake . The same also doeth their Dominicus Bannes , and the Iesuit Salmeron testifie , rendring this reason , Because it would seeme hard to the Iewes , ( sayeth hee ) who were never taught so to doe by Moses nor the Prophets , and the Gentiles should haue thought , that there were manie gods exhibite to them , in place of the multitude of gods , which they had forsaken . Beholde , th●n , heere a doctrine of the Romane fayth , confessed to haue for the warrand there of , neyther Gods written word , nor yet Apostolicall vnwritten tradition : now if it was neyther written , nor preached by them , let anie man consider if the Noveltie thereof bee not cleare , and that they can not eschew the Apo●tles Anathem● ▪ who sayeth . If an Angell from Heaven should preach vnto you , beside th●t which I haue preached , let him bee accursed . Next , to the Apostles tymes , if wee come to after ages , and inquyre howe lo●g was it after the Apostles ▪ before anie mention was ever heard of anie such thing , their owne Bishop Poresi●s , Will playnlie tell vs , saying , That be●ore the ●yme of the Martyr Corneli●s , ( which was abou● 252 yeares after , ) there was no mention , ( sayeth hee ) so farre as wee can see , of anie invocation , or intercession of Saynctes . What was the practise lykewyse of the Church , in S. Augustin's tyme , ( who lived after the 400 yeare of CHRIST , ) and speciallie of the westerne or Romane Church , himselfe doeth declare , saying of the Martyres and Sayncts departed , As for such men of God , ( sayeth hee ) who haue overcome the world , in confessing of Him , they are named in their owne place and order , but they are not prayed vnto . Yea , in the 1200 yeare of God , Bernard did put it in doubt , whether the Saynctes departed , anie wayes heard the living : which if they doe not , then speaking to them by prayer , were altogether foolish : for speaking of devoute Humbert , hee sayeth , Neyther see I him now , nor perhaps doeth hee heare mee . More-over , it is to bee observed , that the Fathers of the primitiue Church , vsed this as a spec●all Argument , to proue Christ to bee GOD , because Hee was everie-where prayed vnto . Which Argument had beene of no force , if in those tymes they had prayed eyther to Saynctes or A●g●ls . Therefore O●igen showeth , That PAVLL ( 1 ▪ COR. 1. 2. ) proveth heereby CHRIST to bee GOD , because His Name is everie where incalled vpon ; for the Apostle ( sayeth hee ) doeth thereby pronounce IESVS CHRIST to bee GOD , because His Name is incalled vpon . And if to incall vpon the Name of GOD , and to worship GOD , bee all one and the same thing , then as CHRIST is incalled vpon , so is Hee to bee worshipped ( sayeth hee . ) Hence it is also , that the Fathers in their severall definitions of prayer , ( which Bellarmine rehearseth out of them ) maketh the same to haue expresse reference to GOD o●elie , and therefore also styleth it , That ●atte and greatest Sacrifice , which Himselfe hath commanded to bee offered vp vnto Himselfe , ( sayeth Tertullian ) and that best and most holie Sacrifice of anie : ( sayeth Clemens of Alexandria ) yea , that most excellent sort of worship , ( as Bellarmine calleth it . ) Now as Augustine showeth , and the Romanistes confesse , There is no Sacrifice that is lawfull to bee offered vp vnto anie creature , and therefore least of all that of Prayer , which is the greatest and best . And as for that reason , which Romanistes giue for their recourse to Sainct●s , the Fathers also haue not fayled to take that away : S. Ambrose telling vs , that the verie heathen Idolaters , pretended this miserable excuse , saying , That they had recourse to such that had departed whom they worshipped , that they may haue acce●se to God by them , as by Courtiours to a King : and then hee subjoyneth , saying , But is there anie man so mad , ( sayeth hee ) and so vnmyndfull of his salvation , as to giue the Kings honour to a Courtier ? whereas if anie were found to doe so , they would bee justl●e c●ndemned as guil●ie of Treason : and yet these men thinke not themselues guiltie ▪ who giue the honour of GOD'S Name to a creature . In lyke-manner sayeth S. Chrysostome ▪ When thou hast neede● to put vp a sute v●to men , thou● art forced first to deale with doore-keepers , and to intreate flatterers , and to goe a long way : but with GOD there is no such matter , without an intercessour Hee is intreated : it sufficeth onelie that thou crye in thy heart , and bring teares with thee , And therefore hee biddeth vs marke the wisedome of the Canaanitish Woman : shee intreated not Iames , ( sayeth hee ) shee besought not Iohn , neyther did shee come to Peter , but brake thorow the whole companie of them , saying , I haue no neede of a mediatour , but taking repentance with mee for a spokes man , I come to the fountayne it selfe , for this cause did hee descend , for this cause tooke Hee flesh , that I might haue boldnesse to speake to Him . Last , to what hight of impietie and grosse Idolatrie , this Romish Noveltie is come vnto , let vs see in the last rowme : First , then , their owne Vi●es testifieth , that they worship no otherwyse their hee and sh●e Sayncts , than GOD Himselfe : neyther see I ( sayeth hee ) in manie thinges , what difference there is betweene their opinion of Saynctes , and that which the verie Heathen had of their gods . Lyke-wyse they are come to that hight of Blasphemie , as they are not ashamed in their publicke Romane missall , to say to the Virgine Marie , O foelix puerpera , nostra pians scelera Iure matris , impera Redemptori . Tua semper ubera nostra sanent vulnera . that is , O happie Mother , who expiateth our sinnes , by the authoritie of a Mother , command our Redeemer , and let thy Pappe-milke heale our woundes . Even as of late Carolus Scribenius . Provinciall of the Iesuits , hath written , saying , Lac matris miscere volo cum sanguine nati , Non possum antidoto nobiliore frui . That is , I will mixe the milke of the Mother , with the blood of the Sonne ; and so I can not haue a more excellent salue for sinne . They haue also turned the whole PSALMES f●om GOD , to the Virgine MARIE alone , and in the 71 ●SALME of that Psalter , they attribute j●stice onlie to CHRIST , and mercie to the Virgine MARIE : therefore also thus they begin the 93 PSALME , saying , GOD is the Lo●d of reveng● : but thou boun●●full Mother of mercie , doest bowe Him to showe pitie . And as Assuerus promised to Esther , to the halfe of his kingdome , even so ( sayeth Biell on the Masse ) seeing our heavenlie Father hath justice and mercie , as the best thinges of His Kingdome , r●serving justice to Himselfe , He● hath given mercie to the Vi●gine His Mother , wherefore it is lawfull , ( sayeth their Bernardin de Busto ) to appeale from the Sonnes justice , to the Mothers mercie . CHAPT. XII . The Noveltie of prayer to Angels . THis worshipping and prayer to Angels , b●gan to bee br●ached in the verie Apostles tyme , who the●●fore did fore-warne , that the mysterie of iniquitie did then allr●adi● work● : but no ●ooner did this doct●ine vnder a specious showe of voluntarie humilitie peepe out , but the Apostle discovered and declared the same to bee a deceatfull doct●ine of errour , whereof hee biddeth all Christians beware , saying in expresse words , Let no man dec●aue you of your reward , in a voluntarie humilitie , and worshipping of Angels . The first and principall Author , then , of this errour , wee see , was that spirit of errour and delu●ion : therefore sayeth Chrysostome , The Devill was hee , who brought in this worship of Angels , envying vs the honour which wee haue , ( to wit , of immediate accesse by CHRIST ) therefore tho hee bee an Angell , ( sayeth hee ) or Arch-angell , and tho they bee Cherubims , endure it not ; for neyther will these powers themselues admit it , but reject the same , when they see their Lord dishonoured : I haue honoured thee , ( sayeth the LORD ) and haue sayd , Call vpon mee , and doest thou dishonour Him ? ( sayeth that holie Father . ) After these Apostolicall tymes , if wee inquyre who was the first broacher o● this errour , and setter of it on foote agayne , Origen telleth vs , that it was Celsus , a Philosopher , who sayde , Because the Angels vnderstood the ●ffaires of GOD , therefore wee should pray to them , that they may bee favourable to vs . Wherevnto Origen replyeth , saying . Away with Celsu● counsell , saying that wee should pray to Angels , and l●t vs not afforde any little audience thereto : for wee must pray to GOD alone , ( sayth hee ) who is GOD overall , and to the word of GOD , His onelie begotten and first borne of all creatures . Which er●our of prayer to Angels , spreading it s●lfe as a gangren in the Church , was not onlie opposed by Origen , and such others severallie , but also by a whole Councell , as Theodore● sh●weth , which beeing assembled in Laodices , the chiefe Citie of Phrygia , by a law did forbid , ( sayeth hee ) prayer to Angels , condemning the same as Idolatrie ; whereby the Communion both of CHRIST and His Church was forsaken : and therefore accursing the practisers thereof , saying , If anie bee found to giue himselfe to this private Idolatrie , let him bee accursed , because hee hath forsaken the LORD IESVS CHRIST , the Sonne of GOD , and given himselfe to Idolatrie . Whence it is , that from thence , foorth , all those who transgressed this Cano● , were by the auncient Fathers , and whole Orthodox Church , accounted ever Heretickes , and therefore called Angeliei , because of their worshipping and prayer to Angels , as witnesseth Augustine , Isidore , with dyverse others moe . CHAPTER XIII . The Noveltie of the worship of Images . TO come , then , to the discoverie of the Noveltie of this grosse sort of Idolatrie , which is not onelie to worship by or before an Image , but to worship the Image it selfe : for which cause sayeth one of the Bishops , It must not onelie bee confessed , that the faythfull in the Church , doe adore before the Image , ( as some perhaps would warilie speake ) but also doe adore the Image it selfe without any scruple : yea , with that same worship , where with they adore the thing that is represented thereby . First , their owne Cassander telleth vs , that it is certayne in the beginning of the preaching of the Gospell , ( sayeth hee ) and a good while after , that there was no vse at all of Images amongst Christians , but especiallie in Churches : so that whēAdrian the Emperor had commanded that Temples should bee made in all Cities without Images , it was presentlie conceaved , that hee was preparing these for Christians . And when the auncient Christians themselues were demanded by the Gentiles , why they had no Images , Minutius F●elix returneth them this answere , What Image should wee make to GOD , when man himselfe is GOD'S Image ? ( sayeth hee . ) The primitiue Church lykewyse , for preventing of that Idolatrie which thereafter ensued , was so carefull and provident , that the Councell of Eliber i● in Granado in Spayne , ( in Anno 305 ) decreed plainlie , that no Pictures at all should bee brought within Churches , for feare of adoration , which might ensue thereafter . Neither was this the decree of a provinciall Assemblie onelie , but an ordinance also , in all other parts of the whole Church , as witnesseth their owne Clemangis , ● Parisian Doctor , and Arch-deane of Bajon , saying , Of olde the whole vniversall Church did decree , ( beeing induced thereto by good reason ) for their cause who 〈◊〉 Gentilisme , were converted to the sayth , that no Images should bee set vp in Churches . The first breach , and violation of which ordinance , wee , finde ●o haue beene in Epiphanius time , Bishop of Salamins in Cyprus , ( about the yeare 390 ) who as hims●lfe 〈◊〉 , entering into a Chappell for his owne private devotion at Anablatha , and seeing a certayne Vaile hanging on the wall thereof , having paynted therevpon the Image of CHRIST ▪ or some Saynct , ( sayeth hee ) hee tooke downe the same , and rent it in pieces , and thereafter wrote to the Patriarch of Ierusalem , within whose precinct it was , finding fault , that anie such thing should haue beene done within his boundes ; and desiring him that hee would command , that thereafter in the Church of CHRIST ▪ no more such Vailes or Pictures should bee hung vp : this beeing contrary to the authority of Scriptures , and agaynst our Religion , ( sayeth hee . ) But a good while there-after , how they were more commonlie brought in into Churches , Corneli●s Agrippa thus doeth declare , saying , The Heathnish custome , and their false Religion , hath also infected ours , and hath brought into Churches , Images , and Pictures , with manie other pompous Ceremonies , none whereof were found amongst the first and true Christians . Vnder what specious pretence also , and for what ende at fi●st this was done , their owne Cassander hereby clearly testifieth , saying , At last it is evident , that Pictures were admitted into Churches , to represent onlie the ●torie of things done : altho Augustine spake plainlie agaynst it , saying , These deserue to bee thought altogether to er●e , who seeke the knowledge of CHRIST and His Apostles , not in holie Scriptures , but vpon paynted walles . But how farre the auncient Fathers , who lived in the primitiue Church , did abhorre from any worship of Images , onlie Origen wryting against Celsu● may declare , ( sayeth hee . ) Thus beeing , then , generallie set vp into Church , through the superstition of people , about the 600 yeare of GOD , in the tyme of Pope Gregorie the first , they began to bee adored : at what tyme Cerenus Bishop of Marsil● . publicklie opposed the same ▪ by breaking all the Images , and removing out all the Pictures , that were within the Churches of his whole Diocesses : which thing Pope Gregorie himselfe doeth relate to vs , in that Epistle of his written to Ser●nu● , commending his zeale which hee shew against any worshipping of Images , as being ( sayth hee ) altogether agaynst the Scriptures : but thinking amisse onelie , that so rashlie hee altogether had broken them in pieces . What fierce contentions also afterward arose in the Church , concerning Images , it were too large a taske at length here to set downe , the Greeke Emperoures , Leo , Isaurus , Constantinus Caballinus , Nicephorus , Stauratius , Leo Armenus , Michaell Balbus , Theophilus and others , who were therefore called Iconomachi , or the enemies to Images , opposing them and their adoration constantlie in the East , till at last their worship was established in that second Councell of Nice , helde by that superstitious Empresse IRENE , in Anno 787 ; which Councell was quickly thereafter opposed , by the Councell of Franckeforde , convocate by Charles the Great , and helde in the West : at what tyme , ( sayeth their owne Cassa●der ) when the coppie of that Councell of Nice was brought vnto Franckeforde , and diligentlie read , by the command of the Emperour Charles , the Councell of Franckeforde was indicted , at which the Legates of the Bishop of Rome were present , and there , by the full consent of the Westerne Bishops , ( sayeth hee ) that Grecian Councell , in so farre as the same decreed the worship of Images to bee lawfull , was disallowed , and condemned , as not onelie contrarie to Scripture , but also to the doctrine of the auncient Fathers , and to the custome of the Romane Church it selfe . So that wee see , 800 yeares after CHRIST , that the Romane Church was then as farre from the doctrine and practise of the Romane Church now , in this poynt of worshipping Images , a● ever Luther , or Calvin , or a●ie Protestant now . Whereby it is evident , how falselie the Romane Catechisme affirmeth , that it is not onelie lawfull to haue Images in the Church , and to giue honour and worship to them , but also that this hath ever , or in all ages beene done , to the great good of the ●aythfull . Ney●her was that reason or excuse , thought to bee of anie worth then , ( sayeth their owne Cassander ) which is by some now-adayes pretended , that this worship is not given to the Images themselues , but to them whom they represent : for this excuse ( sayeth hee ) was lyke-wyse made by Pagans , to colour their Idolatrie . Which practise of Romish devotion and pietie , is come to that hight of madnesse , ( sayeth their Polydor Virg●ll ) that this part of Religion , is little different from impietie : for there are manie so exceeding rude and stupide , ( sayth hee ) who worship Images made of Stockes and Stones , Brasse and M●rble ; and these also , that are paynted over with dyverse sorts of Coloures vpon walles : not is representing figures , but as if they had sense and feeling , and confide more in these ▪ than in CHRIST Himselfe . Yea , they so dote vpon Images , ( sayeth their owne Gabriell B●ell ) that they belieue a certayne Deitie , grace or holinesse to bee in them , whereby they are able to worke miracles , restore health , and delyver from dangers , and to preserue men from hurtes and snares , out of the confidence of the fore-named , beeing moved to worship them , that they may obtaine some of the former thinges . Whence it is also , ( sayeth hee ) that they vowe & obliedge themselues to vnder-goe Pilgrimages , some to this , and some to that Church , according as they respect the Images ; beli●ving that this Image in such a place , to bee of greater vertue , than in another , and to bee more famous for miracles , and of greater power . And if at anie time miracles bee wrought vpon men , who haue recourse vnto them , this is not by the vertue of the Images . ( s●yeth hee ) but some-tymes by the operation of the Devill , to deceaue such Idolatrous worshippers , GOD so permitting , and their infidelitie so deserving the same . CHAPT. XIV . The Noveltie of the doctrine of Merite . HEEREIN the Romanistes are so grosse , that BELLARMINE sayeth not onlie , That good workes merite a rewarde , for their owne worthinesse and condignitie : but the Rhemistes adde also , that they are so fullie worthy of eternall lyfe , which GOD of His j●stice oweth to the workers of the same , that GOD should bee v●just , if Hee rendred not Heaven for them . Yea , the Iesuit Vasquez . goeth so farre in prowde and open blasphemie , that hee sayeth , Seeing the workes of the righteous , by their owne worthinesse , merite eternall lyfe , as an equall recompence and reward , there is no neede of the interveaning of anie other merite of condignitie , such as the merite of CHRIST , that eternall lyfe should bee rendered vnto them . To come to the confessed Noveltie of which prowde errour , beside Scripture cleare in this poynt , their owne Cassander telleth vs , what was the constant and vniforme doctrine , of the primitiue Church , and ancient fathers therein , saying , Wherefore this doctrine is not to bee passed by , which with a full consent all the ancient Fathers delyvere : to wit , that our whole confidence of the remission of our sinnes , and the hope , both of pardon , and of lyfe eternall , is to bee placed in the onelie mercie of GOD , and merite of CHRIST . Whence it is , that their Waldensis sayeth , I esteeme him a sounder divyn● , and more faythfull Catholicke , ( sayeth hee ) and more agreeable to the Scriptures , who simplie deny●th anie such merite ; and who granteth according to the Apo●tles , and Scriptures manner of speach , that simplie a man meriteth not the kingdome of Heaven : but onelie that it is given him of the meere favour of GOD , and will of the giver , a● all the ann●ient holie Fathers , vnto the latter Schoole-men haue held , and as the whole Church did professe , accounting it an Heresie to profe●se the contrarie . The trueth of which speach , of these two fore-named , may bee seene at length , in the cleare testimonies of the Fathers themselues , who showe how the godlie get eternall lyfe from GOD , ratione pacti , non facti , or by reason not of our wo●kes m●riting , but his mercie promising . Therefore , ( sayde Augustine ) what-so-ever GOD hath promised , Hee promised the same to these who were vnworthie , that the reward might bee seene to bee promised , not for the merite o● the worke , but of free●grace , ( as the word it selfe importeth . ) Which doctrine of trueth overthrowing ▪ merite was also professed of olde in the Churches of BRITANE , as may bee seene in the order appoynted in the ●uncient Liturgie of E●GLAND , for visitat on of the sicke , chiefelie in Ansel●es time Arch-bishop of Canterburie , Anno 1080 , wherein the Priest sayeth to the sick● person , Doest thou belieue to come to Glorie , not by thy owne merites , but by the vertue and merite of the Passion of the LORD IESVS CHRIST , and that none can bee saved by his owne merits , or by anie other meanes , but by the merite of His Passion . To which the sicke partie was taught to answere , All this I belieue . The contrarie of which doctrine , mayntayned now by Rom●nist●s , was also long agoe condemned , by the whole Facultie of Divinitie at PARIS , Anno 1354 , as most Hereticall , and Blasphemous , in their sentence agaynst one Guid● , an Augustine Friar , by way of recantation prescrybed vnto him , saying , I saide against a Batchelour of the preaching Friars , in my conference with him , that a man meriteth eternall lyfe , for the worthinesse of the worke ; that is , so , as if the same were not given vnto him , there were wrong done vnto him : which opinion I recant , as False , Hereticall , and Blasphemous . Therefore their owne Cardin●ll Bellarmine , was forced to conclude , saying , Because of the vncertayntie of our owne vnrighteousnesse , and the danger of vaine glorie , it is most safe , ( sayth hee ) to put our whole confidence , in the onelie mercie of GOD , and His onlie goodnesse . An advertisement to the Reader . THE Noveltie of this prowde errour beeing d●scovered , yet , lest with the vaile of the Word , MERITE oft vsed in Antiquitie , they should craf●ilie palliate the Noveltie of their doctrine of merite , their owne Vega , in his booke written in defence , and for the vnderstanding of the Councell of Tren● , and wherein hee was a chiefe Disputer , plainlie confesseth , saying , I am not ignorant that the word , ( mer●te ) is vsed ost-tymes , ( sayeth hee ) where there is no meaning of deserving , eyther by condignitie , or congruitie . And therefore wee finde , that sometimes improperlie , i●simplie signifieth to o●tayne favour , without doing eyther good or evill : as where Ambrose sayeth . That Iohn the Baptist in his birth , obtayned so great a favour , as to bee the fore-runner of CHRIST , the wordes beeing , tantam gratiam nascendo meruit . Sometimes also it is put for obtayning favour , quyte contra●ie to deserving , as where Pope Gregorie speaking of PAVL'S conversion , sayeth . When hee was labouring to extinguish the Name of our Redeemer on earth , hee obtayned that favour to heare His wordes from Heaven , where the wordes are , Verba de coelo meruit audire . And sometimes it signifieth generallie , workes , whether good or evill , as Aug. Epist , 46 , and sometimes speciallie good workes , yet excluding all worthinesse in them to merite eternall lyfe ; as where Bernard sayeth , Neyther are mens good workes of such worth , that for their merite eternall lyfe should bee due vnto them , or that GOD should doe wrong except Hee gaue the same for them : where the wordes are , Neque eni● sunt talia hominum merita , &c. and which speach of Bernand's , is diametralie opposit in ipsis termin●● , to that prowde assertion of the Rhemistes , who say , that GOD should bee vnjust , and doe wrong , if Hee rendred not Heaven for them . CHAPTER XV . The Noveltie of Pv● ▪ GATORIE . FIrst , then , if wee aske their owne Bishop of Rochester , and great Champion against Luther , whether this new Article , which avarice hath hatched , ignorance doeth foster , and fire and ●aggo● maintaineth , was knowne of olde , or believed by the primitiue Church , hee will tell vs , saying , It was not so necessarie to belieue Purgatorie , in the primitiue Church . And if wee aske him farder , to wit , how long it was before eyther Purgatorie , or indulgences , ( which depende vpon it ) was knowne or receaved by the Catholicke Church , hee will tell vs , That it was knowne but of late , ( sayeth hee ) and that after manie ages , the beliefe of Purgatorie and indulgences , was receaved by Orthodoxe Christians ; and therefore hee granteth , that thereof little or no mention was at all in the auncient Fathers . But on the contrarie , Iustin Martyr doeth teach vs , That after the soules departure from the bodie , sta●sm , or instantly , the soules of the godlie are carried to Paradise , where the sight of Angels and Archangels , and the sight of CHRIST is . And so lyke-wyse sayeth Prosper , that Christians having ended their Pilgrimage , presentlie thence-foorth reygne happie in their natiue countrey . In lyke-manner Augustine , that the soule beeing set at libertie out of the bodie , presentlie goeth to Heaven . Yea , Bellarmine himselfe , vpon these wordes of S. PAVLL , 2. COR. 5. 1. confe●●eth no lesse , saying . The reasoning of the Apostle , then , is excellent , to wit , this ( sayeth hee ) if this mortall lyfe perish , wee haue presentlie the enjoying of another , sarre better in the Heavens . Last of all , if moreover to proue the Noveltie of this errour , wee consider the vniversalitie or Catholicisme , both of place and persons , wee shall finde that as it hath not beene semper , or ever in the Church , so neyther , hath it beene helde or believed ; Vbique nec ab omnibus , or , in all places , and by all : which beside the irrefragable notorietie thereof , their owne Bishop of Rochester clearlie confesseth , saying , As for the Grecians , even vnto this day , they did never belieue Purgatorie : and yet of the Grectan Church their owne Bishop of Bit●nto , in his Oration before the Councell of Trent , professeth her to bee the mother Chruch , from whome the Romane Church hath whatsoever shee hath , ( sayeth hee ) to wit , of sound and Orthodox doctrine . And if beside the Grecians , wee consider and joyne the Musco●ites , and Abys●in Christians , the Gorgians , and Armenians , as also the Syrians and Chaldeans , that are subject to the Patriarch of Antioch and Babylon , from Cypr●● and Palestina , to the East Indies , besides the reformed Churches in Europe , wee shall finde these who belieue Purgatori● , to bee but a few . CHAPT. XVI . The Noveltie of Papall Indulgences . HAving before cleared the Noveltie of Purgatori● , by the Roman●●tes owne confession , it followeth necessarilie , that Papell Indulgences can brage of no Antiquitie : For , sayeth their owne Bishop of Rochester , If yee take away Purgatorie , what neede will bee of indulgences ? for vpon it , ( sayeth hee ) dependeth all the respect that is had to indulgences . Yet to discover more clearlie , the Novelty of Papall indulgences , wee will first consider what were these auncient indulgences , which are mentioned in the recordes of Antiquitie , to haue beene at first in vse in the Church of CHRIST , that by the generall name common to these auncient , and the now late Papall indulgences , none may bee deceaved . First , then , the indulgences of olde , were onlie a releasing of penitent● , from some part of the severitie of discipline , injoyned to scandalous offenders , as their serious repentance and publicke evidence thereof did procure : as may bee seene , 2. COR. 2. and as Bellarmine himselfe maketh manifest , out of the Actes of the Councells of Nice , and Ancyra , set downe by him at length . Which thing also their owne Cassander showeth , saying , That the diminishing of Canonicall Pennance , or that relaxation which was granted by the Bishop to publicke penitents , when eyther somewhat of the tyme , or of the rigour of the pennance was lessened , was called an Indulgence : so that it was a lessening and mitigation , of their disciplinarie satisfaction to the Church , who were penitents and alyue , granted by everie Bishop to such of his Diocesse , and that verie sparinglie , as Bellarmine showeth , but no largesse and application of the satisfactions of Saynctes , joyned with CHRIST'S sufferings , for the reliefe of those that are dead , out of a forged fyrie Purgatorie , graunted onelie by the Bishop of Rome , for satisfaction to him in moneyes : and as Bellarmine acknowledgeth , for the lightest causes as anie , lavishing out greatest Indulgences , as that is , which is granted to all who heareth● Popes blessing at Easter . Now if wee inquyre what is become of these auncient Indulgences , Bellarmine will tell vs , saying , I confesse indeede , ( sayth hee ) that the forme of drspencing with a number of yeares or dayes , or Lents appoynted for pennance , which was of olde in vse , is now cleane left off . Next , if wee inquyre concerning these new Papall Indulgences , that are come in their place , whether they haue anie Antiquitie for them , eyther by Scripture , or ancient tradition , their owne Syl●ester Prier●as , Antonius , Cajetane , and others , will g●ant , that they haue none : for thus sayeth Prierias , ( and with him the other two ) Indulgences are not knowne to vs , by anie authoritie of Scripture : nor was there any vse of the in the beginning of the Christian Chruch . ( say●th their Bishop Fisher . ) To come next from Scripture , to the authoritie of Fathers , Cardinall Cajetane telleth vs , That none of the Auncient Fathers , Greeke or Latine , haue brought these to our knowledge , ( sayeth hee ) which therefore maketh Bellarmine , that hee citeth not one Father for them . As also to consesse , that Durandus , Antoninus , and Rochester , denye , ( sayeth hee ) that Indulgences were knowne in the times of Ierome , Augustine , and other Fathers , who lived in the first fiue hundreth yeares . Next , after the first fiue hundreth yeares , if wee inquyre , in the auncient Fathers that thereafter lived , whether anie mention is to bee found of Papall Indulgences , their Antoni●●●● will tell vs , saying , There is no testimonie for them in the auncient Fathers at all , but onelie ( sayeth hee ) out of more later wryters . Wherefore their owne Alfonsus à Castro , vpon the same ground granteth , That their vse ( sayeth hee ) is onlie of late in the Church . Iustly therefore , is that challenge made by Chemnitius , that no T●stimonie can bee produced out of anie Father by anie , that any such doctrine or venting of Papall Indulgences , was in vse in the Church , for the space allmost of twelue hundreth yeares after CHRIST : the first author of them beeing ( as their owne Polydor , and Agrippa telleth vs ) Boniface the eyght , who lived about that tyme , and extended them to the soules in Purgatorie : and for the better sale , and venting of them , devysed a solemne Iubile ▪ beeing therein a successour , rather to Simon Magus , than to Simon Peter . So that wee see this doctrine of Indulgences , is new in the institution , now in the p●actise , new in the extent , and n●w everie way , and consequentlie false , and impiouslie deceatfull . CHAPT. XVII . The Noveltie of the Popish fiue Bastard Sacramentes . FIrst , then , to cleare the Noveltie of this doctrine , set downe by the Councell of Trent , with such a dreadfull fulmination of a curse to the controllers thereof , if wee inquyre beside these two Sacramentes , to wit , Baptisme and the LORD'S Supper , whether they bee anie moe , which the Antiquitie of holie Scripture doeth countenance , and allow to bee true and proper Sacramentes of the Gospell , as having Christs institution , and beeing visible signes of invisible justifying grace , conferred on the receavers in the right vse thereof : then , their owne Cardinall Bessarion , and Bishop of Tusculum , will tell vs , saying , In the Gospell wee reade that ●nelie these two Sacramentes , ( sayeth hee ) were delyvered to vs plainlie . Or if wee will aske at their Paschasius an Abbot , who lived about the 800 yeare of CHRIST , which are the Sacramentes of CHRIST , to bee found in His Church , hee will show vs , That these are they onelie , to wit , Baptisme , and the Sacrament of the Bodie and Blood of CHRIST , without mentioning moe : which therefore Fulbertus , Bishop of Chartres , calleth , duo vitae Sacramenta , or the two Sacramentes of lyfe and salvation . Lyke-wyse , beside their owne Doctoures , if wee ascende higher to inquyre of the ancient Fathers , what are the proper Sacraments , which the Church then acknowledged , Augustine will tell vs . That Baptisme , and the LORD'S Supper , are these , saying , Haec sum Ecclesiae gemina sacramenta : or , these are the two Sacramentes of the Church , lyke two twinnes : In lyke-manner doeth Cyprian speake , saying , Then , at last , men may bee sanctified , and bee the children of God , si vtroque sacramento nascantur : that is , If they bee borne anew by both the Sacramentes , to wit , Baptisme , and the LORD'S Supper . And if wee consult with Bellarmine himselfe , hee will showe vs the reason , why both the auncient Fathers , and manie of their owne Doctoures , countenance no other Sacramentes , as properlie so called , saying , The holie thing it selfe , which the Sacramentes of the new Law doeth signifie , is three-folde : 1. justifying grace , which is demonstrate as present , 2. the suffering of CHRIST , as the cause of that grace , and which is commemorate as bygone , and 3. eternall , lyfe the effect of that grace , and which is prefigured as to come : and concerning Baptisme , and the LORD'S Supper , the matter heerein is most evident , but concerning the other siue Sacraments , it is not so evident , ( sayeth hee . ) Wherefore justlie did their owne Cassander say , as touching the seaven Sacramentes , It is certayne that the Schoole-men , and Romane doctoures , ( sayeth hee ) never thought that all of them , should bee called alyke properlie Sacramentes . Therefore , as to confirmation , Alexander of Hales showeth , That it is no Sacrament of the Gospell properlie , because it wanteth CHRIST'S institution , and is of no greater Antiquitie , than the Councell of Milda , Next , concerning Marriage , as Cassander reporteth , Lombard denyeth that grace is thereby conferred : and Durand affirmeth , that it is nowayes properlie a Sacrament . Thirdlie , as for pennance and confession , Hugo de sancto Victore , in expresse tearmes excludeth it from beeing a Sacrament , properlie of the new Law . Fourthlie , touching ORDOVRS , Bellarmine himselfe telleth vs , That Episcopall Ordination , ( which Durand showeth to bee all one with Presbyteriall ) is denyed to bee a Sacrament , prop●r●●e so called , not onelie by sundrie auncient Schoole-men , and Doctors of the Romane Church , but by these also who are more recent , as Dominieus à Soto , and others : whence hee conclude●h , saying , Wherefore , if Episcopall Ordination bee not a S●cram●nt , wee cannot p●oue out of Scripture , ( sayeth hee ) that Ordination is a Sacrament at all . Last , as for extreame vnction , the lesuit Suarez declareth , That Hugo , Peter Lombard , Bonaventure , Aleusis , and Altizidorus , fiue Famous and learned Doctors in the Romane Church , denye playnlie , that it was instituted by CHRIST , and consequentlie that it is no true Sacrament . The peremptorie tyme , then , and author when this doctrine of seaven sacraments got foot in the Church , their owne Cassander specifieth , s●ying , Heerein surelie there is no contraversie , that there are two speciall Sacramentes of our salvation , wherein speciallie our salvation consisteth , and is apprehended by vs : as speaketh Robertus Tuitiensis , and Hugo de Sancto Victore , to wit , Baptisme and the Sacrament of the Bodie and Blood of CHRIST : neyther shall yee finde anie who rashlie before Peter Lombards tyme , did set downe anie certayne , and definite number of Sacramentes : which tyme was about the 1140 yeare of GOD : and so the same i● but a verie late Noveltie . CHAPT. XVIII . The Novelty of Transsubstantiation . BEfore wee come to the discoverie , of the Noveltie of this lurde errour , wee will show first , how grosse not onelie the Romani●tes of olde haue beene therein , but lyke-wyse their verie late lesuits : First , then , to vse the wordes of the Councell of Rome , helde by Pope Nicolas , ( Anno 1060 ) wherevnto they caused Berengarie , by way of recantation , to subscrybe , The Bread and Wine which are set vpon the Altar , after consecration , ( say they ) are not onelie the Sacrament of CHRIST'S Bodie and Blood , but are the verie true Bodie and Blood of CHRIST , and sensiblie in the verie trueth , is handled by the hands of the Priest , and kroken , and chawed by the teeth of the faythfull . A late lesuit lyke-wyse , Cornelius à Lapide , sayeth vpon these wordes of ISAI , Beholde , a Virgine shall conceaue , and beare a Sonne . In this venerable Sacrament , this mysterie ( sayeth hee ) is truelie performed , and daylie in verie deede renewed : which heere ISAIAH fore-telleth , and which was performed when the Word was incarnate : for by the wordes of consecration , as the Bread is truelie and reallie transsubstantiate , so CHRIST is brought foorth , and as it were begotten vpon the Altar ; as powerfullie and efficaciouslie , as if CHRIST were not as yet incarnate , yet by these wordes , This is my Bodie , Hee should bee incarnate : and assume an humane bodie , as graue Divynes doe teach : there-fore ( sayeth hee ) the Priest is as the Virgine that bare him , the Altar is the Manger , the little Emmanuell which hee beareth , is Christ brought foorth vnder the little Host●e , by vertue of the Highest , and over-shadowing of the holie Ghost : which made their Postellu● to call Transsubstantiation , nativitas m●diatoris vltima , or the last birth of our Mediator CHRIST . For detection of the Noveltie of which blasphemous errour , if wee first inq●yre of the Antiquitie thereof in Scripture , a clowde of their owne witnesses will tell vs , that it is not expressed in Scripture , nor can bee proven there●y a● all , and that it may bee justlie doubted , ( sayeth Bellarmine himselfe ) whether these wordes , This is my Bodie , bee cleare anough to inforce it , seeing the most sharpe witted and learned Doctors of the Romane Church , ( such as Scotus w●s ) haue thought the contrarie , ( sayeth hee . ) Next , if wee aske for the Antiquitie thereof , in the writs of the auncient Fathers , or if it was believed in the primitiue Church : then one of their schoole-men will tell vs , saying , In the primitiue Church , it was not believed as a poynt of fayth , that the substance of bread , was converted into the bodie of Christ . Next , of the Transsubstantiation of the bread , into the bodie of CHRIST , ( sayeth Alfonsu● à Castro ) in the auncient wryters , there is verie seldome mention . Yea , sundrie auncient Divynes doe a●●irme , that the bread is not Transub●tanti●te , ( sayeth their Cardinall Cusanus . ) Where●ore Theodores telleth vs clearlie , That the mysticall signes after consecration , departe not f●om their owne nature , but remayne in their former substance , figure , and forme , and may bee seene and touched as before . Yea , their owne Pope Gelaesius , wryting agaynst Eutyches , sayeth expreslie , That tho in the Sacrament wee receaue a divyne thing , to wit , the Bodie and Blood of CHRIST , yet the substance and nature of the bread and wine ceasseth not to remaine , ( sayeth hee . ) And if anie speaches of Fathers would seeme to sound other ways , their owne Cassander telleth vs , That the late Schoole men doe acknowledge these speaches to bee figuratiue , whereby the signe is called , by the name of the thing which is signified , and is present also in the Sacrament . So that justlie sayde the elder Schoolemen , ( as Suarez . reporteth of them ) that the doctrine of Transsubstantiation is not verie ancient . This errour , then , was first broached in the East , by Damascene , in the time of Gregori● the third , ( Anno 740 ) and opposed then chiefelie by the Councell of Constantinople , consisting of 338 Bishops , ( Anno 754 ) who declared , That the bread in the Eucharist , was the true resemblance of Christs naturall bodie , and consequentlie not the bodie it selfe . About an hundreth yeares there-after , in the tyme of Gregorie the fourth , the same also began to bee propounded in the West , by one Amularius , Bishop of Lions , who was censured , and opposed , by the Councell of Carifiacum , wherein it was declared by the Bishops of France , That it was to bee vnderstood , that the bread and wine , were the bodie and blood of CHRIST , after a spirituall manner onelie . Heere-after howsoever , sundrie helde this grosse opinion of Transsubstantiation , Paschasius Radbertus , a Deacon , ( Anno 850 ) who to that purpose wrote a Booke to Placidus , of the bodie and blood of CHRIST : yet others stoutlie mayntayned the trueth in the contrarie , as Rabin●s M●●rus , who at the same tyme opposed Paschasi●s , and w●o●e thereof to Abb●t Egilo , whereby arose great disputes by sundrie vpon both sides : wherevpon Carol●s Calvus , then King of FRANCE , willing to haue these differences composed amongst his people , and the trueth of the matter cleared , singled out one Bertram , a Priest and M●nke of Corbey , as * a man m●st famous in those tymes , both for learning and pietie , and req●yred him to wryte to him his judgement in that matter ▪ which hee accordinglie did in his booke yet extant , written ( Anno 876 ) wherein hee declareth and proveth , That the bread and wine , are Christs bodie and blood figuratiuelie onelie , or by representation , according to the na●ure of Sacramentes , and sacramentall speaches , taking so the name of that which they signifi● : but for the substance of the creatures or elementes themselues , they are the same after consecration , as they were before : ( sayeth hee ) for which cause the Romanis●es in the Belgicke expurgatorie Index , wish , that this Booke had altogether perished : the Iesuit Turrian giving the reason thereof , Because the citing of it declareth that Calvine's Heresie is not new . About which tyme also of Bertrams wryting , a famous countrey-man of ours also , Iohannes Scotus , wrote a * booke of the same matter , and to the same sense , who for his extraordinarie great learning in those tymes , was surnamed , Iohn the wyse . And in ENGLAND , in the dayes of Aeifricke an Abbot , ( Anno 975 ) there was an auncient Homilie , which the sayde Aelfricke at the command of W●lfstane Arch-bishop of Yorke . translated out of Latine and Sax●n , into Engl●sh , synodicallie appoynted to bee read to the people , for their instruction , at everie Easter , before the receaving of the holie Housell , ( as he calleth the Sacrament ) wherein the verie same doctrine , set downe by Bertram , and professed now by vs , is clearlie set downe , as the sayde Homilie at large may bee seene , in Master Iohn Foxe his Booke of Martyres . Yet at last , errour in the times of ignorance , and Papall vsurpation so farre prevailed , that ( Anno 1215 ) it was established as an Article of fayth : so that as Scotus affirmeth truelie , before the Councell of Laterane , it was no doctrine of fayth , ( sayeth hee . ) CHAPTER XIX . The Noveltie of halfe Communion , or with-holding the Cuppe from the people . FOR the cleare detection , of the Noveltie of this sacrilegious errour , first their owne Canonized Aquinas ( and with him Lyra , and others ) declare , according to the custome of the auncient Church , all the people as they did communicate of the bodie of Christ , so did they also of His blood , ( sayeth hee . ) And if wee aske at their owne Cassander , how long this custome did continue in the Church of Christ ? hee will tell vs , saying ▪ It is sufficientlie certayne , that the vniversall Church of Christ , even vnto this day , did celebrate the Sacrament vnder both kyndes , and that the Westerne or Romane Church , more than a thousand yeares after Christ , ( chiefelie in the solemne and ordinarie celebration of this Sacrament ) did giue the same in both kyndes , both of breade and wine , to all the members of the Church of Christ : which is manifest , ( sayeth hee ) out of the innumerable Testimonies , both of Greeke and Latine Fathers . And if , then , wee inquyre , when this custome of communicating in one kynde , began in the Romane Church generallie to be receaved , their owne Gregorte de Valentia , in lyke-manner will tell vs , That it was but a little before the Councell of Constance , which was helde in ●nno 1414. There-after , if wee come to the Councell of Constance it selfe , where it was first decreed , and inquyre of the Noveltie thereof , they are forced to confesse , that Christ instituted this venerable Sacrament , in both kyndes of bread and wine , & gaue it so to His Disciples , ( say they ) as also , that in the primitiue Church , the same was receaved by the faythfull in both kynds , and that for eschewing some perills and scandalls , this custome was thought fit to bee altered Next , after the cleare and confessed Noveltie of this poynt , both in altering and mayntayning of Christs institution , if wee will examine out of their owne confessions , whether it bee best to adheare to Christs institution , who gaue it in both kyndes , or not , Bellarmine will teach vs a generall rule , saying , It can not bee doubted of , but that is best , ( sayth hee ) and most fit to bee done , which Christ Himselfe did . But to subsume , Christ gaue the Sacrament of His bodie and blood vnder both kyndes : therefore inevitablie it followeth , that without doubt , it is fittest and best , to giue it as yet in both kyndes . Wherefore in expresse wordes , not onelie did Ruardus Tapperus , Deane of Lovane say , that it were better and more covenient to giue it so , as beeing more agreeable to the institution of Christ , His example , and Fathers of the primiti● Church ; but also their owne Cassander setteth downe the particular , and pregnant reasons , why it is better to giue it so , vnder both kyndes , and why the primitiue Church ever so gaue it : I. because of the institution and example of Christ , who gaue this Sacrament in both the Elementes vnto His Disciples , representing then the persons , ( sayeth hee ) of the whole faythfull communicants : 2. because they did belieue in the Sacrament , by the Element of the wine , that there was signified a certayne peculiar grace , of the blood of Christ , to wit , according to Christs wordes , The remission of sinnes : 3. because thereby was represented the full Passion of Christ , which did consist in the oblation of His bodie , and the shedding of His blood , according to that of S. PAVLL , As oft as yee shall eate of the bread , and drinke of the Cup , yee shall show the LORD'S death till His agayne comming . 4. because ou● perfect feeding , or now●ishment , is thereby signified , which is vsuallie not onelie by meat , but by drinke also : and 5. because lyke-wyse is signified thereby , the perfect redemption of man , in His bodie , by the oblation of Christs bodie , and in his soule the fountayne of lyfe , ( which is sayde to bee in the blood ) by the shedding of Christs blood . So that it is not without cause , that one of their owne Popes , Gelasius , sayde , That the divyding of one and the same Sacrament , can not bee done without great sacriledge , and therefore that hee commanded , that eyther the whole Sacrament vnder both kyndes should bee taken , or else that these superstitious persons , who will not participate of the Cup , hee debarred from the Sacrament altogether . Lyke-wyse , as they haue withdrawne the Cup from the people , so they haue also taken away a significant Rite , in giving to them ● wafer fo● bread , without fraction , which was acted and instituted by CHRIST , to signifie the breaking of His Bodie , and of the confessed N●veltie whereof , let Cardinall Cajetane witnesse , saying , In the primitiue tymes , that the Church did vse fraction of the bread , when the Communion was given to the people , even the verie Actes of the Apostles doe testifie , in imitation of CHRIST , as I belieue , ( sayeth hee ) Who tooke bread , and blessed it , and brake it , and so gaue it to His Disciples . But it was afterward that the Church vsed severallie little Hosties , which noway●s may bee broken . CHAPTER XX . The Noveltie of the MASSE , where-in the Priest onelie reccaveth . FIrst , for the clearing of the Noveltie heereof , having before spoken of the Noveltie of the name , wee see that it hath no warrand in holie Scripture , being contrary both to the institution of CHRIST , and to that name which it getteth from the holie Apostle , Of a Communion : for in the institution wee see there was fraction of Bread , which fraction was for distribution , and this distribution , was for common participation , everie one with another , as wee see , I. COR. 10. 17. and as it was sayde of the Cup also , Drinke yee all-of this , or , Divyde it amongst you . Next , it is agaynst the name of Communion , which the Apostle giveth it , for therefore is it called a Communion , ( sayeth their Hugo Cardinalis ) because in the primitiue Church , the people did communicate thereof daylie : neyther properlie can it bee called a Communion , ( sayeth their Cassander ) except moe than one participate . The same is contrarie also , to the alleadged Canons of the Apopostles , and wrytings of the Fathers : for thus sayeth their owne Cochleus , Of olde , all , both Priests and people did communicate together , as appeareth by the Canons of the Apostles , and wrytings of the auncient Fathers . In lyke-manner , the same contradicteth their owne Canon of the Masse directlie , their owne Cassander telling vs , That therein the Priest prayeth not onelie for himselfe , and his owne communicating , but also for those who doe communicate with him , saying , Bee mercifull to as manie of vs , as haue beene partakers of this Altar : and chiefelie in his prayer after the Communion , hee seemeth to pray onelie , ( sayeth hee ) for those who haue beene communicants . In lyke-manner , Odo Camerace●sis , wryting on the Canon of the Masse , affirmeth , That those solitarie Masses were not of olde , ( sayeth hee ) in vse in the Church , seeing that no Masse was without a collect , that is , some number who did offer , and participate of the Sacrament together . Their owne Durandus lyke-wyse telleth vs , saying , In the primitiue Church , all who● were present at the celebration of the Masse , did everie day communicate , because all the Apostles did drinke of the Cup , according to the LORD'S command , Drink● yee all of this : and their oblation was a great loafe , ( sayeth hee ) which was sufficient for all , and which custome the Grecians are sayde to keepe even vnto this day . Which thing also their Tolossanus , Belethus , and sundrie others , testifie . And to adde the famous testimonie of Pope Innocent the third , In the primitiue Church , ( sayeth hee ) everie day those who were present at the celebration of the Masse , were wont to communicate . And all the best learned doe acknowledge , ( sayeth their Cassander ) this to haue beene the ancient custome , of the Romane Chu●ch in particular : which custome how it hath ceassed , is to bee marveled , ( sayeth their Hofmeisterus ) and it is to bee indevoured , that this good custome , ( sayeth hee ) may bee restored to the Church . CHAPTER XXI . The Conclusion of this Treatise . THus having demonstrate the Noveltie of Poperie , and detected the same to bee the latter sowne Tares in the LORDS Field ; wee see that the Antiquitie whereof they so much bragge , belongeth nowayes to them , more than the living chylde to the false mother : and if the Romane Church in these poyntes formerly discovered , will needes still clayme Antiquitie at all , it is manifest , that no other can bee yeelded vnto her , than that which was yeelded to Iudah , and Israell , by the Prophet Ezekiell , vnder the names of Aholah , and Aholibah , to wit , That shee is olde in her Adulteries , the sometyme faythfull Citie , ( as speaketh I saiah ) having become an Harlot : and , as says Lyrinensis in the same place , now being a filthy Borthel , of wicked and prophane erroures , where a sacred store-house was before , of chaste and vncorrupted trueth , CHRIST'S sheepe-folde beeing p●sterd with disguysed Wolues : and ( as it was objected to PAVLL concerning the Grecia●s ) these thinges beeing brought within the Temple , which haue defyled the holie place . As Elihu then sayde of himselfe , That hee was but of yesterday , in comparison of Iobs elder friends ; even so may Poperie justlie in lyke-manner confesse of her selfe , that shee is but of yesterday , in respect of that eternall Gospell spoken of in the Revelation , and the Popish Church beeing the meretricious mother onelie , of such bastard births , lyke brats of Babell , as shee may well father vpon the broodie braine of vaine mans invention , puft vp ( as the Apostle speaketh ) by his fleshlie mynde , but can never say with Iacob of such . These are the children which the LORD my GOD hath given mee . Let no man therefore marvell , that wee haue come out of Babell , as the LORD'S obedient people , lest wee should partake of her sin●es , and so receaue of her plagues ; nor thinke that wee haue forsaken Rome , farder than shee hath forsaken the trueth , and her former estate , when shee was once the faythfull Citie : it beeing our duetie ( as sayeth Lyrinensis ) to receaue true teachers with the Church ; but not with false teachers in the Church , to desert the true fayth of the Church , and embrace Novelties . For if anie man follow him , ( sayeth Ignatius ) who haue departed form the trueth , hee shall never inherite the Kingdome of GOD : and hee who departeth not from a teacher of lies , shall bee condemned to Hell fire : for neyther must wee depart from them who are godlie teachers , nor must wee haue fellowship with these who are wicked . Let her therefore with Ephesus , returne to her first loue , renounce her Whoredomes , quyte her Erroures , reject her Novel●ies , forsake her Idolatries , and from Babell , turne Beth●ll ; else wee solemnlie protest , that wee would haue cured Babell , but shee would not : and as LYRIN●N●IS speaketh , That our care is heereby to reduce the seduced multitude of the wo●ld , stricken with the cruell tempest of repentiue Heresie , from new broached errour , to the auncient fayth ; from the phrenesie of Noveltie , to their won●ed health ; and from the blindnesse of former darknesse , to the primitiue light of most sacred Trueth : that so , GOD may haue 〈◊〉 ie ; the Church , her luster ; Satan , an over-throwe ; BABELL , a downe-fall ; the Saynctes may haue joye ; and Veritie , the victorie . AMEN . Glorie to Him who giveth abilitie to the faynt , & increaseth strength in them who haue no might , ISAIAH 40. 29. AN APPENDIX To this Treatise Of the Noveltie of Poperie : Clearlie showing next , The antiquitie of the Protestant Religion . HAving thus singled out Poperie , from the profession of true Christian Religion , as Chaffe from the Corne , or Popple rather from the good Wheat ; and having showne the Noveltie thereof , as of a disease which hath overtaken a bodie , which was sound and healthfull at first , but lyke BABELL had neede of cure at last ; it will not bee amisse to set downe the points of the true Christian Religion , which is that onlie Auncient , Catholicke , and Apostolicke Fayth , Which was once ( sayeth S. IVDE ) delyvered to the Saynctes , and which in all the positiue poyntes thereof , wee at this day contende for and professe , and wherein also our verie adversaries doe not dissent from vs . Which thing doeth serue , 1. to show the great advantage that wee haue of them heerein , to wit , that what are the positiue poynts of our Religion , therein they agree with vs , and cannot say but the same is the trueth : but in all the former poyntes of Poperie , which they doe professe , wee justlie disagree from them , because of the proven Noveltie thereof , and disagreement from the Word of GOD . Next , this shall serue to answere two ordinarie and customable questions of theirs ; to wit , 1. whereby they aske , where was our Religion befor Luther ? and 2. what became of the soules of our fore-fathers , who dyed before the reformation ? First , then , this Catholicke antiquitie of our doctrine , wee shall proue , GOD willing , by the playne in●uction onelie of the positiue poyntes thereof , wherein ( as is sayde ) our verie Adversaries the , Romanists themselues , doe agree . First , therefore , concerning the Scriptures , wee say , according to Scripture , that they are the sure and safe rule of fayth : and so sayeth Bellarmine Bell. l. 1. de verb● c. 2. with vs : The Scripture is the rule of our fayth , most sure , and most safe , ( sayeth hee . ) 2. Wee say , that all doctrines of fayth and manners , which are simplie necessarie for all men , , are playnlie set downe in Scripture : and so doeth Bellarmine professe , Bell. l. 4. de verbo c. 11. § vltimo . that as this was the doctrine of Augustine ▪ so it is true of the doctrines of fayth , ( sayeth hee ) which are simplie necessarie for all men to salvation . 3. Next to the word , to come to the Sacramentes , wee say , that Baptisme , and the LORD'S Supper , are the two proper Sacramentes , instituted by CHRIST vnto our salvation : Bell. l. 2. de effect● sacr● . c. 24● and this Bellarmine also confesseth , saying , Of Baptisme , and the LORD'S Supper ; there is no question at all . 4. Wee say , that in the Lords Supper , the bodie and blood of CHRIST is present , not onelie in a signe or figure , but truelie and reallie ; yet spirituallie , and mysticallie : Bell. l. ● . de Euchar . c. 20. §. 30. vegula ▪ and so doeth Bellarmine confesse , as Bernard teacheth in his sermon of S. Martine , where hee sayeth , That in the Sacrament is ex●ibite vnto vs , the true substance of Christs flesh ; but yet spirituallie , not carnallie ( sayth he . ) 5. From the word and Sacraments to come to the Church , we say that the Rocke whereon the same is built , Bell. l. 1. de Rom. pont . ● ▪ 10. is CHRIST : and so granteth Bellarmine , saying , No man doubteth , but Christ is that Rocke . 6. As Hee is the Rocke and Foundation , wee say in lyke-manner , that Hee is the onelie Head and King of His Church : and so sayeth Bellarmine , Bell l. 2. de Rom. pont . c. 31. Onelie Christ is the head of all the Churches , and all others vnder Him are not heads nor Princes thereof . 7. As Hee is onelie King , so is Hee the high Priest thereof , whose righteousnesse and sufferinges , in our justification , is made ours ; so that wee may offer vp the same vnto the Father as ours , for the remission of our sinnes : and so sayeth Bellarmine , That Christ is called our righteousnesse , Bell. l. 2 , de ●ustif . ● . 10. b●cause Hee hath satisfied the Father for vs , and so gifteth vnto vs 〈◊〉 satisfaction , ( sayeth hee ) and communicateth it to vs , when Hee justifieth vs , that it may bee called our satisfaction and righteousnesse : and this way it is not absurde for anie man to say , that Christs righteousnesse and merites are imputed to vs , ( sayeth hee ) seeing they are so given and applyed to vs , as if wee our selues had made satisfaction to GOD . 8 , Wee say , that good workes are necessarie to salvation , as Bellarmine acknowledgeth , Bell. l. 4. de justif. c. 1. saying , Cal●in and Luther doe teach , That good workes are to bee done , and in some sort are necessarie , † † Ephes. 2. 10. seeing they affirme , that it is not true fayth , which bringeth not foorth good workes : and so saye the Romanistes , jumping heerein with vs . 9. Yet , notwithstanding that wee affirme them to bee necessarie , wee saye , That to obtayne salvation , it is the onelie safe way to put our whole confidence in the onelie mercie of GOD , and merites of CHRIST onelie : and so sayeth Bellarmine , For the vncertayntie of our owne righteousnesse , Bell . l. 5. de ●ustif . c. 7. and danger of vaine glorie , ( sayeth hee ) it is safest to repose our whole confidence , in the onelie mercie and free favour of GOD . 10. Lyke-wyse , for religious worship , wee say , that the holie Trinitie is to bee so worshipped , and to GOD onelie wee should pray , as the authour and giver of all good thinges : Bell. l. 1. de S●nct . c. 20. and so sayeth Bellarmine , That this most divyne excellencie is to bee worshipped ; and it is most evident , that GOD is to bee prayed vnto , ( sayeth hee ) yea , GOD onelie , as the authour of all good giftes . 11. Wee say , that after this ly●e t●ere is Heaven prepared for the godlie who die in the LORD , and Hell fo the wicked who die not in the LORD : Bell. l. 1. de Purg. c. 12. §. resp ad li●eram ▪ and so sayeth BELLARMINE , Calling the South , whereinto the tree is sayde to fall in ECCLESIASTES H●aven ; and by the North , that Hell is vnderstood . 12. Last of all , in a word ; wee belieue the holie Trinitie , and whole Articles of the Creede , which contayne the whole summe of the Christian fayth ; so that heere by the Antiquitie of our doctrine and Religion , and in all the fore-named positiue poynts thereof may bee clea●lie seene , beside which what-so-ever doctrines of fayth , since haue beene vented and invented in Pope●ie , as the l●tter supersemination of Tares , is branded with that Apostolicall Anathema , and is to bee rejected . Therefore , for our part , wee say with Vincentius Lyrinensis , Let that vessell of election ( to wit , PAVLL ) crye , and that teacher of the Nations , and that trumpet of the Apostles , that preacher of the World , and who had knowledge of the verie Heavens : Let him ( I say ) crye , and crye over and over agayne , and vnto all men , and ever , and everie where let him by his letters proclayme , If anie man shall teach anie doctrine of fayth which is new , let him bee accursed . AN ANSWERE , Then , 1. to that vsuall and customable Question , Whereby the Romanistes aske vs , where was our Religion before Luther ? HAving therefore , ininstanced the positiue poynts of our doctrine , which are the verie foundamentall poyntes of Christian Religion , helde ever , and mayntayned as truethes , in the verie bosome of the Romane Church even vnto this day , as is cleare by their former confessions , wee see how easie it is to answere to their vulgar question , whereby they aske , where was our Religion before Luther ? Indeede as that woman descrybed in the REVELATION , Thorow the furie and crueltie of that red Dragon , was driven for a●time into the Wildernesse , ( which the R●emistes themselues expone to bee the true Churches lurking for a season in time of persecution ) so this hath beene the condition of the professoures of the trueth , sundrie tymes to bee brought to a verie few number , and by persecution made lyke-wyse to lurke in the tyme of errou●es p●evayling : Hier● . dialogadv● which wee may see clearlie in that tyme whereof S. IEROME speaketh , when the whole world groaned , Luciferianos . Athanasius ad so . litariā vitam agētes . and wondred , that it was turned Arrian : and of which tyme Athanasius thus complaineth , What Church now doeth freelie worship , ( sayeth hee ) seeing if it bee holie and true , it lyeth vnder manie dangers : and if there bee in anie place , faythfull servantes of CHRIST , ( as there bee ) yet they are hid , Stapleton l. 2. princip. do●ctrina lium ▪ c , 18. Pererius in Dan. l 15. in 〈◊〉 veniet tēpus . Abbas in Revel. ● . 2. lyke that great Prophet ELIAS ? So that the profession of the Orthodoxe fayth , ( sayeth Stapleton ) was then but with a few , and those lyke-wyse living in exyle . As also , the verie Romanistes themselues giue vs to vnderstand , that the same shall bee the estate of the true Church , in the time of their pretended Antichrist , to wit , that then the true worship , ( sayeth their Iesuit Pereriu● ) shall bee onelie in private , and the whole Congregation of of the godlie shall bee hid , ( sayth Ioachim Abbas . ) For so shall the Elect bee wyse vnto themselues , that they shall not presume to practise openlie , because that darknesse shall prevayle : and as the Rhemistes affirme , Rhem annot in 2. Thess. 2. 3. The externall ●ate of the Romane Church , and publicke intercourse of the sayth●ull with it , is lyke to ceasse : and the communion of Christians with the fame shall bee onelie in heart , ( say they ) and their worship in private . There●ore , what was the estate of true Religion , and the pro●essoures thereof , in the time of Arrianisme prevayling , or to bee ●n the tyme of their pretended Antichrists prevayling , it were ●ot absurde for vs to say , that the ●ame was the estate of true Religion , and professoures thereof , in the tyme of the prevayling of Poperie , which wee count Antithristianisme . But yet to come nearer them , in answering to this question , wee say , that as it is easie to answere , fit were asked in lyke-manner , Where were GOD'S people before they came out of BABELL ? Revel 18. 4● by replying thus , that they were even in BABELL it selfe : even so our Religion , which consisteth in the mayne positiue poyntes forenamed , and wherein wee agree , the same was in the bosome of the Romane Church it selfe , ( as hath beene showne ) helde by the Doctoures thereof , and preached and preserved by them , in the verie tyme of erroures greatest prevayling , the same beeing in their mouthes as the vncorrupted text of the Law , and sound doctrine of the Iewish religion , ( in manie thinges conforme thereto ) was in the mouthes of the Scrybes and Pharisees , who in that respect were sayde to sit in Moses Chayre , and the people were commanded by our SAVIOVR to heare them . But in so farre as those Pharisees , ( lyke the Romanistes ) joyned their owne traditions to the Law of GOD , teaching them for doctrines , and put false Glosses vpon the Law it selfe , in that respect our SAVIOVR declared ●●em to be blinde guydes , and wil●●d all men to beware of the leaven ●f their false doctrine . Agayne , if they aske in these ●oyntes wheerein wee disagree ●nd oppose them , where was our ●eligion before Luther ? wee an●were , that the same was pro●●ssed , taught , and mayntayned ●y the Romane Church her selfe , ● her purer integritie , and by the ●●ncient Fathers , both in the ●reeke and Latine Church : and ●anie of their owne latter Do●oures , who lived manie hun●reth yeares long before Lu●●er , The particular places are noted , and the words set down , after as 1. That the Bookes of APORYPHA , are not Canoni●k●●cripture , not onelie doeth Atha●asius , Hilarie , Ruffinus , and ●amascen declare , b●t also S. ●rome , and with him Lyra , telleth ●s , That the whole Church in ●hose tymes helde so , long before ●uther . 2. That all doctrines of fayth ●nd manners , necessarie to salvation , are contayned in Scripture , the particular poynts of doctrine handled orderlie , as they lye in the first part of this Treatise , and in the witnes sing of Antiquitie , subj●yned in everie poynt to the without vnwritten traditions , Athanasius , and Augustine , with dyverse others haue taught , long before Luther ▪ 3. That the Scripture is plaine in all thinges necessarie to salvation , and therefore should bee read by the people , and nowayes with-holden from them , Augustine , Chrysostome , Theodoret , with sundrie others mayntayned this , long before Luther . 4. That the true Church , or number of Orthodox professours , hath beene redacted sometymes to a verie few , who haue beene made to lurke for a tyme , because of cruell persecution , S. Ierome , Ambrose , and Athanasius , haue demonstrate , long before Luther . 5. That the Bishop of Rom● may erre , and hath erred , the sixt generall Councell helde at Constantinople , of 289. Bishops , an● the seaventh generall Councel● assembled at Nice , declared thi● in the person of Honoriu● , wit● sundrie latter Romane Doctoures , autho●rity of Scripture , whether I referr● the Reader . long before Luther . 6. That the Bishop of Rome had no supremacie over the whole Church , as Vniversall Bishop thereof , nor yet an●e other , S. Cyprian , and their owne Pope G●egorie the first , hath at length mayntayned , long before Luther . 7. That publicke Prayers , or anie other divyne Service in the Church , should not bee sayde in a tongue vnknowne to the people , ( beside S. PAVLL ) Ambrose , Chrysostome , Seduliu● , and Haymo , taught clearlie , long before Luther . 8. That GOD onelie is to bee prayed vnto , and neyther Sainct nor Angell , Ignatiu● , Martyr , Ori●gen , and others delyvered , long before Luther . 9. That no Images are to bee anie wayes worshipped , the Councell of Eliberis , Augustine , and Pope Gregorie himselfe , with dyverse others declared , long before Luther . 10. That no Reliques of Saincts or Martyres , are to bee adored , S. Cyrill and Ierome did teach , long before Luther . 11. Agaynst free-will , or the indifferencie thereof in the estate of corruption , eyther to good or evill , the Councell of Orange opposed it selfe , with Augustine , Prosper , and Bernard , and dyverse others , long before Luther . 12. That wee are not justified before GOD by our owne works , or inherent righteousnesse , Ambrose , Bernard , and manie moe mayntayned , long before Luther . 13. That none is able in this lyfe to keepe GOD'S Lawe perfectlie , let bee to supererogate , Lactaentius , Firmianus , Ierome , and sundrie others haue testified , long before Luther . 14. That no man is able by his owne workes , to merite eternall lyfe , S. Basill , Augustine , Bernard , and manie moe haue clearlie demonstrate , long before Luther . 15. That there is no Purgatorie , or place , where the soules of the godlie goe vnto after this lyfe , but onelie Heaven , Cyrill , Gregorie , Nazianzen , and dyverse others haue taught vs , long before Luther . 16. Agaynst the absolute necessitie of the Baptisme of Infants , Augustine , Bernard , and others haue instructed vs , long before Luther . 17. That there is no Transsubstantiation in the Sacrament of the LORD'S Supper , Ireneus , Theodoret , Pope Gelasius , Bertram , and sundrie others haue clearlie declared , long before Luther . 18. That the Cup should not bee with-holden from the people , Ignatius , Iustine Martyr , and Chrysostome taught , and as the Councell of Constance granteth , the primitiue Church practised ; yea , as Cassander showeth vs , the whole Romane Church mayntayned and practised , for the space of a thousand yeares , long before Luther ▪ 19. That in the Masse , there is no proper prop●tiatorie sacrifice for the quicke and the dead , Chrysostome , Eusebius , Ambrose , with manie others , even of their owne latter Doctoures , as Lombard , and Aquinas , haue taught vs , long before Luther . And if they inquyre f●rder , of anie people , before Luther , who professed as wee doe , and opposed these doctrines of Poperie , which wee this day oppose ? wee name to them the Waldenses , ( as they tearme them ) of whom their owne Raynerus Raynerus , Lib. contra Waldensis c. 4. testifieth , That there were in everie countrey of them , and that they lived righteouslie , and believed all thinges aright concerning GOD , and helde all the Articles contayned in the Creede ; onelie that they spake agaynst the Church of Rome , Thua nus l. 6. Hist. de doc. trin . Waldensin Fasci● Temp. in vita Innoc . 3. to wit , her corruptions : the particulars where-of , their owne Thuanu● declareth to bee these , That they spake agaynst Purgatorie , the Sacrifice of the Masse , the worshipping of Sayncts , and Soule-Masses , &c. And therefore , against whom Innocent the third , caused preach a Crusado every where for their extirpation , as their owne Charter Monke , the Author of Fasciculu● Temporum , doeth testifie . And tho they would say , that yet these doctrines of ours , wherein wee oppose them , and they dissent from vs , were not generallie receaved , not had a perpetuall succession of Pastours professing the same ever expreslie , and from the beginning , wee may justlie answere , that this was because these doctrines of Poperie , which they now mayntayne , lyke the Tares , did not peepe out at first after their sowing , nor were they receaved in the Westerne Church generallie to bee believed , till of latter tymes , ( as hath beene alreadie proven , in the detection of the Noveltie of the whole poyntes of Poperie ) more than the Pharisees leaven and traditions , which our SAVIOVR opposed , were in the Iewes Synagogue . As lyke-wyse themselues clearlie confesse , That the present Romane Church , Stapleton in defens authorit . Eccles. l. 1. c. 2. sect. 5. hath at this day receaved some doctrines of fayth , which shee helde not of olde , ( as Stapleton , and others with him declare ) and for which , not-with-standing they can not assigne , a perpetuall succession of Pastors , at all tymes professing the same . AN ANSWERE , To that other common and customable Question of the Romanistes , Whereby they aske , what became of the soules of all our Predecessoures , who died in the tyme of Poperie , before the Reformation ? WHerevnto it may bee answered , that in Paganism● indeede there was nothing could saue , nor no word of grace , but in the most ignorant and corrupt tyme of Poperie , there was ever so much light and knowledge to bee had of the mysterie of redemption , and principles of fayth , lyke good Golde mixed with drosse , and good Seede , tho growing amongst Tares ; that who-so-ever of our fore-fathers , did adjoyne themselues to the common ensigne of the Christian name , and had the knowledge of the common Articles of fayth , ( in the vnitie whereof all doe agree , and vpon the sole profession whereof , admission hath ev●r beene by Baptisme into the Church of CHRIST , ) and with this meane measure of saving and sound knowledge , whosoever joyned an holie and righteous lyfe , and speciallie died relying onelie for salvation on the merites of CHRIST , ( as allmost all did ) these ( I say ) in a safe and holie simplicitie , contenting themselues in those tymes , with the former measure of knowledge , and beeing ignorant of the manie erroures of Poperie , which make vp the mysterie of iniquitie , died ( wee hope charitablie ) vnder the mercie of GOD , and are saved eternallie . Neyther was it to bee accounted a small happinesse to them , that that by that invincible ignorance wherein they were detayned , wanting the meanes of farder knowledge , and which was then counted the mother of devotion , they were fred from the guiltinesse of these erroures , which otherwayes might haue proven so prejudiciall to their soules , so that their sober simplicitie , contenting themselues with the common principles of Christian Religion , and not suffered to dy●e into the bottome of such mysteries , ( as are indeede the deepnesse of Satan ) was to them a happie sort of ignorance , lyke Adams , not knowing of evill in his estate of Innocencie , which thereafter hee too well knew . But as for them who now liue in the time of the light of the Gospell , when these foggie mistes are dispelled , which arose before out of the bottomlesse pit , and obscured both Sunne and Ayre ; that is , Valentom . 3. d●sp . 1. q. 1. p. 6. col . 102 ▪ ( as sayeth their Valentia ) when some doctrines of fayth were buried in darknesse & overwhelmed as it were there-with , by errour , malice , or negligence of men : such men ( I say ) who in so cleare Sunne-shyne , will yet remayne in willfull errour and ignorance , refusing to heare GOD'S Word , the ordinarie meane of knowledge and conversion , vpon all such is our Saviours speach spoken of the Iewes , verified , If I had not come and spoken vnto them , Iohn 15. 22 they should not haue had sinne : and therefore , as it is sayde , This shall bee their just condemnation , that light is come vnto the world , but they haue loved darknesse rather than the light . The lyke whereof can neyther bee sayde of those who then lived in the tyme of prevayling Poperie , nor of such as liue in these places now where the crueltie of inquisition , and Poperie as yet onelie dominiereth , the estate of such beeing onelie , the want of the meanes of the knowledge of the trueth ; but the errour of the other beeing a perverse disposition , that they will not hearken to instruction , nor imbrace the trueth . Of both which sortes , ( sayeth S. Cyprian ) Cyprian Epist. 63. 13 If anie of our Elders haue not observed these thinges , ●yther through ignorance or simplicitie , nor haue helde that which our LORD hath , both by His example and doctrine taught vs , the LORD may pardon ( sayth hee ) the simplicitie of such men : but wee can not bee pardoned at all , who beeing now admonished , and instructed by the LORD , yet reject these admonitions and instruction ▪ of His : the first sort beeing onlie lyke those who followed Absolon , ignorantlie in his rebellion agaynst DAVID his father , and therefore as being excuseable , are sayde in holie writ , to haue done this in the simplicitie of their heart ; whereas the other are lyke the complotters with him , and treasonable adhearers to him , even to the ende . FINIS , Notes, typically marginal, from the original text Notes for div A42313e-800 Ierm . 6. 16 Math 19. 8. Iude 3. 4. Ephes. ● , 20. 1 Cor. 11. 23 2 Tim. 1. 13. Titus 1. 9. Vinc. Lyrin . adversus here● . Gal. 1. 8. Tertul. de praescript . adv. hereticos c. 6. Notes for div A42313e-1220 Concil. Trid. S●ss . 4 ▪ Bel. l. 1. de Rom. pont . c. 10. Bel. l. 4. de rō . pōt . c. 22. 〈…〉 Cō●il . Trid. Sess● 9. Ibidē . Cōcil . Trid. Sess. 6 Rhem in ●eb . 6. 10. Concil. Trid. Sess. ● Cōcil . Trid. Sess. vl● . Concil. Trid. Sess. 7 Cōcil . Trid. Sess. 3 sub Iulio 3. Cōcil . Trid. Sess. 5 41. Notes for div A42313e-1710 Iren. Lib. 3 Cap. 2 1 Cor. 2. 6. Bel. l. 4. de vorbo ● . 8. T●rtal l. de praescript . adv. ●●ret . c. 25. Bel. l. 4 de ●●rbo c. 11. Lib. de unitate Eccles in Tom. 1● . script . germā a M. fr●hero Edit. p. 233. et 228 Duarenus de sacris Ecclesiae minis● l● 1. c. 20. Beda l. 3. Hist. Eccles. Angli ● . 4. Charroneus verit . 3. c. 4. Hosius c. 9 ● . conf●ss . Canisius catec●● c. 5. Lind●●nus l. 4. panopo c. 100. Luke 1 4. 2. Pet. 1. 19. Notes for div A42313e-2110 Bell. l. 4. de verbo c. 11. § ●ctavo Bishop Montanus , in 1. Cor. 14. Espen . in Titum ● . 2. Azor. instit. moral l. 8. c. 26. 〈◊〉 28. Alf●s . à Castro verbo Scriptura , Agrippa , de van . sci . Cap. 100. Bell. l. 2. de Reli. que c. 8. Abul●sis in Deut. 4. q. 5. Durand . in 3. Dist. 9. q. ● . Peres● de Trad. Part. 3. de Imag● vasq. l. 2. de ●dor . c 3. disp 4. num 74 ▪ Cōcil . Constance S●ss . ●3 . Notes for div A42313e-2600 Bell. l. 4. de verbo c. 11. §. his not●tis . Ibidē . Act. 20. 27 l. Cor. 25. 2. Aug● l. 3. cont. petil . c 6. So Basil sūma moral 72 c. 1 Aquinas in Gal. 1 Canu● Loc. Theol. c. 3. fund . 3. Gal. 1. 8. Notes for div A42313e-2840 Espen●●●us in Ti● . 2 Chrysost. Hom. 9. in Epist. ad Coloss. Hom. 10. in Iohan ●●m . Azor. instit ▪ moral l. 8. c. 28. et 26. Theod de cur Gra●●● aff●ct . l. 5. f. 51. See also Bel. l. 2 de 〈◊〉 c. 16 & vera igitur sentētia . Beda lib. 3. E●cl . Hist. Aug. c. 5. Agrip pa de vanit sci . c. 100. In judice expurg . hispan excus. Madriti . 1612. regl● . 4. Notes for div A42313e-3270 Extra vag . comm●n . lib. 1. Tit. 8. c. 1. de major et ob. . Bell. l. 2. d● pont . Rom. ● . 31. Cusan cōcord Eccles lib. 2. c. 34. Greg. Lib. 4. Epist. 38. Lib 4 Epist. 36. et Lib. 6. Epist. 30. Lib. 9. Epist. 32. Lib. 4 Epist. 36. 2. Cor 11. 28 Lib. 4 Epist. 36. Lib. ● indict ● Epist 30. Lib. 4 Epist. 38. * Note that hee calleth all Bishops , Bishops of the Vaive● Call Church , but will haue none call●d Vniversall Bishop : this beeing the difference , ( as their ow●●Salm●ron sh●w●t● ) that the one hath a care of 〈◊〉 good of the whole Church , & vult om●ibus prodesse , the other will bee aboue the whole Church , & folus omnibus preesse . Salm●●on Tom. 12. Tract. 63. Greg. Lib. 6 Epist. 30. l. 4 Epist. 39. Cusa●us cō●●rd cathol l. 2. c. 13. in fine . Roffen cont. Lu. ther Veritas 8. Notes for div A42313e-3980 Aeneus Sylvius , after Pius . 2 Martino Maer . Epist. 227. Cōcil , Chalced . Act. 16. Bell. l. 2. de pont . c. 17. & alterū Cusa lib. 2. cōcord cathol c. 12. Anno 657. Greg. lib. 4. Epist. 32. Lib. 1. Epist. 24. Cusa lib. 2. cōcord cath . c. 12. Bell. Pr●f . de Rom. Pon● . Apud Biniū Tom. 2. Act Concil. Eph. app. 1 c. 4. p. 768. Bell. praef. de● Rom. Po●t . Notes for div A42313e-4760 Bell. l. 1. de 〈◊〉 . c 13. §. 4a. r●tio . Cusa cō●ord Cat● ▪ lib. 2●●●●5 . Greg. ●ib . 2 Epist. 61. Apud , Bin●ū . Tom. 3. Act , 4. in oecum Cōcil . 6. sub Agathone . Ep , 1. apud . Bin●ū t●m . 3 Bell. I. 5. de p●ont . c. 8. Bell. I. 5. de pont . 6. 4. et 7. §. q●od si Fasc . temp. in vita Bonif . 2. Otho lib. 20. Ch●ō . c. 35. Barclaius cont. Monarchoma chos l. 6 ▪ c ▪ 26 Sigeb . Chron 1088. p. 101 Fascic temp. in vita Bonif . 8. Cassand. de officio pii viri . Notes for div A42313e-5380 Cajet. in 1. Cor. 14. Bell. l. 2. de verbo c. 16. §. sed ●equc . Bell. loco quo supra . Lyra in 1● . C●r . 14. So Aq●●nas . and Gretzer . def. l. 2. de Gerbo c. 16. Cassand. Liturg. cap. 28. et 36. See also his consult . art . 24. Erasmus in 1. Cor. 14. Harding . art . 3. divis●o ●8 . 1. Cor 14. 3. &c. Notes for div A42313e-5740 Cōcil . Trid. Sess. 9 and Bulla Pii 4. pro ferm● cōfess . fid●i dat. Rom. 1564. Bell. l. 1. de sanct. c. 19. A. Eckii Enchi tid . c. 15. D. B●nnes , in 2a. 2● . q. 1. art . 10 Sal● meron in 1. Tim. 2 disp. 8 Gal. 1. 8. P●resius de trad. . 3 part de cul●us sanct. Aug. l. 2● . de civit . Dei c. 10 ▪ Bernard do obi●●● Hum berti . Origē l. 8. in Epist. ad Rom. c. 10. So No vatia nus de Trinit ● . 14. Bell. l. 1. de bonis operibus in partic c. 1. Tertul Apologet . c. 30. Clem , Alex ▪ l. 7. strom . Bell. praef. de sanctis Aug. l. 8. d● civit . Dei , c. 27. Amb. in Rom. 1. Chrysost. Serm. 7. de p●nit . ●om . 6 ed●t . Savi● . p. 802 qui in allis edit. est Serm. 4. Chrysost. in 〈◊〉 . Cana ne● tom. ● edit. Sa●il . P. 190 Viv●● in c. 27. l. 8 Aug. de civit . D●● See al●so the same in the virgins Psal●●r Psal. 25. Amphitheatrum honoris Caroli Bonartii , Biell in can missae lect. 80. Bern. de busto Mariali part . 3 Serm. 3. Notes for div A42313e-6610 ●oloss . 2. 18. Chrysost. in Coloss. 3. Hom. 9. Orig. l. 8. cont. Celsū p. ●06 Theod i● Coloss. 2. Cocil . Laod. can , 35. Aug. de Heres. c. 39. Isidorus l. ● . ● . 5. Notes for div A42313e-6890 Iacobu● Naclātus in Epist. ad R● c. 1. sol . 4● Edit. Venet. an●o 1557. Cassand. cōsult ▪ art . 2● Lampridus in Alexa●dro . Minutius Foelix in Octavio Cōcil . El. b. ● . 36. Lib. de non celeb . non in stitut . c. 11. Epiphanii Epist. ad lohan . Hierosol : tom . 1 oper● Hieronymi Epist. 60. Agrippa de van . scien . c. 57. Cassand. cōsult . 〈…〉 Aug. de co● sens● Evāg . l. 1. c. 9. et ●0 . Greg. l. 9. Epist. 9. Cassand. cōsultart . 21 Ba●o . Tom. 9. An. 794 , Sect. 3 9. e● 41. Ca●●chis . Rom. part . 3. c. 2. Sect. 14. Cassand. ibidē , Polyd. Virg. l. 6. de inven●●●rum ● . 13. Biell in Canon . Missae Lect. 49. Notes for div A42313e-7730 Bell. l. 5. de justif. c. 17. Rhemon 2. Tim. 4 8. Heb 6. 10. and 2 Thess. 1. 5. Vasq. c●men in l. 2● q. 114. Disp. 222. num . 30 31 Cassand. cōsult art . 6. Wild . tom. 3 de●sacramenta lib. tit. 1. c. 7. who wrot● anno 1430. 〈◊〉 the first part of this Trea●ise . A●g. in Psal. 109. Ordo baptizandi et vi●tand●●grotos edit. V●n●● anno 1575. ●t Col●ni● 1576. Guido re●oc ▪ erro●um fa●t . Parisiis anno 1354 Tom. 14. bibli●the● . patr● edit. Colon p. 347 Bell. l. 5. de justif. c. 7. Vega l. 8. de justif. c. 8 p. 189. Am● ▪ Serm ▪ 53. Greg. l. 9. moral in Iob c. 17. Bern. Serm. 1. in annū● B. Mariae . Rhem in Heb. 6. 10. Notes for div A42313e-8360 Rosse● cont. Luther art . 18 Iustin Martyr 7. 75. Prosper . l. 1. de Vita contempl. . c. 1. Aug. medit. . c. 22. ●●l . 20 de c● . vit. De● c. 15. Bell. l. 1. d● sanct. c. 3. Roffe● cont. Luther art . 18 Eia igitur Graci●a mater nostra cui to tum id debet quod ha●et Ecclesia Lati●● . Notes for div A42313e-8860 Roffon cont. Luther art . 18. Bell. l. 2. de indulg c. 6. Cassand. cosult art . ●2 Bell. I. 1. de indulg c. 3. §. post et c. 12. §. posterior B●ll , ibidē §. 30 Bell. l. 1. de indulg c. 8. Prier . l. cont. Luth. pro indulg Antonius part . 1 tit. 10 c. 3. Cajet. opuse . l. 5. c. 1. et● . de indulg. initio Roffen cont. Luth. art . 18 Cajet supra . Bell. l. 2. de indulg c. 17. Antō . part . 1 tit 10 c. 3. 〈◊〉 . Alfōs . adv. Heres. l. 8. ●it indulgentia Chem exam. de indulg. c. 4. Notes for div A42313e-9460 Sess. 7 can. 1. ●● 4. Bessarion de sacram , Euchar. Paschasiꝰ de coena Domini . Fulbertus Epist. 1. Aug ▪ de symb. . ad caetechim et de doct. Christ l. 3. c. 9. Cyprian l. 2. Epist. 1. ad Stephanum . Bell. l. 1. de sacrā c. 9. Cassand. cōsult art . 13 Alexand●r Halen part . 4 q. 24. memb 1. Cassander cōsult art . 13 Durand in l. 4. dist. 26. q. 3. Hugo de sac●●m , Bell. de sacram . ordinis c. 5. §. acprimum . Sua● . tom. 4 disp. 39. sect. 2 Notes for div A42313e-10070 Decreti 3 pars dist. 2. c. 42 ▪ ego Berengarius . A Lapide in Isai 7. 14. Biel in can . M●ssae l●ct . 40 Roffe● c●nt ●●ptiv B●byl . num . 8 e● 90. Cajet. 3. 9. 78. are . ● . Bell. l. 3. de Euch. 6. ●3 . Iohan Y●ibar nus in 4. se●t dist. ●1 9. 3. disp. 4● . Cus●n l. 6. ex ercit . tit. ex quar●● serm . p. 522 Theod dial . ● Gelasius d● duab●● Chri● s●in●tur●● c●nt . Eutych●n . in bibliotheca patrū tom . 4 Cassand . cōsule . art . 10 Su●rez in 3. Thomae disp. 80. Sect. 2 p. 602. Dimas . l. 4 Orthod. fidei c. 14. concil. Gen. Tom. 3. pag. 599. & edit. Rom. pag. 600. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Lib. 3. de eccles. offic. c. 24 Florus in actis synod . Carisiac . See Philip Morney do missa . l. 4. ● . ● . * Non minus vita quam doctrina in signis , ( s●y●b Tritemius of bi●n , 〈◊〉 wrote 1490 beeing Abbot of spa●b●i●● . Bertramꝰ l. de corp. et sāg . Christ●●dit Co●o●●●● . Anno 1551. pag. 18●0 200. et 205 Index expu●g Belgic Lit. B. T●rrian , contr. Volan . l. b. I. de Euthar , cap. 22. * See Lanfranc . lib. de sacrā . euchar contr● Berengar . where this book is mentioned & the cōtēts therof Fox Martyrolog . pag. 1119. edit. 1576. Scotus cited by Bel l. 3. de Euchar . c. 23. Notes for div A42313e-11010 Aqu●● . in lohan . 6 Lyr● in I. Cor. II. C●ssand . cōsult art , 22 See them ti●ed and set down by Cassander , consult . art . 22. pag. 1034. Valen●ia de legittimo vsu Euth●●r . c. 10. Cōcil . Confrance Sess. 13. Bell l. 4. de Eu●h . c. 7. §. quia vero . Tapperus cited by Cassand . pag. 1034. Gelas. cited by Gr●tian . part . 3 decret de consecrat . dist. 2 Cajet in I. Cor. 10. Notes for div A42313e-11390 See the first part of this Treatise , c. 19. I. Cor 10. 16 Hugo Card. in speculo Ecclesiae . Cassand. cōsult . art . 24 Cochl●us d● sacrif. Missae cont. Mu●culū . Cassand. supra . Cassand. ibidē . Durand . rationale divin l. 4. c. 53. Tolossanus l. de vitib . ● . 58. Belethus in explie. ●ax . cap. 30. Innoc. 3. l. 6. myster miss● c. 5. Cassand. de s●li● . miss●● . ● . Hofmeisterus cited by Cassand ▪ ibid. Notes for div A42313e-11750 Ezek● . 23. 43 Isaiah I. 21. Iob 32. 6. Revel , 14. 6. Ignat Epist. 6. ad Philladelph . 
A30330	----	A collection of several tracts and discourses written in the years 1678, 1679, 1680, 1681, 1682, 1683, 1684, 1685 by Gilbert Burnet ; to which are added, a letter written to Dr. Burnet, giving an account of Cardinal Pool's secret power, the history of the power treason, with a vindication of the proceedings thereupon, an impartial consideration of the five Jesuits dying speeches, who were executed for the Popish Plot, 1679. Selections. 1685 Burnet, Gilbert, 1643-1715. 1685 Approx. 243 KB of XML-encoded text transcribed from 70 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A30330 Wing B5770 ESTC R214762 12121889 ocm 12121889 54459 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. A30330) Transcribed from: (Early English Books Online ; image set 54459) Images scanned from microfilm: (Early English books, 1641-1700 ; 885:19) A collection of several tracts and discourses written in the years 1678, 1679, 1680, 1681, 1682, 1683, 1684, 1685 by Gilbert Burnet ; to which are added, a letter written to Dr. Burnet, giving an account of Cardinal Pool's secret power, the history of the power treason, with a vindication of the proceedings thereupon, an impartial consideration of the five Jesuits dying speeches, who were executed for the Popish Plot, 1679. Selections. 1685 Burnet, Gilbert, 1643-1715. [6], 45, [3], 36, [2], 47 p. Printed for Ric. Chiswell ..., London : 1685. Reproduction of original in Huntington Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Catholic Church -- Controversial literature. Anti-Catholicism -- Early works to 1800. Popish Plot, 1678. Status offenders. 2003-10 TCP Assigned for keying and markup 2003-11 Apex CoVantage Keyed and coded from ProQuest page images 2003-12 Emma (Leeson) Huber Sampled and proofread 2003-12 Emma (Leeson) Huber Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion A COLLECTION OF Several Tracts AND DSICOURSES , Written in the Years 1678 , 1679 , 1680 , 1681 , 1682 , 1683 , 1684 , 1685. By GILBERT BURNET , D. D. To which are added , A Letter written to Dr. Burnet , giving an Account of Cardinal Pool's Secret Powers . The History of the Powder-Treason , with a Vindication of the Proceedings thereupon . An Impartial Consideration of the Five Jesuits dying Speeches , who were Executed for the Popish Plot , 1679. LONDON : Printed for Ric. Chiswell , at the Rose and Crown in St. Paul's Church-Yard . MDCLXXXV A TABLE of the TITLES . MDCLXXVIII . 1. A LETTER written upon the Discovery of the LATE PLOT . 2. The Unreasonablness and Impiety of POPERY in a Second Letter , written upon the Discovery of the LATE PLOT . 3. A Relation of the Barbarous and Bloody MASSACRE of about an Hundred thousand Protestants , begun at Paris , and carried on over all FRANCE by the PAPISTS , in the year 1572 , Collected out of Mezeray , Thuanus , and Other approved Authors . MDCLXXIX . 4. A Decree made at ROME , the 2d of March , 1679. condemning some Opinions of the Iesuits , and Other Casuists . MDCLXXX . 5. The Conversion and Persecutions of Eve Cohan , now called Elizabeth Verboon , a Person of Quality of the Iewish Religion , who was baptized the 10th of October , 1680. 6. A Sermon preached on the Fast day ; December 22. 1680. at St. Margarets Westminster , before the House of Commons , on Rev. 3. 2 , 3. 7. A Sermon preached before the Lord Mayor and Aldermen of London , on September 2. 1680. being the Anniversary Fast , for the Burning of London , on Amos 4. 11 , 12. 8. A Sermon preached before the Aldermen of London , January 30 ▪ 1680. being the day of the Martyrdom of King Charles the first , on Zech. 8. 19. MDCLXXXI . 9. A Sermon preached at the Election of the Lord Mayor of London , September 29. 1681. on Matth. 12. 25. MDCLXXXII . 10. A Sermon preached at the Funeral of Mr. James Houblon Merchant , June 28. 1682. Psal. 37. 37. 11 News from France , in a Letter , giving a Relation of the present State of the Difference between the French King , and the Court of Rome ; to which is added , the Popes Brief to the Assembly of the Clergy , and the Protestation made by Them. 12. An Answer to the Animadversions on Dr. Burnet's History of the Rights of Princes . MDCLXXXIV . 13. A Sermon preached at the Chappel of the Rolls , November 5. 1684. being Gun-Powder-Treason day , on Psal. 22. 21. 14. A Letter to Mr. Simon Lowth , Vicar of Cosmus-Blene , in the Diocess of Canterbury , occasioned by his late Book , [ Of the Subject of Church Power . ] 15. An Answer to a Letter to Dr. Burnet , occasioned by His Letter to Mr. Lowth . 16. A Letter occasioned by the Second Letter to Dr. Burnet . MDCLXXXV . 17. A Letter written to Dr. Burnet , giving an Account of Cardinal Pool ' , Secret Powers , From which it appears , That it was never intended to confirm the Alienation that was made of the Abby-Lands . To which is added , Two Breves that Cardinal Pool brought over , and Some other of his Letters that were never before Printed . 18. The History of the Powder-Treason , with a Vindication of the Proceedings , and Matters relating thereunto , from the Exoeptions made against it ; and more particularly of late years , by the Author of the Catholick Apology . To which is added , A Parallel betwixt That and the present Popish Plot. 1681. 19. An Impartial consideration of those Speeches , which pass under the Name of the Five Iesuits lately Executed , viz. Mr. Whitebread , Mr. Harcourt , Mr. Gawen , Mr. Turner , and Mr. Fenwick In Which it is proved , That according to their Principles they not only might , but also ought to dye after that manner , with solemn Protestations of their Innocency . 1679. A LETTER , Written upon the DISCOVERY Of the Late PLOT . Licensed W. Jane , Octob. 17. 1678. LONDON : Printed for H. Brome , and R. Chiswell , both living in St. Paul's Church-Yard , 1678. A LETTER , Written upon the DISCOVERY Of the Late PLOT . SIR , I Heartily thank you for the News your last brought me , of the discovery of that horrid Plot , both against his Majesties Person , and the whole Kingdom . I doubt not but all good men are offering up their acknowledgments to God , for so great a Blessing ; which is a fresh demonstration of his care of this Church , and State : and that all our Crying sins have not provoked him yet to abandon us : of which I pray God make us all sensible , that we may not continue to pull down such judgments , as the malice of wicked men would readily become instrumental in , if the Providence of God did not so wonderfully and seasonably interpose . There is only one Passage in your Letter , that I wonder at . You tell me every body is surprized with this Plot now discovered . I confess I am not of their mind ; for although I know there are persons of high Honour , and untainted Loyalty of the Roman Religion , who abominate the thoughts of all secret Assassinations , much more of Murdering his Majesty ; yet such practices are so necessarily consequent to the Principles of that Church , that no Member of it , who throughly understands them , can , while they continue in that Communion , avoid the being involved in Conspiracies , as oft as a fit occasion presents it self . These several years past they have boasted much of their Loyalty , and their Services and Sufferings for his Majesty , during the late Civil Wars . All this was necessary to make the Government put confidence in them , that so they might more secretly lay their designs : which were to take effect , when a Conjuncture was offered that seemed favourable . But I must again and again repeat , what I often told you in discourse ; That no Member of that Church can thorowly understand and believe the Principles of it , and be a good Subject even to a King of his own Perswasion : But he can be much less so , to a Prince whom he looks on as an Heretick , who thereby lies under a general Excommunication , and may be brought under a particular and Formal one , before he , or any body else , but such as are fit to be entrusted with the Secret , shall know it : And then the Prince is at the mercy of all his Popish Subjects , who if they consider aright the Doctrine of their own Church , must depart from their Allegiance to Him , and be ready to do any thing that is laid on them , by those who are either directly their Superiours , if they have taken Religious Vows ; or at least , have some authority over their Consciences . This I shall open to you in as short and plain terms as is possible ; and the rather , that you may communicate it to some persons of Honour of that Religion , who I hope upon so fresh a Discovery of these practices , may be now not unwilling to examine a Point , the consideration of which they before rejected , as an Imputation cast on their Religion . This will now , I imagine , move them so far to demur , as to consider impartially whether such practises flow only from the ill Tempers of particular Persons , or from the received Principles of their Church . This latter I undertake to make out , from the undeniable Maximes , to which all of that Communion are bound to adhere . There are Two Principles , which I may well call the Fundamental Principles of the Roman Church : since all Opinions that are not inconsistent with them , can be tollerated among them : But whatever strikes at these , must needs be Abominated , as Destructive of that , they call The Catholick Faith. The one is , The Authority of the Church , The other is , The Certainty of Tradition . If then the Doctrine of Deposing Kings , and by consequence Killing them ( for if they are justly deposed , it 's as just to kill them as to kill any Usurper ) is such , that without denying the Authority of the Church , and the Certainty of Tradition , it cannot be denied ; then all men must resolve either to acknowledg it , or to renounce their Subjection to a Church that must needs believe it . About the Authority of the Church , Two things are to be observed , that serve for clearing what I design to make out . The First is , That the Church in any one Age has as much Authority as ever it had , or can have in any other Age : For if Christs Promises , together with the other Arguments they bring for the Authority of the Church , be good , they are alike strong at all Times , and in all Ages : And therefore though in writing Books of Controversies they muster up Authorities out of the former Ages , because we profess we pay little esteem to the latter Ages : Yet among themselves all Ages are alike , and the Decrees of them are of equal authority . Secondly , The Authority of the Church is as little to be disputed in moral matters , that fall under practice , as in Articles of Faith that only fall under Speculation , and in a word , The Church must be the Infallible Expounder of the Ten Commandments , as well as of the Creed . All the Arguments from Christs Promises , from the hazard of trusting to our private Reasonings , and the Necessity of Submitting to a publick Judg , are by so much the more concluding in Practical matters , as it is of more Importance , That Men think aright in Practical than in Speculative Opinions . If then there arises a Question about a Moral matter , or the Exposition of any of the Commandments , The only certain Decision must be expected from the Church . For instance , a Question arises about Images , Whether it is lawful to use them in the Worship of God , upon the seeming Opposition which the worship of them has to the 2d Commandment ? Since the Church has once Determin'd that it may be lawfully used , it is Heresie to deny it , on this pretence , that we fancy it is contrary to one of the Commandments . So if a Controversie arise upon the Fifth Commandment , How far a King is to be acknowledged , if the Church has determined the Limits of that , it is Heresie to carry it further . If also another Question arise how much the Sixth Commandment obliges ? It must be carried so far and no further than the Determination of the Church allows . I confess by the Doctrine of that Church , even a General Council may err in a point in which any matter of Fact is included : Because they may be deceived by a false Information . But in a General Rule about Morality , and the Extent of any of the Ten Commandments , The Decision of the Church must either be certain , and for ever Obligatory , or the whole Doctrine of the Infallibility of the Church falls to the ground . Concerning the Certainty of Tradition , the general Opinion of that party , is , That Tradition is an Infallible Conveyance of Divine Truth : and that whatever any Age of the Church delivers to another as derived from Christ and his Apostles , must be received with the same Veneration and Obedience that we pay to the Holy Scriptures . And for the ways of distinguishing a Tradition of the Church from any Imposture , or Novelty : There be four of them . The first , That is the most doubtful , is , That the greatest and most esteemed Doctors in any Age deliver as a Divine Truth . Nor is it necessary that they formally say , This is a Tradition : but if many of them mention an Opinion , and declare their own assent to it , this passes as a sufficient proof of the Tradition of any Age of the Church ▪ So in all points of Controversie between them and us , the greatest part of their Writers , ( some few later and suspected ones only excepted ) think they have sufficiently justified their Church , when they bring Testimonies out of any of the Writings of the Fathers , that seem to favour their Opinion : and will call it unreasonable for us to reject these , because they only deliver their own opinion , and do not call it the Tradition of the Church , but conclude , That many Writers in any age asserting an Opinion , it may well be looked on as the Tradition of that Age. But , because this is more liable to exception , there is another way , that is more infallible to judg of Tradition : and that is , by the conveyance of the See of Rome , which they judg the chief Depository of the Faith ; and for which they fansie they have so many proofs , from the high things some of the Fathers have said about the dignity of that See. Now if these conclude any thing , it must follow , That whatever has been delivered in any Age by a Pope , as conveyed down from Christ , or his Apostles , must either be so indeed , or the See of Rome is not a faithful Transmitter of Tradition . But , there is yet a more certain way of judging of Tradition , by what the chief Pastors of the Church have delivered , when assembled in a general Council . This being the Supreme Tribunal in the Church , there can lie no appeal from it : Nor can the Doctrines delivered or approved by it be questioned . For instance , If it were under debate , How the Tradition about Transubstantiation can be made out in the Thirteenth Century ; it is needless to seek any other evidence , than , That one Almerick is condemned for denying it , and in Opposition to that , it was formally established in a general Council . This is as much as can be had , and he were very unreasonable that were not satisfied with it : So if it be asked , How can the Tradition of the Doctrine of Deposing Kings , and giving away their Dominions in the same Century be proved ? The Answer is plain , That same very Council decreed it : Upon which a great Prince was deposed , and his Dominions were given to another . These are the Common Standards by which Traditions are Examined . But to these a new one has been lately added : which is indeed a much shorter and nearer way : And that is , whatever the Church holds in any one age , as a Material point of Religion , she must have received it from the former age , and that age from the former , and so it climbs upwards till the days of the Apostles . If this be a certain Track of Tradition by which we may infallibly trace it ; Then for instance , If in any one age , it hath been believed , That St. Peter had power from Christ , which he left to the See of Rome , by which his Successor in it can depose Kings , then this must be an Apostolical Tradition , and by consequence of equal authority with any thing written in the Scriptures . To these General Considerations about the Authority of the Church , and the Certainty of Tradition ; I shall add Two other , about the Nature of Supreme and Soveraign Power : By which we may judg of what Extent the Popes Power must be , if he have an authority to depose Kings , and transfer their Dominions to other persons . First , When the Soveraign Powers proceed in a Legal way against its Subjects ; If either they abscond , so that they cannot be found ; Or have such a Power about them , that the Sovereign cannot bring them to punishment ; He may declare them Rebels , and set Prices on their Heads ; And in that case it is as lawful for any Subject to kill them , as it is for an Executioner to put a condemned Person to Death . These being the several ways the Law provides in those several cases . So when a Pope deposes a Prince , He may as lawfully set on private Assassinates to kill him , as oblige his Subjects to rise with open force against him . For if the Pope has a Power over him to depose him ; this clearly follows from the Nature of Sovereign Power , and it is the Course that sometimes must be followed , when the Rebel can be no other way brought to deserved punishment ; and if the Pope has the power of deposing , then a Prince who after such a Sentence , carries himself as a King , is a Rebel against his Supreme Lord : And is also an Usurper . For his Title being destroyed by the Sentence , He has no authority over his Subjects : and therefore may be as lawfully killed as any Rebel or Usurper . Secondly , The Supreme power may in cases of great necessity , when the thing is in it self materially just , pass over such Forms as ought in ordinary Cases to be observed . I need not tell you , That in a great Fire , Subordinate Magistrates may blow up Houses . But doubtless the Supreme Power of all , as a King in an absolute Monarchy ( and such is the Papal Power if these Opinions be true ) may dispence with some Forms , when the Matter is in it self just ; and if the chief design of a Law be pursued , the circumstantial parts of it may upon extraordinary occasions be superseded : Therefore , if the Pope is Supreme over all Kings , and has this deposing Power ; Then though by the Canon , a King ought to be first a Year Excommunicated for his Heresy or favouring Hereticks ; and at the Years end he may be Deposed by the Pope , ( There are also other Rules for Excommunications , tho the Summary way in some cases may be used ) yet all these are but circumstantial and lesser Matters . The design of that Law , is , That no Heretical Prince , or favourer of Heresie , be continued in his Power ; The other , are but Forms of Law , that cannot be indispensibly necessary in all cases . Besides , the very Canon Law teaches , that when there is both a Notorietas juris & Facti , Summary proceedings are Legal ; when then it is Notorious , that the Doctrines of the Church ( of England for Instance ) are Heretical , and that the King is an Obstinate Favourer of these Heresies , and will not extirpate them , Summary and Secret proceedings are justifiable . There is no hope that Bulls , Breves , or Citations would do any good in this case : These would on the contrary , alarm the State , and bring all the Party under great hazards : Therefore from the Nature of Supreme Power , it is most justly Inferred , That though there have been no publick Sentence of Deposition ( according to the Forms of the Canon Law ) yet all these may be dispensed with , and a Secret and Summary one may do as well . These Positions are such , that I cannot fansie any just Exceptions to which they are liable ; and from all these laid together , the Inference will undeniably follow : That according to the Doctrine of the Church of Rome , the power of Deposing Kings is lodged with the Pope , by a Divine Authority ; and that , by consequence , private persons may conspire to take away the Life of a King so deposed : Even though there be no publick Sentence given about it . But before I bring the Evidence for all this , I shall desire the Reader will a little reflect on the Positions I have laid down : in which he will find an Answer to all the Exceptions , that can be made against the following Evidence . By the first , The Authority of the Church , being the same in all Ages ; he will see it is to no purpose to pretend these were dark Ages : So that what was done in an ignorant time , cannot oblige the World when things are seen in a better light . But if the Church has an Authority from Christ , that shall last till the end of the World , it must be the same in all ages . The Ignorance of the age is a very good answer when made by a Protestant , but can signifie nothing in a Papists Mouth . By the second , Of the Churches authority in setling Moral Rules for practice , it appears how fond that distinction is , which they make between a Canon and a Decree . It is true , a Decree about a particular Case , in which there is some matter of Fact , may be wrong according to their Principles , and yet the authority of the Church remain entire . For instance , in the deposing a Prince , or condemning a Man for Heresie , the Church may either by false Witnesses , or mistaking a Man's words , be drawn to pass an unjust Sentence , by reason of a mis-representation of the Fact. But that is nothing to the purpose here , where a Decree is made as a perpetual Rule of Practice ; this must be of the same authority of a Canon about any article of Faith. Otherwise it will follow , that the Church may mislead the People in matters indispensably necessary to Salvation : For such is the Obedience to the Ten Commandments . By the first way of judging of the Tradition of the Church , from what the most received Writers in any age deliver , as the Doctrine of the Church , it will appear ; That the Schoolmen and Canonists are as competent Conveyers of Tradition from the twelfth age downward , as the Fathers were from the sixth Age upward ; and laying this for a Principle , That the Church is the same in all Ages , they are really more competent Witnesses than the Fathers were . First , Because they write more closely to the subject they have in hand ; they consider what is said for , or against an Opinion in a more exact manner , than the Fathers did , who being carried with the heat they are sometimes in , go off from the purpose : and generally affect Eloquence , which is the most improper Stile for nice Matters : Whereas the Schoolmen write in a blunt way , only considering the purpose they are about , coyning the most barbarous words they can light on , when they think them the fittest to express their Notions . Secondly , They were divided into two famous Schools , among whom there were great heats , the Scotists and Thomists : So that if either of these had asserted any thing that was not the received Doctrine of the Age they lived in , the other Party had such Emulation against them , that they would not have failed to have laid them open : as they did in the matter of the Immaculate Conception of the B. Virgin. Whereas the Fathers writing only against Hereticks , or other Enemies to Christianity , they might have mistaken somethings , without so publick a discovery as was likely to ▪ happen among the Schoolmen . 3dly . The Schoolmen wrote on purpose to deliver the Doctrine of the Age in which they lived , to those who were to succeed them . Their Books being generally the Divinity Lectures they read , either in Colledges or Religious Houses , to their Scholars , whereas the Fathers wrote upon Emergent Occasions , either Letters or Treatises to private Persons , regarding more the present , than the succeeding Age. In which we cannot expect that exactness , that is to be looked for in a Publick Lecture . Upon all which I assume , That allowing the Church to have the same Authority in all Ages , the Schoolmen are more competent Witnesses of the Tradition of the Church in their Ages , than the Fathers were in theirs . By the second Rule for judging of Traditions , from the Conveyance of the See of Rome , it does undeniably follow , That the Popes from Gregory the Sevenths time downward , were as sure Depositories of the Traditions of the Church , as were the Popes from Gregory the First his time upward . They were both alike Christ's Vicars , and St. Peters Successors . So that all the high words that the Fathers bestow on the See of Rome , were either Complements , in which they are not wanting , or were said because of the worth of the Bishops , whom they had known in that See. But if they be to be understood in that sence in which the Writers of Controversy obtrude them on us , then it will follow manifestly , that as to the Conveyance of Tradition , P. Gregory the 7th is as much to be believed , when he says any thing in the Name of St. Peter , or of Christ , as any of the Popes are . For in the Preamble of Bulls and Breeves , the Reasons are given of what follows , which are most commonly vouched from Apostolical Authority and Tradition . So let the Pope be ever so ignorant , or so corrupt in his Manners , what he asserts to be Apostolical Tradition , must be either received as such , or the authority of that See is overthrown : therefore they must either cease to press us any more with tht Authority of the See of Rome , or acknowledg that all the Popes Declarations , which they make about Traditions , are to be received . It is an Answer to be made use of only to ignorant Persons , to say , These Depositions were the Deeds of some Popes , who might be ill Men , and the Church is not concerned to justify them . I confess , whether this or that Deposition was justly or lawfully made , is a personal thing , in which only the Pope who decreed it is concerned . But if he declares in the Preamble , that the Power of deposing upon those reasons , is grounded on an Apostolical Tradition , then the See is concerned in it : for either he declares true or false ; if the former , then that Power of deposing comes from Apostolical Tradition ; if they acknowledge he declares false , then we are not any more to be urged with the Authority of that See , as the certain Depository of the Traditions of the Church . By the third Mark , to judge of the Tradition of any age from the Decision of a General Council , it appears , that the Decisions of the fourth Council of Lateran are as Obligatory as the Decrees of the first Council of Nice : the Church having the same power in all Ages . If it be said , it was only a Council of the Western Church , the like may be objected against the first General Council , which were generally made up of Eastern Bishops , and very few of the Western Bishops sat in them . And if we esteem a Council General , because it was received by the Church , then the whole Church of Rome having received that Council , it must be acknowledged to be General as much as any ever was . But to this , others answer , That a Council is only Infallible , when a thing is decreed by it according to the Tradition of the Church . If this be true , the whole Controversie between the Roman Church and us , about the authority of Councils , is decided on our Side . For if a Council has only authority to declare Traditions , then it is free for every Person to examine , whether this Declaration be according to truth or not ? And if it be found that it is not so , they may lawfully reject such Decisions . For instance in the second Council of Nice , the worship of Images was established upon a mock-shew of Tradition : and yet all the World knows , there were no Images allowed in the Church the first four Ages after Christ ; and even in the sixth Age P. Gregory declared , That though they might be in the Church , yet they ought not to be worshipped . Nor was there any contest about it , before the eighth Century . This being thus examined , and found to be True , then according to the foregoing Answer , that Decision was of no force , though made by the second Council of Nice . In a word , if this Maxime be true , That Councils are only to be submitted to , when they decree according to Apostolical Tradition , then they have no Authority in themselves : and their decisions can have no more force than this , That it may seem probable that they were not mistaken , and in an Ignorant Age , even this probability will vanish to nothing No Body will reject the Decision of a Council , when the Decrees are just and right : But if i●… be upon that score alone , that they are to be submitted to , then none are bound by them , before they have examined them : And if upon a Search it appear they decreed against Tradition , then their Decrees are to be rejected . So it is apparent this Answer does plainly , according to their Principles , lay the foundation of all Heresie ; since it gives every Man a right to question the Decrees of a General Council . Besides , How can those Persons be assured , that the fourth Council of Lateran did not decree according to Tradition ? The Acts of that Council are lost : so we cannot know upon what reasons they made their Decrees . And it cannot be said , that because there is no mention made of any Tradition in the Decree , that therefore they considered none . It is seldom found that the reasons of any Decree are put with it . But we may reasonably enough believe , that they followed the Method in this Council , that had been used in some former ones ( particularly in the second Council of Nice ) which was this , a Writing was read , penned perhaps by the Pope , or a Patriarch , in which the Tradition of the Church was confidently alledged ; and some Quotations were brought ; and very oft out of some later Writers . The Paper was no sooner read , than a loud and often repeated Shout of applause followed , without any further search or canvasing about these Authorities . And upon that the Decree was made . This was the practice both of the second Nicene , and of some more ancient Councils ; whose Journals are hitherto preserved ; and where the Journals are lost , we have reason to believe they followed the same method : so that it is very probable there might have been some such Writing read in the Council of Lateran . And if they did not found their Decree upon Tradition , they were much to blame ; for they had as venerable a Tradition , as either the second Council of Nice , or some other Councils had : a practice about 150 years standing from the days of Pope Gregory the VII . so that it is not to be denied but they had as good authority from Tradition , to make this Decree , as to make most of the other Decrees , on which they insist much , in the Books of Controversies that are written by them . By the fourth Rule of judging about Tradition , the matter is yet much plainer : for if the generally received Belief of any Age of the Church , is a good Thread to lead us up to the Apostles times , then there needs no more be said . For it is certain , that for near four Ages together , this was the universally received Doctrine of the Church of Rome . And the opposition that some Princes made to it was condemned as Heresy , Rebellion , and every thing that was evil . And it is remarkable , that both O●…kam that wrote much for the Emperors cause against the Pope , and Gerson and Almain , no great favourers of Papal power , are cited by Cardinal Perrow , as acknowledging the Ecclesiastical power of deposing , if a Prince were guilty of spiritual crimes . So that the Controversies in this matter that were managed between the Writers for the Popes and Emperors , were not , whether the Pope in cases of Heresy might depose a Prince ? but were concerning two things very remote from this . The one was , whether the Pope had a direct Temporal power over all Kings , by which as being Lord of the Fe●… , he could proceed upon any Cause whatsoever against a King , and take his Dominions from him . To this indeed Gregory the 7th pretended tho more covertly , and Boniface the 8th more avowedly . There was great Opposition made to this by many Writers ; but at the same time they all agreed on it , as an undeniable Maxim , That the Pope had an indirect Power over Princes , by which in the Cases of Heresy he might excommunicate and depose them ; nor was there so much as any Debate about it . A second thing about which there was some Controversy was , whether the Particulars that fell under debate came within the Head of Heresy , or not ? So in the Case of Princes giving the Investitures into Bishopricks , the Pope brought it in within the Head of Heresy , and condemned those Persons as Simoniacks . The Writers on the other side denied this , pretending it was a Civil Matter , and a right of the Crown . The like Debates fell in , when Princes were sentenced on any other account . The Authority of the Sentence in the Case of Heresy was not controverted ; all the Question was ; Whether the Point under debate was Heresy or not ? And concerning these things , any who have read the Writings in the great Collection made of them by Goldastus , will receive an easy and full Satisfaction . By which it appears , that the Popes Power of deposing Kings in the Case of Heresy was the received Doctrine of the Church for several Ages , and by consequence it must be looked on as derived down from the Apostles , If the Doctrine of any one Age of the Church can lead us backward in a certain Track to discover what it was in the Apostles days . By the first Position about the Nature of Supreme Power , it is apparent , that in the Case of Heresy , a Prince deposed by the Pope , if he stands out against the Sentence , may be as lawfully killed as any Tory or Moss-Trooper , or Bantito , may be ; for he is a Rebel against his Lord , and an Usurper over the People , from that day forward . And therefore tho Mariana told a Secret too publickly , yet it cannot be denied to be a certain Consequent of their Principles . It had been indeed more discreetly done to have ordered this only to be infused unto Peoples Consciences , by their Confessors in secret . And for Mariana , tho the Book in gross is condemned , as they give out , yet the Opinions set down in it are not censured . But a Suarez writing against K. Iames , tells him in plain Terms , That a King , who is canonically deposed , may be killed by any man whatsoever . This was not only published with an ordinary License , but the whole University of Alcala declared every thing in it to be according to the Doctrine of the Church . Valentia , tho he disguises it a little , yet says , That an Heretical Prince may by the Popes Sentence be deprived of his Life . b Foulis cites ten more Doctors for the same Opinion of killing Kings by private persons . I do not build upon the Assertions of these Jesuits , as binding Authorities in that Church , but make use of them to shew , that some of their own eminentest Writers acknowledg the force of this Consequence ; which is indeed so evident , that nothing but good Manners , and some small Care not to provoke Princes too much by such bare-faced Positions , keeps others from asserting it . Few Princes are so tame as Childeric was , to go into a Monastery after they are deposed . Therefore this Doctrine is but a lame provision for the Churches Security from Heresie , if the Lawfulness of killing does not follow that of deposing Kings . And it was so generally received , that it is told of Gerson , that he was at great pains to get it declared that no private Cut-throat might kill a King , and that by consequence it was only the Popes Prerogative to order them to be destroyed . By the second Position about the Nature of Supreme Power , that in extraordinary Cases Forms of Law may be superseded ; It is also clear , that tho we know nothing of any Sentence of Deposition given out against the King , yet he is not a whit the safer , for he lies under an yearly Curse every Maundy Thursday . The Notoriousness of his Heresy will sufficiently justify a particular Sentence , without any further Process or Citation , according to the Maxims of the Canon Law. And there may be for ought we can know , as valid a Deposition as Parchment and Lead can make it , already expeded . And if it be not yet done , we are sure it may be done very suddenly , and will be done whensoever they see any probability of Success . Bellarmine hath very sincerely told us the Reason why Heretical Princes are not deposed , because the Church has not strength enough to make such a Sentence good , or does not think it expedient ; that is to say , They will do it whensoever they find a Prince who will execute the Sentence , and yet by that Conquest not grow so strong , as by that means to turn the Ballance . So the two Considerations to which we owe our Security are , the want of Force , and the Fear of another Prince his becoming too powerful by the Conquest . But I must add , that Bellarmine , while he was a Jesuite , had taught , that Heretical Princes were not to be deposed , except they endeavoured to turn their people from the Faith : This was all his Bounty to them of which we could not pretend to a Crumb , since there were such Laws made against Popery among us . Yet when he became a Cardinal , he considered better of the Matter ; so that in his Recognitions he retracts that , and says therein be followed Durandus his Opinion , who maintains it against Aquinas , but he thinks the latter was in the right , and says , Even in that Case they may be deposed , only the Church does it not always ; either because she wants Strength , or does not judge it expedient . But he concludes , If Princes endeavour to draw their Subjects from the Faith , they may and ought to be deposed . So in our Case there is no Mercy to be expected , unless we repeal all Laws against that Religion . But after all this there is another Device in the Canon-Law , called , Ipso facto , by which a Sentence is incurred immediately upon the doing of a Fact. This began in the Priviledges granted to Monasteries or Churches , in most of which this Clause is to be found , That if any King or Prince , &c. did any thing contrary to these Priviledges , he thereby fell from his Power and Dignity . Now that Heresy is one of the things upon which a Prince is ipso facto under Excommunication and Deposition , we have the Authority of Father e Parsons , or Creswel , who tells us , That the whole School of Divines and Canonists agree in it , and , That it is certain , and of Faith , That a Prince falling from the Catholick Religion , and endeavouring to draw away others from it , does immediately fall from all his Power and Dignity , even before the Pope has pronounced any Sentence , and that his Subjects are free from their Oaths of Obedience , and may eject such an one as Apostate and Heretick . But there is a clearer Evidence for this ; the great and famous College of the Sorbon , ( seventy Doctors being present ) when consulted , whether the People of France were not freed from their Obedience to Henry the third , upon his putting the Duke and Cardinal of Guise to death ; they , before ever the Pope had given Sentence , declared , That they were absolved from their Obedience , and might with a good Conscience make War upon him for the defence of the Catholick Faith. Upon which the Parisians wrote to the Pope to desire the Confirmation of that Decision . From all which it appears , that if the deposing Power be in the Pope , the King is not a whit the safer , because we know nothing of any such Sentence pronounced against him . And thus having made good and illustrated the Positions I laid down , against all the Exceptions which that small and condemned Party of Widdrirgton's Followers make use of , to cover themselves from the Charge of Treason , that lies against their Church ▪ I go next to lay open the Evidence , after which I shall leave it to every Man's Conscience to pass the Verdict . There are in ( f ) Pope Gregory the Great 's Works , four Priviledges granted ; one to the Abbey of St. Medard , another to the Hospital , a third to the Nunnery , a fourth to St. Martin's Church of Autim . In which after the Priviledges are granted , a Sanction is added in these words ; If any Kings , &c. shall endeavour to countervene this Writing , let him lose the Dignity of his Power and Honour . Or shorter , in that of St. Medard , Let him be deprived of his Dignity . These are to be found both in all the MSS , and Printed Editions of that Popes Works . It is true , the first of these to Saint Medard's Monastery , is looked on as a forged Piece , both by Cardinal Perron , Sirmond , and Lannoy . But as it went for a true one till of late , and is still defended by others , Baronius in particular , concluding from thence for the Popes Power over Kings ; so the other Priviledges are not denied to be true by any , except Lannoy of late , for ought I know . These have been for above 600 years looked on as the Grants of that Pope . But this may seem a private Writing , and not of such force . About 130 years after that , Pope g Gregory the 3d deposed Leo ▪ the Emperor , from all his Dominions in Italy , because he would not tolerate the Worship of I mages . And if that single Heresie merited such a Sentence , what may we look , for , among whose many imputed Errors this is but one , and none of the most considerable ? Not many years after that , did his Successor Zacharias upon a Message he received from France , absolve that Nation from their Oaths to Childeric , and ordered Boniface to Crown Pepin in his stead ▪ And not long after that Pope Adrian gave the Empire of Rome , and of the West to Charles the Great . As h Bellarmine proves from above 30 of the Historians of that time , and the Testimony of many Soveraign Princes . Yet these being dark Ages , in which there was more of Action than Dispute , we do not find the Grounds laid down , on which those Proceedings were founded . But the constant Maxim of the Papacy , was , once to begin a Practice , and then to find Arguments to defend it , among which the Practice it self was no inconsiderable one ; for he was a mean spirited Pope , that would in a Tittle fall short of what his Predecessors had assumed . About 250 years after Charles the Great had assumed the Empire of the West , there arose a Pope ( Gregory the Seventh ) that resolved to make the most of his See that could be : and reckoning , That the Empire of the West was the Gift of his Predecessors , and building on that known Maxim , That none can give that which they have not , he looked on the supreme Dominion of it , as one of the Perquisites of the See , which he would by no means part with . And therefore in his i Dictatis , in which he asserts the several Branches of his Prerogative , these be three of them : That the Pope only may use the Imperial Ensigns . That he may depose Emperours . And , That he can absolve Subjects from their Fidelity to wicked Princes . And to shew he was in earnest in these Doctrines , he began soon to lay about him . His first Threatnings were against King Philip of France , who was a vicious Prince : In a Letter to the Bishops of France , he requires them to admonish the King for his Faults , and if he did not mend them , to put the whole Kingdom under an Interdict : And if after all that he continued still Disobedient , he Swaggers out in these Words , k We will have none to be ignorant , or doubtful , what we intend to do upon it ; for by the help of God we will endeavour by all Means , to wrest the Kingdom of France out of his Possession . But upon the submission of that King , these Threatnings came not to any effect : Yet he went on against the Emperor , Hen. the 4th , at the rate he had threatned the King of France . I need not tell what all the World knows : That he first Excommunicated and Deposed the Emperor , in the Year 1076. Then upon his doing of Penance , he received him into his Favour . But upon new provocations he deposed him a second , a third , and fourth time , in the years 1080 , 1081 , and 1083. In all which he had the concurrence of so many Roman Councils , and set up against him , first Rodolph , after that Herman : as his Successors did ; first Conrade , and then Henry , that Emperor 's unnatural Sons . The prosecution of the History , is needless to my Design . But in his Letter to Herman , Bishop of Mets , l we meet with that which is more considerable . For there he largely justifies his Proceedings , which he grounds on the Keys of the Kingdom of Heaven , being given to St. Peter ; and the power of Binding and Loosing joined to them . More places of Scripture he sought not , but his Successor , m Boniface the 8th , made use of Ecce duo Gladii , and the power given to the Prophet Ieremiah , Over Kingdoms , to Root out , Pull down , Destroy , Throw down , to Build , and to plant : And they took it in great dudgeon , if any would compare a single Prophet under the Law , to Christ's Vicar under the Gospel . But Gregory goes on in his Proofs , to the Tradition of the Church : And says , The Fathers had often both in General Councils , and in their particular Writings acknowledged , That this Power was in the See of Rome ; That it was the Mother and Head of all other Churches : That all matters were to be judged by it , from whose Sentence no Appeal could lye : Nor could there be a Review made of the Judgments passed in that See. And to confirm what he had asserted , he cites some Passages out of Gelasius , and Iulius , and that Clause in the Priviledges granted by Gregory the Great , formerly mentioned . So here he very fully and formally delivers the Tradition of the Church , and builds upon it . He also cites the Precedent of Pope Zacharias , his Deposing Childeric , not for any fault he found in him , but because he thought him not fit to Govern. From that he goes on to some Reasons , ( such as they are ) for the justification of his Proceedings . The Pope having thus declared the Tradition and Doctrine of the Church , it is not to be wondred at , if both the Schoolmen mixt it with the Instructions they gave their Scholars , and the Canonists made it a part of the Law of the Church . n Hugo de Sancto Victore , Alexander Alensis , Bonaventure , Durand , Peter of Aliac , Iohn of Paris , Almain , Gabriel Biel , Henry of Ghant , Iohn Driodo , Iohn de Terre ▪ iremata , Albert Pighius , Thomas Waldensis , Petrus de Palude , Cajetan , Franciscus Victoria , Dominicus a Soto , and many others , ( in all 70 are reckoned by Bellarmin , but Foulis enlarges the number to 177 , whom he cites , who ) did formally assert it . Aquinas also taught it ; tho' in some places he contradicted himself . But o Boniface the 8th , thought his Predecessors had proceeded in this matter too cautiously , and therefore he went more roundly to work . In the Jubilee in the year 1300 , He shewed himself the first day in the Pontifical Habit , but the second day , he was clothed with the Imperial Habit , a naked Sword being carried before him , and cried out with a loud voice , I am Pope and Emperor , and have both the Earthly , and Heavenly Empire . This upon so publick an occasion looks very like the Teaching the Church Ex Cathedra ▪ But because words vanished into Air , he left it in writing , in these terms : p We say and define and pronounce , that it is absolutely necessary to Salvation for every humane creature , to be subject to the Bishop of Rome . This being put into the Text of the Canon Law , in which it is continued to this day ; we cannot think it Strange that Panorimitan , Ostiensis , Silvester , with all the other Canonists assert the Popes direct Dominion over all the World. And what can they say less , Believing him to be Christs Vicar on Earth , to whom all Power in heaven and earth was given of his Father , therefore the power in Heaven being judged enough for Christ to manage himself , they thought all the power in Earth was Committed to the Vicar . This passed down without Contradiction among them , but was not received by the rest of the Church : yet the Indirect , or as they termed it , the Ecclesiastical power in cases of Heresie was Universally agreed to : not one person Opposing it , till Luther and his Followers came , sawcily to look into the Popes Title to this , and many other pretended Rights of the See of Rome . But because the Plea for an Indirect Power , was not Sufficient , Since if a Prince did not Favour Heresie , it was of no use : And the pretention to a direct power was of an harsh sound : Therefore a Title of another kind was set up . It was pretended , That all the Kingdoms in the Western and Northern parts of Europe were by formal Surrenders offered up to St. Peter , and St. Paul ; And therefore whatever the Popes did , was said to be done in Defence of their Rights ; which made Gregory the 7th fly to them in that flanting Address , with which he begins his Sentences against the Emperor . First of all , the Donation of Constantine the Great was forged : By which the Power of all the West , Italy , Sicily , Sardinia , Germany , France , Spain , and England , were given to the Pope . This was put into the Text of the Canon Law : and was stood to , by all the Canonists . It is true the Civilians wrote generally against it . Among whom Bartholus may be reckoned , for in his Preface to the Digests having mentioned the Opinions of some against it , when it comes to his own , he delivers it thus ; Take notice that we are now in the Territory of the Church ( for he taught at Bulloigne ) and therefore I say that Donation is valid . But till Valla discovered the Impostures of it so manifestly , that they are now ashamed to maintain it any longer , their plea from it was never laid down . But Augustinus Steuchus , who undertakes the Vindication of that Donation against Valla , does likewise alledge from some Instruments in the Vatican , that both the Kingdoms of Spain , Arragon , France , England , Denmark , Muscovy , Sicily , and Croatia and Dalmatia , did Subject their Crowns to the See of Rome . b Kranizius tells us , that Lakold King of Poland , made it Tributary to Rome . And for the German Empire , tho Steuchus says nothing of it , perhaps that he might not offend Charles the 5th , yet there is both in the Canon Law , and the Letters of Popes , more to be said upon that Head , than for any of the rest . They pretend the Popes set up first the Empire of the West : Then gave the Princes of Germany the Right of choosing the Emperor , and does still give the Imperial Crown , upon the Emperors Swearing an Oath of Homage to them , according to the verse under that Insolent Picture set up by Pope Innocent the 2d . In the Lateram r of the Emperor lying prostrate at his feet , and receiving the Crown from him . Post homo fit Papae , sumit quo dante Coronam . But all these Surrenders were made use of only to strengthen the great pretention they had of being Christs Vicars , and St. Peters Successours ; which from the end of the 11th Century , till the beginning of the 16th . for above 4 Ages together was as Authoritatively asserted by Popes , as positively taught by Divines , and as tamely received by the whole Church , Emperors and Kings not presuming to contradict it , as any other Article of Faith. And for proofs of this we need appeal to no other witnesses than those 3. great Cardinals Baronius , Bellarmin and Perron , who may be presumed to have understood the Doctrine of their own Church , better than any body else . The First of those , through his whole work strains his Industry , to discover as many Instances as he can of it : and never parts with any without expressing the particular satisfaction he had in so pleasant a Discovery . I shall only set down what he says on the two 1st . occasions that he met with . When he takes notice of Gregory the Great 's priviledges formerly mentioned , he adds , s You see Reader , That the Popes can make Laws , to which if Kings themselves do not yield Obedience , they shall lose their Kingdoms . Upon the first Deposition made by Gregory the 3d. He adds , t The Faithful in the West being awakened by this Thunder , do immediately fall from the Obedience to Leo , adhering to this Apostolical Pope . So this Gregory left a worthy Precedent to Posterity , that Heretical Princes , be not suffered to reign in the Church of Christ , if having been often admonished , they continue to persist obstinately in their Errors . Such strains as these do so often occur afterwards , that they can scarce be reckoned . It is well known what advice he gave P. Paul the 5th in the quarrel with the Venetians , applying the voice to St. Peter , Arise and Kill , to the case in hand ; and that , with his Insolent Paraenesis to that Republick , are clear Evidences of his sence in this matter . What Bellarmin taught more shortly and obscur●…ly in his Controversies , was afterwards made more plain both by his Writings , about the Translation of the Roman Empire , upon the Interdict of Venice , and against King Iimes , and William Barklay : And Cardinal Perrons Eloquent speech against the Bill put in by the Third Estate of France , for Condemning those pretensions of a Deposing Power , shews us not only his own sense , but the sense of the whole Clergy of France ; in whose name he delivered it . u He calls the Contrary Opinion , a Doctrine that breeds Schisms , a Gate that leads unto all Heresie , and so detestable , that he and his Fellow B●…shops will choose to burn at a Stake rather than consent to it . He affirming That all the parts of the Catholick Church , and of the Church of France in particular , and all the Schools of Divinity , till the coming of Calvin , held the affi●…mative , and says , That no where in France since the Divinity Schools w●…re set up , can they find any one Doctor , Divine , or Lawyer , any Decree , Council , or Sentence of Parliament , or any one Magistrate Ecclesiastick , or Politick , who had held that in case of Heresie or Idolatry , Subjects might not be absolved from their Oaths of Fidelity to their Princes . It is true , at first he spake more modestly , and pretended the thing was problematical , and so was not fit matter for an Oath : but when that modester Strain ( tho it tended all to depress the Regal , and exalt the Papal Power ) had so far prevailed with the King , that he ordered the matter to be laid aside , and not to be further insisted on . They were not satisfied with this , but made a new Address in the Name of the Clergy ; and the Cardinal spake now in a higher tone , asserting formally the Popes indirect Power in Temporal●… ; and that all who maintained the contrary were Schismaticks , and Hereticks , even those of the Parliament it self ; and did plainly threaten the King , That if he did not raze all the Proceedings out of the Register , the Clergy would leave the Assembly , and Excommunicate all who denied the Popes Power of Deposing . And if the King would not suffer them to execu●…e these Censures , they would proceed upon their hazard tho they were to suffer Martyrdom for it . For which zeal , they received a Brave from the Pope , giving them his solemn Thanks for what they had done ; desiring them to persevere in the same mind . So we have in this ●…stance , not only Cardinal Perrons own mind , but the s●…nse of the whole Clergy of France . I do not think it necessary to enquire further into the opinion of later Writers ; tho it were easie to shew , that to 〈◊〉 day , both the Court of Rome , the whole Order of the Jesuites , the Writers both of Controversies , and Cases of Conscience , and the Expositors of Scripture , do as oft as occasion offers , assert the power of Deposing Kings to be still in the See of Rome . And tho some few Writers of that Religion , since Barkelay and Widdrington's time , both of the English and Irish Nation , have adventured to deny this power ; théy have been censured for it , and branded with Heresy . This has been so notorious in the matter of the Irish Remonstrance , that I need say no more of it . But whether the Writers of this Age allow it or not , they are bound according to their Doctrine about Tradition , to acknowledg it ; since two of the Characters of Tradition are found to agree to it . For it has been delivered in several Ages of the Church , as true Catholick Doctrine by all the publick Doctors in these times : so that either This is a Tradition of the Church , or That is not a true mark of Tradition : nor is it a certain conveyance of Truth , if we may be thus deceived in a clear Tradition , for four Ages successively . It does also appear , that if the See of Rome be a faithful Depositary and Transmitter of Church Traditions , this must be one , since it is delivered to the world by so many Popes in the names of St. Peter and St. Paul , and founded on the Power of the Keys , and of Binding and Loosing granted to St. Peter . But I shall next shew how the third mark of Tradition , the Authority of General Councils , agrees to this Doctrine . When this Doctrine had been so well spread over Europe , then the Popes found it was safe , to trust it to the judgment of such an Assembly as they esteemed a General Council . And they proceeded in this matter , after the same manner that they had done in the worship of Images : and as they did afterwards in the points of Transubstantiation , and denying the Chalice in the Communion . They took care first to infuse it into all the Clergy , ( which God wo●…'s was no hard thing ) and then brought them together , and made up the Pageant of a Council , for giving it more authority . So above an hundred years after Gregory the VII . had first taught this Doctrine , a thing under the name of a General Council sate in the Later an at Rome , where , upon the advantage the Popes had against the Albigenses and others , who were according ▪ to their Opinion most pestiferous Hereticks ; they first precured a Decree for it . It is true , many Provincial Councils had concurred with Gregory the VII . ( one of these is called a General one , 110 Bishops being present ) and the other Popes who had formerly given out these Thunders : But now the matter was to be more solemnly Transacted . In this Council many Hereticks are condemned and Excommunicated ; and all that had sworn Oaths of Fidelity or Hemage to them , are Absolved from those Oaths : and they are required in order to the obtaining the Remission of their sins , to fight against them : and those who die doing penance in that manner , may without doubt expect Indulgence for their sins , with eternal rewards . And in conclusion , by the authority of St. Peter and St. Paul they Remit to all who shall rise and fight against them , two years Penance . Here the Council does industriously infuse this Doctrine into all people ; and calls Rebellion Penance ( a very easy one to a poor or discontented Subject ) and assures them of a deliverance from Purgatory , and that they should be admitted straight to Heaven for it . In an Age in which these things were believed , more effectual means than those could not be found out , to engage the people in it . By this Decree , if we are guilty of the Heresies then condemned , ( as no doubt we are of most of them ) without more ado , or any further Sentence ▪ upon the declaring us guilty of the Heresies of the Albigenses , the Subjects are delivered from their obligations to the King. And when they conspire or rebel against him , they are only doing penance for their sins ; and he were hard-hearted that would punish men only for doing of penance . About thirty years after that Council , the Pope had a mind to regulate the former Law , That the Deposing of Kings might be declared a part of his Prerogative ; and that thereby he might with authority Dispose of their Kingdoms to others . For hitherto the Popes had only pretended to the Power of Deposing , and then the States of the Kingdom as in an Interregne , were to choose a new Prince . But P. Innocent the III. thought it was half work , except he could bestow , as well as take away Crowns . His Predecessor Celestine had in a most extravagant humour set the Crown on Henry the Sixth his head , with his two feet , and then kickt it off again ; to shew , according to Barronius his Comment , That it was in his power to give , to maintain , and take away the Empire . A very full Assembly therefore being called of about 1200 of one sort or other to the Lateran again , It was first Decreed , That the aid of Secular Princes should be required for the Extirpating of Hereticks ; after that they proceed and enact thus . When the Temporal Lord required or admonished by the Church , shall neglect to purge his Territory from Heretical wickedness , let him be Excommunicated by the Metropolitan and his Suffragans . And if he persist in neglecting to give satisfaction for the space of a year , let him be signified to the Pope : That he from thenceforth may pronounce his Subjects discharged from their Obedience ; and expose his Territory to be seized on by Catholicks , who having exterminated the Hereticks , shall possess it without contradiction , and preserve it in the purity of the Faieh ; so as no injury be done to the Right of the Supreme Lord , where there is such , provided he do not any way oppose himself : and the same Law is to take place on them , who have no Superiour Lord. The Deposition of the Court of Tholouse , being the thing then in their eye , made that the Decree runs chiefly against Feudatary Princes , yet as the last Clause takes in Soveraign Princes , so by the Clause before , it was provided , That if the Soveraign did any way Oppose what was done against his Vassal , he was to forfeit his Right . I did in the former part of this Letter , meet with all the Exceptions that are commonly made to this Canon . Only one pretty Answer which a person of Honour makes , is yet to be considered . He tells us , that there were so many Soveraign Princes , or Ambassadors from them , at this Council , that we are to look on this Decree , as a thing to which those Princes consented . From whence he Infers , It was rather their Act , than an Invasion of their Rights made by that Council . But be it so , he knows they allow no Prescription against the Church . If then those Princes consented to it , upon which the power of Deposing had that Accession to fortifie it by , it can never be recalled nor prescribed against . It is true there were many Ambassadors from Princes there : But they were all such as either held their Dominions by the Popes Grant , or had been either Deposed by him , or Threatned with Depositions , or were the Children of those whom he had Deposed . So no wonder they stood in such fear of the Pope , that they durst not refuse to consent to every thing he had a mind to . For indeed this Council did only give their Placet to a paper of Decrees penned by the Pope . Henry called the Greek Emperor , Brother to Baldwin , that had seized on Constantinople , had no other Title to it besides the Popes Gift . Frederick the 2d . who had been the Popes Ward , was then the Elect Emperor of Germany , made so at the Popes Instance , who had Deposed the two Immediately preceding Emperours , Philip and Otho the 4th . the last being at that time alive ; So that he durst not contradict the Pope , lest he should have set up Otho against him . But no Emperor , except Henry the 4th , ever suffered more from the Popes Tyranny , than he did afterwards . One sad Instance of it was , that the Pope having pressed his March to the Holy-land much , did at last Excommunicate him for his delays : upon which , he to avoid further censures , carried an Army thither : which was so succesful , that the Pope who hoped he should have been destroyed in the Expedition , ( as the first Emperor of that name was ) now being vexed at his Success , complained that he should have presumed to go thither , while he lay under Excommunication , and was in Rebellion against him ; and went about not only to Dethrone him , but to get him to be betrayed by the Knights Hospitallers , and Templers , into the Sultans hands , who abominating that Treachery , revealed it to him . Iohn of Brenne had the Kingdom of Ierusalem by that same Popes Gift , who took it from Almeric King of Cyprus , and gave it him ; But Almeric had no cause to complain , since he held Cyprus only by the same Copy of the Popes Gift : So they both were at the Popes Mercy . Our Iohn of England was his Vassal , as he usually called him ; But his Successour went higher , calling the King of England not only his Vassal , but his Slave ; and Declared That at his beck he could procure him to be Imprisoned , and Disgraced . Iames King of Arragon , who was also the Popes Ward , had no less reason to be afraid of the Pope , who had Deposed his Father for Assisting the Count of Tholouse . Philip Augustus King of France , had his Kingdom twice put under an Interdict , worse things being also threatned . The like Threatnings had been made to Andrew King of Hungary , but upon his Submission he was received into favour . And now is it any wonder , that those Princes gave way to such a Decree , when they knew not how to help themselves by Opposing it , which would have raised a Storm , that they could not hope to weather ? Anothet thing is remarkable concerning this time , by which the Belief of the Deposing Doctrine in that Age will better appear . Other Princes whom Popes had Deposed , procured some Civilians to write for them ; and got Synods of Bishops sometimes on their side against the Pope . Because it was evident the Pope proceeded not upon the Account of Heresie , but of private spite and hatred . But in the case of the Count of Tholouse , who was a manifest Favourer of that , which was esteemed Heresie , ( the Opinions of the Albigenses that were his Subjects ) not a Writer in all that Age durst undertake to defend his cause , nor could he procure one Bishop to be of his side . So universally was it received , that in the case of Heresie , a Prince might be Deposed by the Pope . The 3d General Council that Confirmed this Power , was the Council of Lions , held by Innocent the 4th against the forementioned Frederick the 2d , where ( as the Sentence bears ) The Pope having Consulted with his Brethren and the Holy Council , being Christs Vicar on Earth , to whom it was said in the person of St. Peter , whatsoever ye bind on Earth , &c. Declares the Emperor bound in his sins , and thereupon Deprived by God of his Dominions . Whereupon he by his Sentence does Depose him , and absolves all from their Oaths of Fidellty to him . Straitly charging all persons , to acknowledge him no more either Emperor or King. Declaring all that did otherwise , Excommunicated ipso facto . There are in this Process several things very remarkable . It is grounded on a pretence to a Divine Tradition ; So here the whole Council concur with the Pope , in asserting this power to flow from that Conveyance . And thus either that Tradition is true , or the Councils are not to be believed when they Declare a Tradition . 2ly . Tho this is but a Decree in one particular Instance , yet it is founded on the General Rule ; And so is a Confirmation of it , by which it is put out of doubt that the 4th Council of Lateran included Soveraign Princes within their Decree . 3ly , When the Emperors Advocate appeared to plead for him ; He did not at all except to their Jurisdiction over him , or Power of Deposing in the case of Heresie , but denyed that the Emperor was guilty of the crimes Objected , namely Heresie , whereby he , at least , waved the denial of their Power in that case . He also desired some time might be granted for the Emperor to appear and plead for himself in person . Whereby he plainly acknowledged their Jurisdiction . 4ly When the Ambassadors of France and England , Interceded that the Emperors desire might be granted ; the Council gave him near two weeks time to appear in : which was so incompetent a time , and all had declared themselves so prepossest , or rather so overawed by the Pope that hated him Mortally ; That the Emperor would not appear because they were his professed Adversaries . And upon that , and other grounds ( none of them touching on the power of Deposing in cases of Heresie ) He appealed from them , to the next General Council ; Upon which the Pope and Prelates sitting in Council , with Candles burning in their hands , thundred out the Sentence against him . Here were three very publick Judgments , of three General Councils on this Head , within the compass of sixty years . But it may be imagined , these were Councils that wholly depended on the Pope ; and so their Decrees are to be looked on , only as a Ceremony used by the Pope to make his own Sentence look more solemn . But when upon the long Schism in the See of Rome , the power of that See was much shaken , and a Council met at Constance to heal that Breach ; in which the Bishops taking advantage from that Conjuncture , to recover their former Dignity , began to Regulate many matters . It may be , upon such an occasion , expected , that if any Party in the Church had disliked these practices , they should have been now condemned ; and that the rather , since by so doing , the Bishops might have hoped to get the Princes to be of their side , in their Contests with the Pope . But it fell out quite otherwise . For as the Murtherers of his late Sacred Majesty pretended , when the King was killed , that all his power was devolved on them , and would have even the same precedence allowed their Ambassadors in forreign parts , that his had : So the Council of Constance reckoned , that whatever Rights the Popes had assumed , did now rest with them , as the Supreme Power of the Church . For in one of their Sessions , a Decree was framed , made up of all the severe Decrees that had ever been made against those who violated the Rights of the Church : And this Clause often returns , That all the Breakers of these Priviledges , whether they were Emperors , Kings , or whatsoever other Degree , were thereby , ipso facto , subjected to the B●…nns , Punishments , and Censures set down in the Council of Lateran . And tho they do not call it the Fourth Council , yet we are sure it could be no other ; for they relate to that in which Frederick the 2d . was consenting to which was the fourth in the Lateran And in another Decree , by which they hoped to have set up a Succession of General Councils , at evety ten years end ; this Clause is added , That if any person , whether of the Papal ( for they had subjected the Pope to the Council , and had more reason to fear his opposing this Decree , than any Bodies else ) Imperial or Regal Dignity , &c. should presume to hinder any to come to the next General Council , he is declared to be first Excommunicated , then under an Interdict , and then to be subject to further punishment both Temporal and Spiritual . And in the Pass they gave the King of the Romans , to go to the King of Arragon , they add this Sanction , That whatever person , whether King , Cardinal , &c. do hinder him in his Iourney , he is ipso facto , deprived of all Honour , Dignity , Office , or Benefice , whether Ecclesiastical or Secular . So here the indirect power over Princes , by which they may be both deposed and punished , is plainly assumed . It is true that same Council did indeed Decree , That no Subject should murther his King or Prince ; upon which some of our English and Irish Writers , who condemn these practices , think they have great advantages . That Decree was procured by Gersons means , who observing that by the many Rebellions that had been generally set on by Popes , the Persons of Princes were brought under such contempt , that private Assassinations came to be practised : and in particular that of the Duke of Orleance by the Duke of Burgundy . Therefore to prevent the fatal consequer ces which were like to follow on that , and to hinder such practices for the future , he with great earnestness followed that matter : And tho it had almost cost him his life ( it is like from some of the Duke of Orleance his Faction , who were resolved on a Revenge ) yet at last he procured it : But this was only a Condemnation of private Cut-throats . And the Article condemned had a pretty Reservation in it , for it strikes only against Subjects killing their Prince , without waiting for the Sentence of any Iudg whatsoever . So if a Sentence be past by the Spiritual Judg , then this Condemnation notwithstanding , a Prince may be Murthered . And the other Decree of that Council passed in the same Session , shew they had no mind to part with the Deposing Power . Besides the Answer to this Decree is clear . It is acknowledged by the Defenders of the contrary opinion , That it is not lawful in any case to kill a King ; but when one that was a King is no more such , but becomes a Rebel and an Usurper , then it is lawful to kill him . Pursuant to the Decree made at Constance , a Council met at Siena ten years after , in which all the former Decrees made against Hereticks are confirmed , and the Favourers or Fautors of Heresie are delared liable to all the pains and censures of Hereticks , and by consequence to the chief of them all , Deposition . After that came the Council of Basil , which ratified the forementioned Decree made at Constance about General Councils . By which Popes , Emperors , Kings , &c. that presumed to hinder any from coming to the Council , are subjected to Excommunication , Interdicts and other Punishments Spiritual and Temporal . Last of all came the Council of Trent , and tho met ters were at that pass , that the Council durst not tread on Princes , as others had formerly done , lest they should have been thereby provoked to join with the Protestants ; yet they would not quite lay aside the pretence of a Deposing power , but resolved to couch it so into some Decree , that it might continue their claim to a Right , which they would not part with , tho they knew not at that time what to make of it . So in the Decree against Duels , they declare , That if any Emperors , Kings , &c. did assign a field for a Combat , that they did thereby lose their Right to that place , and the City , Castle , or other places about it . Now it is certain , if by their Decrees a Prince may forfeit any part of his Dominion , he may be also dispossessed of all the rest ; since his Title to his whole Territory being one individual thing , what shakes it in any part , subjects it entirely to him who has such authority over it . Here we have found 7 General Councils , as they are esteemed by that Church , all either expresly asserting the Deposing Power , or ratifying former Decrees that had asserted it . And from such a succession of Councils , it is reasonable to conclude , That this Third Character of a Tradition of the Church agrees to it ; and if General Councils are fit Conveyors of Traditions , we have as full Evidence as can be desired , for proving this to be a Church-Tradition . This last Character of a Tradition is what the whole Body of the Church has held in any one Age. Upon which , they say , we may calculate that such opinions must have come down from the Apostles , since it seems neither credible nor possible , that the Belief of the Church could be changed . With this Arnold has of late made great noise . And as the new Fashions that come from France do please our young Gallants best , so some of the Writers of Controversies among us have taken up the same plea here . That the whole Church received the Deposing Doctrine in cases of Heresy , may be inferred from what had been said . The Church is made up of Popes , Bishops , & Priests : Of Soveraign Princes , and Subjects of all ranks . That the Popes believed it , none can doubt . So many Definitions of Councils , shews us as plainly what the Bishops and other Prelates believed : the Writing of the Schoolmen and Canonists shew , what the rest of the Clergy believed . Those Princes who suffered under the Sentences , give at least a tacit consent to it , since they never question it , but study only to clear themselves of the imputation of Heresie . The other Princes who made use of the Donations of the Popes , shew as plainly that they believ'd it . The great Armies that were brought about their Standards , must have also believed it : and the people who generally deserted the Deposed Prince , notwithstanding the great vertues of some of them , and the love that Subjects naturally carry to their Princes , shew that they believed it . So that if St. Iames his Question , Shew me thy Faith by thy Works , be applied to this particular , the Answer will be easie . What shall I mention the frequent depositions of Charles the 1st , of Henry the 4th , of his Son Henry the 5th , of Frederick the 1st , Philip , Otho the 4th , Frederick the 2d , and Lewis the 4th in the Empire . The frequent Depositions in Sicily and Naples ; the many attempts upon France ; that terrible Bull in particular of Iulius the 2d , against that good King Lewis the twelfth . By which , besides the Sentence against the King , it appears he designed the total destruction of the Nation , promising the Pardon of Sin to every one that killed one French Man ; the frequent Attempts upon England , both in Hen. the 2d , and K. Iohn's time ; not to mention their later Bulls of Deposition against K. Henry the 8th , and Q. Elizabeth ; the many Attempts in Spain ; particularly , the deposing the King of Navarre by P. Iulius ; and the Sentences against Henry the 4th , then King of Navarre , and the Prince of Conde . All these , and a great many more , with the strange Effects that followed upon them , are so clear Proofs of the Worlds believing this Doctrine , for many Ages together , that if Men had any Remainders of shame left with them , they could not deny it . And to this day all their Writers maintain it , tho perhaps now the greatest part of the Laity know little of it ; but whenever the Tradition of the Church is laid before them , they are obliged to submit , or they fall from the Catholick Faith , the chief Branch of which is , To believe all the Traditions of the Church . And since the Church is the same in all Ages , according to their Doctrine , the Traditions of any one Age must be as good as the Traditions of any other can be , all being grounded on the same Authority . And now let all the Reasons that Arnold brings to prove , from the Churches believing Transubstantiation in any Age , that she must have always believed it , be considered , and applied with a small variation of the Terms to this Purpose ; and we shall see if they conclude not as strongly in favour of this Doctrine , as for that which he has pursued so much . How can it be imagined , says he ▪ that a Doctrine so contrary to common Sence and Reason , could have been so universally received , if every Man had not been taught it by those who instructed him in the Faith ? Will Men easily change their Faith ? Or , tho particular Persons would prevaricate , would the whole Clergy conspire to do it ? Or would the People take it easily off their hands . These and many more Topicks of that sort may be so mustered up , and set off by a Man of Wit and Eloquence , that an ordinary Person would stare , and not know what to say . The Premises will shew , that there is need but of very little Art to change the same Plea , and fit it to this purpose , with two great advantages beyond what can be fanci'd to be in the other . The one is , that the generality of Mankind is naturally more concerned in the preservation of Temporal things , than about nice points of Speculation ; the one they see and handle every day , and are much concerned about ; the other they hear little of , and are not much touched with them . So that it is less probable there could be a change made in opinions , on which the Titles of Princes , and the Peace of Kingdoms depended , than about subtil Discourses concerning Mysteries . So that the Plea is stronger for the Tradition of deposing Kings , than for Transubstantiation . A second Difference is , That there was a continual Opposition made to the belief of Transubstantiation in all Ages , which they themselves do not deny , only they shift it off the best they can , by calling the Opposers Hereticks ; but for the deposing Doctrine , there was not one Person in the whole World , that presumed to bring it in question , from the first time it was pretended to , till those whom they call Hereticks disputed against it ; and tho some few others , who hold Communion with them , have ventured on a canvasing of that Doctrine , it is well enough known what thanks they got from Rome ; nor can they shew any one Book , licensed according to the Rules of their Church , that denies it . And thus the Plea for this Doctrine has a double Advantage beyond that for Transubstantiation . Upon the whole matter then , if Tradition be a sure Conveyance , and if we may pronounce what is truly a Tradition , either from the Opinions of Doctors , the Constitutions of Popes , the Decrees of General Councils , and the universal Consent of the whole Church for some Ages ; then the Doctrine of deposing Kings , to which all these agree , must be reckoned among Church-Traditions . There is but one other Mark that can be devised of a Tradition , which is , What the Church has taught and believed in all Ages ; but for a certain Reason , which they know very well , they will not stand to that . They know we do not refuse such Traditions , and if only such may be received , then the Worship of Images , the Prayers to Saints , the Worship in an unknown Tongue , the Belief of Transubstantiation , the Sacrifice of the Mass , the denying the Chalice to the Laity , the redeeming Souls out of Purgatory , with many other things of the like nature , will be soon taken off of the File . And indeed in this sence , the deposing Doctrine is so far from being a Tradition , that we have as undeniable Evidences , that the Church for the first six Ages knew nothing of it , but on the contrary abhorred the thoughts of it , as we have , that their Church these last six Ages has set it up : From which , among many other Reasons , we conclude , that these latter Ages have not been acted with the same Spirit , nor followed the same Doctrine , that was the Rule of the former Ages . There is more than enough said to shew , that these Doctrines are a part of their Faith ; from which they can never extricate themselves , but by confessing , either that their Church has erred , or that Tradition is no true Conveyance ; when they do either of these , they turn their Backs on Rome , and are in a fair away to come over to our Church , with which purpose I pray God inspire them . The mean while , it is no wonder , if those of that Communion , have been guilty of such horrid Plots and Rebellions every where , especially in England , since Henry the 8th's time . There was in his Reign , First a Rebellion in Lincolnshire , another greater one in the North , and some lesser ones after that ▪ In Edward the 6th's time , there were Risings , both in the North , and in the West . But these succeeded so ill , and turned only to the ruine of their own Party , that they resolved to try secreter ways in Queen Elizabeth's time ; in whose long and blessed Reign , there scarce passed one year in which there was not some Plot against her Life . There was not Matter enough to work upon , for raising any considerable Rebellion in England : But in Ireland , there were more frequent attempts that way . It is true , the Care and Providence of God was too hard for all their Plots , how closely soever laid ; and they were turned back on themselves , not so much to the ruine of the chief Plotters ( who were wise enough to conveigh themselves out of the way ) as of many Noble Families , that were poysoned with their ill Principles . All the Blood which the State was forced to shed , lies at their door , who were continually giving fresh Provocations . And for King Iames ( not to mention the Conspiracies against him in Scotland , nor that Plot of Cobham and Watson , upon his first coming to this Crown ) the Gun-powder Treason was a thing that went beyond all the wicked Designs that had been ever in any Age contrived . And when his late Majesty was Embroiled in his Affairs in this Island , how did they take advantage from that Conjuncture , to break out into a most horrid Rebellion in Ireland , joyned with a Massacre of Persons of whatsoever Age , or Sex , or Condition ? Which was so far set on by Rome , that a Nuncio came publickly to direct their Councils . I will not dwell on Particulars that are suffciently known , but only name these things , to shew , That no Reign of any of our Princes , since the Reformation , has been free from the dismal effects of these Doctrines . And for his Sacred Majesty who now Reigns , ( whom God long preserve from their Malice ) they have felt such signal marks of his Royal Clemency , that they can have no colour to complain , except it be , because they cannot bear any Office in the Nation . For what Noise soever they make , of the severe Laws yet in force , both against the Clergy and Laity of their Religion , they cannot pretend that since his Majesties happy Restauration , any Priest has died , or any Family has been ruined for their Religion . But I confess , it is enough , according to the Doctrine of their Church , to discharge them of their Allegiance , That the King is a favourer of Heresy ; and if upon this Reason they will still Plot and Conspire against his Person and Government , we have no reason to wonder at it , for they act according to their Principles . Nor have these Islands been the only Scenes , in which those Principles have produced such dismal Effects . If we look abroad and reflect on what was done in France , we shall find , they have had the same Operation there . I need not mention that perfidious and cruel Massacre , that as Thuanus tells us was so much extolled in Rome and Spain : and of which the Pope has a Memorial kept in the Hangings , at the entrance of his Chappel , to this day . The Barricadoes of Paris , the design of Deposing Henry the 3d , only because he had made Pe●…ce with the King of Navarre , and the Prince of Conde ; the whole progress of the holy League ; their taking Arms against that King , when the Duke and Cardinal of Guise were killed by his Orders , and at last his being stabbed by Clement , a Dominican Friar , are Instances beyond exception . The prosecution of the Rebellion against Henry the 4th , the attempt made upon his Person by Iohn Chastel , which was more successful in Ravilliack's hands , shew sufficiently , That a Princes turning from that , which they call Heresie , over to their Church , does not secure him , unless he will extirpate Hereticks . For tho Henry the 4th changed his Religion , yet the favour he shewed the Protestants , in the Edict of Nantes , was a thing never to be forgiven . These things were set on and encouraged from Rome , and pleaded for by their Writers . That the holy League was authorized from Rome , that Sixtus the 5th , by his Bulls , declared the King of Navar incapable of the Succession ; that he intended to have Deposed Henry the 3d , and that he rejoyced at his death , and magnified the Fact ; preferring it to Eleazar's killing the Elephant , and Iudeth's killing Hollofernes , and ascribed it to a singular Providence and Disposition of the Almighty ; called it a great Miracle , and appeared vain that a Friar had done it , having been one himself , ( tho no doubt he had liked it better , if Clement had been of his own sute ) and would have had himself thought a Prophet for foretelling it , ( and so he might well do perhaps ) : and in the end concluded , That unfortunate Kings favouring Hereticks , to be the unpardonable Sin against the Holy Ghost : These were all so publickly done , that it were a needless labour , to go about the proving them . Francis Veronne wrote a Book , to justify both the Facts of Clement the Dominican , and Chastel , ( as well he might from the Principles of their Church ) . After all these dismal Facts , was it not time for the States of France , to think of some effectual Remedy , to prevent the like for the future ? And they judged aright , that without Condemning the Deposing Power , it could not be done : To which , as was already hinted , the Clergy made such vigorous Opposition , that it came to nothing . If these things had flowed only from the heat of some violent Spirits , the danger were not so great ; but it is the Doctrine of their Church , so Lessius ( under the name of Singletonus ) says , That if the power of Deposing lies not in the Pope , the Church must of necessity Err , which has taught it ; and to assert that , is Heretical , and a more intollerable Error , than any about the Sacrament can be . And Becanus , Confessor to Ferdinand the 2d , says , No Man doubts , but if Princes are Contumacious , the Pope may order their Lives to be taken away . What security then can there be found out from Persons , who give up their Consciences to the conduct of Men of such Principles ; and profess an Implicite Obedience and belief of all that their Church teaches and commands , which possesses all its Votaries with such cursed rage against Hereticks , that not content to adjudg them to eternal Flames in another Life , they must needs Persecute and Burn without Mercy where they have the Power in their Hands ; and Plot and Conspire , Kill and Massacre without relenting , where they have not Power to do it with any colour of Law ? Men of Honour will not be easily drawn in to such Practices . But in Conclusion , when a fit Opportunity appears , they must either forsake their Church , or concur in the most mischievous Designs , that the Masters of their Consciences will draw them into ; which I pray God make them see in good time , before they are Involved in such Snares , that Repentance will come too late to do them good , or to preserve the Nation from those Miseries that they will bring upon it . FINIS . THE Unreasonableness AND IMPIETY OF POPERY : IN A SECOND LETTER Written upon the Discovery of the Late PLOT . Imprimatur C. Alston , Nov. 12. 1678. LONDON , Printed for R. Chiswell , at the Rose and Crown in St. Paul's Church-yard , 1678. The Unreasonableness and Impiety OF POPERY , In a Second Letter written upon the Discovery of the Late PLOT . SIR , YOu are pleased to tell me that my last Letter has had some good effect ; and that many who were before carried away with the false colours of the Romish Religion , are now a little awakned , and seem not unwilling to examin things , which they took formerly upon trust : and therefore you desire me , since you are not Master of so much spare time your self , to set down the most material and convincing reasons , and in as few words as may be , that are most likely to open the eyes of honest and simple persons , that have been hitherto misled , and are now willing to be instructed . In all such cases I first consider the temper of the persons to be dealt with : Such as take up their Religion out of interest or humour , and think it point of honour to continue in it , and so will examine nothing are not to be spoken to . Others that are naturally superstitious and credulous , are very hard to be wrought on ; for they believe every thing that is said on the one hand , and distrust all that is told them by any body else . Some of those have a vanity in coming to talk with Divines , but it is an endless labour to deal with them ; for at every time one must begin of new . But the only persons to be dealt with , are those that are sincere and inquisitive , that having been bred in that Religion , or brought over to it by some specious pretences , are now willing to hear reason , and resolved to follow it wherever they find it . And therefore in the first place , their minds must be disingaged from these unjust prejudices , that they conceive of our Religion : and such just prejudices must be offered them against the Romish Religion , as may at least beget in them some jealousies concerning it , by which they may be brought so far , as to think the matter suspicious . If then there be such reasons offered them , for susspecting foul dealing from their Priests and Church , as would make them suspect an Attorney , Physician , or any other person with whom they were to deal , they will be prepared to hear reason ; which is all that we desire : and upon this Head these following Considerations may be laid before them . 1. All people that pretend to great Power and Dominion over our consciences , are justly to be suspected . If any man designed to make himself Master of any of our other Liberties , we would examine his Title , and suspect all his other motions , when we see they tend to subject us to him : Therefore a Church that designs to keep all her Votaries under an absolute obedience , is justly to be suspected : and our Church that pretends to no such power , is more likely to deal fairly . 2. A Church that designs to keep her Members in ignorance , is more to be suspected , than a Church that brings every thing to a fair Trial. A Church that denies the use of the Scriptures in a known tongue , except to a few , and wraps up their Worship in a Language that is not understood , is reasonably to be suspected , more than a Church that gives the free use of the Scriptures to all persons , and worships God in a Language , which the people understand . 3. A Church whose Opinions tend to engross the Riches of the world to its Officers , is more to be suspected , than a Church that pretends to nothing but a competent maintenance of the several Officers in it . The Redeeming Souls out of Purgatory , and the Enriching the Shrines , or Reliques of Saints , Pardons , Jubilees , and many more Tenets of the Church of Rome , are so calculated for enriching their Societies ; that every cautious man must needs suspect some design in it : which he cannot charge on a Church that has none of these Arts to get money . 4. A Church that has carried on its Designs , by the most dishonest methods possible , the forging of Writings , and Deeds , of Miracles , Visions , Prophesies and other things of that Nature , is more justly to be suspected , than a Church that cannot be charged with any such practices . The Forging so many Epistles for the Popes of the first Ages , which are now by themselves confest to be Spurious , with many other Forgeries , were the Engines by which the Papal Power was chiefly advanced . The Legends and Extravagant Fables of which they are now ashamed , were the chief Motives of Devotion for many Ages . And by these , Saints and Images were so much magnified , and Monasteries so enriched . A Noted Liar after a Discovery is no more to be trusted . 5. Any that considers the present State of Rome , the manner of Electing Popes , the Practices of that Court , and the Maximes they move by , must see that every thing there is secular , corrupt , and at best directed by rules of Policy . But to fansie the Holy Ghost can come upon any Election so managed , as their own Books shew that is , is the most unreasonable thing that can be devised . Therefore a Church that neither pretends so high , nor can be charged with such proceedings , is more likely to be the true Church . 6. A Church that teaches Cruelty against poor Innocent people , that differ in opinion ; and sets on Plots , Conspiracies , and Rebellion against Princes , that are judged Hereticks , is more likely to be corrupted , than a Church that is so merciful , as to condemn all capital proceedings for difference of Opinion , and teaches an absolute Submission to the Soveraign Power , even when it persecutes and oppresses them . 7. A Church that is false to her own Principles , is not so likely to Instruct her members aright , as a Church that is in all things consistent to her self . The great Foundation of their Doctrine , is , That there must be a speaking Judg to decide all Controversies : Now they have no such Judg , for it is not of Faith , that the Pope is this Judg , or is Infallible : And for a general Council , they have had none these 112. years , nor are they like to see another in hast . So they have no Speaking Infallible Judg among them . And thus they deceive people by a false Pretence : whereas we appeal to nothing , but what we really have among us , which are the Scriptures . 8. A Church that appeals to Marks , which are not possible to be searcht out , is more likely to mislead people , than a Church that pretends to nothing but what can be certainly proved . The great thing they appeal to is the Constant Succession of the Bishops of Rome , and their other Pastors . This cannot be known , no not by a probable conjecture . But there are on the contrary , as great grounds for History to deny it in the See of Rome , as in any other Ancient See whatsoever : but though they have it , both the Greek Church , and our Church has it likewise . These are such plain things , and the Truth of them is so notoriously known , that I should ask any of that Communion , whether upon the like reasons he would not be Jealous of any person or sort of persons whatsoever ? And if these grounds of jealousie would work in other matters , it is much more reasonable , that they should take place in matters of Religion ; In which as an Error is of far greater Importance ; So Impostors in all Ages have studied to make gain by Religion . Therefore it is most just upon these violent presumptions , to look about us , and take care we be not cheated . But before I would descend to particulars , there is one General prejudice that works most universally , on weaker minds to be removed , which is , that the true Church cannot Erre . If then it be made appear unanswerably , that the true Church may Erre , and that in a most weighty Point , all these Arguments fall to the ground . That the Church of ▪ the Iews , in our Saviours days was the true Church , cannot be denied ; for our Saviour owned it to be such . He joyned with them in their worship , He sent the Lepers to the Priest , He commanded them to hear the Doctors that sate in Moses Chair , and himself acknowledged the High Priest. This is sufficient to prove that it was the true Church , and yet this Church erred , in a most Important point , whether Jesus Christ was the true Messias , in whom the Prophecies were fulfilled or not ? they Judged falsly : The High Priests with all the Sanhedrim , declared him a Blasphemer , and condemned him guilty of Death . Here the true Church expounds the Scriptures falsly , and erred in the Foundation of Religion . And it is well known , that the chief arguments which they of the Romish party bring to prove , that a Church cannot Err , do agree as well to the Iewish , as the Christian Church : the one being the true Church , under that dispensation , as well as the other is now . If then this Decision made by the true Church in Christs time , did not oblige all in that Church , to go on in that error , but private persons might have examined their Sentence , and depart from them upon it ; then upon the same reasons , though we acknowledge the Church of Rome a true Church , yet we may examine her Doctrines , and separate from her errors . This grand prejudice being thus removed , there are two things in the next place to be laid before them . One is , that the Scriptures , being acknowledged to come from Divine Inspiration , on all hands , can only decide the Controversies among us : and the places I shall make use of , shall be cited according to the Doway Translation , to which , being made by themselves , they cannot except . Another is , that a man must judg of things as they appear plainly to his reasonable Faculties . It is against all reason to say that because it is possible for a man to be mistaken , therefore he ought to doubt his Judgment in things that are clear to him . This must turn a man Sceptical both to all Religions , and all the concerns of human life : Therefore every man must follow his Judgment , when after a diligent Inquiry , any thing appears plain to him . And now to come up close to those of that perswasion , they are to consider , that the chief parts of Religion are , First , Articles of Faith : Secondly , Rules of Life : Thirdly , The worship of God chiefly in the Sacraments : And Fourthly , The Government of the Church . If then in every one of these Heads , the Church of England agrees clearly with the Scriptures , and the Church of Rome does either manifestly contradict them , or differs matterially from them , in all these points , in which we and they differ ; then the Resolution of the Question , Whether a man ought to joyn himself to our Church , or theirs ? will be easily made . For Articles of Faith , if either the Apostles Creed or the Creeds of the First 4. General Councils , contain a just abstract of the Faith ; then we who receive every Article in these Creeds , do agree more exactly to the Apostolical Doctrine , than they who have added many new Articles to their Creed . The chief Article of Faith , is , The Covenant made between God and Man through Iesus Christ , by which upon the Account of his Merits and Intercession , all who follow the Rules of the Gospel , may expect the Blessings of it , both here , and hereafter . Pennance toward God , and Faith towards our Lord Iesus Christ , being the conditions upon which we hope for Eternal life . This we plainly teach , without Addition or Change : But in how many things have they departed from this Simplicity of the Gospel ? First , In teaching People to address to God , for the Merits and by the Intercession of the Saints : From whom these things are asked , for which the Scriptures direct us only to God and Christ. And in the very words pronounced after absolution , The Merits of the Blessed Virgin and the Saints , are joined with the passion of Christ ; as the grounds on which we obtain pardon of Sin , Grace , and Eternal life . Secondly , In perswading People , That a Simple attrition with the use of the Sacraments , without any real conversion of the Soul or change of life , is sufficient to Salvation . Thirdly , In perswading People , That there is a Communication of the Merits of Saints to other Persons , though the Scriptures mention only the Communication of Christs Merits . Fourthly , by Teaching that tho our sins are pardoned thorough Christ ; yet , there are terrible and long lasting torments to be endured in another State. F●●tly , that saying Masses , and going of Pilgrimages can Redeem from these . Now in all these , the two chief Designs of the Gospel are plainly contradicted : Which be ; First , To Change our hearts and lives : Secondly , To perswade us to a humble Dependance upon Christ , and an high acknowledgment of him : But these Doctrines of theirs as they shew us a way to be sure of Heaven , without a real Conversion ; so they take off so much from Faith in Christ as they carry us to trust to somewhat else . These are Errors of great Importance : Since they corrupt the Fountain , and overthrow the chief design of the Christian Religion . They are also late devices brought in , in the dark and ignorant Ages . No mention is made of praying to Saints , in any Ancient Liturgie . There is a great deal against it in the most Ancient Authors . And though in the Fourth Century , upon the Conversion of many Heathens to the Christian Faith , to humour them in their conceit , of some Intermedial Agents , between the Divinity and us Mortals , there was a Reverence for the Saints set up , to deive out the worship of those Secondary Deities ; yet , this was no direct Adoration , though they then began to use Rhetorical addresses to Saints like prayers : Yet , even in Gregory the Great his time ( in the beginning of the Seventh Century ) we find no Prayers made to them in all his Liturgies . And for the Belief of a simple Attrition being sufficient with the Sacrament , no body ever dreamed of it , before the Schoolmen found out the Distinction , between Attrition and Contrition in the later Ages . For the Communication of the Merits of Saints , the whole Fathers in one voice , speak only of the Merits of Christ being Communicate to us . The Fryers first invented it , to invite People at least to die in their habits , by perswading them , that all the merits of the Saints of their Order , were shared among the whole Order . And for Redeeming out of Purgatory , the first Four Ages knew nothing of it . In the beginning of the Fifth Century St. Austin plainly speaks of it as an Opinion which some had taken up without any ground , and that it was no way certain , nor could we ever be sure of it . And though in Gregory the Great 's time , the Belief of it was pretty far advanced ; yet , the Trade of Redeeming out of it , by saying Masses for Departed Souls was not even then found out . So that all these are both gross Errors , and late Inventions . The next Branch of Religion , is the Rule of human life : which one would think could be taken from no other Standard so certainly , as the 10. Commandments : and the Expositions given of these in Scripture , chiefly our Saviours Sermon on the Mount. Let Malice it self appear , to Declare wherein our Church strikes at any of these : or Teaches men to disobey even the least of them . If then our Rule of life be exactly the same ; with that which the Scriptures prescribe , we are safe as to this , which may be well called , The most important piece of Religion . For it is to be considered that God making man after his own Image , the end of his Creation was , that he might be made like God. The Attributes of God to be Imitated , are Goodness , Mercy , Justice , Wisdom and Truth . And it is certain that the Design of Revealed Religion was to give men clearer Notions of these Moral perfections , to press them by stronger Arguments , and encourage our Endeavours by suitable Rewards and punishments . So that if any Religion contradict these Moral Duties , we are sure it is false ; for the Revelation of God's will must be designed to make us better than we would otherwise be , following barely the Light of Nature , and not worse . If then the Church of Rome over-throws Morality , and contradicts any of the Ten Commandments we are sure it is not of God. And how far it has done this , they may judge by these Particulars . First , Whatever Church offers cheap and easie pardons for sin , does take off so much from our sense of the evil of sin . We cannot have a very ill opinion of any thing that is easily forgiven . Now what are the Popes Pardons , Indulgences , Jubilees , Priviledged Altars , the going of Pilgrimages , the saying of some Collects , the wearing of Agnus Dei's , Peebles , or other such like trash , but so many Engines to root out of mens minds any deep horrour or great sense of sin . Is not this the very thing which the People of the Iews of old offered at , to bring Thousands of Rams , Ten Thousand Rivers of Oyl , their First born , or the fruit of their Body , to offer for their sins ? All which were rejected in the name of God in these words , I will shew thee O man what is good , and what our Lord requireth of thee : Verily to do Iudgment , and to love mercy , and to walk solicitous with thy God. This is a Moral matter and unchangable ; therefore whoever go to beat down the sense of sin , by the offer of Pardon , on any other terms , but the sincere change of a mans life , destroy Morallity , which is the Image of God in man. If from this general Consideration we descend to Examine the Commandments in particular , we shall find matter enough for a severe Charge against their Church . Is not the First Commandment broken when Devotions are offered to Saints which Import their being Omniscient ; Omnipresent and Almighty ; that are the Incommunicable Attributes of the God-head : and when pardon of sin , preservation , Grace against Temptations , and Eternal life , are immediately begged from Saints . It is true , they say the sence of these prayers , is only that we desire their assistance at Gods hands for these blessings . But the words of their Offices import no such matter . And though for above One Hundred and Sixty Years these things have been complained of ; and in the Correction of their Offices , some of them were cast out ; yet , many of them do still continue : In which the plain sence of the words of their Offices is Idolatrous : Only they make a shift with another and forced sence put on them , to defend themselves from that charge . And for such Devotions they can shew no Warrant for the first Thousand years after Christ. The Second Commandment is so openly and confessedly broken by them , that many of them maintain , it does not all oblige Christians : but belonged only to the Jewish Dispensation . And in all their Catechisms it is left out , which was done very wisely ; ( with what honesty let them answer ) for it was not fit the people should look on that as a Commandment , which they saw so notoriously broken throughout their whole Church : A great trade being also driven by the breach of it . That this was not in the Primitive Church , themselves confess : all the Books the Fathers wrote against the Idolatry of the Heathens , demonstrate this . Nor were Images so much as set up in Churches before the Sixth Century . And then care was taken that they should not be worshipped : and not before the Eighth Century were they worshipped in any place of the Christian Church . The Doctrine of the Popes power of Relaxing of Oaths , and discharging men from the Obligation of them , joyned with the practice of their Popes for above 800 years , is as formal an Opposition to the Third Commandment as can be Imagined . This was also begun in the Eighth Century . The vast multiplication of Holy-days , made the Observation of the Lords day of necessity slacken . They have destroyed the Order of Societies , established in the Fifth Commandment ; by the Power they allow the Pope to Depose Princes , and absolve Subjects from their Alleageance . They teach the murdering and burning all Hereticks , that is to say , all that will not submit to their Tyranny : by which Infinite numbers of Innocent persons have been murdered , against the Sixth Commandment . And these two Doctrines of deposing Princes , and putting Hereticks to death , were abhorred by the Church for the first Eight ages , and were brought in by the Popes since that time . The frequent practice of the Court of Rome , in granting Divorces , on the pretence either of Spiritual kindred , or of Degrees not forbidden , either by the Law of Nature , or the word of God , and allowing second Marriages to both Parties , upon such Divorces , is an avowed breach of the Seventh Commandment . The setting on , some Princes to Invade other Princes in their just Rights , is the Doctrine , as well as it has been the practice of their Church for some Ages . And as their Popes have wrested many Territories from Temporal Princes , so for many Ages they set on Publick Robbery against the Eighth Commandment . The Doctrine of Equivocating , both taught , and practised , the breaking of safe Conducts , and publick Faith decreed by their , General Councils , is also against the Ninth Commandment . For the Tenth I shall say nothing of it , because the meaning of it is not so generally agreed on . But thus we see all the Rules of Morality are contradicted by that Church . It might be justly added to swell up this Charge ; that of late there have been Doctrines published to the world by the approved Casuists of that Church , with Licence , which subvert all Justice , destroy all security , and take away the most sacred ties of mankind . By the Doctrines of Probability , and of Ordering the Intention aright , there is no crime how black soever , but a man may adventure on it with a good conscience . These things were long and openly taught amongst them , without any Censure . And when many of the French Clergy complained of these at the Court of Rome ( perhaps more out of spite to the Jesuits , than zeal for the Truth ) it was long before these so just Remonstrances , were heard . And in conclusion a trifling Censure was past on them : by which they were declared Scandalous ( neither Impious , nor Wicked ) and all were forbidden to teach them any more , but they stand yet , in the Books formerly published with Licence . After all these particulars , is it to be wondered at , if the morals of the men of that Church be vitiated , when their Doctrine is so corrupted , for peoples practices are generally worse than their Opinions . And thus the Second point is made good , that in our Church , we teach the same Rules of Living that are in the Scriptures , which are grosly corrupted by their Doctrines . The Third Branch of the Christian Religion is the Worship of God and that chiefly the use of the Sacraments . For the Worship of God , let it be considered that we pray to God , and praise him only , for all these things about which the Scriptures command us to address to him . Our worship is in a Language that all the people understand , and so are edified by it according to St. Paul , who has enlarged so much on this matter , in a whole Chapter , that it is strange , how any who acknowledg the Authority of that Epistle , can deny it . Our Liturgies are such , that the Romanists cannot except to any part of them : Our ceremonies are few , and these be both decent and useful : So that in all the parts of our Worship , we do so exactly agree to the Rule of the Scriptures , and the Primitive Church , that they cannot blame us for any one Rubrick or Collect in it . But for their worship , It is in a Language not understood by the people : who to be sure can receive no Edification , from that they understand not ; nor can they say Amen to such Devotions . This is as it were in spite to St. Paul , who took special care that as long as his Authority was in any esteem in the Church , such an abuse should never creep into it . Nor is there a shadow of Authority for such a practice , from the Primitive Church , in which for many Ages , the Worship was still in the vulgar Tongues . Next their Worship is so overcharged with many Rites and Ceremonies , that the seriousness of Devotion must needs be much alloyed by them . A great part of the Worship is so whispered , as if they were muttering Spells . Their Books of Exorcisms are the most indecent things that can be : full of Charms and other ridiculous Rites . And for the Pontifical and Ceremonial of their Church , they may match with Heathenism for Superstition . Their Offices are so various , and numerous , and the Rubricks seem so full of disorder , that a man may as soon learn a Trade , as know all the several parts of them . How this can be reconciled to the Simplicity of the Gospel , or the Worshipping God in spirit and truth , may be easily judged by those who can compare things . For the Sacraments , we have the Two that Christ Instituted , Baptism , and the Lords Supper ; And for Pennance , Confirmation , Ordination and Marriage , we have them also among us , as they were appointed by Christ and his Apostles : though we do not call these Sacraments . For Extream Unction we find no warrant at all for it , as a sacred Ordinance : and we are sure the Church for many Ages did not think of it . For Baptism it is done among us , in the very Form our Saviour appointed : and this they do not deny . But among them they cannot be assured that they are at all Baptized : since according to the Doctrine of the necessity of the Intention of the Priest , to the Being of a Sacrament , they cannot be assured of it : for an Atheistical Priest can spoil their Baptism , so that unless they can be certain of that , which is impossible for them to know , I mean the Intention of the Priest , they are not sure that they were ever truly Baptized . But for the Lords Supper , if any person will so far trust his own Reason and senses , as to compare all the Warrants we have in Scripture for that Ordinance , with the Practice of our Church and theirs , they will soon see who agree most to them . Christ took Bread which he blessed and gave , saying , This is my Body which is given for you . He also took the Chalice and said , Drink ye all of it , &c. All this we doe , and no more , so that it is indeed a Communion among us : and those who have read the account that Iustin Martyr gives us of the Rites in the Communion in his days , would think he were reading the very Abstract of our Office. But in the Church of Rome , besides the less material things , of the Form of the Bread , the Consecration of Altars and Vessels , with the numberless little devices in the Canon of the Mass , that they seem not of such importance let these considerable changes they have made be looked into . 1. They have brought in the Doctrine of Transubstantiation , against the clearest Evidence both of sense and reason , against the nature of a Sacrament , and its being a Memorial of Christs Death , and that by the very words of Consecration , the Bread and Wine are Christs Body and Blood , as the one was given for us , and the other shed for us , on the Cross : and not as he is now at the Right hand of God. The belief of this crept in by degrees , from the eighth Century , in which it was first set on foot , but much contradicted both in the Eastern and Western Church : and was not fully setled till the 13th Century . We are sure it was not the Doctrine of the Churches of Rome , Constantinople , Asia , Antioch , nor Africk in the 5th and 6th Centuries , by express Testimonies from the most esteemed Authors of that time , Gelasius , Chrysostom , Ephrem , Theodoret , and St. Austin . 2. They deny the Chalice to the Laity against the express words of the Institution ; and contrary both to the Doctrine and Tradition of the Church for 1300 years . 3. They have declared the Priests saying Mass , to be an Expiatory Sacrifice for the Dead , and the Living , though the Scripture plainly says , That Christ was once offered for us . It is true the Primitive Church used the words Sacrifice and Oblation as our Church yet does , but their meaning by that , was only in the general sense of these terms , as Prayers , Praises , and Alms are called Sacrifices . 4. They have brought in a new piece of Worship , which is the hearing of Mass , without receiving the Sacrament : and it is now the great Devotion of their Church . Though by the Institution , it is as express as can be , that the Consecration is only in order to its being a Communion . And by the Apostolical Canons , which some in their Church believe to be the work of the Apostles , and are by them all acknowledged to be a Collection of the Rites of the first Ages , all persons that were present at the Worship , and did not communicate were to be severely censured . 5. The adoring the Sacrament , the exposing it on the Altar , and carrying it about in solemn Processions , to be worshipped , as they are late Inventions ; so if Transubstantiation be not true , they are by their own confession the grossest Idolatries that ever were , And are not these considerable variations from the first Institution of this Sacrament ? As for their own Sacraments , though there is no reason to equal them , to either of these that were instituted by Christ ; yet some of them we use , as they were at first appointed . Persons Baptized , are Confirmed with Imposition of hands , the only Ceremony used by the Apostles . We allow the use of Confession , and do press it in many cases ; and give the benefit of Absolution : but we do not make this an Engin to screw peoples secrets from them . For which there is no warrant in Scripture ; nor was it thought necessary for many Ages after the Apostles . Confession of publick Scandals was enjoyned , and for private sins it was recommended : but this latter was not judged simply necessary for obtaining the pardon of sin . And what noise soever they make of the good that Confession , and the enjoyning of Pennance , may do , if well managed , we need only appeal to some of their own best Writers , now in France , whether as they have been practised , they have not rather driven all true Piety out of the world . If these abuses had been only the faults of some Priests , the blame could not have been justly cast on their Church ; but when the publick Rules given to Confessors , printed with Licence , are their warrants for so doing , then their Church is in fault . So that nothing is more common among them , than for persons after a confession made of their sins , with a slight sorrow , and some trifling pennance undergone , together with the Priestly Absolution , to fancy themselves as clean from all sin , as if they had never offended God. And this being the Doctrin of their Church , it both lessens the sense of sin , and takes men off from making such earnest applications to God through Christ , as the Gospel commands . For Orders they are among us with the same Rites that Christ and the Apostles gave them first : And a learned Man of their own Church has lately published the most ancient Forms of Ordinations he could find : From which it appears , that all the Ceremonies in their Ordinations , for the want of which they accuse us , were brought in since the eighth Century : so that even by their own Principles these things cannot be necessary to Ordination , otherwise there were no true Orders in the Church for the first eight Ages . For Marriage we honour it as Gods Ordinance ; and since the Scriptures declare it honourable in all , without exception , we dare deny it to none who desire it . St. Paul delivers the Duty of Clergy-men towards their Wives , with Rules for their Wives behaviour , which had been very impertinent if Clergy-men might have no Wives . We find a married Clergy in the first ten Centuries : And we know by what base Arts the Caelibate of the Clergy was brought in ; and what horrid ill effects it has produced . Neither do we allow of any devices to hinder Marriage , by degrees of kindred not prohibited in the Law of God , or the trade that was long driven in granting Dispensations in those degrees , and afterwards annulling these , and avoiding the Marriages that followed upon them , upon some pretences of Law. Thus it appears , how they have corrupted the Doctrine of the Sacraments , together with the Worship of God. The last head of Religion is Government ; and as to this , we can challenge any to see what they can except to us . First in reference to the Civil Power , we declare all are bound for conscience sake to obey every lawful Command of the Supream Authority , and to submit when they cannot obey . We pretend to no Exemption of Clarks from the Civil Jurisdiction , but give to Caesar the things that are Caesars . We do not obey the King only because he is of our Religion : much less do we allow of Conspiracies or Rebellions upon our judging him an Heretick , so that we deliver no Doctrin that can be of any ill consequence to the Society we live in . And for the Ecclesiastical Government we have Bishops , Priests , and Deacons , rightly Ordained , and in their due subordination to one another ; every one administring these Offices due to his Function , which has been the Government of the Christian Church , since the times of the Apostles . So that we have a clear vocation of Pastors among us , from whose hands every person may without scruple receive all the Sacraments of the Church . But for the Church of Rome , how unsafe is the Civil Government among them ? not to mention the Doctrin of deposing Princes , for which I refer you to my former Letter ; What a security does the Exemption of Clerks from the Civil Courts in cases criminal , give to loose and debauched Church-men ; and what disturbance must this breed to a Common-wealth ? The denying the Civil Magistrate power to make Laws that concern Religion , or oblige Churchmen , takes away a great deal of his Rights ; for scarce any Law can be made but wrangling and ill-natur'd Churchmen , may draw it within some head of Religion . And that this was frequently done in former Ages , all that have read History know . The quarrels that were in the beginning of this Century between the Pope and the Republick of Venice were a fresh Evidence of it . But for the Ecclesiastical Government , they have spoiled it in all the parts of it . The Pope has assumed a power of so vast an extent , and so arbitrary a nature , that all the ancient Canons are thrown out of doors by it . We know that originally the Bishops of Rome were looked on by the rest of the Church , as their Colleagues and fellow Bishops . The Dignity of the City made the See more remarkable ; and the belief of St. Peters having founded it , with his suffering Martrydom there , with St. Paul , made it much honoured : so that when the Empire became Christian , then the Dignity of the Imperial City made the Bishop of Rome be acknowledged the first Patriarch . From this beginning they arose by many degrees to the height of pretending to a Supremacy both Civil and Spiritual : and then they not only received appeals , which was all they at first pretended to , but set up Legantine Courts every where , made the Bishops swear Obedience and Homage to them , and the Arch-Bishops receive the Pall from their hands , in sign of their dependance on them : Exempted Monasteries , and other Clarks from Episcopal Jurisdiction , broke all the Laws of the Church by their Dispensations : So that no shaddow of the primitive Government does now remain . And though Gregory the Great wrote with as much indignation against the Title of Universal Bishop , as ever any Protestant did ; yet his Successors , have since assumed both the Name and thing . And to that height of Insolence , has this risen , that in the Council of Trent , all the Papal Party opposed the Decree that was put in , for declaring Bishops to have their Jurisdictions by Divine Right . The Court Party not being ashamed to affirm , that all Jurisdiction was by Divine Right only in the Pope ; and in the other Bishops , as the Delegates of the Apostolick See ; and they were in this too hard for the other Party . So that now a Bishop , who by the Divine appointment ought to feed the Flock , can do no more in that , then as the Pope gives him leave . The greatest part of the Priests have no dependence on their Bishops . The Monks , Fryars , and Iesuits , being immediately subordinate to the Pope ; so that they do what they please , knowing they can justifie any thing at Rome , and they fear no Censure any where else . From this so many abuses have crept in , and the Canonists have found out , so many devices to make them Legal , that there is no hope of Reforming these at Rome . The whole State of Cardinals is one great Corruption , who , from being Originally the Parish Priests of Rome , and so under all Bishops , have raised themselves so high that they do now trample on the whole Order ; and pretend to an Equality with Princes . The giving Benefices to Children , the unlimitted Plurality of Benefices in one Person ; the Comendam's , the reserved Pensions , with many other such like , are gross , as well as late Corruptions . And no wonder if all men despair of Reforming the Court of Rome , when these abuses are become necessary to it , by which the greatness of the Cardinals and the other Officers , or Ministers there , is kept up . I need not mention the gross Simony of that Court , where all the world knows , every thing may be had for money . The Popes themselves , are often Chosen by these Arts : and if their own Rules be true , such Elections , with every thing that follows on them are void . The Infinite Swarmes of the Inferiour Clergy , do plainly drive a Simoniacal Trade , by the Masses they say for Departed Souls , for Money . And for Publick Pennance , they have Universally let it fall , in stead whereof private Pennance is now in use . And if their own Writers say true , this is made an Engine to serve other ends , when by enjoyning slight and easie Pennances , they draw the People after them ; upon which the Jesuites have been loudly accused , these Forty Years last past . In Sum , all the Corruptions or rather defects , that are in the Government of our Church , are only such as they brought in and have not met yet with such effectual remedies , as must cure the Church of these inveterate Distempers , their ill Conduct did cast her into . If any of that Party will review these Particulars , and so far trust their own Reasons , as to judge according to the plainest Evidence , they cannot resist the conviction that they must needs meet with : when they see the simplicity of our Faith , the Morality of our Doctrine , the Purity of our Worship , and our Primitive Government ; and compare it with their vast Superfetation of Articles of Faith , the Immorality of their Rules of living , the Superstition , if not Idolatry of their Worship , and the most extravagant Innovations in Government , that are in the Church of Rome . And indeed these things are so clear that few could resist the force of so much plain truth , if it were not for some prejudices , with which they are so fettered that they cannot examine matters with that freedom of mind , that is necessary . Therefore much care must be taken , to clear these , in the most familiar and demonstrative manner that is possible . They may be reduced to these Five chief Ones . First , That the true Church cannot Err. Secondly , That out of the true Church there is no salvation . Thirdly , That the case of the Church of Rome is much safer than ours is ; since the Church of England acknowledges a possibility of salvation in the Church of Rome ; which they on the other hand deny to the Church of England . Fourthly , That unless there be a Supreme Judg set up , we can be sure of nothing in Religion , but must fall into many Factions and Parties . And Fiftly , That the Reformation was but a Novelty begun in the former Age , and carried on in this Nation , out of an ill design ▪ and managed with much Sacriledge . The First of these seemed necessary to be cleared in the beginning of this Discourse , and I am deceived if it was not done convincingly . And for the Second we agree to it , That out of the true Church there is no S●…lvation . But then the Question comes , What makes one a Member of the true Church ? The Scriptures call the Church the Body of Christ , of which he is the Head. So then whoever are joined to Christ according to the Gospel , must be within the true Church . But the deceit that lies hid under this , is , That from hence they fancy that the Unity of the Church , does consist in an outward Communion with the See of Rome . And upon that they calculate , that there must be an Unity in the Body of the Church : And that cannot be , except all be joined to the See of Rome . Now , we grant there is but one Church , but this Unity consists not in an Outward Communion , though that is much to be desired , but consists in an Unity of Belief , about the essentials of Christianity . There is nothing more evident , than , that even according to their own Principles , other Churches are not bound upon the hazard of Damnation to hold Communion with the See of Rome ; for it is not an Article of Faith , nor certain according to their own Doctrine , That the Pope is Infallible : And except that were certain , we cannot be obliged to hold Communion under such a Sanction with that See. For if it be possible that a Pope may become an Heretick or Schismatick ( which many of them confess , and all agree that the contrary is not of Faith , ) then other Churches are not in that case obliged to hold Communion with that See. If therefore the possibility of Error in that See be acknowledged , then holding Communion with it , cannot be the measure of the Unity of the Church . So we bring it to this Issue , It is not Heresie to say , The Pope may Err : Therefore this is no just prejudice against our Church , because we have departed from Communion with him , when he imposed his Errors on us . So all the high things they boast of that See , come to nothing , except they say , This Proposition is of Faith , That the Pope is Infallible . And for these Meetings that they call General Councils ; they were at best but the Councils of the Western Patriarchate artificially packt , and managed with much Art ; as appears even from Cardinal Pallavicini's History of the Council of Trent . For the Third Prejudice , It is the most disingenuous thing that can be ; Because our Church is charitable , and modest in her Censures , and theirs is uncharitable , and cruel in her Judgments ; therefore to conclude , That Communion with them is safer , than with us . If confidence , and Presumption , Noise , and Arrogance , are the marks to judge a Church by , we must yield to them in these : but if Truth , and Peace , Charity and holy Doctrines , be the better Standards , then we are as sure , that our Communion is much safer . Let this Rule be applied to the other concerns of human life , and it will appear how ridiculous an abuse it is to take measures from so false a Standard . If a man were sick , the Question comes , Whether he shall use an approved Physitian , or a Montebanks . On the one hand , the Montebank says , He will certainly cure him , and the Doctors will undoubtedly kill him . On the other hand , the Doctor modestly says , he will undertake nothing , but will do the best he can ; and for the Montebank he tells him , It is very dangerous to trust to him , though he will not deny but sometimes great cures are done by them . The Insolence of the Montebank will never carry it against a Doctors modesty , but among weak and credulous People ; and such must they also be , who are taken with this Montebankry in Religion . But if this be taken to pieces , the folly of it will yet appear more manifest . For First , the reason we give for a possibility of Salvation in the Church of Rome ▪ is , because we look on such and such things as the Essentials of Christianity , which are yet retained in that Church : And either this Reasoning is true or false . If it be true , then it is as true , that we may be saved , who retain these Essentials of Christianity : If it is false , then no Inference can be drawn from it . Secondly , Though we yield a possibility of Salvation in that Church , we declare that they are in great danger , by many opinions among them , which if fully understood and believed , do even vitiate the Essentials of Christanity ; particularly that Foundation of Religion , The Covenant between God and Man thorough Christ , formerly insisted on . So that we declaring a Certainty of Salvation to those who sincerely follow the rules of our Church , and a great danger in their Church , the preferring their Communion to ours , upon this account , is , as unreasonable , as to sleep without shutting our Doors , because it is possible we shall not be robbed , in so doing : Or when we are at Sea to prefer a Cock-boat to a good clean Ship. These are such absurdities , that an ordinary measure of weakness cannot swallow them down . Thirdly , We are not so forward as they imagine in yielding a possibility of Salvation in their Church . For our concession amounts rather to this , that we do not deny it , than that we positively affirm it : And therefore they have no reason to draw these advantages from it . 4. A great difference is to be made between what God in the Infiniteness of his mercy may do , and what he is bound to by the Covenant made with man in the Gospel ; for the former we acknowledg , it is impossible to fix the limits of that mercy which is as far above our thoughts , as the Heavens are above the Earth . And how far it extends to all sincere minds , we are not so presumptuous as to define ; therefore we will not Damn at pleasure , as they do but we do assert , Their Church is guilty of such gross Corruptions , by which the vitals of Religion are vitiated , that they have not that reason to claim the Mercies of the Gospel due by that Covenant . 5. The Church of Rome has a dark and fair side ; the dark side is , what the true consequence of their Opinions is , the fair side is , what some witty men have devised to palliate these corruptions with , and to deceive the Vulgar by . We know many of that Communion , either do not at all know these corrupt Doctrines , or have such a fair representation made of them , that they are thereby both more easily and more innocently misled . From hence it is that we are inclined to hope more charitably concerning some , that are abused by them . But for those that have examined things more fully , or that having been bred among us , yet reject the Truth , and go over to them , we are not so much enclined to have so good hopes of them , as they imagine : So this is a weak and ill grounded conceit in all the parts of it . The Fourth Prejudice , is concerning the necessity of Submitting to some Common Judg , of distrusting our own reasons , and believing the Church , without which there must be many Sects and Divisions : and this they aggravate from the many different Parties that are among us . But these are only specious pretences to deceive weak people by . For First , If it is necessary that there be a Common Judg , it is most necessary that it be known , who this Judg is , otherwise it is to no purpose to talk of a Judge , if they cannot point him out . This is like him that came to discover a huge Treasure that he knew was hid under ground ; but being asked in what place it was ? he answered he did not know that : and he believed no body else knew . Some say the Pope is the Judge , others as confidently , that the Council is Judge even without the Pope , others think it is sure work to say , the Pope and Council together : and others say the Body of the Church spread over the World. For the Popes , some of them have been condemned for Heresie , and others for making Schism ; many of them have been most horrid men : they are generally ignorant in Divinity , being for most part bred to the Law : so that a great part of their own Church rejects the Popes Infallibility . For Councils , they have had none these 115 years , and the last was so over-ruled by the Popes , that no other has been desired since : so that if either a Council without the Pope , or with him , be the Infallible Judge they have lost their infallibility ; and except a Council were constantly sitting , they can shew no living and speaking Judg. So that either this is not necessary to a Church , or otherwise they are not a compleat Church . And for the Body of the Church , how shall a man find out their sense , unless gathered together in some Assembly ? or must a Man go over Christendome , and gather the Suffrages of all the Pastors of the Church ? Upon the whole matter it is plain that after all their Canting about the Church , they must say , that it is of Faith that the Pope is Infallible , otherwise they have no Infallible Judg , and since a Council cannot be called but by the Pope , what ever Authority the Council has it can never be exercised , but by the Popes leave . And for all the sad consequences they say , follow the want of a Common infallible Judg , it appears they are under them as well as we ; but with this difference , that we plainly acknowledg , we have none , but do the best we can without one : But they , as they have none , no more than we , yet are under the Tyranny of one , and though they are not bound to believe him Infallible , yet are as much enslaved to him , and obliged to obey him , as if he were really exempted from all possibility of Erring . So that in short , they are slaves and we are freemen . And for these ill consequences , they are , we confess , unavoidable ; for which we have very good Authority , from his words , who on all sides is acknowledged to be Infallible , that said , Wo be to the World for scandals , for it is necessary that scandals do come . But to discuss this Objection , which works much on ignorant people , let it be considered that sin and Error are the two things , that do chiefly cross the design of the Gospel : and of these two , sin , is the more dangerous and destructive : since there is great reason to hope that Error cannot be so fatal , when it infects a mind that is otherwise sincere , as Sin , which clearly defaces the Image of God in the Soul. We ought not therefore to expect that the Gospel , should give any further security against Error , than it gives against Sin : On the contrary we should rather expect a further security from Sin , because it is most hurtful . But all the Provision made against Sin , is this , that in the Scriptures we are warned of the evil of it , and are directed to such methods , and have the promises of such Assistance , that if we use our endeavour , we shall not be overcome by sin , nor perish in it : So as to Error , we have the same security . The Gospel affords us a very clear light for directing our Belief in the most important things , which if we study with due humility , and sincerity , imploring God for the grace of his holy Spirit , for our instruction , we shall be preserved from Error . And thus the same provision is made against Error , that is against Sin. And we have no reason to expect more . And as it were not fit , that Salvation should be offered without obliging men to use their utmost endeavours , so it were not fit to give such an easie Remedy against Error , as that a man should not need to employ his reason to discover Truth , and avoid Mistakes . If our Gospel be also hid , it is hid in them that perish . Therefore that our Searches after Truth , may be both encouraged and rewarded , God sets it before us in such a Light , that it is our own fault if we do not see and follow it . But if men will either blindly give themselves up , to the conduct of such Guides , whose interest it is to mislead them , which is the case of the Church of Rome ; or out of humour , or other base ends , will invent or follow some erroneous Tenets , as other Hereticks do , they have themselves to blame ; and shall bear their own Iniquity : but they have no reason to cast the fault upon God , or accuse the Scriptures , of Darkness , or Defectiveness , in these things that are necessary to Salvation . I come now to the last Prejudice , which will require a fuller Discussion , because it relates to matter of Fact : which as it is better understood , so it makes deeper Impressions on people , that are not so much wrought on by speculative points , as by these things that fall under their senses . They first except to the Novelty of our Reformation , and always insult with this Question , Where was your Religion before Luther ? To this , these things are to be opposed . First , we turn back the Question , and ask them where was their Religion the first six hundred years after Christ ? Where was the Worship of Images , the Doctrine of the Corporal Presence , of Redeeming out of Purgatory , of Deposing Princes , and of the Worshipping Saints , before the Eighth Century ? If the Reformation be now to be condemned , because of its Novelty , these things were then to be as much condemned , because they were then Novelties . Secondly . If the Reformation had brought in any new Doctrine , its Novelty were indeed a just Prejudice against it : but it was only the throwing out of these Corruptions which had been brought in , in some dark and Ignorant Ages . Thirdly . The Doctrine of the Reformed Church , is no other than what Christ and his Apostles taught ; and what the Church believed for many Ages after them . And as to the Positive part of it , it has been still held by the Church of Rome , and is yet acknowledged by them : but with so many Additions , that there was a Necessity of Reforming these : And this is often to be inculcated in them , that there is no Article of Faith , nor any other material point of Religion , among us that is condemned by the Church of Rome . They only blame us because we do not in many other points believe as they do : and this we ought not to do , unless we could see an equal Authority binding us to all alike . Another Exception is , that in the Reformation we made a Schism , and broke the Unity of the Church , whereas if there had been any things amiss in the Church , they say the Reformers should have endeavoured to remove them , without tearing the Body of Christ in pieces . But in answer to this , we acknowledg if the things complained of , could have been continued without sin , they ought not to have departed from the Communion of other Churches : but when the publick Liturgies and the Worship was found to be full of such Corruptions , that without Idolatry and Superstition , they could be no longer kept up , then it was not time to stay for the leisure of their Neighbouring Churches . Yet if there had been any probable hopes , that the See of Rome , would have concurred in such a Reformation , it had been worth staying for , as long , as was possible . But when it was on the contrary , apparent , that all the most just Remonstrances made to that Court , were answered at best with delays and Excuses , if not with Excommunications and other censures ; they had no reason to expect any concurrence from thence . So the case being thus put , that they discovered such Corruptions in the Worship of God , with which they could not comply any longer ; either they were obliged to Worship God against their Consciences , or to lay aside all publick Worship , or else to cast out these Corruptions by a Reformation . Let any man of good reason judge , whether the last of these was not to be chosen ? There was no Obligation lying on this Church to wait for the pleasure of the Court of Rome , or our neighbouring Churches in this matter . We are a free and Independent Church : we owe a charitable and neighbourly Correspondence to forreign Churches ; but we are subject to none of them . And according to the express Decision of one of the first General Councils , in the like case , we were no way subordinate to the See of Rome , even as it was the Patriarchate of the West . Themselves do confess that it is no Heresie to say , That See is fallible : and therefore we were not obliged to dance attendance at that Court , when we discovered the Corruptions , with which it had deceived the World ; but might in our National or Provincial Synods at home , examine and Reform whatever errors were among us . And the multitude of those who held these errors , could be no just ground for delaying any advances towards a Reformation ; no more than in the ancient Church , the Orthodox Bishops when chosen into a See corrupted with Arrianism , were obliged because that Contagion was generally spread , to make no attempts toward Reformation . They Except further , That the Reformation was begun here by a vitious Prince , King Henry the Eighth , who partly out of revenge , because the Pope would not grant his desire about the Divorce of his Queen , and partly to enrich himself and his Courtiers with the sale of Abbey-lands did suffer these Doctrins first to take head here : and therefore they can have no good opinion of any thing that came from so wicked a man , and upon such ill motives . If this be a good Argument against the Reformation , it was as good against Christianity upon Constantine's turning Christian ; for the Heathen Writers represent him with as black a character as they can do King Henry . But we must not think ill of every thing that is done by a bad man , and upon an ill Principle : Otherwise if we had lived in Iehu's days , the same Plea would have been as strong , for keeping up the Idolatry of Baal : since Iehu had in a very unsincere manner destroyed it : and yet God rewarded him for what he had done . But whatever might have been King Henry's secret motives , his proceedings were regular and justifiable . He found himself married to her that had been his own Brothers Wife , contrary to the express words of the Law of God. The Popes Legat , and his own Confessor and all the Bishops of England ( except one ) thought his scruples were well grounded . Upon which according to the superstition of that time , he made his applications to the Court of Rome for a Divorce : which were at first well received , and a Bull was granted . Afterwards some defects being found in that , a more ample one was desired , which was also granted : and Legats were appointed to try the matter . But the Pope soon after turned over to the Emperors Party , whose Aunt the Queen was : and was thereupon prevailed with , to recal the Legats Commission , destroy the Bull , and cite the King to appear at Rome , where all things and persons were at the Emperors devotion . Upon all this , the King did expostulate with the Pope , that either his business was just , or unjust : if it was just why did he recall what he had granted , and put him off with such delays . If it was not just , why did he at first grant the Bull for the Divorce . This was unanswerable , but the Pope did still feed him with false hopes , yet would do nothing . Upon which he consulted the chief Universities , and the most learned men in Christendom , about his Marriage . Twelve famous Universities , and above an hundred learned Doctors , did declare under their hands and Seals ( some writing larger Treatises about it ) that his Marriage was against the Law of God. And that in that case the Popes Dispensation , which had allowed the Marriage , was void of it self . So after the King had been kept in suspence from December 1527 till February 1533 / 4. above six years , he set his Divines to examin what authority the Pope had in England , either by the Law of God , or the practice of the Primitive Church , or the Law of the Land , and after a long and accurate search , they found He had no authority at all in England , neither by the Laws of God , of the Church , nor of the Land : so this Decision was not made rashly , nor of a sudden . The Popes Authority being thus cast off , it was Natural in the next place to Consider , what Doctrines were then held in England , upon no other grounds than Papal Decrees . For it was absurd to reject the Popes power ; and yet to retain these Opinions , which had no better Foundation than his Authority . Upon this many of the things , which had been for some Ages received in the Church of Rome , fell under debate : And , a great many particulars were reformed . Yet , that King was so leavened with the Old Superstition , that the progress of the Reformation , was but slow during his Reign . But it was carried on to a further perfection , under King Edward , and Queen Elizabeth . In all their Methods of proceeding , there is nothing that can be reasonably censured : if it be confessed that the Pope is not Infallible , and the whole Church of Rome , acknowledges that it is no Heresie to deny his Infallibility . And for the Sale of the Abby-lands , they only spoiled the spoilers . For the Monks , and Fryers , had put these publick cheats on the Nation , of Redeeming Souls out of Purgatory , going on Pilgrimages , with the worship of Saints , and Images , which were infused in the vulgar , by many lying Stories , pretended Apparitions , the false shew of Miracles , with other such like Arts. And the credulous and superstitious Multitudes were thereby wrought on , to endow these Houses with their best Lands , and adorn their Churches with their Plate and richest Furniture . It was not to be expected that when their Impostures were discovered , they should enjoy the spoil they had made by them : nor was it for the publick interest of the Nation , to give such encouragement to idleness , as the converting all these Houses to Foundations for an unactive life would have been . Many of them were applied to good Uses , Bishopricks , Cathedral and Collegiat Churches , Hospitals , and free Schools : And more of them ought indeed to have been converted to these ends . But the excesses of King Henry , and his Courtiers must not be charged on the Reformers ; who did all they could to hinder them . And thus all these prejudices with which the Vulgar are misled , appear to be very unjust , and ill grounded . In conclusion , If by these or such like considerations , any that are now of that Communion , can be brought to mind Religion in earnest , considering it , as a Design to save their Souls , by making them truly pure and holy ; and so reconciling them to God through Christ : And if they will examine Matters without Partiality , seeking the truth and resolving to follow it , wherever they find it ; and joyn with their Enquiries , earnest Prayers to God , the Father of lights , to open their eyes , and grant them his Holy Spirit , to lead them into all truth ; there is little doubt to be made , but the great Evidence that is in Truth , will in due time appear so clear to them as to dissipate all these mists , which Education , implicite Faith , and Superstition have raised , by which they have hitherto darkened . FINIS . A RELATION Of the Barbarous and Bloody MASSACRE Of about an hundred thousand PROTESTANTS , BEGUN At PARIS , and carried on over all FRANCE by the PAPISTS , in the Year 1572. Collected out of Mezeray , Thuanus , and other approved Authors . LONDON , Printed for Richard Chiswel , at the Rose and Crown in St. Paul's Church-Yard , 1678. A Relation of the Massacre of the Protestants , begun in Paris , and carried on over all France , in the Year 1572. THere are no Principles of Morality more universally received , and that make deeper impressions on the minds of all Men , that are more necessary for the good of humane Society , and do more resemble the Divine Perfections , than Truth and Goodness : So that if our Saviour denounced a Woe against those who teach Men to break the least of his Commandments , what may they look for , who design to subvert these that may be justly called the greatest of them ? That the Church of Rome teaches Barbarity and Cruelty , against all who receive not their Opinions ; and that Hereticks are to be delivered to secular Princes , who must burn them without mercy ; or if they have either Bowels or Conscience , so that they will not be the Instruments of their Cruelty , that they shall lose their Kingdoms or Dominions , is known to all that have read the Decrees of the 4th Council in the Lateran . The violation of Publick Faith , was also decreed by another of their General Councils at Constance ; in which , notwithstanding the safe conduct that Sigismund had granted to Iohn Husse and Ierome of Prague , care was not only taken that they should be burnt ; but they made it a standing Rule for the time to come , That tho Hereticks came to the place of Judgment , trusting to their safe conduct , and would not have come without it ; yet the Prince who granted it , was under no Obligation by it , but the Church might proceed to Censures and Punishment . By these Decrees , Cruelty and Treachery are become a part of their Doctrine , and they may join them to their Creed , upon as good Reasons as they can shew for many of their other Additions . The Nature of Man is not yet sunk so low , as easily to hear these things without horror : therefore it is fit they should be kept among the Secrets of their Religion , till a fit opportunity appear , in which they may serve a turn : and then we need not doubt but they will be made : use of . If any will be so charitable to their Church , as not easily to believe this , the History of the Parisian Massacre may satisfie them to the full : which Thuanus says , was a Pitch of Barbarity beyond any thing that former Ages had ever seen : And if the Irish Massacre , flowing from the same Spirit , and the same Principles , had not gone beyond it , we might have reasonably concluded , that it could never be matched again . But we may be taught from such Precedents , what we ought to expect , when ever we are at the mercy of Persons of that Religion , who , if they be true Sons of the Church of Rome , must renounce both Faith and Mercy to all Hereticks . I shall give the Relation of this Massacre from that celebrated late Writer of the French History , Mr. de Mezeray , only adding some Passages out of Thuanus , Davila , and others , where he is defective . But I shall premise a short representation of the Civil Wars of France , which are made use of as the Arguments for justifying that Cruelty , and by which they do still blemish the Protestant Religion , as teaching Rebellion against Princes . During the Reign of Francis the 1st , and Henry the 2d , the Protestant Religion got great footing in France ; the usual severities of the Church of Rome were then employed to extirpate it ; yet tho their Numbers were very great , and the Persecution most severe , they made no resistance . But upon the death of Henry the 2d , Catherine de Medici , the Queen Mother , with the Cardinal of Lorrain , and the Duke of Guise , took the Government in their Hands ; pretending that the King ( Francis the 2d ) was of Age , being then sixteen . The Princes of the Blood on the other hand alleadged , That the Kingdom ought to be under a Regency till the King was at least 22 Years of Age : Since Charles the 6th had been admitted at that Age to the Government , as a particular mark of their esteem of him : So that tho the Age of Majority was at 25 Years , and that was a singular exception from a general Rule , yet at furthest , it shewed that the King could not assume the Government before he was two and twenty . It was also an undoubted Right of the Princes of the Blood to hold the Regency , during the Minority of their Kings : and to administer it , by the Direction of the Parliaments , and the Assembly of the States . Upon these Points , many things were written on both sides . The Princes of the Blood pretended , they were excluded from the Government , against Law , and upon that were projecting how to possess themselves of the Power ; which , with the Person of the King , were violently kept from them . But the Prince of Conde being advised to it , by Coligny then Admiral of France , did also declare for mitigating the Severities against the Protestants . This being the Case , that the Point was truly disputable , no Man can blame the Protestants for joining with their Friends against their Enemies . And yet this Plot was driven no further , than an endeavour to take the King out of the Hands of his Mother , and the Brothers of Lorrain , who were all Foreigners . The chief Promoter of it was a Papist , Renaudy , and it was discovered by Avennelles ; who tho he was most firm to his Religion , being a Protestant , yet having an aversion to all Plots , revealed it out of scruple of Conscience . Soon after this Discovery , Francis the 2d died ; and his Brother that succeded him , Charles the 9th was without dispute under Age , he not being then full eleven years old . And according to the resolution of many great Lawyers , in the case of his Brother , the Kingdom ought to have been under a Regency , during all the Wars that preceded the Massacre , for he was then but two and twenty . At first it was agreed to , that the King of Navarre , as the first Prince of the Blood , ought to be Regent ; but he being wrought on , by the Queen Mother and her Party , and drawn over to them , the Lawyers were again set to examine , How far the Power of the Regent did extend : Many published their Opinions , That the other Princes of the Blood ought to have their share in the Regency , and that the Regents might be checkt by the Courts of Parliaments , and were subject to an Assembly of the States . The chief Point of State , then under Consideration , was , What way to proceed with the Protestants , whose Numbers grew daily , and were now more considerable , having such powerful Heads . A severe Edict came out against them in Iuly 1561 , condemning all Meetings for Religious Worship , except those that were celebrated with the Rites of the Church of Rome , banishing all the Protestant Ministers , and appointing the Bishops to proceed against Hereticks ; with this only mitigation of former Cruelties , That Banishment should be the highest Punishment . But the Nation could not bear the Execution of this : So next Ianuary there was a great Assembly called of the Princes of the Blood , the Privy Counsellors , and eight Courts of Parliament , in which the Edict that carried the name of the Month , was passed . By it , the free exercise of that Religion was tolerated , and the Magistrates were required to punish all who should hinder or interrupt it . Not long after that , the Duke of Guise did disturb a Meeting of Protestants at Vassy , as he was on his Journey to Paris ; his Servants began with reproachful words , and from these they went to blows . It ended in a throwing of Stones , one of which hurt the Duke ; but that was severely revenged , about 60 were killed , and 200 wounded , no Age or Sex being spared . Upon this he encouraged the violation of the Edict every where ; so that it was universally broken . The King of Navarre joined with him in these Courses ; but the Prince of Conde , that was next to him in the Royal Blood , declared for the Edicts : Many great Lawyers were of opinion , That the Regents Power was not so vast as to suspend , or break the Edict , and that therefore the People might follow any Person , much more the next Prince of the Blood , in defence of it . This Plea was yet stronger , before the Year ended , for the King of Navarre being killed , the Prince of Conde was then by the Law of France the Rightful Regent : So that all the Wars that followed afterwards , till the Year 1570 , had this to be said for them , That in the Opinion of very Learned Men , the King was all that while under Age , that the Edicts were broken , the Kingdom governed by a Woman , and Foreigners , against Law , and that the lawful Regent was excluded from the Government ; which made King Iames , whose Judgment is not to be suspected in this Case , always justify the Protestants in France , and excuse them from Rebellion . This is a piece of History little understood , and generally made use of to blemish the Reformation ; therefore I thought it necessary to introduce the following Relation , with this just account of these Wars , that were the pretended grounds with which the House of Guise covered their own Ambition , and hatred of the Family of Burbon . After France had suffered all the Miseries which a course of Civil Wars , for ten years together , carries after it , the King was advised to set on foot a Treaty of Peace ; not so much out of a design to quiet Matters by a happy settlement , as to ensnare the Protestants into some fatal Trap , in which they being catched , might be safely and easily destroyed . The chief Authors of this advice , were the Queen Mother , the Cardinal of Lorrain , the Duke of Nevers , the Count of Rets , and Birague ; the last three were Italians , and so better fitted both for designing and carrying on so wicked a Council , to which the Duke of Anjou , afterwards Henry the third , was also admitted . They said the extirpation of Heresy might be done much cheaper than by a Civil War. It was fit first to grant the Protestants what conditions they desired , then to treat them with all possible kindness ; by which their Jealousies were to be once extinguished ; and a confidence being begotten in them ; then to draw the chief Heads of the Party to Court , upon some specious Attractive , and there they were sure of them . The first Bait to be offered , was the marriage of the King's Sister to the King of Navarre , and if that succeded not , they were to invent still a new one , till they found that which would do the Business . All the danger of this Council was , that the Pope and the King of Spain would be much provok'd by it ; and there might be some hazard of Tumults , among the zealous People of France , if the King seemed to favour the Hereticks too much . But they reckoned , that when the Design took effect , all who might be discontented with the appearance of favour shewed to them , would be well satisfied , and the more the Pope and Spaniard complained of it , it would advance their chief end , of creating a confidence in the Protestants more effectually . Thus were their Councils laid . The Room in which this was first projected , was the Council-Chamber of Blois , where 16 Years after the Duke of Guise was killed , by Henry the third's orders . And it was more fully concluded in that Chamber at St. Clou , where the same Henry the third was murdered by a Dominican . The Design being agreed on , the Queen-Mother made some of her Spies , among the Protestants , assure them , that she hated the King of Spain mortally , both on her Daughter's account , that was his Queen , and as was universally believed , had been poysoned by his Orders ; as also upon the consideration of her own Family of Florence , to which the Spaniard was then an uneasy Neighbour : and designed to take the Territory of Siena out of their Hands . It was reasonable enough to believe , that upon such Motives , a Woman of her temper would set on a War with Spain . The King did also express a great inclination to the same War , and to undertake the Protection of the Netherlands , which were then under the Tyranny of the Duke of Alva's Government . This wanted not a fair pretence , Flanders having been formerly subject to the Crown of France . He also seemed weary of the greatness of the Duke of Guise and his party , which a Civil War did still encrease . The King and the Queen-Mother employed also in these Messages , Biron , Momorancy , Cosse and others , who were Men of great Integrity , and had much Friendship for the Queen of Navarre and the Admiral , that were the Heads of the Protestant Party . The Queen of Navarre was sensible of the great advantages her Son would receive from such an Alliance . An Army was also promised her , for the recovery of her Kingdom from the Spaniards ; which had been easily regained , if the Crown of France had assisted her ; since the Southern Parts of France were almost all Protestants , who would have w●…llingly served her against Spain . Only she being a most Religious Woman , had great apprehensions of the unlawfulness , at least the extream danger of matching her Son to one of a different Religion ; therefore she took some time to consider of that part of the Proposition . The Admiral was very weary of the Civil War , it both ruined his Country , and slackened the discipline of War , which he had formerly observed with a Roman Severity . He thought the Conquest of the Netherlands would be an easy and a great accession to the Crown ; he knew there was none so likely to be employed in it as himself , and he was resolved to carry all the Souldiers of the Religion with him . And being Admiral , he also designed to raise the greatness of the Crown both at Sea , and in the new-found World , which was then sending over an incredible deal of Wealth to Spain ; in which the Spaniards who had landed in Florida , and killed a Colony of the French , that was setled there , had given just cause to make War upon them . Therefore as he had often expressed his being so averse to a Civil War , that he could no longer look on and see the Miseries it brought on his Country ; so he was made believe the King did in good earnest intend to assist the Flemings , which being both against the Spaniard , and in defence of those of the same Religion , he would by no means hinder . Upon these Considerations , there was a Peace concluded between the King and the Protestants , by which the free exercise of their Religion was granted : some Cautionary Towns were also put in their Hands , to be kept by them two Years , till there were a full settlement made of the Edicts , and the other things agreed to , for their Security . The King acted his part with all the Artifice possible , he became much kinder to the Family of Momorancy and the rest of the Admirals Friends , and seemed to neglect those of Lorrain . He threatned the Parliament of Paris , because they made some difficulty in passing the Edict in favours of the Protestants . He went secretly to meet with Lewis Count of Nassaw , and treated with him about the Wars of the Netherlands . He married the Emperor's Daughter , who was thought a Protestant in his Heart . He entred in a Confederacy with Q. Elizabeth : and the Cardinal of Chastilion ( the Admiral 's Brother , who had renounced his red Hat , and turned a Protestant ) being then in England , was employed to set on foot a Treaty of Marriage between the Duke of Anjou and the Queen : A Peace was also made with the Princes of the Empire . And tho both the Spanish Ambassador and the Legat did all they could to hinder the Peace , and the Marriage of the King of Navarre , yet they seemed to make no account of that at Court : Only the King gave the Legat great assurances of his Fidelity to the Apostolick See , and that all that he was doing , was for the interest of the Catholick Religion . And taking him one day by the Hand : He desired him to assure the Pope , that his design in this Marriage , was that he might be revenged on those that were Enemies to God , and Rebels against himself , and that he would either punish them severely , and cut them all in pieces , or lose his Crown . All which he would do in compliance with the Advices he had received from the Pope , who had continually set him on to destroy them ; and he saw no way of doing it so securely , as by getting them once to trust him , having tried all other methods in vain . And for a pledg of his Faith , he offered him a Ring of great value ; which the Legat refused to take , pretending that he never took Presents from any Prince , and that the Word of so great a King , was a better security than any Pledg whatsoever . Upon all these demonstrations of Friendship made to the Protestants , it was no wonder if Persons of such Candor , as the Queen of Navarre , and the Admiral , were deceived . The Admiral went first to Court , where he was received by the King with the greatest shew of kindness and respect that was possible . He embraced him thrice , laid his Cheek to his , squeezing his Hands , called him Father , and left nothing undone that might possess him with a firm Opinion of his Friendship . Nor was the Queen-Mother less officious to express her kindness to him . He was allowed to keep fifty armed Gentlemen about him . An hundred thousand Franks were sent him , for furnishing his Houses that had been spoiled during the Wars . And which was more than all the rest , when Complaints were carried by him to the King , of some who violated the Edict , great Insolencies being committed in many places ; the King ordered them to be exemplarily punished . So that there was a general repining over all France , at the King's kindness to him . The King had also told him , that now he had got him near him , he would never suffer him to leave him any more . The Design succeeding so well on the Admiral , the Proposition of the Marriage was also carried on ; and the Queen of Navarre was next brought to Court , but soon after died ( as was generally believed ) of Poison , that was given her in some perfumed Gloves ; to conceal which , the Chirurgeons that opened her , would not touch her Head , but pretended she died of an Imposthume in her side . The Cardinal of Chastilion was also at that time poisoned , which tho afterwards confessed by him that had done it , yet was not then so much as suspected . The King seemed more and more set on the War in Flanders . He sent both to England , and Germany , to consult about the Preparations for it , and had agreed with the Prince of Orange , about the Division of the Netherlands : That all on their side of Antwerp should come to the Crown of France : And what lay on the other side of it should belong to the States . He sent a Protestant his Ambassadour to Constantinople , to engage the Grand Signior unto a War with Spain . He also furnished the Count of Nassaw with Mony , and sent some of his best Captains with him to try if they could surprize any Towns near the Frontier , who did their part so dextrously , that Mons was surprized by the Count of Nassaw , and Valenciennes by La Noiie , according to Mezeray ; tho he seems to be mistaken as to Valenciennes , for Thuanus and Davila say nothing of it , but mention Mons only . And Veremundus Frisius , who wrote the History of that Massacre the Year after , says , That they missed their Design in surprising Valenciennes , upon which they went to Mons and carried it . Upon this all reckoned that the King was now engaged , and the War begun . So the King of Navarre , and the Prince of Conde , were brought to Court , and received with all the Marks of a firm Friendship , that could be invented . A Dispensation was obtained from the new Pope for the Marriage . Veremundus says , Pope Pius the 5th had always opposed it , but upon the Cardinal of Alexandria's return to Rome , who went to assist in the Conclave , where Gregory the 13th was chosen , the new Pope easily granted the Bull , which was believed to have flowed from the Information he received from that Cardinal , of the King's Design in this Marriage , which to be sure his Holiness would neither obstruct nor delay . So the Bull being sent to the Cardinal of Burbon , the day was set , and the chief heads of the Protestants were all drawn into Paris , partly to assist at the Solemnities of a Marriage , which they hoped would put an end to all their Troubles ; partly to get Charges in the Army , which all People believed would be commanded by the Admiral . Only many of the hottest of them had followed Ienlis and La Noiie into Flanders , where it was intended to abandon them to the cruelty of the Duke of Alva , who had intercepted and cut off a great Body of them commanded by Ienlis . The Admiral pressed the King to declare the War immediately ; foreseeing that unless it followed suddenly , his Friends that had surprized these Towns , would be destroyed , and the whole Design spoiled . But the King put him off with delays , in which he expressed much Confidence in him , by telling him the secret grounds he had to distrust almost every Person about him : and that therefore he must of necessity settle his Court and Councils first , before he could enter upon such a War. But now the Design being ripe , the Duke of Guise , to whom it had also been communicated , was employed to gather many desperate Men about him , who might be fit to execute all Orders ; and the thing getting into more hands , took wind , so that they at Rochel being informed of some suspicious Passages , wrote to the Admiral , to disabuse him , and desired he would leave the Court , and trust no more to the fair appearances he saw there ; since these were only the Masks of some great Mischief that was framing . To them he wrote a long Answer , and assured them , That the King's Heart was wholly changed , that there was never a better Prince in the World , and that for his owe part , he would die a thousand Deaths , rather than suspect him capable of so base a Design . Then he laid before them all the reasons which induced him to believe the War with Spain was really intended , and therefore he desired , that they would lay dow their groundless Jealousies . And when some that were about him , pressed the same things upon him ; he told them plainly , He would rather be destroyed , than make a new Rupture ; and would be dragged at Horse-heels through Paris , rather than begin another Civil War. His Authority was so great , and his Experience so approved , that the whole Party submitted to his Judgment : And he got some Cautionary Towns , that were by the Treaty of Peace to be restored at the end of two Years , to be delivered up three Weeks before the time was elapsed : Only the Rochellers were a little more apprehensive , and would not receive a Garrison . On the 17th of August was the King of Navarre Married , and four days were spent in all the gallant Diversions , that are usual on such Occasions , but were now performed with more than ordinary Magnificence and Joy. Hitherto the Mine was working under ground , and now it was time for it to play . There was nothing could be blamed in the Conduct of the Protestants , but too much Candor and too great Confidence . They knew they designed nothing , but the quiet of their Country , and the greatness of the Crown . They were cajol'd with the most engaging tokens of Friendship , that ever were shewed on any such Occasion ; they thought the King was sincere , and being then but coming to be of Age , was taking new Measures . And he had so covered the Cruelty of his Temper , with a shew of good Nature , that they expected they should be most happy under him . And for the Queen-Mother , tho they knew her too well to put any confidence in her ; yet her Passion for her Family , and her Revenge for the poysoning of her Daughter , made them think they were also well assured of her . And indeed so deep and so refin'd a Dissimulation was perhaps never before acted . There was but one part of the King's Deportment that could give any ground for Jealousie , the horrid and blasphemous Oaths and Imprecations , which he made use of on all occasions to persuade them of the reality of his Professions ; which always raise suspicion in sober and wary Persons . These the King used so frequently , that the Writers of that Time , say , That he seldom spoke three words without some terrible Oath , or blasphemous Expression , which from his ill Example , was so spread over all France , that none but the Protestants , spoke in any other strain . But now when it fell under Consideration , how their Designs should be executed , the Queen with her two Italian Confidents , the Count de Rets , and Birague , who , next to the Protestants , hated the House of Guise beyond all the World , yet dissembling it most artificially ; intended that the business should be so managed , as to ruine both the Protestants , and that Family at once : Therefore they thought , that if some of their Followers would assassinate the Admiral , the Protestants would turn their Revenge on them , and they knew the Parisians , would be easily moved to rise against the Protestants ; and so they reckoned , that if an attempt was made upon the Admiral , by any of the Duke of Guise's Creatures , his Party would presently take a severe Revenge on the Head of the House of Guise , and the Parisians would be soon brought out to destroy them . They concealed this part of their Design , and in the Cabinet-Council only proposed , that the Duke of Guise would find some person to kill the Admiral , which should pass like an act of private Revenge ; and they said , they did not doubt , but the whole party would upon that take arms , and thereupon , there would be a good colour given , to bring out the City of Paris upon them . The Duke of Guise being young and hot , and boiling with Revenge for his Father's Blood , undertook it , not considering that himself might perish in the first heat of action , as the Queen hoped he should . He pitch'd on Maurenel , who had formerly assassinated another Person , and placed him in the House of one that had been his Tutor , near St. German of Auxerre , where the Admiral used to pass , as he went or came from the Louvre . It was now necessary to execute their Design quickly , for the Protestants were beginning to apprehend some danger . They saw the King was resolved , to let those who had surprized the Towns in Flanders perish , without sending them any Relief . The Admiral was resolved to take leave within a few days : His Friend , the Duke of Montmorency , tho no Protestant , yet saw the Storm coming , and retired to his House : and many little Circumstances occurred , which gave them all just cause of fear : So the other Party had no time to lose . Therefore on the 22d of August , about Noon as the Admiral was going Home from the Court , reading a Paper that he had in his hand , the Assassinate that was laid for him , shot him from the House , where the Duke of Guise had placed him ; his Fuzee was charged with three Bullets , that were believed to be poysoned . One of these carried away part of the Fore-finger of his right Hand ; the other stuck in his left Arm , and the third missed him . He received it with great presence of mind , and pointed to the House from whence it came ; he also sent one to the King to give him notice of it , and then ordered his Arm to be bound up , and so went Home leaning on his Servants . Some run to the House and broke into it , but found none there , save a Lacquey , and a Maid , and the Fuzee , which the Murderer left behind him , when he made his escape . The King was in the Tenis-Court when the news were brought him : He personated a deep resentment , and said in a Tone that seemed full of affliction , and with a terrible Oath , Shall I never have quiet ! and so threw away his Racquet , and went out in a rage . The Duke of Guise did also counterfeit some Surprise . But they missed their designs , both ways , for neither was the Admiral killed , nor did the Protestants fly out into any disorder . The King of Navarre and the Prince of Conde , came upon this to the King to complain , and desired leave to go out of Town , since Men were not safe so near the Court. The King seemed to resent it , more than they did , and with the horriblest Oaths he could think of , swore he would execute such a Revenge on all that were found guilty of it , whoever they were , that it should never be forgotten ; and desired them to stay and be Witnesses of it . The Queen-Mother made also shew of inflaming his Rage with most vehement Expressions , so that they were persuaded to stay . The King ordered the Murderer to be pursued , the two Servants to be Examined , and all the Gates of Paris ( except two ) to be kept shut . The Admirals carriage on this occasion , was suitable to the rest of his behaviour , and equal to what the greatest Heroe's had ever shewed . Ambrose Parè , the famous Surgeon , dressed his Wound , he madethe Incision into his Arm , that he might take out the Bullet , and did cut off his Finger for fear of a Gangreen : But his Scissars not being sharp enough , he put him to extream pain , and did not cut it off but at the third reprise : during all which , the Admiral expressed no impatience nor anger . But as Parè told Thuanus , he said to Mr. Maur a Minister that stood by , Now I perceive that I am beloved of God , since I suffer these Wounds for his most holy Name . And during the Operation , he often repeated these words , O my God , forsake me not , and withdraw not thy wonted Favour from me ! And whispered one that was holding his Arm , in the Ear , that he should distribute an hundred Crowns among the poor of Paris . Next day Damvil , Cosse , and Villars , came to visit and comfort him , but confessed it was needless , for he expressed great resolution of mind and readiness to die , only he desired to see the King , and speak with him before he died . Damvil and Teligny ( the Admirals Son in Law ) carried this Message to the King , who very readily yielded to it . The Queen-Mother apprehending the great Genius of the Admiral , and fearing lest he should turn her Son to better Councils , would needs go with the King. His two Brothers , with twelve of the chief Persons in the Court , waited also on him , to make a shew of putting the more Honour on the Admiral , but really to watch the King , that he might have no opportunity of speaking with him alone . When the King came to his Bed-side , he expressed the greatest tenderness possible , and in his Looks , and the of his Voice counterfeited a most profound sorrow , and said to him , You , my Father , have received the Wound , but I feel the smart of it , and will punish it in so severe a manner , that the like was never seen . The Admiral thanked him , and told him , By his Wound , he might well perceive , who were the Authors of the Troubles of France . He pressed him earnestly to go on with the War in Flanders , and not leave all those Gallant Persons to the Duke of Alva's Insolence and Cruelty , who had trusted to his Protection . He complained of the Violation of the Edict in several parts of France ; and desired the King , to consider how much it concerned him both in Honour and Interest , to keep his Faith inviolated . The King gave him full assurances of this , but avoided the discourse of Flanders , and with repeated Oaths told him , he would punish this Fact against him , as if it had been done against himself . Then the Admiral desired to speak privately with the King , which lasted not long ; for the Queen-Mother , apprehending what the subject of his Discourse might be , came to the Bed-side and told the King , that so long a Conversation would much endanger the Admirals health , and so broke it off . Yet it seems , as short as it was , it made some Impression , for when she asked the King , what it was that he had said to him ? He answered , He had advised him to Reign himself , and he was resolved to follow it . When this was over , the King asked the Admirals Friends , and the Physicians many questions about his Health , and proposed for his greater security , the carrying him to the Louvre . But the Physicians said , he could not be safely removed . So after he had staied an hour he left him , during which time he acted the part , he intended to play , so well , that all the Witnesses were satisfied with the Sincerity and Passion he expressed . The Court of Parliament examined the Maid , and Lackquey , that were taken in the House from whence he was shot , about the Murtherer : and many presumptions appeared against the Duke of Guise , whose Servants , they found , had brought him to that House , and had provided an Horse for his escape . The King wrote that same day both to his Ambassadours in forreign parts , and to the Governours of the Provinces , shewing them what had befallen the Admiral , and how much he resented it . The next day being the 23d , the Duke of Guise and his Uncle the Duke of Aumale , came and desired leave to go out of Town . The King by his Looks and Carriage seemed to abhor them ; and said , they might do what they pleased ; but as they went away , he said , they might go whither they would , but he should find them out , if they appeared to be guilty of that Fact. And so they mounted on Horse-back and rode to the Port St. Anthony , as if they had intended to go out of Town , but came back to Guise-house : and began to raise a great stir in Paris . They called many about them , and sent their Agents all over the Town , and sent Arms to divers places . When News of this was brought to the Admiral , he sent to the King to desire a Guard , so 50 were sent under the Command of Cosseins , one of his bitterest Enemies . But to cover the matter better , some of the King of Navarres Swisses , were sent to Guard within his House . The King did also order all the Papists that lay near his House , to remove their Lodgings , that the Protestants might have conveniency to be about him , and gather together if there should be any Tumult . He also desired the King of Navarre , and the Prince of Conde would gather about them their best Friends , that they might be prepared to defend themselves , in case the Duke of Guise should raise any disorders . All this seemed not only sincere , but kind ; and by these Arts were the Protestants , not only secured from their fears , but had great hopes raised in them : And thus the greatest part of them were brought within the Net , that was laid for their ruine . Only the Vice-Lord ( or Vidam ) of Chartres saw through the disguise : And a Council of their Party being held in the Admirals Chamber , he spoke freely , and told them , the Admirals Wound was the first Act of the Tragedy , and more would soon follow . Therefore he proposed , that he might be carried to Chastilion , ill as he was , in which there was less danger , than to stay in a place where they and all their Friends would be suddenly destroyed . Teligny and others , that were fully perswaded of the Kings good Intentions , opposed this much , and said , it would shew such a distrust of the King , as might for ever lose him , that was then beginning to favour their Party . But the Vidam answered , that stay who would , he would not stay longer than to Morrow , for he was assured their stay would be fatal to themselves , and all their Friends . There was a perfidious Person in that Assembly , one Bouchavannes , who was an Intelligencer to the Queen-Mother , and carried presently an account of their Consultation to her . She and her Party were now pressed with time , therefore the execution of their Design could be no longer delayed than the next Night . So the Council met and resolved , that not only the Persons of Quality of the Religion should be killed , but that every one of what condition soever , that were of that Profession should be Massacred . It was debated long , whether the King of Navarre and the Prince of Conde , should perish with the rest ? for the Duke of Guise his Party had a great mind to destroy the whole Family of Bourbon : but as for the King of Navarre , it was thought contrary to the Laws of Nations , of Hospitality , and of Nature , to murder a King , that had come under trust to the Court , and was now so nearly allied to the King : and was guilty of no Crime , but what he had from his Education . So it was resolved , he should be spared , and made change his Religion . But for the Prince of Conde , he was naturally fierce , and that temper , joined with the memory of his Father , made them less inclined to save him ; Only the Duke of Nevers , who had married his Wifes Sister , interposed vigorously for him , and undertook that he should become a good Catholick , and a faithful Subject : And he prevailed , tho with great difficulty , that he should be spared . But for the rest , it was agreed on , to raise the Town of Paris , and set them upon them , who were inflamed into such a rage against that Party , that they knew it would be an easy work to engage them in any sort of Cruely against them . The conduct of it was committed to the Duke of Guise , who undertook it very chearfully . He did first communicate it to the Guards , and ordered them to keep a strict Watch , both about the Louvre , and the places where the Admiral and his Friends were lodged , that none might escape ; then he desired the Provost ( or Major ) of Paris , and the chief Magistrates and Officers of the City , would meet at Midnight in the Town-house , where they should receive their Orders . They met accordingly , and it was intimated to them , that the King was now resolved to destroy the Hereticks , who had so long distracted his Kingdom : that therefore every one should go to his Quarter , and have all People in readiness , with the greatest secrecy that might be , and that they should have many Torches and Flambeaus ready , to light out at their Windows . The Sign should be a white Linnen Sleeve on their left Arm , and a white Cross in their Caps : and at the tolling of the great Bell of the Palace , which should be done near the break of Day , they should light their Torches and march . The King in the mean while , was under great irresolution . The horror of the Fact , the infamy that would follow it , and the danger he might be in , if it either miscarried , or were not fully executed , could not but fill him with Confusion . But the Queen , who had overcome all the impressions of Tenderness and Pity , that are natural to her Sex , hearing of it , came to him , and studied to confirm him in his former resolutions , representing to him all the trouble they had given him in the former Wars , and that he might expect yet worse , if he would let go this opportunity , of securing the quiet of his whole Reign . She knew how to work upon him so well , that in end she prevailed , and the King swore deeply he would go through with it . Upon that , she being impatient , and fearing a new turn in the Kings Thoughts , made the Bell of St. Germans be tolled , which was the warning for tolling that in the Palace . This fatal Signal was given the Morning of the 24th of August , St. Bartholomews day , being Sunday ; and was followed with a general Rising of the whole City of Paris . The March of Souldiers , the noise of their Arms , and the lightning of so many Torches , awakened the poor Protestants , who now saw visibly that their ruine was both near and inevitable . Some of them went out to the Streets , and asked what the matter might be , of so great a Concourse , and so many Torches and armed Men , at such an hour ? Some answered , as they had been instructed to say , till all things should be ready , that there was to be a Mock-Siege of a Fort in the Louvre , for the Kings Diversion . So they went forward to satisfy their Curiosity , but quickly found it was a real Massacre , and not a Mock-Siege that was intended , and they were the first Sacrifices of that bloody Festivity . There were now about threescore thousand Men brought together . The Duke of Guise , with his Uncle Aumale , resolved first to satisfie their revenge on the Admiral , and therefore went to his Gate , where Cosseins kept guard , on design to betray him the more effectually . He called to open the Gate ; which being done , they killed the Porter and broke into the Court. But the King of Navarr's Swisses barricado'd the next Gate , and made some resistance . This dismal noise awakened the Admiral , who at first apprehended , it might be some Tumult of the Populace , which he hoped the King's Guards would easily disperse . But when he perceived it encreased , then he saw he was to be destroyed . So he took his Night-Gown and got up : Those that were about him were amazed at the constancy of his mind , his Minister Merlin prayed ; and when that was ended , He said to those that were about him , I see now what this will end in , but I am prepared to meet Death , which I have often looked for , but was never afraid of : I account my self happy since it is so near me , having in this my Death , through the Grace of God the hope of Eternal Life . I need no more the help of Men , therefore farewel , my Friends , and try how you can save your selves , that you be not involved in my ruin , lest by my death I make more Widows than one : I have help enough in the presence of God , into whose hands I commit my Soul , which is soon to be discharged out of this Body . All this he spoke without the least commotion or appearance of fear . Then those about him left him , and got up to the Roof of the House . By that time the Murderers had brook in , and seven of them being all in Armour , came into his Chamber . Besme , that had been one of the Duke of Guises Grooms , advanced towards him ; to whom he said , Young Man , you ought to reverence my gray Hairs , but you cannot shorten my Life much . They all stood a while amazed at such undaunted courage , and so composed a behaviour , which as one of them told Thuanus , was the most extraordinary thing that ever he saw his whole Life . Besme did first thrust him into the Belly , and then cut him over the Face : at which he fell , and the others struck at him , till he was quite dead . The Duke of Guise being below in the Court , heard the noise , and called to them to throw him out at the Window , which Besme and another did . And either the Duke , or the Count of Angoulesme ( for it is differently reported ) wiped his Face , which was disfigured with Blood , to know if it was he indeed , and perceiving it was so , trampled on his Belly , and went away . An Italian cut off his Head , and carried it first to the Queen-Mother , and then embalmed it , and sent it to Rome , ( not only as the Protestants say , which is disingeniously added , by Mezeray , for Thuanus affirms it ) : Then all the ignominy and barbarity possible , was exercised about the dead Carcase , his Fingers and Hands were cut off , his Body dragged about the Streets , thrown in the Sein , and hanged up in Chains his Feet uppermost : and a fire was set under to burn it , but it only dried it and did not consume it . Some days after Monmorancy caused it to be taken down secretly , and buried it in his Chappel at Chantilly . Thus fell the Admiral , that for all noble Qualities necessary , either to a great Captain , or a compleat Statesman , may be equalled to any of the Ancient Greeks or Romans ; and for Piety and other Christian Vertues , was the Wonder of the Age he lived in . But the Cruelty of the Duke of Guise and his Party , was rather kindled than satiated with his Blood. So he and his Company went out to the streets , and cried aloud , It was the King's command they should go on , and finish what they had begun . And so the Multitude was let loose , to murder all that were of the Religion , and the plunder of their Houses was to be their reward . This was followed with the most enraged and cruel Massacre that ever was heard of . It exceeded all that either the Heathens had done , or their Poets had feigned . Every Man seemed a Fury , and as if they had been transformed into Tigres and Wolves , out-did the very cruelty of Beasts of Prey . The bare relation of Matters of Fact , is beyond all that Eloquence can invent , by which it may be aggravated : and indeed a strict Narrative of what was really done , will appear some Ages hence , as a Tragical description of an imaginary Cruelty , rather than a true History . Five hundred Persons of Quality were murdered , and in all 4000 according to Thuanus and Mezeray . Perefixe the late B. of Paris says , there were twenty Lords of note killed , and twelve hundred Gentlemen , and between three and four thousand others . But Veremundus says , they were ten thousand . No Age nor Sex was spared ; Husbands and Wives were killed in one anothers Arms , after they saw their Children murthered at their feet . One butcher'd an innocent Babe , as it was playing with his Beard . Men of fourscore were not left to the course of Nature , but hewen down . Nor did a single death satisfie their brutal rage , but they made them die many deaths , before death relieved them . One would cut off the Nose , another the Ear , a third the Hands , and a fourth the Arms of the same Person , before they would be so merciful as to kill him out-right . Those that fled up to the tops of their Houses , were made leap over to the Streets , where they were knocked down with Halberts . Such as ran out to escape through dark Passages , were either instantly killed , or driven to the Sein , where they took pleasure to kill and drown them with much art . Dead Bodies floated all along the Seine , and were lying in heaps thorough the Streets . In many places the Kennels ran Blood. There was nothing to be heard but the howlings of mangled and dying Persons ; or the horrid blasphemies of their accursed Butchers . They searched all the Corners of their Houses , as Hounds pursuing for prey . No Man delivered his Friend ; no Host had pity on his Guest : Only one brave Man saved his Enemy . The Louvre it self was full of Blood , and the dead Corpes of those whom the King of Navarre and Prince of Conde had brought about them for their security : but where they expected a Sanctuary , they found a Massacre . It is needless to reckon up the Names of those noble Persons who were then destroyed , for the memory of Rochfoucant , Teligny , Renel , Piles , Pluvial , Baudine , Guerchy , Lavardin , Nompar or La Force , and five hundred more will be ever sacred ; yet in this Nation where these Families are not known , the recital would be tedious and useless . Of all those Guerchy alone died with a Sword in his Hand , but could hurt none of those that assaulted him , they having Armour on them . This horrible Confusion , gave the Allarm to those who lay in the Suburbs on the other side of the Seine to make haste and be gone ; and they , having no suspicion of the King himself , were thinking to have gone over and sheltred themselves within the Louvre . The Parisians had now lost all order , and were fallen to plunder , so that they could not be brought together : Therefore the Duke of Guise sent over some of the Swisse Guards in Boats to kill them , and himself followed with some Horse ; and had it not been for the mistake of him who brought the wrong Keys of the Gate , thorough which he was to pass , they had been all surprized before they had resolved what course to take . But day appearing , they saw enough to convince them , it was not time to delay any more : So in the greatest confusion possible , they got on Horseback , and fled away . The Duke of Guise pursued them , but they were out of his reach , and not being strong enough to defend themselves , and keep in a Body , they dispersed and escaped . But the fury that they fled from , continued in Paris all that day , and the two following days : In which nothing was left undone that ingenious and desperate cruelty could suggest . Six hundred Houses were pillaged . And after such a glut of Blood , Mens minds becoming savage , they fell to revenge private Enmities , even upon their Fellow Papists ; many of whom were in the end also murdered , but those were chiefly Monorancy his Friends , who were thought cold in the matter of Religion . The most enraged of their Blood-hounds were Tanchou , Pesou , and Crosier a Goldsmith ; the two former drove many to the Mills , and forced them to leap from thence into the River . Pesou boasted to the King himself , that he had made an hundred and fifty leap that night . And Thuanus says , he often heard Crosier say , That with that Hand he had killed 400 : by which it seems he was thought so sanctified , that he would live no longer a common life , but as a sacred Person went to an Hermitage ; where yet his cruelty left him not ; for during the Warrs of the League , he drew a Flemish Merchant into his Cell and murdered him there . Thus were the Protestants destroyed in Paris , with a Treachery and Cruelty that the uncivilized Nations had never shewed to one another , nor had the Heathens been ever guilty of any thing like it towards the Christians . The Precedent which the Church of Rome had formerly given in the Massare of the Albigenses , was the likest thing in History to it for Barbarity ; but never had Treachery and Cruelty met together in such a manner before this execrable day . At Court all those generous Impressions which follow noble Blood , seemed extinguished . Men threw off Humanity , and Women had neither compassion nor modesty . The Queen-Mother and her Ladies took pleasure to look upon the most detestable Objects , and greedily beheld some obscene and indecent sights ; but it is not fit to write all that was then done . About nine of the Clock , the King sent for the King of Navarre and the Prince of Conde , and told them he was forced to use that severe Remedy to put an end to War and Rebellion , and had therefore destroyed those , whom he could not induce to obey : And for them , tho he had good reason to hate them mortally , since they had led on a Rebellion against him , yet in consideration of their Blood and Alliance , he was resolved to spare them if they would change their Religion , otherwise they must look for no better usage than their Servants had met with . The King spake this with great rage , so that the King of Navarre being terrified , said , That if the King would save their lives , and leave them their Consciences free , they should in all other things be commanded by him . But the Prince of Conde answered more boldly , That he might dispose of his Life and Estate as he pleased , but for his Religion , he owed an account of it to God alone , from whom he had received the knowledg of it . This resolute Answer put the King in such a rage , that after he had treated him with most abusive language , he swore , That if he did not change within three days , he should hang for it . And so ordered them to be strictly guarded . At the same time there were Expresses dispatched over all France , to set on the People both in the Towns and Country , to imitate the example of the Parisians , and destroy the Hereticks . Yet the King either out of some remorse or shame , wrote to his Ambassadours and the Governours of the Provinces , that same day : That the Duke of Guise , and others that adhered him , having a great interest in the City of Paris , and apprehending that the Admirals Friends were resolved to revenge his Wound , had therefore , both to secure themselves , and to prosecute their former Quarrels , raised the City of Paris : and had broke through the Guards set to defend the Admiral , and killed him , and many other Persons of Quality ; the rage of the People being such , that the King's Guards could do nothing to repress it : Therefore he was forced to keep himself within the Louvre , but had , as soon as was possible , quieted the Town ; so that all things were put in order again ; and he was resolved still to maintain his Edict , made for the free Exercise of their Religion . Veremundus has printed the Copies of the Letters , directed to the Governours of Burgundy and Tourain , and to the Town of Bourges , with the Memorial sent to the Swiss Cantons , all to the same purpose , bearing date the 24th of August . And in another Letter the King wrote , That he had made up a new agreement with the King of Navarre and the Prince of Conde , and was resolved to run the same hazard with them , for revenging the death of his Cousin the late Admiral . But the House of Guise would not bear this , and made the King own , that all was done by his express Orders . So on the 26th of August , the King went to the Court of Parliament , and after an invidious repetition of all the Troubles of his Reign , which yet he said , he intended to have quieted by the late Treaty of Peace , he discovered that the Admiral had conspired to kill him , his Brothers , and the King of Navarre , and to set up the young Prince of Conde , whom he also designed afterwards to kill , that so the whole Royal Family being destroyed , he might make himself King : and since extream Diseases required extream Remedies , he was forced to do what he had done ; and concluded , that all was done by his express Order and Command . Thuanus the Father , tho he abhorred the thing , yet out of fear and compliance , made a base flattering Speech , of the necessity of dissimulation in Princes , and did much commend that saying of Lewis the 11th . He who knows not how to Dissemble , knows , not how to Reign . And Pibrac the Attourney General , moved the King , that the Declaration he had made might be entred in their Registers , and that strict Orders might be given , to put an end to the Blood and Confusion with which the City was filled : Both which the King ordered to be done . The Declaration which was thereupon published on the 28th , is printed by Veremundus . By it the King charged all Persons , under pain of Death , through the whole Kingdom , to do no injury to the Protestants . And at the same time declared it Capital , for the Protestants to have any Assemblies . This was believed to be done rather on design to destroy , than save the Hugonets : That they being out of apprehension of danger , might stay all at Home , and so be more easily Massacred . On the 28th of August , a Jubilee was granted to all , who had been in this Butchery ; and they were commanded to go every where to Church , and bless God , for the success of that Action . So little relenting had they , after all these black Crimes , that they imagined they had done God good service : And to that height did their Impudence rise , that they presumed to address to that Merciful Being , who abhors cruel and blood-thirsty Men , and that with hands not only defiled with Blood , but boasting of it as a Sacrifice offered to God , which had been a fitter Oblation to him that was a Lyar and a Murderer from the beginning , than the God of Truth , and Father of Mercies . One remarkable Passage fell out , which occasioned much Discourse , and was variously constructed by the several Parties . On the day of the Massacre , about Noon , a white Thorn in the Church-yard of the Innocents , that was almost dead , and had no Leaves on it , flourished all of a sudden . This was published through the Streets of Paris , as a Sign , that Heaven approved their actions , and was made use of to animate them to new heats in their Cruelty : For every one was set on to kill one or other , that he might be honoured with the sight of so unusual a thing . Some thought it might come from the nature of the Tree , and it was said , such things were not extraordinary in Trees of that kind , a little before they became quite dead . Others believed it might be the Trick of some Monk , who pouring either hot Water , or some prepared Water at the Root of it , might have done the feat . But the Rable did universally ascribe it to some miraculous Cause , only they differed about that to which it referred . The Protestants said , it signified their Innocence , and that a new Troop of Innocents were sent to Heaven , and therefore the Tree in the Church-yard of the Innocents flourished afresh . The Papists said , is signified the joy in Heaven at that days work , and that the Church was to flourish again by the death of the Hereticks . But leaving these discantings on this seeming Miracle , Morvillier that was Lord-Keeper , advised , That for justifying , or at least mitigating the Censures that might be made on these proceedings , there should be a Process carried on , against the dead Admiral , to prove him guilty of a Conspiracy against the King and the Royal Blood ; and there were some few Protestants kept Prisoners , who had been taken out of the English Ambassadors Lodgings , who to save themselves , they hop'd might be brought to accuse the Admiral . But while this Mock-Process was making , there was a real prosecution of the like Cruelties in many other parts of France . At Meaux , a little Town not far from Paris , they began on the 25th of August , being Monday , and spent the whole Week in shedding more Blood. They killed two hundred ; many of those were Women , whom they Forced before they Murdered them . At Troye in Champaigne , about the same number was killed . At Orleans , a thousand were also killed . Six or seven hundred at Roan , tho the Governour did what he could to hinder it . At Bourges , Nevers , and Charite , all they found were killed . At Tholouse two hundred were killed . At Burdeaux , they were for some time in suspence , being afraid of the Rochellers ; but the Priests did so inflame the Multitude , that the Governour could not restrain their rage longer , than the beginning of October ; so then they Massacred all that they could find . This beginning , was followed by all the Towns on the Garvinne . But next to Paris , Lions was the place where the most barbarous Cruelties were acted . The Governour had a mind to save the Protestants , and gathered together about six or seven hundred of them , whom he lodged in several Prisons , that so he might preserve them : And to give the People some content , he granted them the pillage of their Houses . But they were so heated by the Clergie , and by some that were sent from the Court , to promote the Massacre every where , that they broke open the Prisons and murdered them all ▪ dragged their Bodies through the Streets , and opened the Bellies of the fattest of them , to sell their Greese to Apothecaries . And when they could do no more , they threw ●…em into the River of Rhosne , which was coloured with the Blood , and filled with the Carcases of the slain . These Examples were followed in many more places , but detested by others , who were not Papists enough , to overcome Nature and all Morality . The Governours in some places restrained the People ; and in many places the Souldiers , tho more inured to Blood , defended the Protestants from the Rable , that were set on by the Priests . The Answer the Governour of Bayonne made , deserves to be remembred , who wrote to the King in these Words . SIR , I Have communicated your Majesty's Command to the Inhabitants of the Town , and the Souldiers of the Garrison . I find many good Citizens , and brave Souldiers , but never a Hangman here : And therefore in their Name and my own , I humbly beg your Majesty would employ our Arms , and Lives in things , which are possible for us to do , how dangerous soever they may be , and we will spend the last drop of our Blood in your Service . This gave great Offence at Court , and soon after , both he and the Count of Tendes , Governour of Provence , who had also given Orders , that there should be no Massacre made within his Jurisdiction , died very suddenly : And it was believed they were both poisoned . In all there were , as Thuanas says , Thirty thousand massacred over France , tho he believes they were not quite so many . Mezeray estimates them at five and twenty Thousand . But Perefixè says , that over all France , near an hundred thousand were butchered . And Veremundus says , that besides those who were killed , an hundred Thousand Persons were set a begging , most of those being Widows and Orphans . Many of t●●m fled to the places of strength in France , and great numbers went out of the Kingdom . For when they had escaped the first rage of the Massacre , they clearly perceived the design of their Enemies , was to extirpate them Root and Branch . And tho the King at first declared he would observe the Edict inviolably , they had learned from sad experience , how little his Faith was to be depended on , and they were further convinced of it by fresh Proofs . For the King pressed the King of Navarre , and the Prince of Conde very hard , to change their Religion : the former was tractable and hearkned to instruction ; but the latter continued resolute and would hear nothing . This put the King once into such a Rage , that he called for his Arms , and was going in Person , either to kill him , or see him killed ; had not his vertuous Queen , who had been instructed by her Father , to abhor all cruel Proceedings about Religion , cast her self at his Feet , and with many Tears diverted him from so ignominious an Action . But he sent for him and said only these three words to him , Mass , Death , or the Bastil . Yet he generously resolved to suffer Death , or perpetual Imprisonment , rather than go to Mass , had they not found out a Tool fit to work on him . One Sureau-des Rosiers , that had been Minister of the Protestants at Orleans , had now to save his Life , changed his Religion ; But to have some reputation in it , pretended that he had resolved to have done it sooner , tho when that fear was over , he returned to them again , but was never much considered after that . He was therefore employed to perswade the Prince of Conde : and what by his endeavours , and what by fear of Death , both the King of Navarre and he went to Mass , and wrote Letters full of Submission and Obedience to the Pope ; tho they were no sooner out of that Snare , than they declared , that what had been obtained of them , was extorted by force . This being done , the King sent his Orders over all France , bearing date the 22d of September , to turn all Persons out of any considerable Imployments , that would not renounce their Religion , and a long form of Abjuration was sent with it , which was to be the Test : both which are printed by Veremundus . The Process against the Admiral was carried on before the Parliament of Paris , and ( without any proofs that ever were published ) they on the 27th of October , judged him guilty of a Conspiracy against the King and his Crown : And therefore ordained his Body to be hanged , if it could be found ; or if not , that he should be hanged in Effigie : his House of Chastilion to be razed , and a Pillar set up with an Inscription to defame his Memory , his Blood was also attainted , and his Children declared ignoble and incapable of any Priviledges in France . And the Sentence concluded with an Order , for celebrating St. Bartholomews day in all time coming , with Processions and publick Thanksgivings for the Discovery and Punishment of that Conspiracy . There were also two other Persons of Quality , Cavagnes and Briquemaut who had been dealt with to accuse the Admiral , but they would not save themselves by so base a ransom ; so they were both condemned as Complices with him . But when the Sentence was pronounced against them , Thuanus , that was an Eye-Witness , says , Briquemaut cried out , when that part of the Judgment was read that concerned his Children ; Ah Innocents ! what have they done ? And then he , who for 50 years together had served in the Warrs , with a high and approved Valour , being then 70 , what for fear of Death , what out of pity to his Children , would have done any thing , to have saved himself . He sent the King word , first that he would put Rochel in his Hands , if he would spare his Life : But that being rejected , he offered to accuse the Admiral , to preserve himself . But neither was that considered . All that while , his Fellow-Sufferer Cavagnes continued most serious in his Devotions , and for three hours together , was either Praying or reciting some Psalms : and expressed no concern for his Life , his thoughts being wholly employed about Eternity . He encouraged Briquemaut to die as he had lived , and to turn himself to God , and not to stain so honourable a Life , as he had led , with an ignominious end . And he seeing , he must die , recollected his Thoughts , and seemed ashamed of his former abject behaviour , and composed and prepared himself for Death . They both were carried to the place of Execution in Hurdles , where they not only suffered the reptoches of the Multitude , as they went along ( who threw Filth and Clay at them with their most scurrilous Language ) but Death it self with much Christian Patience and Magnanimity . They were hanged at the Greve , and their Bodies , after they were dead , were barbarously mangled by the cruel Multitude . With them the brave Admiral was hanged in Effigie , whose Innocence , as well as their own , they did to their last Breath assert . The King who delighted in such bloody Spectacles , did not only look on himself , with the Queen-Mother , and the Court ; but forced the King of Navarre likewise to be a Witness of it . It is needless to say much , for evincing the Admiral 's Innocence , for all the Writers of the time acknowledg , the Process was only to cover the infamy of the Massacre . And Thuanus has so fully demonstrated it , that none can so much as doubt of it . If the Admiral had any such design , why came he to Court ? Why to Paris , where he knew he had few Friends , and a vast number of mortal Enemies ? and why did he desire a Guard from the King ? But since they could not find a better colour for so foul a Business , they must make use of the best they had . They took another course to stop the Queen of Englands resentments , who , besides the common Cause of Religion , had a particular esteem for the Admiral , for they shewed a Memorial , which he had given the King to perswade the War of Flanders , to Walsingham ( the ever renowned Secretary of State ) then her Ambassador in France ; In which one of the reasons was ; That if the King would not receive these oppressed Provinces into his Protection , they would throw themselves into the Queen of Englands Hands ; and if the English made themselves Masters of them , or of any considerable Ports in them , they would be again uneasy and formidable Neighbours to France , which would thereby lose the great security they had in taking Calice out of their Hands . When Walsingham read this , and was asked , what he thought of the Admirals Friendship to his Mistress ? he answered , as became so great a Man. That he could not say much of his Friendship to the Q. of England , but he was sure , it appeared from that , what a faithful Subject he was to the King of France . A Week after this was done , the King compleated the Treachery of this Precedure : for by his Letters directed to the Governours of the Provinces , bearing date the 3d of November , He declared he would Tollerate no Religion , but the Roman Catholick in all his Dominions . Upon which the following Civil Wars began , and in excuse of them , I shall only say , that besides the barbarous and persidious Treatment the Protestants had now received , they had this legal Warrant for standing on their own defence , That by the former Treaty the King granted them Cautionary Towns , for Pledges of the observation of the Edict . And it is certain , that if a Prince grants his Subjects Cautionary Towns for their Security , he does thereby relax their Alleagiance to him , and gives them a right to defend themselves , if the Agreement upon which these Pledges were given , should come to be broken . This is the true and just account of that foul and treacherous Massacre , even as it is represented by the Historians of that Age and Church , who can neither deny nor excuse the Infamy of it ; tho some rejoyced at it , and others wrote in defence of it . The King gloried so much in it , that three Meddals were struck , to perpetuate the memory of it . In one , Hercules is both with his Club , and a Flambeau , fighting against the seven-headed Serpent , with this Motto . Ne ferrum temnat , simul ignis obsto . On the reverse , the King with his Hand , supports two Crowned Pillars , ready to fall , with this Motto . Mira fides , lapsas relevat manus una Columnas . Hereby intimating , that Heresy was the Serpent , which was to be destroyed by main Force , and by Fire : And that by this Act , the King had supported Religion and Justice . In the second , the King sits in his Chair of State , with a Sword in his right Hand , and an Hand on the Head of a Scepter in his left . And many Heads lying about his Feet , with this Motto . Virtus in Rebelles . On the Reverse , were the Arms of France , between two Pillars and two Lawrel Branches , with this Motto , Virtus excitavit Iustitiam . The third had , on the one side , a Woman environed with Rays , and a Book open in one Hand , and a Palmin the other , and at her Feet many Heads in Flames , with this Motto , Subducendis rationibus . The Reverse was the same with the first . The Signification of this , was , Religion triumphing over Heresy . But this was only a false shew of Joy , for he was ininvardly tormented with the horrours of a guilty Conscience , which the effusion of so much Blood did justly raise in him ; so that being often troubled with Visions , he was frequently heard say , Ah! my poor Subjects , what had you done ? But I was forced to it . The strange manner of his Death , looked like a signal Judgment from Heaven for that bloody day ; for after a long Sickness , which was believed the effect of a lent Poison given him by the Queen-Mother , Blood not only came out through all the Conduits of his Body , but through the very Pores , so that he was sometimes found , all bathed in his own Blood. And he that had made his Kingdom swim with Blood , died thus wallowing in his own . All the servile Pens of the Lawyers , and the bitter ones of enraged Priests , were also set on work , to appear in Defence of it ; Of whose Writings Thuanus gives a full account . One mercenary Protestant was also hired , to excuse , if not to defend it . I have never been able to meet with any of these Books , only Rosseus that wrote in defence of the Holy League , calls it the Iustice of St. Bartholomews day . And Andreas Eudemon Iohannes does also commend it . The Arguments they used , have been formerly glanced at . The late Civil Wars ; the pretended Conspiracy of the Admiral ; the necessity of using desperate Remedies in extream Cases ; and the Sovereign Power of Kings , were what the Lawyers could pretend . But the Divines had a better Plea , that by one General Council , all Hereticks were to be extirpated . And by another , Faith was not to be kept to them . And it cannot be denied , but this is unanswerable , according to the Principles of the Roman Church . The Protestants were not wanting to their own Cause , but answered these Books , and sufficiently discovered the impudent Allegations of those shameless Persons , who hired themselves out to defend so horrid an Action . Maximilian the 2d , the Emperor , is the Person whose Judgment we have least reason to suspect . He was the King of France his Father-in-Law , and both by Blood and Alliance was joined to the Crown of Spain , yet he in a private Letter , writing to Scuendi his chief Minister in Hungary , has delivered his sense of this Matter so sincerely and fully ; And that whole Letter is so excellently well written , and shews so much true piety , and so rare a temper of mind , that I shall not fear the Reader 's censure for inserting it at its full length . It is but in one Book that I know , and that is very scarce . Dear Scuendi , I Received your Letter , and took in good part your Christian and Friendly Condoleance for my late Sickness . The Eternal God , in whose hands are all things , do with me according to his Will. I bless him for every thing that befalls me . He only knows best what is healthful and profitable , and what is hurtful to me : I do patiently and chearfully acquiesce in his Divine Pleasure . And indeed Matters go so in this World , that a Man can have little pleasure or quiet in them : for every where there is nothing to be found but trouble , treachery , and foul dealing . God pity us , and deliver his Church from these mischiefs . It were no wonder , if from such a prospect of Affairs , a Man should become stupid or mad ; of which I could say much to you . I begin to recover , and am now so strong , that I walk about with a Stick . God be blessed in all his Works . For that strange thing which the French have lately acted , most tyrannically against the Admiral and his Friends , I am far from approving it : and it was a great grief to me , to hear that my Son-in-Law had been perswaded to that vile Massacre ; tho I know that others reign rather than he ; yet that is not sufficient to excuse him , nor to palliate such a wickedness . I would to God he had asked my advice , I should have given him faithful and fatherly Counsel , and he should never have had my consent to this Crime , which has cast such a blemish on him , that he will never wash it off . God forgive them that lie under such guilt . I apprehend within a little while , they shall perceive what they have gained by this method . For indeed , as you observe well , the Matters of Religion are not to be handled or decided by the Sword : and no Man can think otherwise , that is either pious or honest , or desirous of Publick Peace and Happiness . Far otherwise did Christ teach , and his Apostles instruct us ; their Sword was their Tongue , their Doctrine , the Word of God , and a Life worthy of Christ. Their Example should draw us to follow them , in so far as they were followers of Christ. Besides , that mad sort of People might have seen after so many years Trials , and so many Experiments , that by their Cruelties , Punishments , Slaughters and Burnings , this Business cannot be effected . In a word , Their ways do not at all please me , nor can I ever be induced to approve them , unless I should become mad or distracted which I pray God earnestly to preserve me from . And yet I shall not conceal from you , that some impudent and lying Knaves , have given out , That whatever the French have done , was by my knowledg and approbation . In this I appeal to God , who knows how deeply I am injured by it ; but such Lies and Calumnies are no new things to me . I have been often forced to bear them formerly : and in all such cases , I commit my self to God , who knows in his own good time , how to clear me , and vindicate my innocence . As for the Netherlands , I can as little approve of the Excesses committed there . And I do well remember how often I wrote to the King of Spain , Advices far different from those they have followed . But what shall I say ? The Councils of the Spaniards relished better than mine . They now begin to see their Error , and that they themselves have occasioned all the mischief that hath since followed . I had a good end be-before me , that these noble and renown'd Provinces might not be so miserably destroyed . And tho they would not follow my Counsel , so that I may well be excused from medling any more , yet I do not give over , but am sincerely pressing them all I can to follow another method . God grant I may see the wished-for effect of these endeavours , and that Men may be at last satisfied with what they have done , and may use no more such violent Remedies . In a word , Let the Spaniards or the French do what they will , they shall be made to give an account of their Actions to God , the Righteous and Just Judg. And for my part , by the help of God , I shall carry my self honestly , christianly , and faithfully , with all candour and uprightness ; and I hope God will so assist me with his Grace and Blessing , that I may approve all my Designs and Actions , both to him and to all Men. And if I do this , I little regard a wicked and malicious World. How the rest of the World looked on this Action , may be easily gathered from the Inclinations and Interests of the several Parties . That all Protestants did every where abhor it , and hold the remembrance of it , still in detestation , needs not be doubted . All that were noble or generous in the Roman Church were ashamed of it , but many extolled it to the Heavens as a work of Angels ; and others did cast the blame of it on the Protestants . The Court of Spain rejoiced openly at it . They delighted in the shedding of Protestant Blood , and were also glad to see France again embroil'd , and to be freed of the fears they had of a War in Flanders . In which if the French King had engaged , he had in all appearance conquered in one year , that for which his Successors have been since fighting a whole Age. But let us next examine how the tidings of this Massacre were received at Rome , by which we may judg how fitly that part of Antichrist's Character , of being drunk with the Blood of the Saints , agrees to it . The News was brought thither the 6th of September , upon which a Consistory of the Cardinals was presently called , and the Legate's Letter , that contained a Relation of the Massacre , being read , they went straight in a Procession to St. Mark 's Church , where they offered up their solemn thanks to God for this great Blessing to the See of Rome , and the Catholique Church . And on Monday following , there was another Procession made by the Pope and Cardinals to the Minerva , where they had high Mass , and then the Pope granted a Jubilee to all Christendom : And one of the Reasons was , That they should thank God for the slaughter of the Enemies of the Church , lately executed in France . Two days after that , the Cardinal of Lorrain , had another great Procession of all the Clergy , the Ambassadours , Cardinals , and the Pope himself , who came to St. Lewis Chappel , where the Cardinal celebrated Mass himself . And in the King of France his Name he thanked the Pope and the Cardinals , for their good Councils , the help they had given him , and the assistance he received from their Prayers , of which he had found most wonderful effects . He also delivered the King's Letters to the Pope , in which he wrote , That more Heretiques had been destroyed in that one day , than in all the twelve years of the War. Nor did the Pope think there was yet Blood enough shed , but that which all the World condemned as excessive Cruelty , he apprehended was too gentle . Therefore he sent Cardinal Ursin his Legate in all haste to France , to thank the King for so great a Service done the Church , and to desire him to go on , and extirpate Heresie Root and Branch , that it might never grow again . In order to which , he was to procure the Council of Trent to be received in France ; and as the Legat passed through , in his Journey to Paris , he gave a Plenary Absolution to all that had been Actors in the Massacre . The best Picture-drawers , and workers of Tapistry , were also put to work to set off this Action with all possible glory , and a Sute of these Hangings are to this day in the Pope's Chappel . So well do they like the thing , that they preserve the remembrance of it still , even in the place of their Worship . Such a representation does indeed very well agree with their Devotion , whose Religion and Doctrine led on their Votaries to the thing so expressed . By this we may easily gather what is to be expected from that Court , and what we ought to look for , when-ever we are at the mercy of Men , whose Religion will not only bear them through ▪ but set them on to commit the most Treacherous and Bloody Massacres . FINIS . Notes, typically marginal, from the original text Notes for div A30330-e1130 a a In regiam Majest . B●… . l. 6. c. 4. sect . ●…0 , à quocunque privato poteris interfici . In Thom. Tom. 3. D●…sp . 151. q 12. p. 2. b b Romish Tre sons , l. 2. cap 4. The Life of Gerson before his Works , and Tom. 1. p. 375. Recog . in lib. 5. de Rom. Pont. e e Philopater p. 106 , 107. ( l ) Greg. M. l. 2 post . Ep. 38. lib. 11. Ep. 10 , 11 , 12. Siquis Regum , &c. contravenire tentaverit potestatis honorisque sui dignitate careat . — in alio honore suo privetur . g g Baron . a●… An. 730. n. 5. h h Bellar. de Trans . Imperii Romani . i i Dictatus l. 2. post Ep. 55. k k Lib 2. Ep. 5. ad Ep. France . l l Liv. 8. Ep ▪ 21. m m Extra . de Major . & Obed. cap. 1. n n Bellar. de Pont. Rom. lib. 5. c. 151. o o Cuspiman in vita Albert. p p Cap. de Major . ut Ob●…d . Exter . b b In Vandal l. 8. c. 2. r r Chron H●…saug . in vita Abb. Hartiingi . s s Bar. ad Ann. 593. Num. 86. t t Bar. ad An. 730. Num. 5. u u 〈◊〉 his Di●…●… Oevres and R●…ueil General des Affaires du Cierge de France . Conc. Late . 3. Chap. 27. anno 1287. Tom 28. Conc. Later . 4. Can. 3. Tom. 28. The same Council that established Transubstantiation . Math. Paris . ad An. 1253. Conc. Lugd. Tom. 28. Conc. Const. Tom. 29. Sess. 19. Sess. 15. Sess. 17. Sess. 15. Con. Sien . Tom. 29. Con. Basil Tom. 29. Conc. Trid. Sess. 25 c. 19. Bud de Asse lib. 5. Diseuss . Decret . Con. Lateran . p. 46. Bec. Controv. Angl. p. 115. Notes for div A30330-e6780 Acts 20. 21. Micha 6. 8. 1 Cor. 14. Matt. 28. 19. Matt. 26. 26 , 27. 28. ver . Heb. 9. 26 , 28. Acts 8. 17. Morinus . Heb. 13. 4. 1 Tim. 3. 2. 4. 11. Eph. 1. 22 , 23. Matt ▪ 18. 7. 2 Cor. 3. 3. Notes for div A30330-e9630 Can. 3. Sess. 19. Thuanus . The abstract of the Books written upon the Head , is in the Voluminous but Anonymous Historian of these Wars , printed at Paris , An. 1581. Thuanus , lib. 16. Thuanus . Mezeray . Davila . lib. 3 Thuanus lib. 49. Caten . vita d●… Pio Quinto . Printed at Edingburgh , 1573. Mezeray . Hist. Hen. the 4th . Comingii Collectio p. 278. Historie de France , An. 1581. 
A44805	----	The rock of ages exalted above Rome's imagined rock on which her church is builded she proved not to be the onely Church of Christ, her corrupt doctrines reproved not to be apostolick, but contrary to the true Church of Christ in the apostles dayes : also divers arguments answered which may convince the papists that they are not the true church wherein a book is also answered called A catechism against all sectaries, newly published by C.M. in the year 1661 / by Francis Howgil. Howgill, Francis, 1618-1669. 1662 Approx. 133 KB of XML-encoded text transcribed from 59 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A44805 Wing H3178 ESTC R30346 11298919 ocm 11298919 47345 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. A44805) Transcribed from: (Early English Books Online ; image set 47345) Images scanned from microfilm: (Early English books, 1641-1700 ; 1464:12) The rock of ages exalted above Rome's imagined rock on which her church is builded she proved not to be the onely Church of Christ, her corrupt doctrines reproved not to be apostolick, but contrary to the true Church of Christ in the apostles dayes : also divers arguments answered which may convince the papists that they are not the true church wherein a book is also answered called A catechism against all sectaries, newly published by C.M. in the year 1661 / by Francis Howgil. Howgill, Francis, 1618-1669. [4], 110 p. Printed for G.C. ..., London : 1662. Reproduction of original in the Harvard University Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Catholic Church -- Controversial literature. Anti-Catholicism -- England. Society of Friends -- Pastoral letters and charges. 2004-12 TCP Assigned for keying and markup 2004-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Rachel Losh Sampled and proofread 2005-01 Rachel Losh Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE Rock of Ages Exalted above Rome's imagined Rock On which her CHURCH Is builded : She proved not to be the onely Church of Christ ; her corrupt Doctrines reproved not to be Apostolick , but contrary to the true Church of Christ in the Apostles Dayes . Also , Divers Arguments answered , which may convince the Papists that they are not the true Church . Wherein a Book is also answered , called , A Catechism against all Sectaries ; Newly published by C. M. in the Year 1661. By Francis Howgil , a Member of that Church which is coming out of the wilderness . LONDON , Printed for G. C. at the west end of Pauls , 1662. A Table of the principal things contained in this Book . COncerning the true Religion , what it is , and where it is demonstrated . Pag. 7 , 8 , 9. The Church of Rome proved to be the false Church ▪ P. 10 , to the 20 ▪ and pag. 59. The Pope proved not to be the Head of the true Church ▪ and Christ proved to be the Head of the Body , which is his Church , and the Rock upon which his Church is built . P. 20. to 24 Purgatory proved to be an erroneous Doctrine , which is held forth by the Papists ; and their Praying for the dead proved to be another false Doctrine , not commanded nor practised by Christ or his Apostles . p. 25 , to the 28 The Papists Doctrine which saith Christ is really and personally in the Masse , and in the Eucharist , proved to be Blasphemy and great Idolatry . 29 to 36. The Papists Masse , and their Ceremonies , proved not to be Apostolical , P. 36. to the 38 : The Papists honoring of Reliques and Images of Saints , and praying by Beads ; proved to be but the inventions and traditions of men , and contrary to the doctrine which the Apostolick Church held forth . P. 39 , to 47 The Doctrine of forbidding certain kind of Meats , and forbidding the Scriptures to be read by all , answered . P. 47. to 56. Concerning Miracles . P. 76. Answers to eight Propositions set forth by C. M. in his Catechise aforesaid . From P. 78. to the end . A Booke entituled , The Glory of the true Church discovered , as it was in its purity in the Primitive time . Written by the same Author . The Rock of Ages exalted above Rome's imagined Rock on which her Church is builded , &c. GReat hath been the Havock and Spoile that the Beast which John saw rise out of the waters , made against them , in destroying them who received not his Mark in their foreheads ; and the cry hath been long , Who is able to make war with the Beast ? and great hath the suffering been ( these many ages ) of the Children of Light , and still is of the Members of the true Church of Christ , which is in God , which hath proceeded from her , who sate as a Queen upon the Waters , which are Nations , Kindreds , Tongues and People , which hath been the seat of Mysterie Babylon , the Mother of Harlots , who hath held out her golden Cup of Fornication , ful of Abomination , false Doctrine and Error which the Nations have drunk of , and the Kings of the Earth have been made drunk with , and all have been in instability , and have reeled and staggered up and down in the dark , in the night of ignorance , and have wildered in the Mysts o● Error , and lost the true Foundation , and are gone from the Rock upon which the true Church is builded , which is neither Peter nor his Successor , but Christ the true Foundation , which abideth sure ; and all that believ in him , and have their minds staid upon him , know settlement and establishment in that which the Gates of Hell prevails not against . But blessed be the Lord , he is come , revealed and made manifest , who is able to make war with the Beast and his followers , and a discerning is given unto his servants , that they can distinguish betwixt the Cup of Fornication , and the Cup of Blessing , and betwixt the Table of the Lord , & the Table of Devils ; betwixt the true Church , the Lambs Wife , & Mysterie Babylon , the Mother of Harlots ; betwixt the Heavenly Treasure , which is communicable to the Saints in Light , who are Members of the true Church , and the Merchandize and the corrupt treasure of the Harlot , which the Nations , Kindreds and Tongues have been forced to buy , by reason of the forcing and compelling power of the Beast ; and so the Nations have been begotten into a strange nature , into the cruel nature , killing one another about the forms of Worship , and shadows , and the substance hath been known but to a few , neither the Lambs nature , which is meek and innocent , and the Leaves of the Tree of Life , which heals the Nations , hath been known but to a few , which is the cause of all the Broiles , Murthers and Massacres , Imprisonments and cruel Torments which the Nations have afflicted one another with , who have professed Christianity , but have been out of the life , and out of the nature of the true Church , which Christ is the Head of , which is Wife unto the Lamb ; and herein is the true Church manifest from the false ; The false Church hath propogated and encreased her number of Members by force and awe , and Cain's Weapons , and many have been forced into a belief , and a feigned kind of Profession , rather than by sound Doctrine , or answering God's Witness in Peoples hearts and consciences . But the true Church , who is of the Husband's Nature , her weapons have been , is , and wil be spiritual , and yet is mighty through God , to beat down strong holds of sin & wickedness in people , and hath by sound Doctrine and a good example , answered God's Witness in people's Consciences , without forcing to any thing , but recommended themselves to every one's Conscience in the sight of God , and would have every one perswaded in their own hearts ( by the Lord ) of the truth which they believed ▪ and not to take things by tradition and hear-say , as the false Church and her Members have done , and so have had no assurance of God's Spirit in their hearts for what they did , and so doubts have arisen in the mind , because whatsoever is not of faith , is sin : But God is opening the eyes of many , and enclining the hearts of many to seek after the assurance of God's blessed Spirit in their hearts , for what they do believe . And now Reader , I shall present thee with a great fardal and bundle of the Whore's Merchandize , and of the counterfeit Ware which she hath long deceived the Nations with , which hath long laid as mouldy and rusty in this Nation , but now new trim'd up , and presented again to this Nation as for precious treasure , and it is not to be concealed in a narrow corner , or put off under hand ; so that this Merchant of Babylon hath presented it to publick view with a great confidence that people that hath been tossed up and down , and have found no rest for their souls , at last may come to make a trial of this Merchandize , and see what it wil do ; but lest any should be cheated and deceived with such counterfeit Traffique , I could not chuse ( having the knowledge thereof ) but declare against the deceit thereof , and to give warning unto all to beware how they touch , tast or handle it , lest they be defiled and corrupted by it , and their understandings darkned , and their Consciences defiled : And the Merchandize is this , tituled , A short Catechism against all Sectaries , by way of Question and Answer ; wherein all the Doctrines and Practices of the Church of Rome are asserted for infallible and Apostolical ; wherein also it is holden out , That the Church of Rome is the onely true Church , out of which there 's no salvation ; and some Arguments to prove the same : Also in this said Book , all that are not of the Church of Rome , arecondemned already as Hereticks , Sectaries , wholly to be without salvation : Newly published and translated by C. M. and London printed for P. S. 1662. And though we have given publick Testimony both in word and writing ( in divers Nations ) in doctrine and practice ; yet such hath been the envy of many professors , who have denied the Church of Rome , that they have accused us for holding Popish tenents , yet now on the other hand by this Popish Author , we are condemned as Hereticks and Sectaries , and to be without salvation : And thus they who have been under the Beasts power in the Apostacy , have tost us upon their horns from one to another , and have pushed us this way and that way ; and every party and sect hath reckon'd us , and join'd us with them whom they judged to be transgressors ; but it is a small thing to us to be judged by man's Judgment ; for our Judgment is with the Lord , and he judgeth in righteousness , and unto him we appeal , who in his own day , when righteousness comes to be revealed in peoples hearts , they shall come to know us as we are , and the truth which we believe and walk in as it is in Jesus . But that such a heap and bundle of false Doctrine , and Superstitious and Idolatrous practices may not go unreproved God hath put it into my heart to bear my testimony against it , and all the confused heap of darkness which is laid down for Catholick Doctrine , and to discover the deceit thereof , lest any should be beguiled and led into the dark paths of Ignorance and Error , and should become an Inhabitant of that City , which hath shed the blood of the Prophets and Martyrs , where now Christ is crucified . First of all , the Author saith , There is but one true Religion wherein any can be saved . Ans. 'T is true , there is but one true Religion in the which salvation is witnessed , which is confessed by all who profess Religion , and every one wil needs lay claim to it ; and many have contended even by force and arms since the Apostacy entered in , and hath kill'd and destroy'd one another about the name or sound , without the thing it self ; and all Professors of Religion who are in that nature , are not in the true Religion in which salvation is witnessed : The true Religion standeth in the Power of God , and to be exercised in those things which the Power of God directeth every one in , who believe in it , and to be obedient unto the commands of Christ , and to keep his sayings , and to follow his Example in righteousness and holiness ; and in that which overcometh the World , and giveth victory over it , and keepeth out of the pollutions of it . And this is the pure Religion which purifies the heart & conscience from dead works , and teacheth to love Enemies . Now the Church of Rome is manifest not to be in the one true Religion , but have departed from this Faith , and this Doctrine : Let all Nations bear witness where your Religion hath been professed , how you have kept this Faith , and walkt in this Religion ; if any have dissented from you these many hundred years , and that upon good grounds , as Luther and Calvin , which thou art so angry at , and bring'st many Calumnies against , and slanderous things , and lyes , of which thy Vessel is ful . Now they , with all others that dissent from you , you have reckon'd ( and do ) as Sectaries and Hereticks : And in case it were really so , if you were in the true Religion , and in the Faith of Christ , you would not destroy so many mens lives as you have done within these thousand years ; I appeal to all Nations where your Authority hath been exercised ; how many have you kill'd , tortur'd , burnt to ashes , and destroyed the Workmanship of God : But it may be thou judgest such a distinction as this will cover a little , as , To hate their Heresie , and to love their persons ; but how you have lov'd their persons , I hope England hath not yet forgotten ; instance John Wickliffe , whose bones you took up and burnt forty one years after his decease ; and how many hundreds more hathbeen burnt to ashes in England , in later years , as Hereticks and Sectaries , whose blood yet speaks and cries for vengeance upon that City , that Church and Religion , which hath drunk the blood of the Prophets & Martyrs . So in what I have said , the Church of Rome ( to all unbyassed spirits ) wil appear to be out of that one true Religion , and that Faith and Doctrine which Christ deliver'd ; and so salvation is not to be looked for amongst killers and destroyers : And so what I have said may convince the Author of this Book , that they are not in the one true Religion in which salvation is witnessed . And this Roman Church hath been always visible and universal since the Apostles dayes , and Infidels have alwayes been obliged to join unto her ; yet one cannot be bound to seek that which is invisible : And the marks and signs of this Roman Church are four , comprized in these words . I believe in the true Church , which is One , Holy , Catholick and Apostolick . Answ. That there was a Church at Rome in the Apostles dayes , is not denied ; so was there at Antioch , at Philippi , at Thessalonica , at Corinth , and divers other places that I might instance , which were as visible as Rome was , and as much a City set on a Hill , as Rome was ; and not inferior in Doctrine , Gifts & good Works , to Rome at all , but as to Precedency and Antiquity , may claim priority before Rome : And if he pleads that Peter was at Rome , and ( as he saith ) was Christs Vicar and Bishop ; and if because of this , Rome doth excel , ( which the Scripture is silent in ) Jerusalem might claim priority before Rome in this , for he ( we read of ) was more conversant at Jerusalem , and a Minister of Circumcision , and Paul ministred to Gentiles , who preacht two whole years both to Jews and Romans , which were Gentiles ; but it seems the very imagining Peter to bee Bishop of Rome hath made Pauls work void , and hath turned his work out of doors ; but however he which hath usurped the Name of Christs Vicar , hath turned both Peter and Paul their Life , and Doctrine , and Practice out of doors , to set up Pride and Deceit . But what blindnesse and ignorance is this , to judge that God hath bound himself so by prom se to any place , that he will always continue with them , whether they abide in his Doctrine yea or nay : And though Christ said , The Gates of Hell should not prevail against the Church , had this onely a Limitation to one place ; if it must needs be understood of a place outward , because of these words afore-mentioned , then why is it not extended as well to Antioch , and the seven Churches of Asia , and the rest afore-mentioned ; hath not the Gates of Hell , and powers of darkness prevailed against them places , and the Turks taken possession thereof . And as for your Church at Rome , which thou saith cannot err , and hath always been visible and universal : What saist thou to Marcilianus , Christ's Vicar as you judge ? Whether did he not lose his keys when he sacrificed to Ido's , in the tenth year of Dioclesian ? But it may be then thy Church must not reside in Christ's Vicar , but in a general Council : But hereafter we wil consider whether they have been alwayes one , and could not erre . Secondly , That whereby the Roman Church gives us a Mark and Sign to be the true Church , to wit , Universality and Visibility makes her clearly to be a Harlot ; for John saw the true Church flye into the Wilderness for time , times , and half of time ; now if yours hath been visible and universal all this time , times and a half , then you are not the true Church ; for Universality comprehends all Nations , Kindreds , Tongues and People ; and if this be the Seat of your Church , then absolutely your Church is Mysterie Babylon , ( and not the Lambs Wife ) for she sate upon Nations , Kindreds , Tongues , Peoples and Languages , which were Waters . And here is your Catholick , Visible Church measur'd with God's Measuring-Rod : First , To be the Harlot , because she was never in the Wildernesse . Secondly , because her seat hath been so Universal and Catholick , as Natious , Kindreds , Tongues , Peoples and Languages hath been the seat of your Church , which are the Waters which John saw ; and so truly may be called the Great City . And as for Infidels being obliged to join to you , this hath been because you have forc'd and compell'd by your power and outward force where you had dominion , and to escape your tortures , rather than by sound Doctrine , or a holy Example . Or , Secondly , Because your Religion hath stood in so many formalities and ceremonies , which hath been very pleasing , and so near unto the Heathens nature . And thou says , that one cannot be bound to seek that which is invisible : I say , through faith God hath been seen who is invisible ; and Christ said , Seek and ye shall find ; and the Kingdom of God is spiritual and invisible , and the natural and visible eye never discerned it , for the Church is in God , and God is a Spirit , and Christ is the quickning Spirit who is the Head of the Church which is his Body ; and the spiritual and invisible eye is that which discerns the Head and the Body ; and you that looke gazing after things that are visible , have never discern'd the Members of the true Church of God as such , neither have known them , but have condemned them as Hereticks in all ages , as your generation hath done , who have been in Cains way . Secondly , If Unity , Holiness , Universal and Apostolick , be the marks and figns of a true Church , then yours is not the true Church no more then they you count Sectaries and Hereticks , which thou saist , are no more one than Cats and Dogs : The comparison is odious , and like a suarling , catching spirit , who would tear every one that cometh nigh thee . And what if there be Protestants , Puritans , Anabaptists , Independents and Quakers , these titles are but nominal , and there is not one amongst all these , but they acknowledge one God , and Jesus Christ to be the Head of the Body which is his Church , and one Spirit by which the Saints are sanctified ; and they acknowledge Christs Doctrine in words , and his Worship , that it is in spirit and in truth , and walketh nearer to the practice of the Apostles and the Church in their days , than you do : And if in some things they do vary , why may not variety be allowed by thee , where it is onely nominal and circumstantial , as well as thou canst allow variety of Ave Maries , Creeds , and Pater Nosters , which thou saist delighteth ? But why hast thou not judged at home ? Thou must not think to lead us like Animals by the Head , as your Church doth poor ignorant people , to receive every thing for Apostolick Doctrine , because the Church of Rome calls it so , and cryes Unity : Might not the Sectaries as thou callst them , return this upon your selves , that you are not at unity , and not one ? What meaneth the diversity of Orders in your Church , which may be called sects , that is , Jerom's Order , Austin's Order , Gregory's Order , Carmalites , Crouched Fryars , Franois , Anthony's , Bennet's , Dominick's , Trinity , Basil , Brigandine's Orders ? All these kind of Orders , and many more , with every one their distinct Service , Formalities and Ceremonies , what a heap of Sectaries are here , and yet Rome cryes Unity ! Besides , what contradiction in your Councils , may hereafter be made manifest , and in your Vicars , one throwing down and condemning that which others have set up for Apostolick doctrine . So if Unity be a mark of the true Church , then you are without this mark and sign more than they which you call Sectaries . Thirdly , If Holiness be a sign of the true Church , you are without this sign also more than the Sectaries , as you are pleased to call them : What cruel Murthers , Massacres , Tortures , Bloodsheds hath been acted by your Church , and that by Commission from his Holiness , ( so call'd ) Christ's Vicar , against them that have dissented from you upon good and warrantable ground , onely upon the account of Religion , because they could not acknowledge the Pope to be the Head , and Christ's Vicar , and receive all Decrees , though never so repugnant unto the Doctrine of Christ ; yet because for Conscience-sake many have denied such things , nothing but fire and sword have been threatned , and the force thereof hath been known in many Nations ; as for instance , in Germany and the Low-Countreys , France , Pyedmount , Holland , England , and Ireland of late years , many thousands massacred ( not in War , but ) in holes , hundreds of Houses burnt , men , women and children ; children taken from their Mothers Breasts , & knockt against the Walls , toss'd upon Pikes and Spears , wounded with Swords , thrown into Lakes and Rivers , stript naked , starv'd in cold seasons , through such like inhumane and savage cruelty : Commissions given from your Nuntio's and Agents to rob , to steal , even Servants from their Masters , even upon this account only , to weaken & enfeeble the Sectaries and Hereticks , as you stile them , to advance your Holinesse's Chair , and to progagate your holy , or rather unholy Church and Religion , which things remain fresh in the memory of many Nations to this day ▪ besides , doth not your Church tolerate Stews and Adulterous Houses in the Cities where you have Dominion ? Besides , Pride abounds amongst you , more than the Nations beside . And so your Church hath neither this Mark nor Sign of Holinesse . Fourthly , As for your Church being Catholick and Universal , you want this sign also ; If it be One , Universal comprehends all Nations , like as all the World ( in comparison ) were your Church : What , is Germany , France , England , Scotland and Ireland , nothing ? What , is all the Turks Dominions of your Faith ? And thou saist , In Asia , Affrica and America , all is coming to an end . There is that risen , and arising in America , which must spread over the Nations ; the breath of the Lord bloweth , which will daily dry up the Waters , which is the Seat of your Church , which you so much boast of : And what , have you converted all the Indians ? nay have you not hardened their hearts against the Name of Christ , because of your cruelty and unholy conversation among them ? So that the Name of Christ and Christian , is become as odious unto them , as Mahomet is unto you ; And so you are without this Sign , as that you are the true Church . Lastly , That your Church is Apostolick , if this be the Mark of the true Church , then you are without this also ; for you neither Apostolick in Doctrine nor Practice ; your weapons are carnal , theirs spiritual ; their Head was Christ the Light of the World ; your Head is visible and carnal , which darkens the World ; they turned people from darkness to light , and to the Word of Faith in their hearts , and to know Christ in them to justifie them : But one of your Rabbies told us lately , you had no such Doctrine in the Church of Rome , as Christ in you : The Apostles turn'd them to the Annointing , and to the Spirit , to be taught by it , and to be led by it into all truth , and to worship in it ; and you turn them to Images , Pictures , Crucifixes , Beads and Altars , and so keep people in outward things , which feed the sensual and corrupt part . Lastly , they said bodily exercise profiteth little ; and most of your Worship stands in observing of days , meats , drinks , washings , sprinklings , Altars , Tapers , lighting and bearing Candles , bowing , creeping to the Cross , turning , wheeling this way and that way in all time and parts of your Worship ; so that there is no time left for the heart to be exercised towards God ; And so you are not Apostolical , and so are without this true sign of being the true Church of God. But I shall descend to particular things , which is asserted , and seems to be proved , but very weakly : But we can expect no Wine but such as is in the Bottle . It is asserted by this Author , That the Pope is the Head of the true Church , in which salvation is onely to be expected ; And his proof he brings , is this ; Christ hath so ordained it , in saying to Peter , Matth. 16. 18 , 19. Upon this Rock will I build my Church ; and Christ hath given power to him and his Successors to be a Head to rule and govern the Church ; and as there is an Emperor to be Head of the Empire , and a King of the Kingdom , so Peter and his Successors are the Head of the Church , and have the Keys of the Kingdom of Heaven , to bind and to loose , and to remit and retain sinnes . The Apostolick Church hath this Doctrine , That Christ was given to be the Head of the Body , which is the Church , which is spiritual , though in the World , yet not of the World ; and the Father hath committed all power in Heaven and Earth to the Son , and hath ordained him to be a Leader , a Teacher , and a feeder of his Flock , and to be his salvation to the ends of the Earth , and his glory he will not give to another : But it seems the Church of Rome hath soared so high in their conceits and imaginations , that they judge all this Power to be given unto the Pope , Peter's Successor , as they say : Now we do not read of Two Heads to the One Body , which is the true Church , Eph. 4. 4. 15. And so this is a contrary Doctrine then that of the primitive Church ; and Christ who is the Head of the Body , he said , Lo I am with you to the end of the world : And so it is the meer arrogancy and pride of the Pope to be called the Head of the Church , and an intrenching Christ's Power and Prerogative ; and that ever Peter was called the Head of the Church , we do not read ; and that of the 16. of Matthew is but a poor proof to prove Peter to be the Head of the Church ; for Christ spoke unto his Disciples , ver : 15. and asked them , Whom say ye that I am ? Peter as one amongst the rest said , Thou art Christ the Son of the living God ; and Christ said , Upon this Rock will I build my Church , viz. Upon him which was revealed unto Peter by the Father , the Son of God , which was the Rock which the Fathers eat of , and drank of , Christ the Rock of ages ; and another Foundation can none lay ( said the Apostle ) then that which is laid already , Christ the Rock and Corner-stone , and not Peter ; for Christ is unchangeable , and abideth for ever , and so was not Peter , though Peter and the rest of the Apostles received power from Christ ; yet in the 22. and 23. verses of the same Chapter , he was gone out of the savour and discerning , and Christ said unto him , Get thee behind me Satan , for thou savourest not the things of God ; and what though it could be proved that Peter was at Rome , a Pastor , an Elder , or a Biship , who fed the Flock , and did feed the Flock , and so might be reckon'd as an Elder , and worthy of Honor in respect of his labour and diligence in the work of Christ ; is the Promise so entailed to Rome or to any place , that the next that succeeds in that place must needs receive the same honor , when he doth not the same work , which is worthy of honor , neither is in the same power ; but this I am sure of , though the Church of Rome lay claim unto Peters Bishoprick , as they say , yet they have not done his work . And secondly , If Peter was at Rome , and a Pastor , yet he was not a Lord ; for Christ reproved that when they strove which should be the greatest , and said unto them , The Gentiles exercise Lordship one over another , but it shall not be so among you ; and though Peter and the rest of the Apostles who were in the power of God , had that which did open into the Kingdom of God , and shut out that which did defile ; yet this we are sure of , he sold no Pardons nor Indulgences for gain and filthy lucre , as many have done whom you call Peter's Successors , and Christ's Vicar , and Universal Bishop , and visible Head ; but it 's manifest how the Pope became visible Head , and Universal Bishop , not because of any work or labour in the Doctrine of Christ , or the Work of the Gospel , but by means of the Roman Emperor ; for while the Christians were under persecution and suffering , there was no talk of Visible Heads , or much of Universal Bishop , for then Rome had no more priority then the rest ; for the Churches at Constantinople , at Jerusalem , at Caesaria , at Cyprus and Alexandria , for the first three hundred years , they had as much power in their several Churches , as Rome had , and often the Elders or Bishops of the aforesaid Churches did reprove sharply the Bishop of Rome ; But at last about five hundred years or upward , Phocas to aspire to the Empire of Rome , he murthered his own Master Mauritius and his Children , to attain unto the Empire ; So at that time Boniface the third was Bishop of Rome , and Phocas somewhat fearing , and willing to have Boniface his favour , condescendeth to all his Petitions and grants him to be Universal Head-Bishop over all Christian Churches ; and there was the first rise of Rome's visible Head ; for this frivolous reason of being Peter's Successor , could never have raised him to that height , but then the Emperors Power and Authority became to be the more forcible plea ; for before that time the Bishops of Rome were chosen by the Emperors consent , but after he had got power , Emperors could not be chosen but by the Popes consent ; and then came the Bishop of Rome to be a visible Head , and be called Universal Bishop , Christ's Vicar , a Lord Spiritual over all the Churches , and in process of time , Lord temporal over all the Empire . And thus your Church of Rome became magnificent and great , and to sit as a Queen upon the Waters , Nations , Kindreds and Tongues , as you acknowledge your Church of Rome hath spread over ; and here is a Héad and a Body which are joyn'd together in union : Christ is the Head of the true Body , which is his Church and his Wife ; and Antichrist he is the visible Head of his visible Church and Wife , Mysterie Babylon . The next piece of Merchandize which the Author brings forth to view , is Purgatory , and prayer to be made for the dead , and also prayer unto the Saints ; and the Authors proof is 1 Cor. 3. 15. where the Apostle speaks , Every mans work shall be tryed , and that work which will not abide the fire , must be burnt ; and this the Author calls the fire of another World ; and prayers for the dead he proves out of the 12. of Maccabees , and prayer to the Saints : He sayes , it 's lawful to pray in this world unto good people ; and Paul while he lived , did pray for others , and also did beg their prayers : And the Angel in the first of Zachary prayed for Israel ; and there can be no harm in praying to them that can pray for us . Ans. Them that dwell in the shadow of death , are like to speak out of thick darkness ; and they that have made a Covenant with death , are loath to have it broken ; and they that have a mind to continue in sin while they live , have a mind to put the evil day afar off , and Judgement afar off , and evil-doers will never have it time to give account for their evil deeds , and so puts it off till they are dead , and to another world ; and let the Devil have preheminence in their hearts while they live , and reckon their sins venial , and light faults ; this is contrary to the Doctrine of the true Church of Christ , and contrary to the Apostles Doctrine , who said , The wages of sin is death ; and there is no sinne goes unpunished nor unjudged ; and Sion is redeemed through judgement , and by the Spirit of burning ; and Purgatory is a fiction , a falshood , and a lye ; & there is no cleansing from sin in another World ; Solomon saith , As the Tree falleth , whether to the North , or to the South , so shall the tree lye ; and the Word of God , who hath received it in their hearts , which is as a fire that purifies ; and the Blood of Christ is that which cleanseth from all sin : & there 's not any cleansing from any sin , but by it , & there is no cleansing in another world ; but Purgatory hath been invented , and prayer for the dead , that thereby the Pope might be enriched , and sell the invented Prayers and Ave Maries , and so cheat people of their money ; and there 's no sacrifice to be offer'd for the dead who dye in their sins , nor no remission after this life . And as sor praying to the Saints , the Scripture makes no mention of ; & though Paul did pray for others , and beg the prayers of others , yet he prayed not for them when they were dead , neither did beg the prayer of the dead , but prayed for them who were believers in the true Church , and desired the prayers of them that were living Members , and were alive , and lived in the world , and were redeemed out of it ; and the Angel prayed not for the people of Israel when they were dead ; and that which thou calls Jeremy's prayer in the Maccabees , was never spoken by the Spirit of the Lord , nor the offering was not made in the will of God ; and the Prophet saith , Though Abraham know us not , and Israel be ignorant of us , yet thou O Lord , art our Father . And the Lord said unto David , Seek my face , and call upon me in the day of trouble , and I will hear and answer : Not upon Mary , Peter and Paul , Dominick and Anthony . Again , it 's contrary to the practice of the Saints in the primitive times , and contrary to the Doctrine of Christ , who said unto his Disciples , Whatsoever you ask in my Name , the Father shall give it you : He doth not speak of any other Name ; neither is any Prayer or Supplication accepted of the Father , but in the Name of Christ alone . So these Doctrines are false , and Doctrines of Devils , never commanded nor practised by any of the Saints in the primitive times , but onely have been invented and practised by the Apostates , who have erred from the faith and Practice which was once deliver'd unto the Saints , which the Church of Rome hath made shipwrack of in many things , which I have made appear ; and I shall proceed to more particulars to manifest it , lest . any should be beguiled with such deceitful Babylonish Merchandize which the Nations are too much corrupted with already . The next false Doctrine which the Author lays down , is , That Christ is really and personally in the Mass , and in the Eucharist : And his proof is Luke 22. 19. 1 Cor. 11. 25 , 26. For saith he , God who is Almighty , is able to change Bread into his Body , and Wine into his blood ( in the Mass ) as he did change the Water into Wine , and make the World of nothing . Hence also by the way you may learn , that we are no Idolaters , adoring the Eucharist , because it 's no more Bread , but whole Christ , our God and Redeemer , who placeth himself there by Miracle after the Priest hath uttered the sacred words of Consecration ; yet the external accident of Bread and Wine remain , as our eyes represent to us ; but faith tells us , the true Body of Christ is hidden under it , and the substance and nature of the material Bread is there no more . Oh horrible Blindness , and gross Ignorance ; great Idolatry , and horrible blasphemy ; your Priests by their words it seems , can make God who made all things , and can make Christ the Redeemer , then your Priests are greater then God and Christ ; for he which createth and maketh , must needs be greater then that which is created and made : And thou confesses that it is really Bread and Wine before the Priests sacred words are uttered of Consecration , but afterwards it becomes the real and true body of Christ ; yea , whole Christ our God and Redeemer : So it is clear that the Priest hath power , in your judgment , to make the body of Christ , to make God and whole Christ a Redeemer ; Oh that ever such gross darkness should enter into the hearts of the sons of men : As for those two places in Luke 22. 1 Cor. 11. it is but a pitiful ground for you to plead , that the material Bread , and the material Cup is the very Body and Blood of Christ ; was not Christ present , when he broke the Bread , and gave the Cup , and after too , and alive . Did they eat his Body when he was with them , and drink his Blood ? Was his body broken for them then , before he was offered up ? and was his Blood shed then , before he suffered upon the Cross ? nay it 's manifest he was alive in the Real Body , after they had earen the Bread , and drunk the Cup , and this was a sign unto them of his Suffering for them , and of his Death ; and as the Apostle saith , As oft as they eat the Bread , and drunk the Cup , they shewed forth the Lords death till he came . ( And reveal'd himself in his own life and power ) and then they saw and feel'd that which was signified through the figure before , that like as the Bread and the Cup did nourish the natural man , likewise their souls were fed and nourished with the Bread of Life ; and the Cup of blessing which they knew and feel'd little of , when Christ broke the Bread , and gave the Cup ; and doth not Christ say , I am the Door , I am the Way , I am the Vine ; and also , This is my Body , and This is my blood : Why should one place be literally and naturally understood and interpreted , and not another so . 2ly . And we do not question what Christ can do , but what he did ; That he turn'd water into Wine we do believe ; and that God made the world of nothing is for thee to prove yet , and that Christ made himself Invisible , & passed through his enemies somtimes without being seen , we believe ; but that he made himself Invisible , vvhen he broke the Bread , and gave the Cup to the Disciples , is clear contrary to the aforementioned Scripture , and divers others ; or that he conveyed himself so invisibly into the Bread , and into the Wine , as you ignorantly suppose , or that he was so under it , as thy own word is ; so as that he was not seen visibly by the Disciples , even when they eat the Bread , and drank the Cup , and after he bless'd it ( is utterly false ; ) for they saw him before he took the bread , and when he took it , and bless'd it , and brake it , and when they eat it , and after they had eaten , he was visible in all these moments of time , is very evident both by Matthew , Mark , Luke and John , in their Narration of the Supper ; and so all your twining and turning , and vain arguments , are made void . 3ly . We do not believe that ever any of your Priests turn'd Water into Wine , or Bread into Flesh , or Wine into blood , of one sort or other ; much less into the flesh or blood of Christ : for thou saist the external Accidents remain , as our eyes represent unto us after Consecration ; but yet the nature of the material Bread is no more , as your faith teaches you ; so it seems you confess the visible appearance which may be seen and felt , as to the natural Aspect doth remain ; that the natural Elements of bread and wine still remain in sight , but the substance , nature and matter is no more in being , I shall appeal to the light of Christ in your consciences , whether this be true yea or nay ; Nay it is so ridiculous a thing , that I dare appeal to any man or woman that have not lost their sences , whether that which may be seen with the natural eyes , and may be felt by the natural hands , and tasted by the natural taste , be not the very same in nature and matter after Consecration as before , if the external Accidents do remain , as you say it doth , we will join issue with you in this thing for trial , if you dare venture it , and put it to proof , you and we with a joint consent will chuse Bread and Wine , and you and we will both eat and drink of some part of it before , and then your Priest shall consecrate it , and we will hear and see what he saith , and doth , provided that he shall onely speak to it , or pray over it , and then when he hath done , we will both eat again ; and if it be not of the same substance , and the same effect , as to your own understanding , sence and feeling , as you are men and creatures ; which if there be no alteration , but it remain the same in substance , in taste , in matter , nature and quality with that before Consecration , then you shall confess your error , & deny your Doctrine ; but if it be alter'd , we will deny ours , and join unto your Faith. Or secondly , If you will stand to trial , and appoint time and place for two or three of you , and two or three of us to meet together , where both parties may be secure as to their persons , you and we will take Bread and Wine , and one part of it shall be unconsecrated , and another part you shall be allow'd to consecrate as well as you can for the honor of your Church , and that which is consecrated , and that vvhich is unconsecrated shall be set together , and shall be watched by some of each party ; and if that which is consecrated , do corrupt , and decay , as that which is unconsecrated , then you wil renounce your Doctrine , and leave your killing about it ; but if it do not corrupt and decay as well as that which is unconsecrated , then we will deny our Faith , and confess that you are the true Church . Lastly , If you be not Idolaters , there was never any in the world , who say , that to adore or worship the Bread and Wine after consecration , is no more Bread , but whole Christ , your God and Redeemer , who placeth himself there upon the Altar by miracle : It 's a miraculous thing indeed , that that which is given unto you by the Priest , which enters in at the natural mouth , and goes into the belly , should be the body of Christ , and whole Christ , and very God and Redeemer , as thou saist ; that one person should contain whole God , seeing the Scripture saith that the Heaven of Heavens cannot contain him ; for he is the very fulness that filleth all things : Oh gross darkness , and palpable ignorance which you have led people to believe ! and call this Idol that Rats and Mice may eat , whole Christ , God and Redeemer ! And you have destroyed and burnt to ashes many for Hereticks , who could not believe this Doctrine . Therefore all people it 's time to look about you , and see where you stand , and what you join unto : If you cannot receive this Doctrine for holy and Apostolick by the Church of Rome , not worthy to live ; and without doubt , might not , if this Church had but that Authority which sometimes it hath had in England : but I hope the eyes of many are open to see and detect this damnable Doctrine . So what I have said in this particular , may be enough to confirm them who are in any measure in the truth , and to keep them back who have desires after this fornication , which the Nations hath drunk too much of : But I proceed to another particular ; but before , take a word or two about the ceremonies . The Author sayes , That ceremonies were used by Christ at his last Supper ; and they excite people to their devotion during the Sacrifice ; but for proof you must , expect none from this Author , and the Scripture is silent in the thing ; and Ceremonies and Formalities are so far from stirring up the mind to God , that they indeed draw the mind to be busied in the exercise of them , from waiting upon God , & from worshipping him in the Spirit ; & such Worshippers are onely accepted of him . The Masse is said in Latine , and the rest of Divine Service ; for if it were not , ignorant people might easily be mistaken , if these Mysteries were done in the vulgar Language ; and because the Scripture hath been written in Latine . Greek and Hebrew , and these three Languages were written upon Christ's Cross , and therefore these three Nations ought to use them at their Masse and Divine Service ; but the Priestly Garments and Ceremonies gives enough to understand what is done at the Masse and Divine Service . Ans. This looks with a bl●ck visage to be Apostolick Doctrine ; but however I shall search into it , and examine it by the Apostles Doctrine , before it be condemned : It 's a good shift ( indeed ) to keep people from mistakes , not to let them know what they say or do ; but this is contrary to the Apostles Doctrine , 1 Cor. 14. 7 , 8 , 9 , 10 , 11 , 14 ; 15. If a Trumpet give an uncertain sound , who can prepare to Battel ? And except words utter'd , be understood , how shall it be known what is spoken ? If the meaning of the voice be not known unto him to whom it is spoken , the speaker and the hearer are Barbarians one to the other : And when one understands not what is spoken , how can he be edified ? And all services ought to be done to edification . So your Church is erred from the Apostolick Doctrine ; and your Masse , and your Service doth not edifie at all , but you are as Barbarians one to another ; for your Worship goes on in such a pack Road , that the vulgar people would soon learn it , and know it , and ( it may be ) slight it , if they should know the worthlesness of it ; and therefore the onely way ( you judge ) is to keep them in ignorance . And what mysterie is there in the Masse and your Service , seeing that it stands in crossings , cringings , and abundance of endless ceremonies , and reiteration of words , which are patcht up by many Authors , contrary to Christ and the Apostles Doctrine : But it seems the Priests garments and ceremonies gives understanding enough to the Auditors ; a dumb shew is enough for them , ( like a Poppet Play ) to make them understand the Mysteries of your Mass , an unbloody Sacrifice indeed , in which there is no remission nor acceptation . And here thou hast acquainted us with a Mysterie indeed ! Because Latine , Greek and Hebrew was written by Pilate upon the cross of Christ , therefore they are called Sacred Languages ! Sure the church of Rome hath lost both Faith and Reason ; Will any that hath a friend that should be crucified upon a cross , and an enemy who condemn'd him , should set over him words in Latine , Greek and Hebrew , in contempt , that therefore a man should count the Crosse holy , and the Language sacred , as the Church of Rome doth , is great ignorance and idolatry , of which she is full , & therefore is not Apostolick , nor the one true Church in which salvation is to be looked for , as the Author would make people believe . The next false and superstitious Doctrine which this Merchant of the Church of Rome holds forth for Apostolical , is , The Reliques and Images of Saints , and also Prayer by the Beads , by number and tale , as Brick-makers sells their Brick ; And this the Church of Rome would put off unto us as Apostolical Doctrine . The Reliques and Images of Saints are honorable in regard of the Saints which they have relation unto , and God himself makes use of them for his Miracles . Moses was enforced to honor the holy ground where the Angel appeared , Exodus 3. and David commanded the Ark to be adored , because it was God's foot-stool , Psal. 99. 5. And to honor the Reliques and Images of Saints is no Idolatry ; for that is Idolatry to worship false gods ; and Christ doth not take it ill that we honor his Saints and Friends : And to number our Prayers , if Hail Mary be said upon Beads threescore and three times , it 's because Mary lived so many years ; and the Prophet prayed seven times a day , and Christ three times in the Garden : And it 's not evil to say our Prayers by number ; and if five Pater Nosters be said , it is in honour of the five wounds , and what would there be amiss in this . And it 's not Idiots that prays by Beads , but Catholick Kings , the Pope , Cardinals and Bishops makes use of them ; and variety delighteth the mind , and there is no better prayers then the Pater Noster , Ave , and the Creed . Answ. The Reliques , or that which remains for all the Saints and Members of the true Church of Christ to follow , and to honor , is , To live in the same life that they lived in , and to honor him who was their life , by whose power they fulfilled the will of God , and to walk in the same foot-steps , is to honor him that was their life , and them also , who walked as examples of righteousness ; and that power by which they became examples of holiness and righteousness ; but for the Church of Rome to worship pieces of Cloth , Dead Bones , Painted Images , which may as well be called the Images of Cain , Ishmael , Judas , and all the seed of Evil-doers , as well as the image of Christ , or Peter , Paul or Mary , for any thing that they know , which they have but receiv'd by story , and is but as old Wives fables , which Paul to Timothy reproved . And hath the Church of Rome no better thing to put them in mind of the Saints life , then a dead Picture or Image made by the hand of the Crafts-man upon a wall , or a board , or parchment , or paper , this is Idolatry ; for Christ promised to his Disciples , and to the true Church , That he would send his : Spirit to lead them into all truth ( which is an invisible thing ) and to bring to remembrance what ever Christ had spoken , and whatsoever was necessary as to Salvation , whether the Saints life and holy practices which they lived in ; or whatsoever else as conduced to their peace and justification with God ; and what Images did God make use of to shew his Miracles by ? This is ▪ but an old fable formed by the Apostate Christians , whose minds are turned after shadows and vain shews , and is erred from the invisible life , and worships the works of mens hands . 2. Though Moses did put ▪ off his shoo 's according to the command of the Lord , where God appeared in power and glory to him ▪ What is this to your purpose ? as to create and form places , and Consecrate them as holy , and then command reverence and honor unto them , this is but to worship the work of your own hands ; and though David say in the 99 Psal. 5 vers . Exalt the Lord God , and worship at his footstool , for he is holy . What of all this , doth God call Reliques or Images his Footstool . And if the Author do judge that it was spoken of Zion and Jerusalem outward , where Aaron and the rest of the priests worshipped ; yet doth not Christ say , It 's not at Jerusalem , &c. But they that worship God , worship him in spirit and truth : What , doth not the church of Rome profess Christianity and Apostolick Doctrine , and wil now turn Jews or imitaters of them ? What is Rome ? Jerusalem or Zion ? And must Pictures invented , and dead pieces of bones and wood , be recommended unto the Nations as holy things ? This is contrary to the Apostolick church , and with the life of God is judged ; and the life of the Saints whom you honour in words , and make pictures of , and worships the works of your own hands , and crucifies the life where ever it appears , that they lived in , and teacheth a contrary doctrine . 3. Confession may be made in words of the true God , and talk may be of his wonderous works , and yet people Idolaters ; the church of the Jews who acknowledge the true God , and had seen and heard of his wonderous works , they eat and drank and rose up to play ; and these were Idolaters , & such is the church of Rome ( who take peoples minds up with garments and Vestments , with Altars and Candles , with Crucifixes & Agnus Dei , with Images formed by Painters , with a piece of Bread called a Holy Host , and Eucharist , an unbloody Sacrifice ) who neglects the life , and him that is the Head of the Body , and his Witnesse in their hearts and consciences , and leads them to worship and honour visible and carnal things , and to busie their mindes in the exercise of outward things ▪ which profiteth little or nothing at all , and so are Idolaters , worshipping the works of your own hands , which Christ and the Apostolick church bore testimony against ; for ▪ that which the creatures mind goes out after , besides , or without that which may be known of God in the heart , is made an Idol of , and the true God is not minded ; and them that honor Gods Friends and Saints , walks in their footsteps , live their life , and honor their sayings ; but your Church is contrary , who would kill , and have killed about these invented Fopperies , ▪ which is contrary to the Apostles Doctrine . God accepts not prayers by number nor tale , nor for multitude of words , which are without understanding , and without the Spirit ; this Christ counted as evil , and reprehended the Pharisees , and said , It was like the vain repetitions of the Heathen , who thought to be heard for their much babling ▪ and the Salutation which the Angel gave to Mary ▪ is no prayer : And that which is called the Apostles Creed , is no prayer ; and them that are unconverted unto God ▪ may prattle and prate over the words , in the unbelief , and never have any acceptance of God : And though the Prophet did pray seven times a day , it was according to the motion of God's Spirit in his own heart , which shewed him his state and necessity ; and what is this to imitators , when they pray not with the same Spirit , neither in the same words ? And what if Mary lived threescore and three years ? who gave commandment that Hail Mary should be said threescore and three times over ? The rest of the Saints are like to have but small shares of worship and honor , if she go with all this in a day . And what five wounds is that which the Church of Rome dreams of , that five Pater 〈◊〉 , must be said for the honor of ? With Deceit and Ignorance you wound him every day , and your Pater nosters doth not honor him at all , pattred oft over with your polluted lips , who are given to speak lyes , and your tongues to speak mischief , which Christ accepteth not : What , are you all new creatures that say , Our Father which art in Heaven ? Are you born again ? Are your Natures changed ? Sin you not ? Do you hallow his Name , who do not love that which shews your evil deeds ? Would you see his Kingdom come , which stands in righteousness ? Where will you appear ? Or how will you stand when he appears in his Power and Glory to take vengeance on all them that wis● not that he should rule in their hearts , who is the true Light that lighteth every man that cometh into the world ? Would you see his wil done on earth as it is in Heaven , when you walk contrary to his Doctrine which the Apostolick Church walked in , and sets up a numberless number of Traditions and Inventions of men instead thereof , which the Lord accepteth not , and you pray not with understanding ? 5. As for your Beads , which are neither Jewish nor Christian , but meer Heathenish , as to reck on the number or tale of that which you call your prayers by ; and though Kings , Popes , Cardinals and Bishops do the same , this is but a small proof as for Authority ; Kings have drunk of the Whores Cup , and Popes and Cardinals have usurped power that Christ never gave , as to exercise Lordship , and be Law-givers unto others ; for the Lord is the Saints Law-giver , and the Saints Life and Judge , and he will not give his glory to another ; for Kings have ' drunk of the VVhores cup of Fornication , and Popes have usurped Authority , and Cardinals have exercised Lordship over mens consciences , yea and over great Kingnomes and States too . And if they pray by Beads , as others do set forms by number & tale , they are as much Ideots as the rest are , who know not the Spirit to pray by . And so this is no authority to prove your practice Apostolical and holy ; as for variety of prayers and worships , it delighteth the carnal mind indeed ; but they that worship God in spirit and truth , they pray by the spirit , and in it , as David and Christ prayed , whether seven times , five times or three times , and with understanding ; and that which they prayed in , was not various , but one ; and it 's by that one spirit which is not various , by which the sons of God cry Abba Father ; and the variety of your formed charms , bablings upon your Beads , God hath no regard unto , but is a smoke in his nostrils all the day . And they that have exercised themselves in these things , have not the witness of God in their own consciences that they are accepted of God ; and so I shal proceed to another Doctrine called Apostolical , and holy ; and that is about Meats , whether they may be lawfully eaten at all times . The Author confesseth they forbid certain kinds of meats , but it is but at certain times ; and they are forbidden not as they are evil , and the Creatures of God , but because they are forbidden by the Church ; and his proof is the Apple which Eve and Adam eat was not evil in it self , but being prohibited ; so to eat that which is good of it self is not ill , but to eat contary to the Superiors mind and order , this is evil . The Bible and Scriptures ought not to be read , but leave is to be asked of the Superior , because there are many hard passages , which they which have little or no learning , as Peter testifies in his second Epistle , Chap. 3. some understands it one way , and some another ; and therefore it is the fittest for Learned men to judge of them , and they must judge whether people be in a capacity to read them . Answ. And why are Meats forbidden at certain times . Is this like the Apostolick Doctrine ? Are not all times and seasons in the hand of the Lord , and are all good to them that believe , and to the pure all things are pure , all times and seasons , all meats and drinks being sanctified by the Word , which made them all holy unto all that do believe : And if you forbid them not as they are Creatures of God , but because they are forbidden , I say , who did forbid them , or when were they forbidden ? by Christ , his Apostles , or the true Church of Christ in their day ; but on the contrary Christ taught , That which goeth in at the mouth , and in at the belly doth not defile the man , but that which proceedeth out of the heart , which is corrupted . And Paul said , What is sold at the shambles may be eaten , and no question made for conscience sake ; for to the clean all things are clean , and to the believing all things are pure ; and who limited such meats for such dayes , and such times , the true Church ? No : but the Church of Rome , who are going on in that Doctrine the Apostle spoke of the 1. of Tim. and the 4. which he reckoned a doctrine of Devils : but here is your Argument that must bring you off , because you forbid it not at all times ; I say , if it be a Doctrine of Devils to forbid at all times , then it is some part of the Doctrine of Devils to forbid at any time , seeing time and things are all good in the hand of the Lord : but if this Doctrine should hold , what would become of your Dogg-days , and of your Lent , which has been patched up Week by Week by diverse Popes ; and of your Wednesday , Friday and Saturday Fasts , so by this account of yours half of the year is either unholy , or else some meat is unholy for half of the year ; but there is few but sees your blindness , that in this much need not be said , but onely thus , That which may be lawful in it self , when it is prohibited by the Lord unto any particular , then it becomes evil ; for whatsoever is not of Faith is sin : But Christ alone , unto whom all power is committed , hath the sole power over the Heart and Conscience ; and for any to make Injunctions and Prohibitions contrary to him , the same is Antichrist ; and so the practice which your Church commands is not Apostolical , but you bring yoaks upon the true Disciples necks ; which they that are made free by the Son , cannot stoop unto , neither join with ; for whosoever doth , goes into bondage : And Christ is the Supreme Power unto whom all power is committed ; and when He justifies , what Superior can condemn ? And there is no need of asking leave of them that are Superiors , which reckons themselves as so , seeing every man stands clear in the sight of God , when he transgresses not against the Supreme Law of Christ in his Conscience ; and to offend any Superiors who lays any Injunction contrary to the Command of God , is not to offend God , neither to break his Command . 2ly . It seems all parts of Religion is monopolized by Mysterie Babylon , in which Rome is comprised , not onely Patents and Pardons sold for eating of meat , but authority and licence must be given to every one that reads Scripture , a thing which the Apostolick Church ( before the Pope had a being ) knew nothing of ; but on the contrary , some were exhorted to read the Scriptures , and some were commended for reading of the Scriptures , and for searching whether the things were so as Paul testified ; and in this they were counted more Noble then they at Th●ssalonica : but now it is become an ignoble thing , and not at all to be suffered to read the Scriptures without Patent or Licence in the Church of Romes account , who have laid down Ignorance to be the Mother of their Devotion : But the danger is , because there are hard passages which are not understood when people have little or no Learning , as the Author saith : What was it for want of natural Learning that Peter complained they ▪ wrested the Scriptures , and therefore is it for want of natural Learning that the Scriptures are not understood , and for want of this they must not be read , as the Author saith : Ignorant man ! what was Peter such a great Learned man ? a poor Boat-man , or Fisherman , whom the Scripture saith was illiterate ; in the Acts , when they beheld Peter and John , and that they were illiterate men , and saw their boldness , and took notice they had been with Jesus : What was it want of natural Learning that Peter spoke of , then he spoke against himself , for he was illiterate : but it was such a Learning that they wanted as this Author wants , who is untaught by the Spirit , and unlearned in the Doctrine of Christ , and such wrest the Scriptures , and do not understand hard sayings , because the deep things of God are revealed through the Spirit of God , and not by natural Learning , as this Author , who would sell Licences and Pardons for reading the Scriptures , as they have done for eating Flesh in Lent ; but a story of Robin Hood , a Comedy , or a Play is more frequently read by the Members of the Church of Rome , which begets into loosness and prophaneness , a thing which this Generation is in love with rather then the Scriptures ; and though the Scriptures be applauded in words as for the rule of Life by many , and a Judge of Controversies , yet how should they be ruled that may not read them without a Licence , or a Toleration from the Superior : If it be lawful to read with Toleration , it 's lawful to read without Toleration ; for the toleration of men neither addeth to , nor diminisheth from any spiritual exercise ; and Timothy read the Scriptures of a youth , and who gave him his Toleration ? And Apollos was a mighty man , and a knowing man in the Scriptures ; from whence had he his License ? 3. Because thou judgest according to the judgement of this present evil world , that they are onely fit to read the Scripture , and give interpretations upon it , who are naturally learned , and have the wisdom of this world : I say , Nay , the world by wisdom knew not God , neither know him now ; and them that had natural learning , rejected the Foundation ; them that had the Hebrew Language set Christ at nought ; they that had the Greek tongue , withstood Paul , and called him a babler ; them that had the Latine Tongue ( the Tongue of the Whore your Mother ) persecuted the Christians in the first three hundred years after Christ , as your own Histories do relate : So according to all these who had onely the knowledg in the natural Languages , they did not understand the things of God ; and it was the wise builders which builded by art & skill in the Earthly Wisdom , that rejected the true Foundation and Corner-stone ; but on the contrary , we say , according to the Apostolick Doctrine , that the Scriptures may be read , and ought to be read ; for they are profitable for instruction and correction , and information , to make the man of God perfect , and thorowly furnisht to every good work through faith in Christ Jesus : And I would have the Author know , that we do not look upon Cardinals , Fryers , Monks and Bishops , to be the alone men of God , so that they alone have the sole power to tolerate the reading of Scriptures ; for he is a man of God who is born of the spirit which sanctifieth and leadeth into the clear pathes of Equity and Righteousness , who walks not after the flesh , neither fulfils the lusts thereof ; and such there are , and have been , which have been unlearned in natural Tongues ; but this is the way to keep your Church in reputation , to believe as you believe , and every man to put out his own eyes , and live by another's sight , and hang his faith upon another's shoulders ; this is not like Apostolick Doctrine , for the Apostle said , Let every one be perswaded in his own mind ( not by other mens minds ) and he that believeth , hath the witness in himself , and hath it not to seek among the litteral Rabbies , who darken Counsel through words ; and it is not for want of natural learning , that one understandeth the Scriptures this way , and another that way , but because they want the understanding of that Spirit which gave forth the Scriptures , which Spirit universally is given to all men and women ( a measure of it ) to lead into truth , and through which the deep things of God are revealed : And it 's not your Traditions ▪ Inventions , natural Learning , Schools & Colledges , Fryeries and Covents , in which the Spirit of God is onely limited ; but every one that seeks , finds , whether learned or unlearned ; for of a truth , God is no respector of persons : And so the mind of Christ is manifest unto them that believe , and the one Spirit into which the Saints were baptized , is that which opens the Scriptures truly as they are , and discerneth the times and the seasons , and fulfilleth it in the hearts of them that believe , and manifests the state unto which they were spoken . And if the Scriptures be so hard to be understood , by reason of the hard sayings , or because of the Translations , what have you been doing these fourteen hundred years , with all your learning , with all your Councils , Popes , Bishops and Clergy , that you have not translated them aright , or so plain that they may be understood by all that reads ? But then your Doctrine , Worship and Practice , would be soon manifest not to be Apostolical , nor consonant and agreeing to the practice of the true Church of Christ. And now I come to the effectual Arguments and pregnant wayes which the Author tells of , which will work upon the Sectaries to make them return to the Catholick Church , which he saith they have groundlesly forsaken ; and now I shall come to try his arguments , and search the force of them , which he layeth down as the most efficacious way to convince all Sectaries ( as he is pleased to stile them ) to come to the Church of Rome ; but the hope of this man will be like a Spider's Web , for unto all whose Eyes God hath illuminated in any measure , will come to see the weakness of this Philosophy and vain deceit , which he hath laid down as a chief instrument to convince all , that the Roman Church is the true Church , and that salvation is onely concluded in her . 1. The first argument he takes from Matth. 18. 17. Christ sends us to the Church ( saith he ) if any neglect to hear her , they must be counted as Heathens and Publicans : From hence this is the Argument , That , that Church is to be heard in which there is most assurance to be had that one is in the way to salvation ; but in the Roman Church there is most assurance , therefore the Roman Church is to be heard . Ans. The Minor is false , and also the Conclusion ; That Church which hath the foundation of its assurance without , it is not the true Church of Christ , neither is to be heard ; but the Roman Church hath onely their assurance of salvation without them , therefore are not to be heard ; it is manifest their assurance stands onely in outward things , as Antiquity and Visibility , which are not the alone Marks of the true Church ; Cain was ancient enough , and there were them that were in Cain's way before Rome was so highly elevated ; and that for Universality and Visibility , there is no assurance in that , for all the World hath wondered after the Beast , and the Whore hath sitten upon Nations , Kindreds and People ; and so the first argument is denied , and proved to be false ▪ I shall lay down another ; 1. That Church which hath always been so visible and Universal since the Apostles dayes , as hath had its seat over Nations , Kindreds and Tongues , is not the true Church of Christ , but the Harlot ; but the Church of Rome hath been universal over Nations , Kindreds , Tongues and People , therefore the Church of Rome is the Harlot , and not the true Church of Christ. But I shall not traduce thee in thy vain deceit , but return thy arguments upon thy self , which thon chargest upon others . 1. As first , That Church is not to be heard whose Authors and Doctors are Cozeners and Impostors . 2. But all are Cozeners and Impostors but the Church of Rome . Again , That the Church of Rome hath the Marks of the true Church , and no other , as Antiquity , Miracles , holiness of life , Universality . Again , That the Church of Rome takes the narrow way that leads to life . Again , Because the Church of Rome keeps Sunday instead of Saturday , by Tradition ; therefore she is the Church of Christ. To the first ; If that Church is not to be heard , neither her censures regarded , whose Authors and Teachers have been Cozeners and Impostors , then the church of Rome is not to be heard , nor her censures regarded , because the chief Authors have been Cozeners , Cheaters and Impostors , who have been out of the power of God , and have taught for Doctrine the traditions of men ; as Purgatory , prayer for the dead , onely to cozen and cheat by , to fill the Bags and Coffers of the Popish Clergy ; which Doctrine is contrary unto the Doctrine of Christ and the Apostolick Church ; therefore the Church of Rome is not to be heard . 2. That the Church of Rome hath the marks of the true Church , and no other , as Antiquity , Holiness of life , Miracles , and Universality ▪ This is false ; there were Churches before Rome , that had these marks ; and there hath been since , and are now , more then the Church of Rome : Antiquity some of them called Sectaries will allow you a thousand years to be called a Church , and yet prove you Apostates both in Doctrine and Practice . Your Miracles are but cheats , deceits , and lying stories , if your own Authors be searched ; you confess most of your Miracles are wrought by your Images , works of your own hands . 2. Antiquity without Truth , proveth nothing ; and holiness of life , if your Church be holy , which is prophane ? tolerating ( as I said before ) Whoredoms , Stage-Playes , vain sports and pastimes , which draw people from the fear of God ; and many foolish sopperies which I shall not now mention ; so that there are them that have dissented from you , which are more ancient in the Faith , more holy in life and conversation , more agreeable in doctrine and practice , to the true primitive Church , then you are . And as for Miracles which are wrought by the true power and finger of God , there hath been , and are more amongst them called Sectaries , than in the Church of Rome : The blind have received their sight , the Lepers have been cleansed , the Lame have been made to walk , and the deaf have heard , and the dumb have spoken , the dead have been raised , and many that have been bound by Satan fourty yeares , are loosed ; and there are thousands that are Witnesses of it , and can testifie the truth thereof , even in this time , and in this year , in Scotland , England , Ireland , Germany and America , 1662. So there is a true Church which hath the Marks of the true Church of Christ , more than the Church of Rome ; therefore the Roman Church is not the alone true Church . 3. To the third argument , That the Church of Rome keeps Gods commandments , and walks in the narrow way of Christ's counsel , therefore she is to be heard : How she keepeth the commandments of God , is known , if he mean the ten commandments ; Thou shalt not make to thy self any graven Image , nor the likeness of any thing that is in Heaven or Earth , neither bow down nor worship them . Now you make Images of things in Heaven , as of God and Christ , and the Holy Ghost , and of Mary ; and as for things in Earth , you have Images of all sorts , witnesse your Masse-Houses , called Churches , your Cloisters , Fryaries and Covents ; so that every place is filled ful , & worship unto them is taught by you for Doctrine , contrary to God's Doctrine , & your distinction of Latria & Doulia wil not serve ; for it 's meer deceit ; he that honors an Image , and bows down before it in his heart , whether you may judg it represents this or that , is an absolute Idolater , & knoweth not the spirit which Christ said he would send to the true Church , which should bring all things to their remembrance both what he did and said , and the Saints life and example to remembrance , ( without your Pictures . ) And how you are in the narrow way , is known to many thousands that you do not walk in it at all , neither take up the crosse of Christ , which is to crucifie the lusts , affections and desires of the flesh , but taketh up outward crosses , and bears them on your necks , or pin them on your sleeves , or hang them about your necks , and all because Christ was crucified on the cross : And here you are honorers of Pilate and the Jews , who crucified Christ upon the crosse as a blasphemer , rather then honorers of Christ ; and the strait and narrow way you are ignorant of , and Christ's sufferings you are strangers to : What! your Popes are as Emperors , your Cardinals as Lawgivers , your Ecclesiastical Officers as Lords of great possessions in the Earth , except some begging Fryars , which you have prest into a voluntary humility , without necessity . And how do you love your Enemies ? How many Indians have you destroyed and killed as dogs ? and how many that have professed the Name of Christ have you burned and destroyed as though they had been Wood , and onely fewel for the fire . And how can you say your Pater ▪ Noster , about which you make so much ado , and say , Forgive us our trespasses , as we forgive them ▪ that trespass against us ; if the Heathen have trespassed against you , if them you call Sectaries have trespassed against your Church , how do you forgive them ? and how do you fulfil the Law of Christ , and keep his Counsel , seeing that you are out of his Doctrine ; away with such deceit and hypocrisie , God hath found it out , and is judging it by his Saints , who rejoice in Christ Jesus , and have no confidence in the flesh , nor in fleshly Traditions and Imaginations , but lives in the power of God , and walks in the Spirit ▪ and therefore because you walk contrary to the Command of God and Christ's Counsel ▪ and are out of the narrow way that leads to life ▪ your Church is neither to be heard , minded , nor heeded . The fourth Argument that the Church of Rome is the true Church , because they keep their Sabbath of the Sunday by Tradition , and not upon the Saturday , as the Jewes did ; and therefore the Church of Rome is to be heard , because they have Tradition & solid Reason on their side . Thy speech bewraies thee , which bespeaks thee rather a Heathen then a Christian ; for the Heathens had a day that they celebrated to an Idol made like the Sun , called Sunday , and another day which they celebrated to an Idol called Saturnus , called Saturday ; and in this your Church is not to be heard , who is out of the form of sound words : but the Seventh day was the Jews-Sabbath , which none that professes Christianity ought to keep , seeing that Christ put an end to the shadows : and the Saints Sabbath is a stranger to the Church of Rome ; he that hath overcome the World and the Divel onely knows God's rest , and the true Sabbath , of which the Jewes was a figure ; and the Sundays thou calls , it is no more a Sabbath reckoned by the Lord of Life then that which thou calls Saturday ; for every day is kept holy to the Lord by him that witnesses the work of Redemption , and this is according to the Apostolick Doctrine ; and if because of example the Christians whom you are pleased to stile Sectaries , do observe the first day of the week in the Power of God , for his Worship , then they are as much , if not more to be heard than you , and have as much solid reason on their side as you ; and thou must not think to carry the matter on with such frivolous arguments as this , to advance Mysterie Babylon ; for this is a a knowing age blessed be the Lord , wherein the wisdom of God is revealed , and that which comprehendeth all shadows , types , dayes , times , years , meats , drinks , washings , and other figures , they are all seen over , and he is come and manifest which is Head of the true Church , ( and not the Pope ) who was , is , and is to come , life it self , truth it self , power , strength , and everlasting satisfaction to thousands , and ten thousands , who have believed , ( and to a numberless number which are yet to be gathered into God's sheep-●old , and into the narrow way of Christ ) which will deny , and doth deny upon good grounds , and infallible Testimony from the Eternal Spirit , that the Church of Rome is either in whole , or in part , any part of the true Church of Christ. And seeing this valiant Champion hath made so fair a proffer , that all their Priests , Jesuits , and Catholicks over all the world , will turn to the Sectaries way ( as he calls them ) if they can but get a clear and satisfactory resolution to the following doubts : Answ. I am one which do acknowledge my self to be reckoned by him as a Sectarian ; yet as a Sectarian is reckoned by the true Church of God in the Primitive time , in the Apostles and Christ's dayes , I do not reckon my self as such ; and that I am a Minister of the Everlasting Gospel I dare not deny , seeing a necessity is laid upon me to acknowledge the same ; yet herein I do not glory , but in him who hath called me for the work sake ; and I know the Teaching of Christ Jesus , and his Doctrine , and no other thing this many years have I published , but that which I received of the Lord , and from him by his Spirit , which is according to the true Faith and Godliness , which was in the Primitive Church ( before ever Rome did lay claim to be the onely true Catholick Church , excluding all others but her self to be in the way that leads to salvation ) I which am as one amongst many thousands which God hath manifested his mind unto , shal answer in clearness , and according to Apostolick Doctrine , and the manifestation of his Spirit ; but when I have so done , I am afraid this Champion , with the rest of the Priests and Jesuits , and the rest of the Catholicks over the World , wil hardly own his Challenge , or consess that Doubts are answered ▪ yet however if it satisfie but one of a thousand I have my reward ▪ and shal put it to tryal . The first thing the Author , who it seems knows the mind of the Church of Rome in all things , both as to Doctrine and Practice , vvhich they do allovv of , and the contrary they vvil deny , ( he knovvs to the full ) or else he vvould never ( sure ) have made such a bold challenge . The first thing that they vvould be resolved in , is , Whether any can clearly shew that any Teachers , Doctors or Ministers , are sent of the Almighty God to preach and reform the Roman Catholick Church , and that they are not some who say the Lord saith , when the Lord hath not spoken unto them , neither sent them , Ezek 13. 2. Ans. What the Roman Church and their Members will take for a satisfactory resolution as to themselves , I somewhat question , and do doubt the resolving of the most ; but however by the same commandment that the Apostles did evidence their commission , that they were sent to reform the Church of the Jews , and also them that had made defection from the Faith amongst the Gentiles ; this may be shown : 1. The Apostles of Christ Jesus did declare their commission which they had received from Christ ; and for other proof they sought none amongst them that were auditors or hearers , but the witness and testimony of God , unto which they desired to be approved in the sight of God. 2. They shewed the Jews , that they held the types and the figures , but did not receive , or believe him who was the substance , in whom they all ended ; they were sent to bear testimony to the true Light that lighteth every one that cometh into the World ; and to preach down dayes , times , months , years , fasts , feasts , sabbaths , circumcision , temples and offerings , the priesthood and the sacrifice , which were but to continue until th time of reformation , and the bringing in of a better hope , by which they drew nigh unto God , and had an accesse unto him , and they declared their Commission against a voluntary humility , and worshipping of Angels ; all which things the Church of Rome do stick in , and vindicate for Apostolick Doctrine ; and many more things which the Church of Rome is run into , contrary to the true Church of Christ , and therefore had need of Reformation : So that which is contrary to the Doctrine of Christ and the Apostles , and practice of the primitive Church in the first hundred years , is in the apostacy ; but Rome is in many practices and doctrines contrary to the true Church ▪ therefore needs reforming . And so God hath manifested himself in this his day of Power , and hath discovered the Church of Rome to be contrary in doctrine and practice to the true Spouse of Christ , and hath stirned up , and moved many by his Power and Spirit to preach the everlasting gospel , and to declare also against the defection of the Church of Rome , and her apostatizing from the Faith ; and they are not of those whom the Prophets spoke of , which ran , and the Lord sent them not ; for them were the false prophets in Israel , and they were manifest by their fruits , of which there are great store in Rome , who are manifest by their fruits , and they are such as are in Cain's way , who would kill , and such as are seekers of gain from their quarter , and such as take the Jews tythes ; and these the Lord never sent to be Teachers or Ministers to bring to the knowledge of Christ ; but we deny all these things , and your Church in the very ground and foundation , and know that it will be swept away when the Beast is taken alive , upon which your Church now rides ; then shall you see that that which you long put off among people as Apostolick Doctrine , will not be received any more , neither traditions nor inventions of men for the Worship of God. The second doubt which the Author would be resolved in , is , Whether we can make good what Luther and Calvin , with all Protestants , have boasted that they would do , to reform convincingly one of the silliest Roman Catholicks that is , and to begin , do it in the matter of the real presence after Consecration ? What Luther and Calvin have said unto you as about your Worship , Doctrine and Practice , hath been made good by themselves while they were living , and in the body ; and what they said , did not onely inform the minds of many of the Roman Catholicks , but reform'd them too which were not of the silliest amongst you ; not onely one , but thousands did see your error and deceit , though they in some particulars did but differ from you : But now that is manifest which denieth your Foundation in the very ground . And what I have said as about the real presence of Christ's Body being in the Bread and Wine after consecration , if thou dare put it , and endeavour the trial thereof ( according as I have in reasonableness propounded unto thee ) it wil convince many of the Roman Catholicks of their error , or else many of the Protestants of their error ; and so if thou dar'st adventure it , make no more boasts , but let it come to trial , as before is propounded unto the Church of Rome , if she , or any of her Agents dare admit of it . 3. The third Argument which he promiseth , If it can be proved from the Scripture , ( which he calls God's written Word ) that the Sabbath-day is commanded by God to be kept on Sunday , and that little Children are to be baptized . What others have said as to these two partibulars , who were but departed a little way from you in diverse things , as to their judgments , I shal not stand to vindicate ; because the Church was rather but a coming out of the Wilderness , rather then come already into her first purity ; but I am one of those amongst many thousands in Europe , who denyes the Church of Rome as to be the Bride , the Lamb's wife : and yet I shall not vindicate either the one , nor the other , but deny both , as amongst Christians ( viz. ) 〈◊〉 to keep the Jewish Sabbath upon Sunday , as the Author calls it , and Sprinkling of little Children is like the other , an invention in the Apostacy , never that we read of commanded , commended or practised in the Apostles dayes as such . The first day of the week the Apostles met together , and worshipped God , not by virtue of the Jewes commandment , but in the power of God , and you onely have them both , and keep them both by Tradition and Custom , without Commandment ; and so are out of the power of God , and out of the Saints life . 4thly . The Fourth Argument : Can the Sectaries with reason and ground sufficient ▪ condemn all Catholicks that were so many Ages before Luther and Calvin , for being no better then Heathens ? and convince me , that adhering to you I shall be more secure in my salvation , then in joining to them that have time out of mind , been of the onely saving Religion . Ans. The Sectaries have not gone about to condemn every individual man before Luther and Calvin , for no better than Heathens ; we believe some were ; and we believe many were as bad , ( if not worse ) they that walk in the practice of the Heathen , and bring forth fruit , but not unto God , are in the Heathens Nature ; but the generallity of the Church of Rome have ( for these many hundred years ) brought forth no better fruit than the Heathen , and therefore are in the nature of the Heathen ; for like as the Heathen persecuted the Christians in former dayes , even so hath the Church of Rome persecuted the true Christians in their day , and in this are no better than Heathens ; instance the bloodshed , murther , cruel deaths you have put many unto since you have had the Name of a Church ; and therefore are no better than Heathens in nature : And for Antiquity , it proveth nothing without Verity ; and there can be no assurance in your Church , seeing that it stands upon tradition and hear-say , and outward performances , and bodily exercises that profiteth little ; but some whom you call Sectaries have more assurance , for it is the Spirit of God that gives it ; and as there is obedience yeilded unto the Lord ( that Spirit ) he giveth them assurance ; and them that are born of it , do overcome the world , and his Spirit beareth witnesse to their spirits , that they have overcome , by which they cry Abba Father : And this Spirit of truth that leadeth into all truth , bringeth more assurance unto them that are led by it , and worship it in , than can be had in all your outward Formalities , Ceremonies and Traditions : 5. Argu. Can you make evident at least , that in your Flock , and Luther and Calvin their Guides , there is more holiness and virtue than can be found among the Catholicks , and that you go the narrow way that leads to life ? I answer , Yes ; I am one among many thousands who are not of the Church of Rome , yet am of Christ's Flock which he hath cleansed by his blood , and revealed his virtue in , and his holy life ; and it 's made manifest that they are in the narrow way more than the Church of Rome ; they are in the way that leads to life , and abide in Christ's Doctrine ; We love them that hate us ; we bless them that curse us , we pray for them that persecute us ; but so doth not the Church of Rome , but kill them , and persecute them that oppose her : We say , Without righteousness and holiness be revealed and wrought in our hearts , we can bring forth no fruit unto God , neither can be members of the true Church ; but if any conform unto the practice of your Church in outward things , he is counted a good Member of your Church , though righteousnesse and holiness , self-denial , humility and love be wanting . Therefore we are the Church in which there is more holiness , virtue and life enjoyed , than in the Roman Church . 6. Can you shew us any miracles that ever were wrought in testimony of your Religion , or that the Catholicks Miracles are wrought by Belzebub ? And now thou hast askt us a resolution of the doubts , and let all that are illuminated , judge how we are deluded . It 's an adulterous generation that seeks a sign ; and what Christ wrought , was reckoned as no miracles by them that are in the unbelief ; yet these signs have accompanied the Gospel , which is the power of God ; the blind have been restored to sight , and the dead have been raised , and the deaf have heard , and the lame have been made whole , and this hath been witnessed by many ; and we have a cloud of witnesses which your Church know not of , and by the effectual working of God's power these things have been done , which doth give testimony , and confirm our Religion . And for your Miracles , the most that ever I heard of , hath been done by Pictures and Images , as you have testified , which are but fabulous stories . And now let them who are lightned with the true Light of Christ , judge who are in the delusion ; and now let all judge whether these be not satisfactory Resolutions unto the aforesaid Doubts or Questions , which may convince them that have erred from Christ the power of God , and gone in their own traditions and inventions , and have forsaken the strait way , and the narrow path that leadeth to life , and all are exhorted to come unto him , ( who is the light and life of men ) that their souls may live , and that they may witness assurance of the love of God unto them by his Spirit 's manifestation . And now let us see whether the Author will keep to his word , whether the church of Rome will all turn unto our way , which is Christ , the way , the truth and the life , or they will follow their visible Head , the Pope , who is changeable , and doth not abide for ever , who leadeth onely to an observance of outward things , but neglects the weightier things to walk in . And now I shall come to some Propositions , which the Author saith hath been propounded , which are unanswerable ; and the Propositions are against all Sectaries ; and the Propositions are laid down by Francis Costorus , ( as the Author saith ) of the Society of Jesus , which hath been laid down fifty years ago , and they are in number eight ; and with them eight Propositions the Author saith he hath put all the ablest Ministers of Germany and the Low Countreys unto their wits end ; now I hope some will be able to give an answer , and yet keep both their Faith , Wit , and Reason . 1. The first Proposition is this , That never since the Apostles time , till the Year 1517. ( wherein Luther began his Doctrine ) were any found in the world who did consent with either the Lutherans , Calvinists , or Anabaptists , or other Sectaries opinions ; nor ever shall any of the Sectaries prove that any of the Apostles or Evangelists were of their Faith , & so by consequence the Sectaries are without Faith ; & they are the men whom the Scriptures in several places affirms that should come , In the latter times false Prophets , &c. Answ. As I said before , any opinion which Luther , Calvin , or the Baptized people do hold , I shal not stand to vindicate it , because they have so holden ; yet in many things they are separated from you upon good ground , & their Doctrine and Worship was far more consonant and agreeable unto the Apostles dayes then yours are ; but I am one that owns my self a Protestant , who denies the Church of Rome ; and I do say this Proposition is silly , poor , and feeble ; and I do not believe that any was so hard put to it , as to be brought to their wits end by answering of it ; for what need he talk of since the Apostles time till such a year , we shal come to the Apostles time and age , and if any society of people now are found the same in Faith , in Doctrine , in Worship , in Life , Practice and Conversation , then they are the true Church : And let Francis Costorus , with the rest of the Roman Merchants take that Faith to themselves , and that Doctrine to themselves , and those particular points of Worship and Tradition to themselves , since all the world hath wondred after the Beast , and hath worshipped his Image , and this was since the Apostles dayes . And if the Church of Rome plead the whole world as for a proof , John saw that Antichrist's false Prophets , Deceivers , were entred in then , fifteen hundred years ago , and the world went after them , and he saw the whole world wonder after the Beast , and the Whore sit upon the Waters , Nations , Kindreds , Tongues and People , and this comprehends the World , the Whores seat ; and we matter not for her consent neither to Doctrines and Principles , nor opinions ; nor for the approbation of them that have drunk of her Cup. But if we can prove a people which are gathered by the Word of God , and thorow the preaching of the Gospel , into the same Faith , Hope , Doctrine , Life and Practice which the Apostls walked in then , this is the Church which is coming out of the Wilderness again , where she has been preserved , while the Mother of Harlots has sit as a Queen , and has been so visible as over all the World , and hath made the Nations drink her Cup of Fornication ; and therefore your Unity in this thing , and in this time is clear , that the Church of Rome is not the Church of Christ : but there are some whom Rome is pleased to call Sectaries , that own the same Practice , the same Doctrine , the same Faith which the Apostles walked in ; and therefore this great Proposition is false , That all that have separated from the Church of Rome have no Faith , or a new fancied Faith ; and now I come to his second Proposition . 2. Propositon : The Religion and Faith of the Romane Church hath not been any way changed , in any Article that belongs to Religion , by any Pope , Councils , or Catholick Bishops ; but it is the very same Faith hath remained intire , and inviolate , from the Apostles to this present day . There were Churches planted before there was any at Rome ; and the Faith which they received , was that which did overcome the world , and gave them victory over sin and death ; and the Religion which the Churches of Christ professed , as Corinth , Galathia , Thessalonica , and the rest of the Churches which the Apostles planted , is no more like the Faith and Religion of the Church of Rome now , then Black is to White ; as for instance , Prove us out of the Scripture what foundation you have for Purgatory , for selling Indulgences and Pardons for sins ; and vvhat Scripture have you for Auricular confession , for an Unbloody Sacrifice , for Prayer to Saints , for worshipping of Images , ( in the New-Testament ) for observing of Lent , consisting of so many days ? And what Scripture and example from the Churches that were in the Apostles dayes ( before Rome was called a Church ) concerning prayer for the dead , for yours crosses , your tapers and candles , for annointing with oyle and cream in Baptism , which was onely invented by Pope Clement , which another Pope ( Pope Silvester ) confirmed , 315. Plat. Volat. Sabil . And what example from the true Church for baptizing of Infants , and for God-fathers and God-mothers , in Christ's day , when he planted the Church ? And that Infants should be baptized , and onely at Easter and Whitsuntide , was not this ordained by Pope Leo , in the year 676. Lib. Council , Volat. Pol. Chron. And was not Transubstantiation , which you call the Body and Blood of Christ after the consecration , when the Priest hath whispered over the Bread and Wine a few Latine words , As , Hoc est Corpus meum , hic est enim sanguis meus , &c. The Bread is turned into the natural Body of Christ's flesh , blood and bone ; was not this ordained by Pope Innocent , held at Latterane by twelve hundred Romish Priests , Monks and Fryars , in the year 1215. decret . de summa Trinitate , Cap. firmiter . And whether are not these articles of the Church of Rome , yea or nay ? If I should traduce the church of Rome in their Bishops and Councils these 12. hundred years and upward , I might bring a cloud of witnesses that the church of Rome is not the same in articles of faith in Religion , but divers Popes ( I might prove ) have made distinct articles , and divers Councils and Bishops ; so that I might clearly prove , and can , and shall , if God permit me with life , if I hear any more of the church of Rome , or the Author of this Book , that I shall prove , that the church of Rome in the articles of her Faith , is not the same that the church of Christ was in before Rome was planted a church . 2. I shall prove ( if need require ) her universal Councils ( as she calls them ) to vary , and her Bishops to be different in their Decrees , and that her faith , in points of Religion , is not the same from the Apostles day , to this time , as the author of this Book would make people believe ; but what I have said to this unanswerable Proposition , ( as he calls it ) may be sufficient to convince both the Author and them that are doubtful in their minds about this particular . 3. Proposition is , That neither the Sacraments nor Ceremonies , or any Doctrine of the Church of Rome , contain any thing that is contrary to the Scriptures , but learned Doctors maintain the same , and that there is no alteration in any article of faith . And then the Author makes a conclusion , though full too hastily , That they which dissent from the Church of Rome ( which he is pleased to stile Sectaries and Hereticks ) have no reason to withdraw from the Catholick Church . Ans. As for that which you call the Catholick church of Rome , we find such diversity of Orders and constitutions one distinct from another , that to begin to enumerate them all , would take up much time before one ended , and would prove tedious to the Reader to view over the variety of Constitutions and Decrees that have been made concerning the ceremonies , Sacraments , ( as they call them ) and other Doctrines of the church of Rome , which at this time is not my intention ; but Pope Alexander commanded that unleavened Bread should be used in the Supper , in the year 1119. Lib , Concil . grat . Sabil . Before that time the outward Bread was indifferent whether it was leavened or unleavened ; notwithstanding the Greeks do use leavened bread unto this day , in that which is called a Supper , and they use Wine onely in the Cup ; but the Church of Rome mingle Water with their Wine , according to Pope Alexander's Decree : And the Doctrine of Transubstantiation , of turning the bread into the body of Christ , and wine into the blood ( as they say ) was an unknown Doctrine in the Apostles dayes , and also among the Greeks , until Pope Innocent the third , 1215. Likewise Honorus the third , he made a new Ordinance , That the Sacrament of the Altar ( as the Church of Rome terms it ) should be worshipped and kneeled unto of the people , and also it should be born unto the sick , yea , and that with Candle-light , though it be at noon-day , in the year 1214. D. 3. Tit. Cap. 10. Lib. Council , Pant. And Innocent the third ordained that the Sacrament of the Altar should be kept under lock and key , that such as were like to dye , might not want spiritual comfort at the time of their death , Lib. Council , Cron. Pant. Pope Innocent the 8th . permitted that the Priests of Norduegia might fing Masse with Water for lack of Wine , in the year 1484. Math. Palm . Pant. And as about the ceremonies about the Sacrament or Masse , in a Council held at Rottomage , it was decreed that the Sacrament should not thenceforth be given to Lay-men nor Lay-women in their hands any more , but the Priests should put it in their mouths , contrary to the use and practice of the primitive church ; yea and of the church of Rome it self many years after , Lib. Council , &c. And so here the church of Rome is contrary to the former churches , and to their own church of Rome in former times , though C. M. would elevate the Propositions of Francis Costorus ( a Jesuit ) unanswerable . 4. Proposition ▪ The Author saith , It cannot be proved that any have been admitted Priests , but were duly consecrated by Bishops ▪ Whence we infer , That Lutherans , Calvinists , and other Hereticks , are no true Ministers , neither are of Divine Priesthood , because they give to people a meer piece of bread and nothing else , and they have no power to absolve people from their sins , but send them away entangled with sin , as when they came to them . Ans. As for the consecration of the Priests of Rome , you have consecrated many who are out of the Doctrine of Christ , who are traytors to Kings and Governments ; and it 's a Maxime , and a thing meritorious in your church , to slay a Heretick , that is , one dissenting , or not consenting to your corrupt principles ; and as one deceiver hath ordained and admitted another , so hath your Bishops and Popes ordained the rest to execute their drudgery and corrupt traffick ; and as I have offered unto thee before , if it be not a piece of bread , and wine , except mingled with water , ( according to your changeable Ordinances before-mentioned , put it to trial upon the terms I before mentioned , that you may be made manifest to be deceivers , or else we , to all people . And as for your Absolutions & Pardons , it hath been that which you have sold for money , which made Luther and divers of your own church to deny you , because it hath been contrary to Christ and the Apostles Doctrine . And as for forgiveness of sins , it properly belongs to Christ , and to them that are in the same Power ; to them that confess , forsake and turn from sin ▪ to pronounce forgiveness and mercy ; but the members of your Church confess from day to day unto your Priests that are as much entangled in sin as they who do confess , and neither do repent nor find mercy at the hand of the Lord ; and your confessors , and they that do confess , they are defiled as much with sin when they end their work , as when they began . 5. Proposition . It cannot be found in the holy Scripture , that nothing is to be believed but what is clearly and expresly contained in the same : Hence follows the overthrow of the ground work of the Sectaries , who say that nothing is to be believed but what is expresly set down in the Scripture . Ans. What others have said as to this particular , I shall not now stand to vindicate , because it is not my work to vindicate every particular judgement and person who believe contrary to your church ; but I say , many are of that mind ( that are not of your church , that things may be believed to be true , according to the manifestation of God's Spirit , though the Scripture in express words doth not declare the same ; yet you to bring in fabulous stories , which you call unwritten verity , that are to be believed though never so repugnant unto the Scripture , and to the truth contained in it , this we cannot receive , neither believe ; and this will never be attributed by the Lord unto any for unbelief , although you say it . 6. Proposition : The Author saith , He would fain have Luther and Calvin , and the other Sectaries , to shew where Matthew's Writing is called holy Scripture , more than Nichodemus his Gospel ; and seeing they cannot prove the one no more than the other , they must needs believe something that is not written in the holy Scripture . Ans. I shall let Luther and Calvin alone , they were men that God did honor , and I do honor , and many more as in their day ; they are at rest in the Sepulchers of their fathers , where your reviling cannot touch them ; they prevailed in their Doctrine and Faith so much against you , as you have not recovered in a hundred and thirty years , neither I believe ever will so long as the Church of Rome will have any cause to call her self Christ's onely visible Church upon Earth . And I do not believe Matthew's Writing onely because it is reckoned by you and us for holy Scripture , but because we feel by the Spirit of God that gave forth all words , that it is a declaration of those things which were brought to pass in his day , and likewise Mark , John and Luke , testifie unto the same matter ; but for Nichodemus his Gospel , as you are pleased to call it , the Spirit of God doth not testifie in us unto the same , but that it is repugnant unto the mind of the Spirit , and is a meer patcht up thing in the corruption of time , wherein many things are contained that are in opposition , and contrary to Matthew , Mark , Luke and John , their Declaration . And so thy feeble Argument is answered , which thou conclud●st hath not been alterable these fifteen hundred years ; and let not him that puts on his Armour , boast , but him that hath overcome , and puts it off . 7. Proposition is , That it cannot bee shewen for this fifteen hundred years , that there hath been any Catholick that held that the Pope of Rome was Antichrist , or that did rail at the most holy Sacrifice of the Mass , or Invocation of Saints and Angels , and usual Praying for the Dead , and such like works of Piety belonging to our Faith and Religion , which the whole world hath laudably practised and reverenced for fifteen hundred years . It is a wonder that this Author belonging to the the Church of Rome , is not ashamed of his Arguments , & the silly Propositions that he hath propounded from another hand : It seems neither this Author , nor Francis Costherus , whose Propositions the Author hath vaunted in , and boasted of , knows the Apostles Doctrine , who said , The whole world lay in wickedness : and If any man loved the World , the love of the Father dwells not in him : and Christ said to his true Church , Ye are not of the World , therefore the World hates you : and again , I have chosen you out of the World ; and John in his day saw through the Spirit , all the World wandering after the Beast , and worshipping his Image ( and not the Image of God ) and saw all Nations , Kindreds , Tongues and People to be Waters ; and the Nations , Kindreds , Tongues and People to drink the Whores Cup ; and these the two Authors brings in for a great proof , and for an unanswerable Proposition , as that the whole World lies in wickedness , in whom the love of God dwells not in ; and they that have drunk of the Whores Cup of Fornication , and they that have wondred after the Beast , to wit , the whole World , these are his dark cloud of Witnesses , to prove that the Pope was never called Antichrist . Will they that have received the Roman Faith , and accounteth the Pope Christ's Vicar , and the Visible Head , call him Antichrist , which hath exalted himself , and the Church of Romes Faith over the whole world , as the Author boasts , That the whole world hath laudably practised and reverenced Invocation of Saints , and Praying for the Dead , for the Piety , Faith and Religion of the Church of Rome for this 1500 years : This proves the Church of Rome to lye in wickedness , and to be contrary to the Doctrine and Practice of Christ and his Apostles . And this doth not clear the Pope at all , but rather makes him to be an Antichrist , and your Church to be the ill-favored Harlot , and not the true Church of Christ. Hast thou forgotten how John Bishop of Constantinople would needs be chief Bishop over all the rest of the Churches , about the year two hundred fifty and upwards , and how the other Bishops cried out against him for to be Antichrist : But your Bishop he got to be called Chief-Bishop over all Christian Churches ; not by consent of the Elders nor Churches , but by the means of Phocus a Heathen Emperor , as before I have said ; and is not he much more an Antichrist ? And as for the Sacrifice in the Mass , Invocation of Saints , and Praying for the Dead , which thou saist is a laudable practice , I say none hath or doth reckon it worthy of praise , but they that worship the Beast and his Image , and have drunk of the Whores Cup , and are erred from the Faith and Religion that the Apostles and true Church of Christ were in , which all the world did that wondred after the Beast . Lastly , this I say , He that teaches a Faith , a Religion , a Doctrine contrary to the Doctrine of Christ and the Apostles , is an Antichrist ; But the Pope this 1500 years hath taught a contrary Doctrine ; therefore he is an Antichrist . The first Proposition is evident from diverse testimonies of Scriptures , who teaches onely to pray unto the Lord in the name of Christ , and for them that are alive in the body , and not for them that are dead . The Second is proved by the Authors own testimony , That the Pope and Church of Rome hath prayed unto the Saints , and prayed for the Dead this 1500 years ( to his shame be it spoken ) therefore the consequence must necessary follow , The Pope is an Antichrist . 8. And last Proposition is this , That the first Authors of the Christian Faith in Germany , Italy , Spain , France , England and Low Countries have acknowledged no other Faith , nor brought any other to them , then the Catholick . Roman Faith , which the whole Universe hath acknowledged , which we have learned of our Forefathes ; therefore they that have brought in another are accursed . That which the Whole Universe hath acknowledged ( in the Apostacy ) which lieth in wickedness , seeing all hath wondered after the Beast , and drunk of the Whore's cup since the Apostles dayes , is but a lame and pitiful argument , as to prove the Church of Rome the true Church ; and as for the Faith delivering ( such as it was ) to the Nations before-mentioned , onely excepting Spain , because it 's probable that the Apostle Paul spread the Faith there , seeing that he said he had a purpose to come there into Spain , which if he did , thy boast may cease as for the planting of Religion there ; and we know he was no hypocrite , but the same Faith and gospel which he had preached over the Regions , he would preach there ; and his Gospel and Doctrine we find contrary to the Church of Rome ; he condemned diverse Doctrines which the Church of Rome holds , as forbidding Meats , Marriages , new Moons and Sabbaths , and voluntary humility , and worshipping of Angels , and praying unto them , and praying for the dead ; and if you brought the Christian Faith ( so called ) into the rest of the Nations first , and the aforesaid Doctrines mentioned , and preached them up for Apostolick Institutions , then you brought in a Doctrine and a Gospel that is accursed , which you have received of your fore-fathers , who wondered after the Beast , and received his mark , and have been drunken with the Whore's Cup , to wit , the Universe which you lay claim to , and none but you called Christians : So that it is manifest , your Visible , Universal Church is the Harlot , and hath brought in another Gospel , and other Doctrines than the Apostles , and so are anathomized ; for the Apostles preached the Power of God to be the Gospel ; and you have preached traditions , inventions , old Wives Fables , and outward ceremonies for the Gospel , and so have deceived the Nations ; and now when they begin to dislike your Traffick , you are angry ; but the day hath made manifest , that discovers all your deceit . And now I have answered the substance of the Book , and also the eight Propositions proposed by the Author and thee , & I am not yet at the wits end , as thou saith the Ministers in Germany & the Low Countreys have been , neither at Wisdoms end , but am in it , and ready ( if you will lay down your carnal weapons to begin with thee , and to vindicate the Truth as it is in Jesus , against the Doctrines of the Church of Rome , whensoever I shall hear of thee ▪ or any that pertain to your Church make such another bold attempt , as to condemn all since the Apostles days for Sectaries , Hereticks and Scismaticks , who have dissented from you ; and shal indeavour in the strength of Christ to vindicate and contend ( though not with Cain's weapons ) for the Faith and Doctrine which was once delivered to the Saints before the Apostacy , and now is manifest again in us , and is with us , when the Apostacy is coming to an end , and the everlasting Gospel is to be preached again to them that dwell on the Earth , and to Nations , Kindreds , Tongues and people that they may come to the true Foundation again , and to the Rock of Ages again , that they may be established in righteousness for ever , the joyful sound whereof is going into the Borders of Babylon , which will make the Inhabitants thereof to abhor their City in which they have inhabited , and they shall return to Zion with Songs of Deliverance , and everlasting joy upon their Heads , because the hour of God's judgement is come , and coming upon the Harlot , and the Year of Redemption is proclaiming to the Captive , and the dead shall be raised to life , and shall hear the Word of Life , and their graves shall be opened , and they shall have victory over it ; and they that hear the voice of the Son of God in themselves , shall live , and shall deny the voice of many waters , and the voice of your Church , Mysterie Babylon , whose seat hath been upon them . And as for Doctor Baily , which the Author asserts for his proof , and layes down his Reasons wherefore the Church of Rome hath been , and is still the true Church , by way of demonstration . He saith , That the Church of Rome was an excellent flourishing ▪ Mother-Church ; this Church could not cease to be such , but she must fall either by Apostacy , Herefie or Schism ▪ Now Apostacy ( saith he ) is a renouncing of the Faith of Christ , and no man will say that the Church of Rome had ever such a fall ▪ 2. ( He saith ) Heresie is an adhering to some private and singular Opinion , or Error in Faith , contrary to the approved Doctrine of the Church . Ans. Whatsoever the Author is pleased to boast of the Church of Rome , we do not find flourishing for Faith , wholsome Doctrine and sound conversation , more than other Churches that were planted before her , as is evident both by Seripture , and the best Ecclesiastical Histories , which the Church of Rome her self will allow of ; and so I can say , the Church of Rome hath had a fall ( and prove it too ) by Apostacy , Heresie and Schism ▪ As , First , she is fallen from her first Love , and from the Doctrine of Christ , who taught to love Enemies , and to do good to them that hate them , and to pray for them that persecuted them : Now the Church of Rome hath not loved their Enemies , neither such as they reckoned as so , but have persecuted them to death , and to banishment , who did not receive their Doctrine : And this renouncing of that Faith which was once delivered to the Saints by Christ himself , who taught to love Enemies , and if they beat them upon the one check ▪ turn the other ; but the Church of Rome is out of this Faith and Doctrine , and hath renounced this Faith of Christ , and hath denied the power of God , and placed it in a Man , to wit , the Pope , that infallibility is in him And this is in the Apostacy . 2. If Heresie be an adhering to some private Opinion or Error in Faith , then the Church of Rome is in the Heresie ; for the Faith that was held among the true Churches , was that which did overcome the world , and give victory over sin ; and Faith in Christ was that which onely gave an interest into the Kingdom of God ; but Cardinal Bellarmine ( a chief Pillar of your Church ) hath asserted this for the Doctrine of the Church of Rome , That a man hath a two fold right to the Kingdom of God , first by the merits of Christ ; Secondly , by the merits of man's good works , or works of supererogation : And this is an adhering to a singular Opinion , and is an Error in the Faith that was generally held in the true Churches of Christ , as witness ▪ He worketh in us to will and to do , viz. Christ. So that there is nothing appropriated unto the creature as a creature . 3. This is an Error in the Faith of the Church of Rome , who teacheth , and are taught , That there is a place called Purgatory in which men are cleansed from some light faults , or venial sins ; and this is contrary to the faith of the true Christian Churches , and is no less than Heresie ; for the true Church , or Churches of Christ , taught , That the blood of Christ alone cleanseth from all sin , and that he is ( to wit , Christ ) the propitiation for sin , and the everlasting Sacrifice and Offering ; but you have other Offerings , as the Sacrifice of the Masse , which you call an unbloody Sacrifice , which is contrary to the faith of the Christian Church in Christ's and the Apostles days , and therefore is Heresie . Again , praying for the dead , and praying to Angels , and worshipping of Images , is absolute Heresie , and contrary to the Faith and Doctrine of the true Church of Christ. 4. And as for Schism , the Church of Rome hath separated from many other churches in their practice , and also have excommunicated them as Schismaticks and Hereticks , witness the Eastern churches , the church of Caesaria , and divers others , as about your Lent , your fasts , feasts , and invented holy-dayes , which the true Church of Christ did not allow of ; but you have brought those things in as Apostolical , and excommunicated all the rest that would not bow unto you : As for example , about the Feast of Easter , the time when it should be celebrated , though Victor the Bishop of Rome excommunicated all the Eastern Churches because they did not accord with Rome , Euseb . Lib. 5. cap. 23. At which Iraeneus , Bishop of Lyons in France , sharply reproved him , ibid. cap. 23 ▪ So in many more things which I shall not now stand neither to trouble my self nor the Reader , which the church of Rome hath departed in her practice from the primitive Church , as you may see farther in a Book entituled , The Glory of the true church discovered ; Published by F. H. And whereas the Author desires to be satisfied by what General Councils she was ever condemned , or which of the Fathers wrote against her ; or 3dly , By what Authority she was otherwise approved . Ans. Because the Author is so confident in his assertions , as though they were unanswerable , I return this short answer , which if I hear any more from the Author may be amplified . For instance , In the year 287. there was a Council of Bishops called at Sinvis●● , where the Pope was condemned ( which your Church hath taught could not err ) for sacrificing to Idols . At a Council held at Carthage decreed , That Clergy men should not meddle with temporal affairs . At a Council held at Valentia in France , a Decree was made that Priests should not marry ; and these were called Christians , and some of Rome's Visible , Universal Church . And this was again reproved and condemned in the first Council held at Tolledo in Spain , they decreed that Priests should marry . And now Rome look to thy unity . Again at a Council held at Caesar Augusta , accursed all them that eat not the Sacrament in the Church ▪ but the church of Rome hath decreed that it may be kept , and ready to carry abroad to sick people , and upon other occasions , out of the Church . At a general Council at Constantinople , decreed , That Mary shall be called the Mother of God ; as though God were generated by natural generation , which is Blasphemy . The Council of Armenium decreed for the Armenians , That Christ was not God. The Council of Chalcedon ( which was one of the four Councils that Pope Gregory compared to the four Gospels , and that their Decrees were sure and certain as the Scripture , yet ) Pope Leo did not stick to condemn it , and all of them as unadvised , viz. the whole Council . So Councils have erred , as is evident ; and that which some have decreed for Apostolick Doctrine since the Apostles dayes , other Councils have condemned as Heresie , though called Christians as well as the Church of Rome ; and yet they have condemned that which some Councils did allow . So the Pope hath erred , the Councils have erred , as is manifest in what I have said , that I shall not trouble my Reader in large things , which I could , and might do upon another occasion , if I hear any more from the Church of Rome . 2. By what Authority she ▪ ( viz. the church of Rome ) is reproved . In short , Leo the fourth , Bishop of Rome , made void the the acts of Adrian , Bishop of Rome . Stephanus made void and abrogated the Decrees of Formesus and Sabian , Christ's Vicars so called ; commanded that Pope Gregory ( another Vicar ▪ so called ) his Writings and Decrees should be burned . And all these before-mentioned did say , and the Church of Rome holds it as such , that they were Peter's Successors . So here one Father or Head of the church , as they reckon the Bishop of Rome , hath confounded another . 3. The Nicene council determined , That Images were not onely to be placed in the churches , but also worshipped ; and the then Pope said , that Images were lay-mens Calenders . The Latterane council under Julius , did repeal the Decrees of the Pissan council : The Bazil council decreed that a council was above the Pope ; but the Latteran council decreed , that the Pope was above the council , that he that should think otherwise , should be counted a Heretick : Yet the Bazil council aforesaid , decreed , that they that judged that a council was not above the Pope , were Hereticks . And yet the Church of Rome layes claim to visibility and universality over all the World , and yet one as distinct from another , as black is to white , and is as unsuitable as Snow is in Summer , or Rain in Harvest . One word more , and I have done . Boniface the eighth , a great Father of the Church of Rome , and a Pope , That no man in the World can be saved , unless he be subject to the Roman Church , like this Author . And Pope Paschal thus said , That no Council could make Laws for the Church of Rome . And so much of General Councils , and of the confusion of the Church of Rome ; a few words more of Synods , and I have done . 1. Bernardus saith , the Church of Rome was polluted with many Superstitions ; that the Bishops were biters of the Sheep , rather than true Shepherds : Sometimes ( saith he ) I have admired that there should be a Traytor among the twelve Disciples , but now I much more wonder that among so great a company of Bishops and Prelates , one upright Disciple cannot be found , Apop . Chr. Lib. 13 , p. 260. Gregorius Theologus , who lived about three hundred years after Christ , did determine never to come more at Councils or Synods , Because ( saith he ) there comes more evil than good out of them ; for the contention and ambitiousnesse of the Bishops is above measure , said he , Anno 300. D. Paraeus said , Often hath the Truth suffered wrong in Synods , because all that were assembled , agreed in one error , so that Truth came to be passed by with silence , Iren. pag. 57. Again , Gregorius Nazianzius used to say , That he never had seen any good end of any Council or Synod , Vide Inst. Clav. 4. Lib. 9. cap. 11. And some Synods have said , That remedy was not to be expected from the Clergy , who were the cause of the Disease , Anno 1616. So the Author saith , Whose company did the Church of Rome leave ? And from whom did she go forth ? And where was the Church that she did forsake , that she should be counted Heretical and Schismatical ? I say , She left the company and society of the Primitive Church in Christ's and the Apostles days , and she went forth from the rest of the Churches that were planted , as I instanced ; The Church of Rome in the year 193 ▪ did excommunicate all the Eastern Churches : And where was the true Church that she did forsake ? saith the Author . Not onely one , I say , but many , to wit , The Doctrine that the Apostles had laid down and preach'd at Antioch , at Philippi , at Corinth , at Ephesus , and the rest of the Churches of Asia . And so the Church of Rome is proved to be an Apostate , in the Apostacy , in Heresie , in Schism ; so that there is an absolute defection from the Life and Power of God which was manifested in the Apostles dayes , and therefore the church of Rome is not the true Church . What I have said as to the Doctrines and Grounds which have been laid down by the Author , I shall refer it , and the answer , unto Gods Witnesse in every man's Conscience ; and if I hear any more of the Author , his great Boasts , or ambitious challenges , which may reach to all that do dissent from the Church of Rome , as to be Hereticks , I shall engage in the strength of the Lord to vindicate the Truth , however opposed , and shall further ( if God permit ) be ready to give a more large and full answer unto the Doctrines , and Practices , and Worship of the Church of Rome , and prove them to be contrary to the Scriptures , and the Apostolick Doctrine , and the Faith that was once delivered unto the Saints . So in what I have said , I hope may convince the Authour of his vain assertions , and them that are enclined towards Babylon , it may put a stop to that which would too readily close with every thing which goes under the name of ANTIQUITIE . But in what I have said upon the whole matter , I hope will be sufficient unto all who read with a single Eye , without prejudice ; and unto such I say , The Lord give them an Understanding , that they may see and discern the way which leadeth to Life and Felicity , from that which leadeth to the Chambers of Death , and the pathes that take hold on destruction . FINIS . 
A46156	----	Whereas it appears by the examination of John Totty, one of the officers at mace in the city of Dublin, taken upon oath before the lord mayor of the said city, that on the first day of this instant April, the examinant being commanded, went with the magistrates and other officers, pursuant to an order of this board, to a mass house on the Merchants-Key in this city, where they found a priest & many people assembled together ... by the Lord Lieutenant and Council, Ormonde. Ireland. Lord Lieutenant (1677-1685 : Ormonde) 1679 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A46156 Wing I836 ESTC R36898 16150781 ocm 16150781 104884 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. A46156) Transcribed from: (Early English Books Online ; image set 104884) Images scanned from microfilm: (Early English books, 1641-1700 ; 1595:36) Whereas it appears by the examination of John Totty, one of the officers at mace in the city of Dublin, taken upon oath before the lord mayor of the said city, that on the first day of this instant April, the examinant being commanded, went with the magistrates and other officers, pursuant to an order of this board, to a mass house on the Merchants-Key in this city, where they found a priest & many people assembled together ... by the Lord Lieutenant and Council, Ormonde. Ireland. Lord Lieutenant (1677-1685 : Ormonde) Ormonde, James Butler, Duke of, 1610-1688. 1 broadside. Printed by Benjamin Tooke and John Crook ... and are to be sold by Mary Crook ..., Dublin : 1679. Title from first 11 lines of text. Statement of responsibility transposed from head of title. "Given at the Council-chamber in Dublin the 14th day of April 1679." Reproduction of original in the Society of Antiquaries Library, London. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- Ireland. Ireland -- History -- 1649-1775. Ireland -- Politics and government -- 17th century. 2007-11 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-03 Mona Logarbo Sampled and proofread 2008-03 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion DIEV ET MON DROIT HONI SOIT QVI MAL Y PENSE royal blazon or coat of arms BY THE Lord Lieutenant AND COUNCIL . ORMONDE VVHereas it appears by the Examination of John Totty , one of Officers at Mace in the City of Dublin , taken upon Oath before the Lord Mayor of the said City , That on the first day of this instant April , the Examinant being commanded , went with the Magistrates and other Officers , pursuant to an Order of this Board to a Mass house on the Merchants-Key in this City , where they found a Priest & many People assembled together , and that the Lord Mayor of this City ordered them to forbear their Meetings , or having any Publick Mass , for that We the Lord Lieutenant & Council had given Divers to the contrary , and that the Examinant taking the said Priest by the shoulder , and pulling him away , the said Priest cryed out , that he would be revenged for it . And that the same night betwixt nine and ten of the Clock , the Examinant was met near the Thollsel in this City by two men whose names the Examinant knowes not , who forcibly seized on him , and took him by the throat , and there almost strangled him , and that immediately after , three or four men more came with Clubs , and there with knocked him on the head with several blowes , whereby he fell flat to the Ground , and left the Examinant on the Ground for Dead , one of them stamping on the Examinants face with his foot , after he had received many bruises , and that one of them with his Rapier run the Examinant into his left side , & said , you Son of a whore , you rogue , will you pull down the Holy Altar . And whereas We conceive it necessary , that diligent and strict enquiry should be made after the persons who committed the said outrage , whose insolence therein , We cannot but look upon , not only as a high breach of the Peace , but also as a hainous contempt of his Majesties Authority . We the Lord Lieutenant and Council have therefore thought fit hereby to publish & declare , That in case any person shall at any time within the space of three Months after the date hereof , discover to Us the Lord Leiutenant , or to any the Members of this Board , or to the Lord Mayor , or any of the Justices of Peace , of this City , any of the said offendors who so beat or abused the said John-Totty , so as they may be apprehended and brought to justice , such person making such discovery , shall upon conviction of the said persons so discovered by him for the said offences , receive for his reward the summe of Twenty pounds ; and if any of the persons who were guilty of the said offence , shall make the like discovery of any other of the said offendors , he shall likewise receive the said reward of Twenty pounds for such his discovery , together also with his Majesties pardon for the said offence by him therein committed . Given at the Council-Chamber in Dublin the 14th day of April 1679 . Mich : Armarch : C. Jo : Dublin . Arran , Blesinton . Lanesborough . Hen : Midensis . Ro : Fitz-Gerald . Ca : Dillon . Char : Meredith . Jo : Davys . Ol : St. George . John Cole . GOD Save the KING . Dublin , Printed by Benjamin Tooke , and John Crook , Printers to the King 's Most Excellent Majesties ; And are to be sold by Mary Crook , at His Majesties Printing house in Skinner-row 1679. 
A46617	----	My Lord, I thought it my bound duty to return your Lordship thanks James, Elinor. 1687 Approx. 6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A46617 Wing J418 ESTC R37930 17152223 ocm 17152223 105955 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. A46617) Transcribed from: (Early English Books Online ; image set 105955) Images scanned from microfilm: (Early English books, 1641-1700 ; 1617:13) My Lord, I thought it my bound duty to return your Lordship thanks James, Elinor. 1 broadside. s.n., [London : 1687] Title from first line of text. Signed: Elinor James. Imprint suggested by Wing. Imperfect: cropped, with slight loss of print. Reproduction of original in the Harvard University Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Church of England -- Apologetic works. Anti-Catholicism -- England. 2007-11 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-02 Elspeth Healey Sampled and proofread 2008-02 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion MY LORD , I Thought it my bound Duty to return your Lordship Thanks for the great Care you have taken in preserving the Peace and Prosperity of this City , and for your Loyalty to my late Soveraign Lord the King and His Brother . My Lord , I shall always Admire you , and more especially the late Aldermen your Brethren ; And as for Sir John Moors , he shall never be forgotten , for the great Care and Pains he took , and no Magistrate was ever so Abused , yet tho he had Power , he Revenged it not : And as for Sir William Pritchard , he carried himself both Prudent and Wise . And as for the late Sheriffs , I think They were as Worthy Civil Gentlemen as any that could Serve the City . And as for the People , none more inclin'd to Love their own Prince than they , but not willing to be in Subjection to another , and surely that is no Crime ; for if it be a Crime , how highly guilty am I , that have always Loved my Soveraign Lord and no other : For how entirely did I Love my late Soveraign ? For there was nothing in the World I lov'd above Him , but God. O! That I had Died , that He might have Liv'd , then you would not have been exposed to the Flouts , Mocks , and Derisions of your Adversaries ; but it is the Wisdom of God to suffer it to be so , for all our Trials , and I do not doubt but your Loyalty will remain to the end , that you may obtain the Crown of your Reward : But , my Lord , you know that Loyalty without Piety toward God , will avail nothing in the day of His Anger . Therefore I humbly beseech your Lordship , and the Aldermen your Brethren , and all the Loyal Men of this City , that they should be as Zealous for Gods Glory and His Truth , as they have been for the Kings Interest , and then I do not doubt but that God Almighty will accept of your Endeavours , and you may obtain that everlasting Name of being Good Servants to God , and Good Subjects to your Prince ; altho the Afflictions of Joseph be forgotten , and the Loyalty of the Church of England despised , and Her Adversaries Triumphing over Her , saying , Take down Her Hedges , that the Wild Boars of the Forrest may devour Her. O! who would have thought that my Soveraign that I Lov'd so well , and Pleaded His Cause in all Things , and before all Persons , whom I admire above all Princes for His Wisdom and Goodness , should now Expose us ! Therefore I 'll put no Confidence in Princes , nor in the Sons of Men , but in God alone , who is able to Preserve us ; and I shall always pray for my Soveraign Lord , that God would keep and preserve Him from that that is Hurtful to Princes . For I have been Concern'd for the Peace of this Nation above these Twenty Years , and it was Love to God that made me Love the King , and Love to the King that made me Love the People ; And when any Pronounc'd any Judgments against this Nation for the Sins of the People , it troubled me , therefore I humbled my self with Fasting , to Implore the Almighty , that the Judgments might be prevented , but I find that many People mocks at his Judgments , and do not forsake their Sins , as if they delighted to provoke the Most High to destroy them . Indeed when I first undertook the Quarrel , they blam'd me infinitely for it , saying , They were , not worthy of it , but I matter'd it not , for I knew God did not delight in the Destruction of any ; and let them be how they would toward me , yet my Love was so toward them , that I did not matter what they said , for I Loved my Soveraign , therefore I was not willing to have His Kingdom destroy'd , or His Throne uneasie ; and indeed the Lord hath been very Good to me , for He hath given me Favour before the Eys of all sorts of People ; yet not with standing I am very sensible , I have a great many Enemies , that would have destroyed me a great while ago , it my Soveraign had not been as an Angel to preserve me , tho I must needs say the Roman Catholicks , hath been very Civil to me , but it is in hopes to make me a Prosilite , but it is a question whether their Love will last any longer than their Hopes ; therefore I am very sorry for them , that they should think that none can be Sav'd but what owns Rome , when we all have but one God , one Saviour and one Holy Spirit , and yet that we must be counted Heretical and Damn'd , it must proceed from Ignorance or Malice ; yet I am perswaded , there is many Roman Catholicks that Loves me , and I wish them Well ; and for many Dissentors , I do not question but they Love me likewise , tho they thought me to be Popishly Inclin'd , but I never was , and I hope in God never shall be ; And as for the Church-men , they have a great Reason to Love me , because I could Sacrifice my Life for them all , for their Good is my Good , and their Unhappiness is my Unhappiness , and I delight greatly in having them Happy . Therefore God requires that should be Just , and then Merciful , and to abound in all Good Works , for Christ says , By this all Men know you are my Disciples , if you keep my Commandments . To Love one another , and to Pray for the King , and to yield Obedience to Him in all Things that is agreeable to Gods Commands . And if our Dissenting Brethren had done this , there would have been no Contention amongst us ; but Offences will come , but Woe to them by whom they come : They have Condemn'd their Brethren for being Fools , I wish that they may not be condemn'd with the same Judgment as they have condemn'd others . And so I rest , Your Lordships Humble Servant and Souls Well-wisher ELINOR JAMES . 
A46621	----	To the Right Honourable the Lord Mayor and Court of Aldermen and all the rest of the loyal citizens. James, Elinor. 1683 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A46621 Wing J422B ESTC R37931 17152345 ocm 17152345 105956 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. A46621) Transcribed from: (Early English Books Online ; image set 105956) Images scanned from microfilm: (Early English books, 1641-1700 ; 1617:14) To the Right Honourable the Lord Mayor and Court of Aldermen and all the rest of the loyal citizens. James, Elinor. 1 broadside. s.n., [London : 1683] Caption title. Signed: Elinor James. Imprint suggested by Wing. Reproduction of original in the Harvard University Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Catholic Church -- Controversial literature. Anti-Catholicism -- England. 2007-11 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-02 Pip Willcox Sampled and proofread 2008-08 SPi Global Rekeyed and resubmitted 2008-09 Megan Marion Sampled and proofread 2008-09 Megan Marion Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion To the Right Honourable , the Lord Mayor and Court of Aldermen , and all the rest of the Loyal Citizens . My Lord , I Knowing your Loyalty , and the Loyalty of the Aldermen your Brethren , and moreover I am not ignorant of the Loyalty of those Worthy Men that assisted you in the worst of Times ; for I was an Eye-witness , and a Labourer with you , and I know the great Pains and Care you all took ; and as for Sir John Moore , I shall never forget him , but I shall always Admire him , because I saw how he was harrassed about and teez'd on every side ; the Threats , and Scandalous Letters , and Affronts that he took , but with what Patience , Mildness , and Sweetness did he overcome all , without running them into Prisons , or Revenging of Injuries , is not unknown to me ; but I question whether the strongest Man in the Nation could have carried off such a great Confusion with so much Peace , but how little he is Regarded for it , I think it is not unknown ; but if all the World be Ungrateful , I will not , for I will always acknowledge all your Loyalties , and will endeavour to Reward it , according to my weak Ability , and for this Reason I will Live with you , and Die for you , because you have been Loyal to your King and True to the Heir , tho I know you have been blam'd by many , and been Laughed at , and said . What hath your Loyalty gain'd you , for if you had joyned with us , you would never have lost your Charter ; but such discontented Souls shall know that Loyalty doth not go unrewarded , for you shall have a better Charter , and be more Glorious and Happy than ever you have been , if you be but Wise , to continue Fervent to the end , and be as True to your God , as you have been Loyal to your King , for you have Acted like brave Loyal Men , when Roman Catholicks dare not appear above-board , and therefore they shall not have the honour of your Victory ; for if there was any Roman Catholick that Acted , they were Disguised , and therefore it shall go for nothing ; for the King is ours , and none can claim him so rightly as we can , for we own him for our Supream Head and Governour , which no others do ; no , not the Roman Catholicks , and why then should they rob us of our Crown Jewel , the Breath of our Noistrils , land such a Soul , that Rome cannot afford the like . O! he is a Gracious Prince , that excels all the Princes in the World , and do they think to bereave us ? No , I 'll fight a Thousand Battles , and by the help of God , I will regain him again : For I know you are all so Good , that you value the Kings present and eternal Happiness more than your own Lives and Fortunes , and when God is pleased to do this , it will make all forsake the Evil of their Ways , and cleave to him , so this Kingdom that abounds in Wickedness , may be changed into a Kingdom of Righteousness , and the King will be eternally Glorious for being instrumental of such a happy Change ; but the Church of Rome must not think that she can do it , for she is built upon the Sands , and she will never endure to the end : For to Serve God is perfect Freedom , but to serve Popery is perfect Thraldom , which the Lord deliver his Anointed and every good Soul from ; and for this Cause , that the Enemies should not prevail over you ; nor make a prey of you , I would have you incline your selves to all manner of Goodness , and not to hugg up your Money as if it were a God , for that cannot preserve nor save you in the day of his Anger ; but consider the deadness of Trade , and the hardness of Times , and while we are Relieving the Poor of another Countrey , do not let us Starve our own , but do good to all both in Body and Soul , in punishing of Vice and rewardiug of Vertue : This is that which will make your Souls Live when your Bodies Die , that you may not only be great in this World , but eternally Happy , through the Merits of Christ , in the World to come , is the Prayer of Your Lordships Humble Servant , and Souls well-wisher ELINOR JAMES . 
A42453	----	The papists bait or their usual method in gaining proselites answered by Charles Gataker ... ; to which is added, a letter of the Lord Viscount Falkland to the same gentleman, much to this present purpose. Gataker, Charles, 1614 or 15-1680. 1674 Approx. 193 KB of XML-encoded text transcribed from 45 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A42453 Wing G308 ESTC R9378 12418274 ocm 12418274 61783 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. A42453) Transcribed from: (Early English Books Online ; image set 61783) Images scanned from microfilm: (Early English books, 1641-1700 ; 939:5) The papists bait or their usual method in gaining proselites answered by Charles Gataker ... ; to which is added, a letter of the Lord Viscount Falkland to the same gentleman, much to this present purpose. Gataker, Charles, 1614 or 15-1680. Falkland, Lucius Cary, Viscount, 1610?-1643. [16], 72 p. Printed by T.R. for Hen. Brome ..., London : 1674. Reproduction of original in Huntington Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Church of England -- Controversial literature. Anti-Catholicism -- England -- Early works to 1800. 2007-01 TCP Assigned for keying and markup 2007-01 Apex CoVantage Keyed and coded from ProQuest page images 2007-03 John Latta Sampled and proofread 2007-03 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE Papists Bait ; OR Their usual Method IN GAINING PROSELITES : ANSWERED By CHARLES GATAKER , B. D. A Divine of the Church of ENGLAND . To which is added , A Letter of the Lord Viscount FALKLAND to the same Gentleman , much to this present purpose . Job 34. 3 , 4. The ear trieth words , as the palate tasteth meat . Let us choose to us judgment : Let us know among our selves what is good . Luke 12. 57. Yea , why do ye not even of your selves judge what is right ? LONDON , Printed by T. R. for Hen. Brome , at the Gun at the West end of St. Pauls , 1674. A Premonition TO THE READER . THe Title Page of a Book doth commonly hold forth a Bill of Fare ( as I may so speak ) whereby Passengers , who are either hungry after sound knowledge , or delight to feed on the thin and airy Diet of Wit , or are greedy of Novelty , are invited to the Stationers Ordinary . But a Preface to the Reader is often necessary to excite and prepare his mind for the kindly reception , and good digestion of the Treatise it self . Give me leave therefore ( Courteous Reader ) to arrest you , before you sit down to your enterteinment , with giving you an Account concerning the Questions here agitated ; the Answerers Engagement ; and the occasion with the design of this Publication . First , As for the Five Questions , they have been of late years thrown about in several Families , where Popish Huntsmen or Fowlers take the boldness to set their toyls or snares to catch souls ; insomuch as they make near as much noise and yield as much matter of discourse in England , as the Five Propositions in Jansenius did lately in France . We may by this see the truth of * St. Paul's observation , that false Teachers are cunning Cheaters , like to common Gamesters , who are skilfull in all the tricks of Dice , true and false , and have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a methodical course of imposture . † The old and subtil Serpent , who is the Father of lyes , and active sower of tares in Gods husbandry , is the grand master of this art of deceiving . The Papists are the most diligent students , and the most unlucky proficients in this School of darkness , whose principal study it is to obscure the light , and to hinder the power of truth . And their method is the same , that the adversaries of our Blessed Saviour used , who attempted often to insnare him by insidious Questions , vainly presuming , that their shallow wit could baffle him , who ( unknown to them ) was the eternal Wisdom of God , vailed under a cloud of a mean † illiterate Carpenter . But * our only Master , the Christ , quickly put them to silence and shame , either by propounding cross questions , or by parables , wherein they might with little study read their own malice and folly . And as then , they that thus lay in wait to intangle Christ in his discourse were the Emissaries of the High Priest and his Councel , who were in appearance the visible Church of God , but did set themselves in opposition against Christ and the Gospel , and those Antichristian Ministers acted by instructions given forth by those who set them on work : Thus the Popish Circumforane● , that go up and down like the juggling Exorcists at Ephesus , do not act meerly by their singular private fancies , but as they are taught and prescribed by their superiors , and the well-head of their Sophistries is the Court of Rome : There are indeed in the seven-headed or seven-hilled City , which is the seat of the Mother of abominations , more shops then one , where these weapons are forged , The Congregation for the propagation of the Tridentine Faith , the Schools of the Loyolists , the English Seminary , without doubt are all deep in Counsel , and hard at work , now or never ( for England's unhappy divisions fomented secretly by Papists , are Rome's most advantageous opportunities ) to reduce this lost Nation to become once more enthralled and tributary to the Pope's spiritual usurped Monarchy , which indeed is an Antichristian Kingdom of this World. Hence comes that consent in the way , which Romanists now take to gain Proselytes . But we may further observe , that by order they alter their course , and shift their weapons every forty years or thereabouts , since the Reformation , which indeed is no light argument of a weak Cause , which cannot stand without shifting the ground , and the defences of it . But still they accommodate their persensions to the different temper and humour of our Countreymen , that are variable in several ages , taking advantage also from the changes in the state of the Kingdom , in which the Church cannot but suffer some alteration in the outward form of Ecclesiastical Administrations . I can upon a good occasion offred produce five Popish Propositions cast abroad in A. D. 1623. and also the Answer of a learned and pious Divine then living , and still of happy memory . Those were of a fashion somewhat different from these Questions , but tended to the same purpose . For the chief aim of all such writings is to amuse Protestants , especially those who are unacquainted with true antiquity , and to put them off from applying the Rule of faith delivered in the holy Scriptures to the present Religion of Rome , and from attending on that Ministry , which is Gods Ordinance for our instruction , and under which Gods providence hath seated us , and to make men gape after an infallible Guide , which Papists say is necessary , but for no other reason , but because they hope ( as they endeavour ) to cosen credulous people to mistake the Papacy for that infallible Guide . These men are so blinded with self-interest and pride , that they strongly presume , that these five Questions , as being the two-horned Arguments of the Beast , are so subtilly framed , that whether we answer Yea , or Nay , we are catched for certain , and shall be forced to deny our own principles , and to confess the existence of an infallible Guide somewhere , though it be in some undiscovered corner of the earth . And they have such a mean opinion of us for shortness of sight , and easiness of belief , that being once drawn to the acknowledgement of an infallible Guide , we cannot choose but take the bare word of a few Italian Factors , that the most magnificent Whore of Babylon described by St. John to the life , and designed evidently to be the Papal Power of Rome as it appears at this day , is the infallible Guide of Gods Institution . I shall add but one Advertisement concerning the preposterousness of this procedure . This Questionist in the close of his Reply , says , that till his Questions are answered he hath nothing to do with the proof of any thing . It is a remarkable thing , that all Papists by the instruction common to all their Schools of deceit , dispose their Disputants to decline proving any thing , and to impose that burden of proof upon their adversaries . But we that do take our selves to be in the just possession of the faith once delivered unto the Saints , and indeed do build our Religion upon the foundation of the Apostles and Prophets , that is , upon the writings of both , ( as Abraham in his Dialogue with Dives gives the name of Moses and the Prophets to their holy Books left behind them ) do reasonably expect , that whosoever goes about to draw us off from that Church and way of salvation , wherein we are engaged , unto another Society , under pretence , that we can be safe no where else but in that Ark , do strongly and clearly prove , that our Religion is for the main body of it false , treacherous , and destructive of salvation , and that the Society to which we are invited by Papists is the sole Mistress of saving truth . For all that are acquainted with the course , either of Judicial proceedings , or of Scholastical disputations , know well , that this Rule holds , Actori , and , Asserenti incumbit probatio , The proof lies upon the Accuser , or the Averrer of any thing . But this puzling way without proving of any thing , savours so strongly of deceit , and is so far from a fair way of reasoning , that it can catch none but them , that are unsetled in their Religion , and Novices in both divine and humane learning . And because there are too many such in the world , whose precious souls are in danger at this time , the discovery of Popish illusions is now become a necessary work of the prudent and faithfull Guides of souls , who by Gods grace have an actual certainty of their Religion , and can justly say , in the words of St. John , We know , that we are of the truth , and , We know that God hath given us a mind or understanding to know the true God , and we are in him that is true , ( 1 Joh. 3. 19. and 5. 20. ) although they have not the vanity to challenge to themselves an Infallibility . So much for the five Questions in general , which whether the Divine hath answered or no , it is now free for the indifferent Reader to judge . As for this Answerers Engagement in the Controversie , it was very casual . A Romanist that is very zealous to promote the Pope's Interest in this Kingdom , had endeavoured to gain credit with the Eve by a surprisal , and if the old stratagem had prospered , by her insinuation to draw in the Adam , presuming that the Rhetorick of love would be more prevalent , then his Logick upon a considerate Gentleman . To this end a Copy of the five Questions was commended to the persons with a presumption , that no Minister of our Church could give a fit and full Answer to these confounding Queries . And then it was to be hoped , that the parties assaulted would presently despise , and then desert a Church , that was unfurnished of a Ministry able to answer such doughty Questions , as the refined Wits of Papists devise . It was also to be supposed , that whosoever breaks off from our Church , would without any further ado at the next step run into that which is next him , the Church of Rome , whose † wide gate stands open day and night , and is ready to receive all that would find a broad way to Heaven , such as is the Roman passage by a Priests Absolution without a holy life , or sincere contrition for a debauched . But it fell out about this time , that * a Countrey Minister of the Gentlemans ancient acquaintance being in the City , and invited to dine at his Lodging , came to see his Friend a little sooner , then some other Guests then expected . The Gentleman thought fit to make these Questions a part of the Ministers entertainment . The Minister took the short time of that expectation to read the Riddle , and after a small ruminating took Pen and Ink , and set down the double Answer hereafter following , and resigned the Writing to the Gentleman to be disposed of at his pleasure . Shortly after the Romish Mountebank renewed his visit , to see how the Pill had wrought . The Gentleman then took the opportunity to deliver him the Ministers Paper . But many moneths past , before any return was made : at length a Reply was communicated to the Gentleman , who conveyed it to the Answerer as soon as he could conveniently , being at a distance from him by the interposition of several Counties . The Minister took his first time of leisure to give his sence of this Reply , by a Letter to his Friend , who was the person concerned in the Contest , as being the man aimed at for to be made a Roman Convert , that is to say in plain terms , a child of Hell in a double measure , for leaving the clear and living Well of salvation , and then seeking it in a broken cistern , or in a foul puddle of errors and corruptions . Withall it was the Ministers intent , that the Letter should be imparted unto the Romanist , that he might make some good use of it : For the Protestants charity is imployed to turn a sinner from the error of his way , as well as to secure a Christian in the path of righteousness . And although this transaction was past A. D. 1666. yet be that drove the trade pursued it no further , and hath neither ( as it was on our side heartily desired ) acknowledged his error , whereof he might be convinced , and confess it with a wholesome shame ; nor attempted any vindication of his Writing , that we know of , which silence hath more of prudence , then any fresh proffer of more impertinencies could have . His silence therefore cannot be taken for consent in a matter of Religion , where the confession of our faith is a duty ; but may be taken for a modest laying down of his weapons . Now as for this way of publication of all that hath pass'd on both sides , he that observes the bold activity of Romanists at this time , may apprehend a sufficient reason of it , without being told one . Indeed the Gentleman who had an interest in the Papers had used his freedom by shewing them to some Divines of our Church , who gave a favourable judgement of the Ministers whole design , and advised the Gentleman to publish that , which they conceived to be of a general concernment , and might prove a publick benefit by the removal of a stumbling block laid in the way of weak Christians , and might be usefull to the prevention of much mischief , which these Questions might produce , if permitted to pass uncontrolled . The Minister hereupon hath been prest for his leave to let his Writings with the Adversaries to pass the Press . And he considered , that there was no reason imaginable , why he should now conceal what was designed for the maintenance of our Religion from the sight of his Brethren , which he had before exposed to the view and censure of our Adversaries , who are seldom equal Judges of our Writings . Since therefore the five Questions are spread abroad by our Adversaries , who may have too great a complacency in their own inventions as unanswerable , if we all pass them by as contemptible , but may be Gods grace , which often works by weak instruments , and beyond mans opinion , be moved and directed to consider their ways , and turn their feet unto Gods testimonies , even for their sakes , who both are miserably misled , and also industriously mislead others , as well as for the good of our fellow-travellers whose company we desire to keep in Gods wayes of truth and peace , the Minister hath complied with the Gentlemans desires in this particular , and both have the Christian civility to communicate the use of their Light to all travellers that may reap benefit by it , whether they be in or out of the way . But because we publish the Writings of a Papist , we desire to assure the Reader , that the Gentleman is not so void of Honour , which is his particular Conscience , and the Minister is not so forgetfull of his Office , whereof * Fidelity is the quality , as that either of them should by any wilfull alteration corrupt and falsifie them in the private conveyance , or in the present publishing . The Minister indeed in his second pains of preparing all for the Press by transcription , hath upon the review of his own Letter to his Friend added two short Considerations , which for distinctions sake are inclosed within these marks [ ] . Also he hath made some small alteration in a few sentences for the fuller explication of his own Answers . This he thinks it necessary to advertise the Reader of , because the Romanist who gave out the Questions and made the Reply , may have the curiosity to peruse this Book , as being concerned in it . If then he shall compare my Letter as it now runs , with that which was formerly imparted to him , and find something altered , and some things added , he hath yet no reason to cavil or carp at the Ministers proceeding as unsincere , or to charge him with foul play in calling this the Letter to his Friend dated June 18. 1666. For he hath unsaid nothing , which was then delivered , and he hath only endeavoured both to make himself to be better understood then he might have been before , and also to instruct his Friend more fully concerning two particulars , which he had occasion to treat of . If therefore the Romanist list to read this second Edition of the Letter , he will have cause to thank the Minister for his double diligence to discover his errors , and to give him fuller satisfaction then formerly . And this comes timely enough to prevent his Defence , or to procure his Amendment . Thus ( gentle Reader ) thou maist perceive the whole design of the publication of this party-coloured Discourse . I shall detain thee yet a little longer with offering unto thee a Consideration that is near a kin to our Matter in hand . We see the indefatigable diligence of Romanists equal to that of the Scribes and Pharisees , whom our Blessed Saviour branded with the infamous character of Hypocrites , and denounced a dreadfull Woe against them , for their restless travels , and divelish labours in compassing Sea and Land to make one Proselyte . I desire my Christian Reader to observe the Parallel between them . The Roman Sheep-stealers of this Age , the Scribes and Pharisecs took upon them to be the Guides of Gods people in that Nation of the Jews which was the only visible Church of God at that day , and had obtained great credit with the vulgar by the ostentation of counterfeit holiness , boasting of knowledge , and pretence of Authority . The Jewish Church was then very corrupt in Religion , not indeed by Idolatry , as formerly before the Babylonian Captivity , ( for the smart of Gods rod lying long on their backs made them after their return for everweary of Idols ) but by a tenacious adherence to humane Traditions ; which burden , how heavy and hard to be born , the Lawyers considered not , but the Scribes and Pharisees bound upon the consciences of the people for religious Ordinances of divine original , not written in the Law of Moses , but traduced by oral tradition of the Fathers . It was then ( as David speaks ) high time for the Lord to work , to lay to his hand , that is his Ministry , when they had destroyed Gods Law , and made his Commandements of none effect by the traditions of men . Yea , St. Peter says , that Christ died to redeem his people by his blood from that vain conversation , which the Jews were enslaved unto by the tradition of their Fathers . The Pharisees then , that took such pains to make Proselytes , did not make it their business to gain strangers to the Commonwealth of Israel , unto a communion with the people of the God of Abraham according to the pure Law of Moses , for which Christ certainly would never have condemned them , as he did . But the aim of their labours was to increase their own party , by captivating men under their yoke of Authority to the observance of a traditional Religion , and thereby to strengthen their power and worldly interest in that Nation , which was called by Gods Name . Now , for this inveagling of Disciples to the keeping of counterfeit Traditions , some whereof were but vain and uneffectual to sanctification , others were violations of Gods Law , our just Master curses these seduced and seducing Guides for making their wretched followers the children of Hell , even worse then themselves , by engaging their new conquered Subjects to the most violent hatred , and fierce opposition of the truth , and the professors of it . See now , how the Papists tread in the steps of the Pharisees , and in one particular out-act their crimes . Their pretence to the Chair of Authority indowed with Infallibility , their outward varnishes of sanctity laid over their covetousness and uncleanness , their horrid hypocrisies , I omit to speak of . But their Proselytizing is that which I propound to your notice . Their work is not to convert Pagans from the worship of Devils and dead Idols to serve the true and living God , nor to turn Jews and Turks , who abhor Idols , and therefore are too rationally scandalized by Roman Idolatries , and averted from Christianity by that conspicuous Mother of spiritual fornications , but to pervert Christians , who know and worship the only true God through and with the One Mediator Jesus Christ according to the simplicity of the Gospel , and to perswade these to break off communion with all other Christians , who have obtained the like precious faith with themselves , and to subject their souls to the conduct of Traditionaries , and so to become an accession to a potent Sect or Faction in Christendom . Indeed the Roman Sectaries are in no small measure more pernicious false Teachers then the Pharisees , because they not only evacuate the Authority of the Gospel , and corrupt the purity of Christian Religion , by novel devices , some directly repugnant to Law and Gospel , others vainly superstitious , and all obtruded under the false title of Traditions ; but also have introduced into their Religion the most gross Idolatries , that ever the Devil did pollute the confederate servants of God withall . Since then the purple Whore hath made the Kings of the Earth and many Nations drunk with the poysoned Wine of her fornications , as St. John being in the Spirit foresaw and foretold , and it is the labour of Roman Emissaries to invite Englishmen to drink of her golden Cup , St. John's Caution was never more necessary for Christians then now , Little Children , keep your selves warily from Idols : And Christs Admonition concerns us nearly , Beware of the leaven of the Pharisees . Since Papists are thus manifestly the heirs and successors of the Scribes and Pharisees , let all that love their own souls decline the snares of these travellers to make Proselytes , lest while they think to find a new way to Heaven , which is called Tradition , they be made the children of Hell. Here indeed we have set one * snare of the Devil before thine eyes , the Papists first set it to take Christians captive , and set it in secret , in chambers , whispering in the dark , but now what was spoken in the dark , and in the closet , is brought forth to be examined by the light , and I hope , that this stratagem of our enemies is defeated by being discovered . Indeed it is a happy ignorance not at all to know the depths of Satan ; but since God hath in his wise and just providence let loose Satan amongst us , who can transform himself into an Angel of light , and transfigure's his messengers into the Apostles of Christ , who spare no pains to vent his delusions , we had need to pray heartily , that God will be our Sun to enlighten us with the saving beams of his heavenly truth which shine in his written Word , and our shield , our shelter , our shadow to secure us from the snare of the Fowler , from the pestilence that walketh in darkness , and the destruction ( the bold . faced Devil ) that wasteth at noon-day . And that the Christian Reader may be provided of an Antidote against this noysom pestilence , and that he may both see and escape the deceit and destruction of this snare , is the end of this publication ; which God make prosperous to his Glory . Amen . C. G. First SECTION , Containing the PAPISTS QUERIES . Five Queries propounded in Religion . _1 . WHether there is not in all ages a visible Catholick Church ? 2. Whether out of the visible Catholick Church any can attain Salvation ? 3. Seeing there are now very many Professions amongst Christians , which give themselves out to be either the holy Catholick Church , or part of it ; I desire to know by designation ▪ which amongst them all is now the holy Catholick Church ? 4. Whether the Holy Catholick Church so designed can teach her Children any error , as matter of Christian Faith , either destructive of Salvation , or endangering the attaining of it ? 5. If the said Catholick Church can teach errors , as matter of Christian Faith , how any Christian can be infallibly certain , that She hath not taught some error in determining the Canon of Scripture , and in teaching some Book , or Books , to be the word of God , which is not so ; and then what certainty any one can have , that all those Books are Gods word , which Gods Church delivers to be his word ? [ A Categorical Answer to these Queries is demanded . ] Second Section containing the Divines Answer . 1. THe Queries answered by propounding others , reflecting upon the State of the Jewish Church of God , to which God had made as ample promises of its continuance , till Shiloh came in humility , as he made of the Christian Churches perpetuity , till the same Saviour come in glory . 1. Whether according to the veracity of Gods promises , there were not then to be a Visible Church of the Jewes ? 2. Seeing the Kingdom and Church of the ten tribes pretended to the truth and service of God , as well as the House of David with the Priesthood at Hierusalem , and even that Kingdom and Priesthood were sometime infected with gross Idolatry , and that publickly set up and erected ; I desire to know by what designation a Jew , that was truly inquisitive of the way and means of Salvation , should then discern and discover that Church , in which he might find it , and out of which , he could not , since ( as Christ himself affirms John 4. 22. ) Salvation was then of the Jews ? 3. Whether the Visible Society of the Jewish Nation that was in covenant with God could not teach her Children any error as matter of Religion , that was corruptive of the same , and destructive of Salvation ? 4. If the said Church could teach such errors , how any Jew could be infallibly certain , that the living Oracles committed to that people were not corrupted , or lying legends obstructed under pretence of Holy Scripture . 5. If God in that Oeconomie did preserve the Holy Scriptures , which were to be the standing Rule of Religion , to which private persons were to have recourse for their direction , to secure themselves from the seducement of erring Guides ( Esa . 8. 20. and 9. 16. compared ) ; and also the Instrument of publick Authority , for reformation of a corrupted Church : why may not the Scriptures of the New Testament , added to the Oracles of the Old , be sufficient to make us wise unto Salvation , and to enable them who have their senses exercised therein , to discern between good and evil ? [ If the Querist can frame a good Answer that might satisty the conscience of a Jew , then , mutatis mutandis , the same will be an Answer to his own Queries . ] II. Take this Categorical Answer to the said Queries . 1. There was , is , and shall be till the worlds end , ae Catholick Church , that in every age is visible by the profession of Christianity to the persons then living . 2. Out of this Catholick Church ordinarily there is no Salvation . 3. That is the Holy Catholick Church , which professeth that One Holy Catholick Faith , once for all delivered unto the Saints , whereof the Holy Scriptures are the Conservative and Rule . 4. That Holy Catholick Church teaches no error destructive of Salvation . 5. Therefore cannot , so long as it continues so , abuse the world by imposing false , or forged Scriptures upon it . Quere further ; What reason now from hence can be deduced , why any rational person should desert the Church of England , that adheres to ( the acknowledged Rule of Faith ) the Scriptures , and enter into the present Church of Rome , which at the threshold requires him to renounce his Senses , Reason , and Charity , and obliges him to the belief of a Creed composed a few years ago at Trent , which we desire the Papists to prove was the Catholick Faith of the truly antient and Catholick Church . Third Section containing the Papists Reply . N. 1. A Categorical Answer to the Queries concerning the Jewish Church . I Admit the promises of God here mentioned respectively to Jews and Christians . To the first I answer affirmatively . The Second commits a fallacy of Ignoratio elenchi . The Queries about the Christian Church ( to which these ought to correspond ) proceed not upon any particular Kingdom , no nor upon any particular Church , nor on every one , or any particular mumber of the Priests or Pastors of the Church ; but upon the representative Catholick Church in a full and lawful meeting of the chief Pastors to teach the Church diffusive , what she is to believe as matter of Faith , or to reject as errors in Faith , when questions arise about any of them . I therefore answer , that when any such question arose amongst the Jews , they were neither to have their last refuge to the Kings of Israel or Judah , nor to the State , Magistrates , or common people for resolution in what they were to believe ; but to the lawful High Priest for the time , with his High Council or Synod of other chief Priests and Doctors , in the Law of Moses . And they were to conform their belief to what they defined , and taught them ; so that whatsoever either the Kings , or some number of inferior Tribes , or some particular Priests , taught , practised , or believed , contrary to the Doctrine and definition of this Supreme Spiritual Council was to be held erroneous , and those who held forth such erroneous Doctrine pertinaciously , or practised publickly contrary to it ; were to be esteemed in their doctrine Hereticks , and in their practise Nonconformists to the True Church , or Separatists from it . If therefore a Jew in the times mentioned in the Querie should have demanded , which was then the True Visible Church , wherein Salvation could be acquired , the answer must have been , That it was the High Priest then being , and all these believers , who conformed their Faith , Practises and Communion to him and his high Council , ut supra : And all such , as stood in oppositions against him , and division from him , were Aliens ( so long as they continued in that state ) from the True Church . Now if the Querist had proved efficaciously , that the High Priest with his fore named Council taught the people , either Idolatry , ( the common sin of the Jews ) or any other breach of Gods Law , to be lawful , or any error against Gods Revelations to be true , or any of his Revelations to be false , he had overthrown the whole fabrick of my Queries . But seeing this is not yet done by him , his Queries are neither an Answer , nor any obstruction to mine , and therefore they remain in their full vigour against him . For notwithstanding all he says in his second Query , ( which is the main force of his instance ) I have clearly shewed , a Jew of those times , which was then the True Visible Church , out of which Salvation could not be had . Now it is impossible , to prove any such matter , unless he enervate the words of our Saviour , Mat. 23. 2 , 3. where he says , That whatsoever the Scribes and Pharisees taught , who had and did sit in Moses his chair ( that is succeeded in his Spiritual authority ) was to be observed and done by all the Jewish people : which supposes evidently , they could not teach them either error in Faith and Manners , as part of Gods word ; for then he should have commanded to do evil , and believe errors : so that they were infallible in their teaching till Shiloh came . And the reason why they were so infallible ( says our Saviour ) was , because they sate upon Moses his chair , and so governed successively the Church of God faithfully in matter of doctrine , as he did in his time : Upon the chair of Moses have sate the Scribes and Pharisees : All therefore that they shall say unto you , Observe and do it . And this reason proves not only , those that sate then when our Saviour spake these words , but that all those who sate before them ever since the time of Moses were infallible in all divine doctrines both of Faith and Manners . The third Querie is therefore thus answered ; That the Jewish Church , ( understood ut supra ) could not teach any error , as matter of Divine Faith or Religion . To the fourth Querie , I answer , That , though from the precedent Answers , it followes , that the Jewish Church by divine direction preserved the Holy Scriptures so entirely , that it never rejected any true part of Gods written word , nor received into their Canon of Gods written word any Book , or Sentence , which was not his word ; yet it followes not thence , that every private person should find out every particular point of Religion by particular or express proofs out of that written word alone ; but that the Authority of the Jewish Church , ut supra , in matters controverted , should interpose it self , and determine the controversie . Nor do the two Texts quoted in the Querie prove thus much : For that Esa . 8. 20. proves only this , that they were neither to have recourse to Soothsayers , nor to extraordinary visions , but to the Law and Testament , when doubts arose . Now this is so far from forbidding to have recourse to the present respective Priests and Governors of the Church , that the Law and Testament command expresly , that recourse is to be had to them in doubtful cases , Deut. 17. from the 8th . to the 12th . verse , and Malachi . 2. from the 4th . to the 8th . In which places the interpretation of the Law is reserved to the Priest , and the disobedience to the Priests command , declared to be so great a sin , that it is to be punished with no less than death . And for the Scriptures themselves , it was so far from the Ordinance of Moses his Law , that every particular or private Believer had license , or opportunity , or ordinary possibility to peruse them , and gather from them by his sole perusal , what was , and what was not to be believed , ( as private Protestants now do ) that the Law was only to be read to them once in Seven years , Deut. 31. 10 , 11. and was accordingly performed by Esdras , Nehem. 8. 1 , 2 , 3. And this was all we read in Scripture of the common People knowing the written word . And it appears , that the people were so far from undertaking by their own private judgements to attain to the full meaning of every hard sentence in the Law , that it is said v. 79. that the Levites interpreted to the people , and that Esdras taught them : And v. 13. not only the people , but the inferior Levites and Priests came to Esdras the chief Priest to hear from him the interpretation of the Law. Now the respondent , if he will make a parallel between the common people of the Jews and his Protestants , must produce some clear place of Scripture , where the Books of the Law of Moses , and not only they , but the whole Old Testament was as common and familiar in the houses and hands of every ignorant Jew , as the Old and New Testament is now in the houses and hands of every ignorant Protestant , which I believe he will find a very hard task , seeing Printing being then unknown to the world , it would have been very difficult to have found so immense a number of copies , as are now ( since Printing ) of the Bible amongst Protestants . Yet are not we of opinion , that the Scriptures are either not profitable , ( as Saint Paul says they are ) or not sufficient ( supposing them to be the written word of God by some precedent proof ) by way of Rule to make us wise unto Salvation . For they contain many of the most important points of Religion clearly and expressely to all , who are not willfully pertinacious , and what they contain not in particular expressions by general rules they refer to the Church , and the chief Governors of it , to learn them from their mouths , or from the Vniversal Tradition of Christendome . But that every particular Christian is to receive and know what he is to believe , what not , by his sole perusal of Gods written word , as though every particular point of Christian Faith were particularly set down in it , or by particular respective consequences , or other particular proofs concerning every such point to be deduced from it , is so great a Paradox ; that no man ( I think ) who hath his right senses can averr it . For besides the unlearned , which is the far greater part of Christendome , whereof a very great part know neither to write nor read , and therefore depend upon the credit of others , what are the words of Scripture ; or if they can read , know no other save their Mothers tongue , and thereby are subject to a thousand misconstructions of the words or Phrases in the Original ; or if they arrive to the knowledge of the original , know not the true Rules of interpretation of Scripture , and thereby run into errors ; or if they know them , out of Pride , or self-conceit of their own wit and jugdment , will not apply them : And as to the Learned , seeing they , after all their industry , skill in Languages , comparing one place with another , &c. are yet so far from according one with another in the interpretation of divers places of Scripture touching points of Faith controverted , that there is no hope after 150 years discord they will ever come to an agreement . But suppose some learned men might have a greater insight into Scripture , and approach nearer to the sense of it , then those that are less learned , or the ignorant ; yet Scripture interpreted by private mens judgment cannot be a sufficient Rule of Faith , or means to obtain it . For the Rule and means appointed by almighty God to attain Faith , must be common and universal to all sorts of Christians ; nor must there be one rule and means for the learned , and another for the unlearned . Seeing Scripture cannot be sufficiently interpreted by the sole means of Scripture by the unlearned , , as I have shewed , and Scripture interpreted by private men cannot be the Rule and Means appointed by Almighty God for the guiding of consciences in all points of Faith , there must therefore be some other for the unlearned , and consequently for all . Now this other means and rule can be no other excogitable ( unless we run to the Sole private Spirit of Phanatiques , which is more absurd then all the rest , ) save the direction and universal Tradition of Gods Catholick Church , as is above declared . As to your last sentence , I acknowledg , That he who can answer these Queries may answer mine , and the same substantial answer mutatis mutandis , will satisfie a good conscience in both . Nor did I ever think my Queries unanswerable : for I know I could answer them my self , or any one may do , who assents to the Principles of the Roman Church . But I propounded my Queries to Protestants , and shewed they are unanswerable by them ; and from them only it is , from whom I in this occasion expect an answer . N. 2. Now let us weigh the Categorical Answers . To the first the Answer seems to be affirmative . Onely there is some dubiousness in the word , Christianity . For all Hereticks make a visible profession of Christianity . Supposing therefore you mean true Christianity in their whole Profession , the Answer is accepted . To the second you add the word , Ordinarily . If therefore you mean by this , that some may be saved in extraordinary cases out of the visible Church , I take the Answer to be affirmative , that some may be saved out of the visible Catholick Church , which I think is contrary to the stream of all Christian Antiquity . The third hath nothing of a Categorical Answer . For I demand , amongst all different pretended professions , which is now the Holy Catholick Church by designation of some one , or some set number of Professions now on foot . And you tell me what the Holy Catholick Church is , but give no designation of any particular profession or professions of Christians . Or if you intended to make a designation , you have answered obscurum per aequè obscurum , which can be no Categorical Answer . For it is now as obscure among Christians , which profession that is which now professeth the true Catholick Faith once for all delivered to the Saints , &c. as it is , which is now the Holy Catholick Church . Your fourth Answer is defective ex insufficienti enumeratione partium , and not Categorical . For I put two parts in my Querie , Destructive of Salvation , or indangering of it . You answer to the first , but you say nothing to the second ; wherein notwithstanding was the main force of the Querie . Your fifth Answer is not Categorical , because only conditional . You say , The Catholick Church so long as it continues so cannot , &c , Now this conditional , So long as it continues so , supposes , that the Catholick Church can cease to be the Catholick Church , which is both contrary to your answer to the first Querie , wherein you grant , that there is in all ages a Visible Catholick Church , and a most damnable error in Christianity . For if the Visible Catholick Church can ever cease to be , Christ who hath promised , it shall ever be , Eph. 4. 10 , 11 , 12. &c. will become a false Prophet . But suppose , you had given a Categorical Answer , That it can never obtrude false Scripture , &c. then you must grant , that the Catholick Visible Church is infallible in the delivery of Scripture . If so , then is there an Infallible Judg upon the earth concerning this point . If so , I require some satisfactory reason , why the Church should be infallible in this and fallible in other points of Faith , seeing it is as great absurdity to abuse the world with salse Faith , as with false Scriptures . Or what authority is there either in Scripture , or Antiquity , which limits the infallibility of the Church to the sole determination of Scriptures . Or is it not as pernicious to a Soul to be put in danger of damnation by having a dangerous error taught it by the Church , as by having some Books , happily less dangerous than that error , imposed upon it by the Church , To your Conclusion I answer , The reason , why you are to desert the Protestant English Church , is not , because it adheres to the Scriptures , as a Rule of Faith , ( for the Roman doth that as well as the Protestant , ) but because they will have that the sole Rule , in exclusion of Vniversal Tradition , and the voice of the Catholick Church , Nor is it any reason to refuse to join with the Roman Church , because it enjoyns one to renounce his Senses and Reason . For it enjoyns this no more , than Scripture and the Protestant Church does . For was not Lot to deny his Senses , when he perceived them to be Angels , whom his eyes ears and touch taught him to be living men ? And how could our Saviour pass through a whole crowd of people , and neither be seen , heard , or felt , without a deception of the Senses ? Now it is far more opposite to humane reason , to believe one to be three , and three to be one , and that in the very self same being without any difference , or mutation , then to believe bread to be changed into flesh , or one body to be in more places at once . What you say of breach of Charity , is misconceit of our doctrine . We censure not the Persons , but the Doctrine , and that maintained pertinaciously and obstinately . Now who does so , we cannot absolutely judg , and therefore pass no absolute judgment upon particulars . And this is so far from breach of Charity , that it is only out of Charity , that we let Protestants know , what danger they are in , that they may avoid it ; whereas otherwise we should be Flatterers and Sycophants in letting them go on securely in the danger we conceive them to be in . The Council of Trent composed no new Creed , at all , but gave a Catalogue of such points to be professed by all those , who were to teach in publick Academies , before they were admitted to that office . As the English Protestants do exact a profession of the 39 Articles of such as she admits to Orders . I have nothing to do with the proof of any thing , till these Queries be answered by Protestants . Fourth Section , containing an Examination of the foregoing Reply made by the Romanist ; which was comprised in a Letter to the Gentleman assaulted . Mr. F. M. SIR , I Received the Papers , which you conveyed unto me by many Ambages , on the 12th . of April ; since which time I have been intangled in several businesses , that allowed me no leisure to consider the Cavils of the Factors , for the Court of Rome , who are like the Clients of * the Idol God of Ekron , the Flies , not only for their insinuation into secrets ; but also for their restless importunity , who though beaten off from the Hesh , they would taint and corrupt , yet return again . But now , though enough hath been lately published by eminent persons in our Church , to stop the mouths of gainsayers or at least to secure prudent readers from the dangerous practises of those , who like Elymas cease not to pervert the streight waies of the Lord ; yet I have taken some spare time to examine what is returned to that Paper , which you know Sir , I writ in your Dining-room whilst you staid a while for your company to dinner . Upon the perusal I find nothing , that may render the defence of mine own former writing so difficult to me , as it may be tedious to you . For you will see that Oracle of Solomon verified , The beginner of strife is like one that opens a passage to waters . As waters let in at a small breach quickly spread to a deluge : so you may observe , how contentions about Religion begun by admission of a few questions swell to Volumes that cloy , or tire rather then instruct readers , except they be such lovers of Truth , as to seek it with patience . But least my silence might give some occasion to the Adversarie of triumphing over our Church , ( whereas indeed neither the validity of our cause or profession , nor the credit of our Church depends on so weak a Basis , as the acting of one of the meanest of her Children ) I shall endeavour to repair this breach , and to retrench these bitter waters of Romish contentions against the Truth into their own channels . And that you may not be affrighted with the very bulk of my Reply , I shall not enlarge my discourse to disprove every particular , which these Papers may tempt me to contradict , but make short animadversions upon whatever occurs and appears material to our present Queries . My first Querie ministers no occasion of dispute . The second , in which he rightly apprehends the main force of my instance against his Queries to lie , is attacked by him confidently , with such weapons , as I may safely trust you to judge of their validity . And indeed you that are assaulted in the possession of the truth of Christian Religion , conveyed unto you by the light of Gods Word in the Scripture , which is held forth by a Ministerie , that doth not pretend to Infallibility , but professeth legitimate Authority to instruct all under their charge in the Doctrine of the Gospel , must be Judge in the Court of your own conscience , whether the Roman Questionist , or I , speak that which is agreeable to the common Rules of Truth . And your Reason assisted with the blessing of God , the Father of Lights , who freely and liberally gives wisdom sufficient to salvation unto all , that with humility , meekness and resolution of obedience implore his holy Spirit of understanding , must be permitted to be your Guide in discovering the True Church from the False ; and may as well and safely be allowed to distinguish the wholesome Doctrine from the corrupt and noxious : since this may be easier and sooner discerned by the agreeableness of any Doctrine to the sence of Scripture , in which all things necessary are plain , then the truth of a Church can be discovered by those Notes commonly given by the Papists , which are uncertain , variable , difficult to be examined , and ( which is of most importance ) not infallibly known to be the infallible Notes of a True Church , nor infallibly applied to their Church , except you will take their Testimony of themselves to be infallible , which is the thing in question . But not to make unnecessary excursions , I shall betake my self to examine his Answer to my second Querie . I will not waste time to unfold the Logical term , Ignoratio Elenchi , though I can shew how unjustly this fallacy is charged upon me , and how easily it may be retorted upon him . I shall appeal to your reason , and leave you to determine , who is guilty of mistaking the Argument in debate , or of proceeding fallaciously . He thinks , he hath convinced me of such a sophistical dealing , by saying , That the Queries about the Christian Church , to which those propounded by me ought to correspond , proceed not upon any particular Kingdom , no nor upon any particular Church . But I desire you to consider , whether there be not an exact analogy ( as to the sufficient way and means of salvation ) between the Christian Church under the Gospel diffused through all Nations , and the Jewish Church , which was the only Nation , which had then the peculiar priviledge to be in Covenant with God , and to enjoy the living Oracles of truth ; and whether there be not a just correspondence in the obligation , that lies upon the members of either Church , both to serve God sincerely according to his will revealed in his Word , and also at the same time to yield obedience to their Superiors in the Lord , and according to that Law , which was given to Prince and Priests and People . The whole Kingdom of Israel at first , as it was undivided , was the only Church of God : And the Kingdom of Judah , after the Rent , was the only Spouse of God , till she had a Bill of Divorce for her spiritual whoredoms . And therefore let any indifferent Reader judge , whether I proceeded not upon a good ground , when I compared the present Catholick Church , with the only Church , though then confined to one Nation , since both are equally furnished by God with sufficient means to preserve Religion , and both are equally liable to corruption in their members , and if you will believe St. Paul's warning to the Church of Rome , the visible Roman Church is more then equally with that of the Jews obnoxious to a grand apostacy and excision . [ There is indeed one difference between the particular members of the Jewish Church under the Law , and particular Christians under the Gospel , for which the condition of Gods servants under the Old Testament was much harder , then ours is under the New. For the prescript service of God being of old tied to the Temple at Hierusalem , and the people being bound to worship God there , when the Temple was shut up , and the worship of the Lord wholly laid down , as under King Ahaz , ( read 2 Chron. 29. 7. ) or when the City and Temple were polluted and prophaned with the execrable Altars and Images of Baal , of the Sun , and of the Host of Heaven , and Devil-worship which were set up by Manasseh , who required obedience of Priests and People , and filled Jerusalem with the blood of them who chose to obey God rather than Man , ( See 2 Chron. 33. 3 , 9. 2. Kings 24. 4. ) Gods faithful servants must needs have been in a sad streight between their zeal for Gods House and service , and their obligation to their superiors , who caused , at least urged them to err , and to do worse then the Heathen ( as the Holy Ghost speaks in that story ) when there was no appearance ( as this Romanist fondly dreams ) of a standing Council assistant to the High Priest resident at Hierusalem , as a Visible guide in Gods way , but the Priest that shewed their heads were all Sycophants and Seducers . But now the Service of God being spiritual and not tyed to any one place , nor the Law of Christ confined to one Bishops chair only , but the Church being spred throughout all nations , and every Church , that is associated orderly in any Kingdom , or Nation , or being endowed with a sufficient power of conduct and government , ( in which the Christian Magistrate is concerned ) if a prevalent party of Governours be not only corrupted in matters of Religion , but also so abusive of power , that the communion with that Church be unsafe , Christians are much more at liberty than the Jews were , because by removal of their habitation they may leave a gangrened limb of the Catholick Church , and joyn to a sounder part , where they may , be it in the East , or in the West , offer a pure oblation and incense unto God with acceptance upon the Altar Christ Jesus . This advantage of freedom and safety for the Service of God , and working out their own salvation , a Christian gains above a Jew by the propagation of the Gospel unto the Gentiles , and the settlement of particular Churches in several Territories under several jurisdictions . But still the parallel holds between Jews and Christians , both in regard of their duty to God , and their Governours , and in respect also of the provision for their eternal Salvation , when the iniquity of the times is such , that their Governours will either make the people committed to their charge drunk with the poysoned wine of their fornications , or make themselves drunk with the blood of Martyrs ] But he goes on to tell us , that his Queries proceed upon the Representative Catholick Church in a full and lawful meeting of the chief Pastors to teach the Church diffusive what she is to believe as matters of Faith , or to reject as errors in Faith ; when Questions arise about any of them . 1. Now Sir , again I appeal to your reason , 1. whether you did apprehend , or could divine , or by any thing in those Queries imagine , that by the Visible Catholick Church ( which he supposes must be consulted as the Guide of Salvation ) is to be understood a truly general Council lawfully assembled . But now you may be satisfied , that when the Papists make a noyse , with crying up the Catholick Church , they do not mean the Body of the Christian Church diffusive over the whole earth , which though it cannot err in matters of Faith necessary to Salvation ( for then , it should cease to be a Church by not holding the head Christ Jesus ) yet can not this be a Guide , because it cannot be consulted by particular Christians , or others , who having got an incling of the truth , and desirous of Salvation , may be inquisitive for a Guide . And though every Christian which is a sound member of the Catholick Church , by holding the true Faith , and being ready to joyn upon every good occasion with all his Fellow members in the worship of God through Christ Jesus according to the Rules of the Gospel , be obliged to communicate his Light to any man that wants it , yet is not every man that agrees with the Catholick Church , an Infallible Guide : And less than Infallibility will not serve a papists turn when he talks of a Guide , though the poor souls in that Synagogue never see any but such Guides , which are confessedly fallible , because Infallibility is not the Lot of particular Priests . And now being instructed to take their meaning ( which was a secret not to be foreseen ) for their saying , I hope you have not forgot , what you have heard my Lord Falkland often say , The Pastors assembled in Council , though a governing part , are still but a part of the Church Catholick ; and this may be secured from the gates of Hell , though they may be permitted to err in matters of Faith. 2. But allowing all due honour of Reverence and Obedience to a truly General Council lawfully assembled in the name of Christ , and proceeding sincerely by the assistance of the Holy Ghost ; I desire you to consider , how particular Christians are by this mans explication of the word , Church , set forward in the way to find that which is pretended to be absolutely necessary , to wit , an Infallible Guide in matters of Faith , and holy Life . You know , that , after the Apostles had finished their course , the Church subsisted upon the stock of their doctrine , with an ordinary Ministry erected and supported by Christ in several Churches respectively , for many years , and some ages without a general Council . Yet particular Christistians had all that while a sufficiency of certain means for the conduct of their Souls in the wayes of Truth , Peace , and Holyness , unto eternal life . And therefore doth it not appear evident , that there was Salvation attained without a Church in the sense of this Querist ? But never was there Salvation out of the Catholick Church . I pray marke now , who is ignorant of , or wilfully mistakes the Argument we treat of , the Querist , or the Respondent ? 3. Thirdly , I desire you to consider , in what a wilderness you are intangled , without certain path , or issue , if once you be perswaded to forsake your ordinary Guides , who lead you not by their own light , but by the Lanthorn they hold forth , which enables you to judge of their leading and your own walking in the right way , and then to look for this Chimerical Guide called the Church . For you know , 1. General Councils are not standing Guides . 2. And how shall particular Christians be infallibly assured , ( and less then that , according to the common Hypothesis of Papists , will not serve for a ground of divine Faith ) that a Council when it is assembled is truly a full meeting of only lawful Pastors , and that they proceed so as to be assisted by the Holy Ghost , since the Learned are not agreed on the Conditions requisite to make the Body of an Assembly fit for the spirit of Infallibility ; and the unlearned are never able by disquisition to be assured that the Council which pretends to be their Guide is justly qualified to be so . 3. Again 3. Remember how silent Councils are in cases of conscience , and particular matters of holy life ; in which there is as much danger , if you mistake the way , of rushing into Hell , as in matters of Faith. If reason and ordinary Pastors , without any fancy of infallibility , can apply Scripture-Light to guide our feet certainly in the way to Heaven , why is there more necessity of a Council to teach us matters of Faith , than to instruct us in holyness of life ? Mistake me not I acknowledg the Authority of Councils as useful for the preservation of Peace , and for the more vigorous suppression of false teachers , which corrupt the truth . But I see no absolute necessity of that extraordinary power to teach the Church diffusive the form of wholesome Doctrine established now by the Consent of Ages to the Faith once delivered to the Saints . 4. But supposing a general lawful Council to be the only teacher , to be trusted , how shall particular Christians be infallibly assured of their Doctrine ; the knowledg whereof is conveyed by no other means , but such as are confessedly fallible ? And therefore you will still be to seek for a sufficient Guide according to the Sense of this Grand-Signior . All the objections made against the Holy Scriptures as they are used for instruments to discover the truth and the will of God ( which certainly they were by God designed to be , for the benefit of the People as well as Pastors ) will be more forcibly urged to the disenabling the Canons of Councils from being a certain Rule of Faith , than they can be to the degrading of Scriptures from that dignity in the Church : Since the words of a Council in the original cannot be planer nor more expressive of the mind of God , then those which the eternal Wisdome and Holy Spirit of God immediately directed the Pen-men of Scripture to endite : And their Translations into Vulgar Languages are subject at least to as many uncertainties as the Translations of the Bible ; And lastly there will still be wanting a living infallible Judg , that shall expound and apply the Canons of Councils to particular Christians , which may be called with less danger of Blasphemy , a Dead Letter and a Lesbian Rule , then the Holy Scriptures are , when they are defamed by such disparaging Characters fastned upon those Holy Oracles of God by Popish writers , who are , as the antient Hereticks , Lucifugae Scripturarum . But notwithstanding his reprehension of me for a feigned correspondence between the Jewish and Christian Church , yet at last to maintain the infallibility of general Councils ( which , if granted , comes very short of making good his design , that we should mistake the Roman Church for the Catholik , and the factious Conventicles of Italy packed by the Pope to serve the interest of the Court of Rome for Legitimate Councils ) He will be an Advocate for the Synagogue . And rather , then the Successors of the Scribes and Pharisees ( who imitate their crimes , and inherite their woes denounced by our blessed Saviour against them ) shall lose their priviledg of Infallibility , the Jews , that in their consistory persecuted David , murdered the Prophets , set up Idols in the Temple of God , corrupted Religion , and condemned our Saviour the Truth it self , shall have the Gift of Infallibility fined upon them . What short-sighted men are other Papists in comparison of this Illuminado , who derive the Pedegree of an Infallible Guide from St. Peter ; when this man deduces it from the Scribes and Pharisees , whom Christ calls openly Blind Guides , and from the Sanhedrim at Jerusalem , who , as the Holy Ghost says , took counsel against the Lord and against his anoynted ? Observe what he says ; viz. If I had proved efficaciously , that the High Priest with his forenamed Council taught the people Idolatry or any other breach of Gods Law to be lawful , &c. I had overthrown the whole fabrick of his Queries . Indeed I offered no large proof of it to you Sir , whom I know to be so very well versed in the Law and the Prophets , that you could not be ignorant of the story and the Sermons , which record plainly and reprove sharply , the horrid crimes of the Priests and Elders , ( whether in Council , or out of Council , it matters not ; since neither place , nor company did change their manners ) in corrupting Religion , in seducing the People ( which certainly was done by doctrine as much as by example , and by Authority abused in both ) in persecuting the Prophets , and in complying with Idolatrous Kings to the erecting Idols and Altars to them in the house and City of God , to the shutting up of the Temple , and extinguishing the Lamps , and which is worse than all this , to the rejecting of the very Books of the Law , that the people might not see that Light , which would reprove their deeds of darkness . I may ask the Querist , as St. Paul did K. Agrippa , Believest thou the Prophets ? But I dare not answer for him as St. Paul did for the King , I know that thou believest them . For indeed the Prophets assure us , that the Priests , ( whose lips should have kept knowledg , and should have taught the people the true way of serving God , and therefore the people were bound to seek the law from the mouth of Gods appointed Messenger ; but were not tyed to receive chaff instead of wheat , much less poison instead of wine ) were themselves departed out of the way , and caused many to stumble at the Law , and broke the covenant of Levi. And notwithstanding their vain presumption , controlled by the Prophet Ezekiel ( which you see is taken up by their successor ) that the Law should not perish from the Priest , yet they that handled the law knew not the Lord , the Pastors also were brutish , and transgressed against God. But though the prevarications of the Priests in the Law , and their seductions of the credulous people to their ruine ( for if the blind lead the blind , and none were so blind as Gods servants and messengers , were in the Prophet Esays daies , that they not both fall into the ditch ) be written with a pen of Iron , and graven with the point of a diamond upon the horns of their altars , yet this Querist would have told a Jew that inquired for the good old way , that the Prophets of the Lord were mistaken . For he says he hath clearly shewed a Jew of those times , that the High Priest then in being ( suppose for example , Vriah the Priest who to please King Ahaz set up an Illegitimate Altar according to the pattern of one at Damascus , and set aside the Altar of the Lords appointment ) with his crew of Court-parasites was the true visible Church , to whose word and practise the whole people of God were bound to stand and conform . SIR , I know not what apprehensions you may have of this mans extolling the Jewish Priest with contradiction to Gods Prophets : But I cannot without horror look upon the discourse , because I foresee the consequence of it , and discover the drift of it , which is to palliate , yea too justify , the Doctrines of Devils taught , and the Superstitious and Idolatrous practices in the present Church of Rome , which are as reconcileable to the second Commandement , and that of Christ , Thou shalt worship the Lord thy God , and him only shalt thou serve , as the Calf in the desert , and those at Dan and Bethel , and the worship of Baal were consistant with the Law of Moses . But that which the Prophets have done , he says is impossible for me to do , unless I enervate the words of our Saviour , Mat. 23. 2 , 3. God forbid , that I should attempt to enervate the words of him that is the Truth it self ; but give me leave to shew you , if you do not already clearly perceive , that there are no sinews in his discourse strong enough to tye Infallibility to the Chair , in which the Scribes and Pharisees sate . To pass by the observation of some learned expositors , that by the chair of Moses ( our Saviour did not mention the chair of Aaron , the High Priest , to whom alone this man no friend to Soveraign Magistrates confines the recourse of Gods people ) is meant , not so much the Spiritual Authority , ( as the Querist presumes ) as the Civil Power , the Remains whereof yet indulged by the Roman Conqueror to the Jews our Saviour would have preserved . Let us allow that Christ enjoyns Obedience both to the Civil and to the Spiritual power then exercised by the Governors of that Nation . What then ? Do precepts of Obedience to our mortal superiors necessarily infer Infallibility in Parents , who are but the Fathers of our flesh ; or in Princes , who though they be the Sons of God , and as the Angels of God , yet may fall as one of those celestial Princes ? Are they thereby so priveledged , that they can never enjoyn any thing so repugnant to Gods word , as that the inferior shall be driven for tryal of his Faith to the choice of obeying God , rather than man ? But though Kings are not made infallible , when they are invested with a divine power , albeit Solomon says , that a Divine Sentence is in the lips of the King , and his mouth transgresseth not in judgement , and their subjects are tyed by the Oath of God to keep the Kings commandement ; yet Priests , it may be , have a priviledg above Kings . You see , what these men would be at , and you may quickly discover their intention to seclude Magistrates from medling with Religion , when he says , that the Jews in questions about Religion were not to have the last refuge to the Kings . But the sacred History informs us abundantly , that the Kings of Gods people were the Guardians of the Law , and governed the Priests ; and the Religious Kings by their severe edicts established the true Religion , and reformed the Church , as well as the State , and prest the Priests ( of themselves otherwise backward ) to attend their charge , and to teach the people , so that a zealous Jew might with better success have made his resort to an Ezekiah , or a Josiah , then to some cheif Priests and Pastors , that had been infected with the fashions of an Idolatrous Court. But not to insist more on that , consider the impudence of this man , who fastens upon our blessed Saviour that which he was so far from saying , that he says elsewhere the contrary . For he affirms , that Christ sayes that the Scribes and Pharisees were infallible , because they sate in Moses's Chair , and so governed the Church of God successively and faithfully in matter of doctrine , whence he concludes , that neither their predecessors , nor they , could teach Error in faith or manners . As I have evinced by the Prophets , that the Predecessors of the Scribs and Pharisees ( or rather the Priests and Elders which commonly bear the name of the Church ) were so far from Infallibility , that God himself for their teaching lies , overthrew their Chair ; and for their prophaning the Temple , in which they vainly trusted when they turned it into a den of thieves , God deserted his own habitation , and laid it wast : So he that reads the Gospel will quickly perceive this figment of Infallibility , ( not so much usurped by Scribs and Pharisees , themselves , as pinned upon them by Papists , ) overthrown by our Saviour Christ were they secured from error in expounding the Law , and teaching the people the sense thereof , whose partial righteousness our Saviour condemns as inconsistent with true justice , and whose corrupt glosses Christ confutes , and opposes his own authority to their comments which adulterated the meaning of Gods law . But because it may be said , that this was a defect in them for want of light and spiritual obedience was the proper Doctrine of the Gospel , so that this is not enough to convince the Scribes and Pharisees of error in Doctrine ; I answer , that St. Paul says the Law is in it self spiritual , and it was a gross seducing the people in faith and manners , to teach such carnal Doctrines as incouraged and hardned men in sin , and kept them from repenting of their vain thoughts and vile lusts , which lodged in their hearts . But to go a step further . Christ that commanded obedience to them , ( which necessarily must be limited by the standing and known Laws of Gods people ) expresly warns his Disciples to beware of the Leaven of their Doctrine . If Christ did by the Precept alledged evidently suppose ( as the Querist says ) that the Scribes and Pharisees could teach the people no error in faith and manners , then why did our Saviour go about to secure his Disciples by such a Caution , whereas they had no reason to suspect that which the Scribes and Pharisees offered them for the food of their souls ? Their very sitting in Mose's Chair was a sufficient assurance , that they were as faithful in the House of God as Moses , ( if you will take this mans word , Christ meant and said so ) and were so wise as they could not be mistaken , and so honest as they would not give sowr Leaven instead of heavenly Manna . Oh brave Patron of the accursed Scribes and Pharisees ! But Sir , I believe you have read the 23 Chapter of St. Matthew throughout , wherein our Saviour sets out those blind Guides , and abominable Hypocrites , who had the Key of knowledg ( as the Pope pretends to the custodie of St. Peter's Keys ) in such detestable characters , as are inconsistent with Infallibility . But some will say , their corruption in manners doth not infer their erroneousness in Doctrine , and therefore Pope Alexander the 6 th . though a Devil incarnate , might be infallible in the Chair , as a learned Lady of the Romish side , whom you knew , once told me . I answer , that it will be hard to perswade a sober Christian that hath reverent apprehensions of Gods holy Spirit , that the Spirit of Discipline will abide with such unrighteousness and uncleanness , or that persons immersed in worldly lusts should enjoy the constant presence and influence of that Spirit which leads humble and holy men into all truth . But he that can perswade you that they , whom Christ calls blind Guides , were not only fit but also infallible Directors , may with the same confidence and arguments make you believe that the Sun shines in our Horizon at midnight . I do not forget , that it is not the Pope's Infallibility , but a Councils , which the Querist pleads for by the example of the Scribes and Pharisees , albeit they were perhaps Doctors of the Law , but few of them members of the great Council . But I touch this briefly , because it may be the next Papist , that creeps into your familiarity , will be for the Pope ; or perhaps this person , who hath in his second Paper resolved the Catholick Church into a Council , will in his next Paper melt down a Council into the Pope , which is the more likely to be a Guide , because a living person to be consulted with , if many reasons did not hinder our acceptance of him for an infallible one . But that the Scribes and Pharisees were guilty of teaching for Doctrines obligatory of conscience , the traditions of men , and did by their devices annul the Commandements of God , and encourage men under pretence of Religious Vows , to disobey their parents , and by false Doctrines involved souls in the guilt of perjury , is evident by our Saviours convicting and condemning them . Can you now be of the opinion , that this ungodly fraternity of Villains could make up an infallible Consistory by possessing the Chair of Moses ? If you can entertain such a conceit , you bless whom Christ hath cursed , and put darkness for light , and call blind Guides the Seers , and so draw down the woe upon your self . Indeed such Guides are sit for them , who wilfully wink against the light , and make themselves slaves to the enemies of true Religion , who put out the eyes of their captived Proselytes , that they may with quiet grind in their Mills . I will conclude my Reply to this Paragraph with one Proposal . This Querist defers such honour to the Jewish Priesthood , that the Priests ought to be simply believed upon their word till Shiloh came , because they or at least a Council of them could not erre in faith . I will not instance in the Council that condemned our Saviour , because , although some plead for Caiphas by vertue of his Priesthood to have been inspired by the Holy Ghost which alwayes assisted the Chair , yet perhaps this Querist will not extend the continuance of Infallibility thus far : And yet he that hath feigned Christ to assign it to the Scribes and Pharisees , cannot give a good and solid account how Caiphas and his Confederates came in that critical hour to lose it , or why the people without a manifest Declaration of God to abrogate their Authority , should not then also be bound to believe their sentence , though it were blasphemy , and tended to the murder of the Son of God ; or how Joseph of Arimathea could be absolved ( according to this mans principles ) from being an Heretick and Schismatick , for not consenting to the counsel and practice of the High Priest with his Assembly , for which very thing the Gospel commends him to be a good and a just person ; since at that very time the whole Nation of the Jews were obliged , ( according to this mans assertions ) by Christs own injunction , to rest in the Doctrine and Determination of the Council of Jerusalem , as infallible in matters of Religion , and consequently to deny Jesus to be the Christ . Think of this seriously . But there is another instance which I aim at . It is well known , that in the degenerate estate of the Jews there started up a powerful Sect of the Sadducees . These , though pretending to adhere unto the Law of Moses , yet are noted to have been infected with pernicious errors in Religion , for they believed not any world of Spirits present or to come , and therefore denied the existence of Angels or Spirits departed , and the resurrection of the body by the return of souls to resume their earthly tabernacles repaired . The heads of this Heresie were the chief of the Nation , and as it fell out in the vicissitude of Priests , ( whose office was made venal by the Court ) the High Priest himself was sometimes a Sadducee . ( Read Act. 4. 1. and 5. 17. ) when such an Heretick possest the Chair of Moses , or Aaron , who understood not Moses aright , ( as our Saviour ascribes the error of the Sadducees to their ignorance of the Scriptures ) you may be sure that men of the same judgement made up the greater part of the Sanhedrim . For the an mosity of the Sadducees against the Pharisees , together with their interest in the Nobility , was such , that they would not allow many birds of another feather to pearch upon the same branch of Authority , though one Pharisee Gamaliel once was permitted to be of the Council . Now then if a Jew loth to rely on his own understanding should desire to be instructed in this main Article of Religion , which is the chief root of obedience and supporter of patience , to whom should he repair , and whom should he believe ? If you will take the Querists word , The High priest with his Council was the true visible Church to be hearkned unto . But if they declared their own sense ( and no body can reasonably imagine that they would contradict themselves , or as Balaam once was so they all being met together in Council should by a powerful Enthusiasm be constreined to speak contrary to their own mind , and deliver that Truth which they did not approve in their own consciences , and should in speaking Truth lye by the power of the Holy Ghost ) the inquisitive Jew was bound ( contrary to the general sentiment of the 12 Tribes , which did in the Expectation of a Resurrection ( called the hope of Israel ) serve God day and night ) to become a Sadducee , to disbelieve Moses , and to condemn himself to an everlasting death , which should swallow up his person and his piety , and separate him for ever from having any communion with the God of Abraham , Isaac , & Jacob. If the Council it self should happen to be divided by factions , and interrupted by clamour and violence from determining any thing , as it was the fate of the Council , to which the Apostle Paul appeared , then what is become of the Visible Guide ? Or how shall the Jews conscience be satisfied of this fundamental doctrine ? Certainly he must remain a Sceptick , and that is next degree to Atheist , if he do not find a clear Rule and a firm Rock , whereon to build his holy faith , which is the ground of a holy life . And if he do , he need not look for an Infallible Guide , which if he have yet the vain curiosity to seek for , he will never have the good hap to find . I leave you now to judge of this mans resolution of my Queries . And though he be like the Scribes and Pharisees in his industry to make Proselytes , yet I have no fear of you , but that you can discern the fraudulent course he takes to perswade , and discover the sad end to which he leads his abused followers . Since now I have out of Gods word evinced that the Priests of the Jews , high and low , were not only corrupt in their private manners , but also grossely ignorant of Gods Law , and seducers of the people from the true service of God , and suborners of false prophets ( for that also may justly be taken into consideration ) for the support of their eredit and power with the people , and imployed their Judicial power to condemn the true Prophets , I have done enough ( mine Adversary himself being Judg ) to overthrow the frame of his Queries , which were set up , as a Gate or Bulwark of Hell to maintain the Devils devise , The Infallibility of the Church of Rome masked with the specious Title of the Catholick Church . And because I have also by our blessed Saviours sermons and sentence shewed the impiety as much as absurdity of honouring the Scribes and Pharisees with a priviledg of Infallibility , I have said all that I conceive requisite concerning his answer to my second and third Queries , which he resolves thus : The Jewish Church understood ut supra , ( that is , the Pastors of the Church representing the whole , and acting with authority for the government of the people ) could not teach any error as matter of divine Faith or Religion . Only take this Corollary . He must have a mind able to swallow and concoct Transubstantiation , that can believe , these Idolatrous Pastors , so often complained of by God , could do all this mischeif in the Church , if they had been as dumb dogs in the Devils cause , as they were in Gods , and as silent for teaching any error in matter of Religion , as they were in the instructing of men in the true way of God : Or that these ignorant and debauched Priests being consulted concerning the Law of God would , or should of necessity by a secret and powerful instinct of an Infallible Genius perpetually waiting upon them , at least inspiring them upon such occasions , teach the people contrary to their own perswasions and practise . To the fourth Querie , &c. The vanity , falshood and impiety of the precedent Answers to my 3 counter Queries being sufficiently evidenced , it may seem superfluous to disprove what he builds upon the sand , because this will sink of it self with the unsound foundation . But because from that absurd supposition of Infallibility settled in the Jewish Priesthood , he inferrs , that the Jewish Church ( he means the Priests , or chief Pastors thereof : for he is much in proving that the people had very little to do with the Bible ) by divine direction preserved the Holy Scriptures intire without mutilation or addition of any thing uncanonical , I shall briefly consider this Consequence , which imports that the preservation of Scriptures depends upon the Infallibility of the Priests , or the Church that keeps it . I confess that Gods gratious providence is remarkable in preserving his pretious Word , conteined in the Book of the Law. But I pray you consider how little the Priests above montioned contributed their care to the conservation of the Scripture . For in the reign of Idolatrous Kings , who sometimes profaned the Temple with Idols , sometimes shut up the doors of it , the Priests , who basely flattered and officiously served their Kings , were so far from considering the Law at all ( and much more from reading and teaching it publickly that it might be the rule of Gods service ) that in Josiahs time the Penta , teuch , or the whole Law of Moses , or ( as some think ) the Book called Deuteronomie being casually found in the ruines and rubbish of Gods house , and then read by the High Priest , was looked upon as * a strange thing , which they were not acquainted withal . But though Priests were sometimes careless Depositaries , yet God inspired such a Love of the Law into many of his People , both Priests , Levites , and Laicks , that that inestimable Juel was never lost , which God would have preserved to be the Standard of his publick worship , the measure of private devotion , and the constant light to their walking with God and with men in the fear of God. And notwithstanding the scandalous corruption of the Holy Order it self for a time , pious persons could then be , and were rationally assured , that the Book of the Law , as well as the law of the Lord , was perfect and uncorrupted . And I desire you to take notice that this is the Principal thing which is aimed at by way of instance or retortion to his fift Querie . For if a direct true Answer be given to my fourth Querie , it will follow by Analogie , that Christians may be as perfectly ascertained of the integrity of the Canon of Scriptures , though the major or more eminent part of Bishops ( the Bishop of Rome not exempted ) should be infected with Arianism , as once it happened , and although all the Bishops of the Roman Church ( which the Querist would fain have us to take for the Catholick ; but can never perswade us that a member of a Body is the whole , as we can never believe that The Tyrrhene Sea is the whole Ocean ) do teach errors as matters of Christian Faith. Now this being the design of my Question , by getting out of a Papists mouth an Answer for a Jew to furnish a good Christian with an Answer to a Popish Cavil , and to ensnare the Querist in his own ginn , he craftily slips the Question out of the way , and without making any direct answer to the Jews inquirie , as he offered to do in handling the former Queries , turns aside to make an impertinent Harangue concerning private mens use of the Scriptures . Mark , I pray , my fourth Querie , and compare the return ; and you will see nothing of an Answer in this ; That the infallibility of the Jewish Church was the means to preserve the Scriptures entire . The question was not about the means by which the Book of Moses was preserved , but about the manner how a Jew might be assured of the integrity of it . Now the truly pious Jew , who with Jeremy bemoaned the corruption of the Church by the errors and seducements of the Priests , could not make that Infallibility ( which he did not believe , because he saw the contrary ) the reason why he believed the Scriptures to be preserved in purity and integrity . And it is as impertinent to any of my propositions , to proceed , ( as he doth ) that it follows not thence , that every private person should find out every particular point of Religion by particular or express proofs out of the written word alone . For I neither make , nor suppose any such Inference from any thing premised in my fift Querie . But Sir , I would have you take notice , that when we make the Holy Scriptures the Rule of Religion , and Instrument to make us wise unto Salvation , we do not exclude the Authority of those persons whom Christ hath made dipensers of Holy Mysteries ; but alwaies suppose the Mynisterie to be a Means appointed for the edifying us in our Holy Faith. Again we allow particular Christians , that are endowed with the Spirit of understanding , which is one of the gifts which Christ received without measure ; but hath imparted to all his living members according to his good pleasure in a certain measure , to try the Spirits and as the Bereans did , to examine the agreeableness of their lawful pastors Doctrine to the Scripture . And if a Priest ( though the highest in a Church ) tells Christians , that the Blessed Cup in the Eucharist is not to be given to all them that receive the Holy Bread , or that God may be represented by any picture or devise of men in any shape whatsoever , or that any meer Creature is to be worshiped with religious worship , the Sheep of Christ , that know their chief Shephards voice , may use their talent of reason to try these doctrines by the touch-stone of truth . But we do not affirm , that it is necessary for every Christian to deduce and prove every particular point of Religion out of Scripture . But since the faith once delivered to the Saints with the rules of Holy Life are now written for our instruction and direction by God himself , on purpose , that they may be a Light to our feet , and make wise the simple , and therefore the Testimonies of the Lord are clear , sure and plain in all things that are necessary to be believed and practised ; therefore every one according to the circumstances of his condition and calling , is bound more or less to use the means vouchsafed him by Gods providence , and may by diligence satisfy his conscience in building his Faith and Obedience upon Scriptum ect , It is written . Now let us see what our Querist sayes to prove , that a * Jew was bound to rest upon the Authority of the Priests , ( though they were Idolatrous , or infected with Sadducism , ) he endeavors to invalidate my allegations of the Prophet † Esay , who expressely sayes in the place alledged , The leaders of the people caused them to err , and they that are lead of them are destroyed . Is it not evident , that leaning upon their leaders hand , and resting upon their Authority was the peoples ruine ? God therefore , not only to secure them from sorcerers ( as this man restrains the caution ) but also from all seducers whatsoever , who surely would pretend divine warrant to gain credit to their erroneous doctrine ( for never any one brought false doctrine upon the stage without a vizard ) advises his people to have recourse to the Law and the Testimony , not excluding the Ministerie of the Priest and Levite , who were faithful in things concerning God , if any such could be consulted with ( and some such God did reserve in the worst times ) but giving the people liberty , if the Grandees spake not according to that manifest Rule , to disbelieve them , as destitute of true Light. The Prophet indeed doth not forbid men to resort to the present Pastors of the Church , but allows them the judgement of Discretion , to try the words of their leaders by the Law , which shines brightly enough to enlighten their eyes , that they may discern Chaff from Wheat , and false doctrine from true . Let the next Paper , if it can , shew the contrary : for this offers nothing to that purpose . Till then , and for ever , the Law and Testimony written by Gods special design stand for a Rule of Pastors teaching , and peoples obeying . Next he brings 2 proofs of his assertion out of Deut. 17. 8. 12. Mal. 2. 4. The Devil could find Scriptures to advance his temptations . But Consider the violence offered to Gods word by this racking it . As to that of Moses , there is indeed there an establishment of a High Court without appeal , to whose cognizance are referred all important Controversies about the Law of Moses , which being in the whole frame of it divine , gives a tincture of Religion to those causes , that were for the substance Civil , or concerned the outward estate or persons of the people . In that Court , the Priests and Levites , who by their office were bound to study the whole Law of God , and fit to expound the political Statutes given by the hand of Moses for the government of that Nation , but contrived , enacted and endited by God himself , did sit with the Elders , as Judges . Now judg you , whether the submission required of all Jews being at difference about civil matters to the sentence of that Court , signify any thing to enforce upon Jews an obligation to believe and obey the Priests in all things , when common reason assured them , that their doctrine , practise , and injunctions were contrary to the Law of God ? Submission to the sentence of a Supreme Court , ( which was necessary for peace to put a period to contentions ) did not oblige the party adjudged to believe the sentence to be just , though the aggrieved party had no remedy till the judg of all the world appear to do right . That those Judges did often turn judgment into wormwood , it is evident by the Prophets ; and it is well known that that Court setled at Jerusalem , having taken to themselves the power of judging Prophets , did very often condemn the Lords true Prophets . Now what Master of reason can ever fairly deduce from the outward subjection , which was necessary both for wrath and Conscience to a Supreme Court of Gods institution , though the Judges were not infallible in judicature , That those Priests were infallible teachers of Religion , whose word was to be taken and relyed on without refusal or so much as tryal ? As to that of the Prophet Malachi , it is subtilly done of him to touch it lightly , but fraudulently done to cite it imperfectly . It is enough that I have already shewed the full sense of the Prophet , who declares what the Priests were by their office obliged to do , and from their Dignity and Duty aggravates the crime of the debauched Priests of that age , who abused both their power and also the people . And this sharp reproof is far enough from proving them then to be infallible . But this Querist surely presumes you to be a Papist already , and of that form that is unlicensed to read the Book of God. Else , he could not be so stupid , as to affirm that which any one but indifferently versed in the Scriptures knows to be false . Or it may be ( and that is very likely , ) he himself is very little acquainted with the Bible , but borrows both his citations of Scriptures by halves , and also his Answers to them , that are commonly alledged by us , from his deluding Masters . Otherwise how were it possible that a diligent reader of Scripture should say , ( mark his words ) It was far from the Ordinances of Moses , that every private believer had license to peruse the Scriptures ; When nothing is more inculcated by God , and Moses , then that parents should learn , and teach their children the Law , bind it about their arms , make Phylacteries of it , and by all means possible derive unto posterity the Ordinances of God and the History of his Providence , which are the subject of the Holy Scriptures . If it be said , that all this they might do without Book , because once in seven years , they heard the Law read , we must then allow the Jews quicker apprehensions and more comprehensive and tenacious memories then we have in our generations . But see the unpardonable ignorance or impudence of this cross-grained Querist , who says the Law was to be read once onely in seven years , Deut. 31. 10 , 11. Doth that precept , which enjoyns the Law to be read in the Panegyris at the Feast of Tabernacles in the Sabbatical year , include a Prohibition of the Jews to read the Bible by themselves , and to meditate in the Law , day and night , as occasion serves , which is a blessed imployment , Psaal . 1. 1 , 2. Would Moses deprive them of this happiness ? Or was that Statute broken by the Jews every Sabbath day , as often as Moses was read in the Synagogues , in every City , as St. James tells us it was the Custome of old so to do ? Mark then the Sophistry of this illiterate impostor , and his companions ; I say , Illiterate , because he says , that passage of Moses , and the story of Esdras , Nehem. 8. 12 , 13. was all , We ( that is , Papists ) read in Scripture of the common Peoples knowing the written word . Blessed be God that We Protestants may and do read more , that assures us , that the word of God did dwell plentifully among the Jews , and ought to do so with all Christians , without Bushels set over the Light , as in the Church of Rome . Yet we do not affirm , that every Idiota , or private servant of God could by his private study attain to the full meaning of every hard sentence . None of us thinks this necessary , or possible . Yea , we make a question at least , whether any High Priest , or Council , under the Old or New Testament ever fully understood all the things hard to be understood , or hard to be interpreted in the Law , and Prophets , or in the * Evangelical and Apostolical writings . It is enough ( as to my purpose , and indeed for the safety of Gods people ) that the Faith and Duty of every one was written with a su●-beam , and lay open to be read and understood by the common people with the help of a good Guide , though he were below Infallibility . And it was a grievous fault in the despisers of the riches of Gods Grace , that God had written for them the great things of his Law , and they were counted as a strang thing . This Querist doth bewray his ignorance by another mistake , of some consequence in his design to make the Levites and People dependent on the High Priest for the sense of Scripture . He says , Esdras the chief Priest interpreted the Law to the Levites , and enabled them to expound it to the people . Indeed Ezrah was a Priest , and a perfect Scribe , by whose industry and Gods special assistance the Books of Moses , the Psalmes , and Prophets were collected into one body of Oracles , which was in trust committed to the custody of the Jews . But not Ezrah , but Jehoshuah was then High Priest , who no doubt was diligent in the discharge of his sacred office , whiles Ezrah was active in interpreting , that is , translating the Law written in the Hebrew Language , which was well-nigh lost with the vulgar in their long captivity , who were accustomed to the common speech of the Chaldeans their Lords , and rendring it intelligible in their familiar tongue , and also in expounding and applying the Law to their present use , and in assisting the Levites , that they might be well instructed to perform their office of teaching the people . Now this work of Ezrah did much help , but not hinder or obstruct the common people in their private study of the Law ; and the use of their own particular judgment was fairly consistent with the attendance on the publick Ministery , which was then sincere and uncorrupted ; but was not so throughout the whole course of the Jewish Politie . And for this reason nothing can be concluded from Ezrah's age and actions to strengthen the pretended Infallibility of the Jewish Priesthood for ever . Now the Jews indeed wanted the beneficial Art of Printing , and this defect made the Copies of the Law less frequent , then the Bible is now adayes . Yet such was the zeal and diligence of pious men in that Nation , that the Law was not so rare a thing , as this man would perswade you . There was then no prohibition of the High Priest or Sanhedrim either to transcribe , or to translate the Law and Prophets , or to read them in their Original , or translated , no not in our Saviours Age , when he sent his Auditors to the Scriptures , to search for testimonies of him ; when indeed it had been in vain for the people to have made their recourse to the Scribes , Pharisees , Priests and Elders , who through ignorance of the Scriptures denied Jesus to be the Christ , and out of malice excommunicated all those that understood the Scriptures better then themselves , and by their light were led to own Jesus to be the Glory of Israel . I hope you will apprehend this to be sufficient to vindicate your title to the Scripture , and your power to use it according to that judgement of discretion , which every Christian , that stands bound to give an account of his faith , cannot be denied , without usurping a dominion over faith ; the very suspicion whereof , St. Paul , although he were truly infallible , yet did carefully decline . The Querist treads the beaten path of Papists in debasing the holy Scripture , and divesting it of the fitness and power to be a compleat Rule , and an effectual instrument of faith , that he may make room for a new Quack : of which impious way to diminish the credit of Gods Word , I leave you , or any sober Christian that loves and reverences that invaluable pledge of Gods love , to make a judgement without my further censure . But give me leave to propound briefly some remarks of this Discourse . 1. [ First I observe , that he often joyns the Rule and Means of Faith together , and confounds them so , as if they were one and the same thing . But the distinction of these two is of great importance to the preventing ; or to the ending of frivolous Disputes . The Rule of Faith is that publick standard of Christian Religion , which includes things of belief and practice , both in the service of God , and also in conversation with men . The adequate Rule of Faith for Christians is the Word of God revealed by Christ , or the Gospel which was first preached , and then written by the instinct of the same Spirit , ( Rom. 10. 8. 1 Pet. 1. 25 ) The Gospel in this sence doth include in it the whole Scripture of the Old Testament , the divine Authority whereof it affirms , and confirms by the harmony of both . This Rule is one and immoveable , and so entirely delivered by the Apostles , that it is uncapable of addition , and the attempt of addition or mutilation or any corruption makes the falsifier of this Rule liable to a dreadfull Anothema denounced by St. Paul , Gal. 1. 8 , 9. Now because the holy Scriptures in their fulness contain this Gospel , therefore they are usually called by the ancient Fathers both Greek and Latin , the straight , unerring , unswerving Rule of Faith , that can deceive none , and needs no correction . This Rule contains and like a Light holds forth the object of our Faith , and is not the less a Rule of Faith , because this holy Scripture comprehends many other things of great use for our instruction and spiritual delight ; as a Carpenters Rule justly carries that name , and serves the turn of measuring stuff and work , though it be set out with ornamental and useful Tables . You may now apprehend what we mean by the Rule of Faith. But the Means of Faith signifie another thing . For whatsoever by its nature and efficacy doth serve to bring man to the knowledge , right understanding , and full assurance of the saving Truth , comes under this Notion , the Means of Faith. The holy Scripture as it conveys unto us the Gospel , which it contains and preserves , is indeed a principal instrument of God to work that faith which is his gift . Moreover God hath in his wise government of the World and his Church appointed many means , which according to the course of his providence contribute to the working of faith in our hearts . There are some outward , whereof the chief is the publick Ministry , which is compared to a Candlestick that holds forth the light to the houshold of faith . And not only Pastors are the means of faith , but also Parents , and Masters of Families , and every good Christian , which is , as Christ says of his Disciples in general , ( for the twelve Apostles were not then selected out of the multitude ) the light and salt of the earth , by communicating the Word unto others , are very often the happy propagators of the faith . Besides men , some things , as Books , are instrumental to promote our knowledge and faith . There are some inward means of faith , as our sense and rat onal faculties , in the exercise whereof if there be not an actual certainty allowed , the whole frame of civil society will be dissolved into confusion , and the foundation of Religion will sink , since faith is a reasonable service , and was first built upon their sight which were eye-witnesses of the Gospel , and now comes by hearing , ( Rom. 10. 17. ) which two senses are the instruments of Discipline . Neither will I exclude Oral or Practical Tradition from being a means to propagate the faith . But this is so slippery a way , so changeable , uncertain , and liable to corruption , and forgery , as appears by the superstitions of Heathens and Jews , for the divine Authority of all which Tradition was pretended , that without Scripture to support it Tradition is too weak to hold up faith . Thus it appears that the Rule of faith can be but one , and it must be common to all , as the * faith and salvation are common , and it must have the unmoveable certainty of a Rock for man to build on . And this firmness you may call , if you please , Infallibility , for this property of God , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( Tit. 1. 2. Heb. 5. 18. ) can neither be deceived , nor deceive , is communicated to his Word , which is the Truth it self , and therefore the Rule of faith . But the term , Infallible , is a Scholastical Novelty , which neither Scripture , nor the ancient Fathers used to attribute unto the Church ; but now it makes such a noise in the world with the incessant ringing of Papists , that it stupifies many mens senses and understandings . But the Means of faith are manifold , which , where God himself by his Spirit manages them , are effectual to beget a saving faith , though many of them are far short of Infallibility , though Papists in their confused way of talking require Infallibility in the Ground , Rule , and Means of Faith equally . ] 2. Again , Pray note his unprosperous fraud in the abatement of the Scriptures perfection and all sufficiency to teach us the whole mystery of godliness , without setting us to seek out elsewhere for a remnant of faith , or an unwritten Word . For he confesses the Scriptures to be a profitable , but a partial Rule , which contains many of the most important points of Religion clearly and expresly enough , to satisfie any capacity , but wilful pertinacy ; and for the rest which are not thus expressed , it refers us to the Church , and the Governors thereof , &c. For certain the Monarchy of the Pope , and the Infallibility of the Church of Rome , are the fundamental stones of the Romish Religion ; and if they could be proved true , are of the most importance to the ease of conscience and the peace of Christendom in that sluggish and servile way , wherein Papists would lead us : and therefore it is no wonder that Papists who are true to their interest , contend earnestly for these that are such points , as being once admitted they facilitate the reception of all other Doctrines whatsoever . Now let the Papists shew these two clearly expressed in Scripture , or shew us a good reason why the Apostle should have a greater mind to tell the after-Ages of the Church of his Cloak and Parchments , then to inform them of those points which according to their opinion are necessary to preserve the Church in peace , especially then and there when St. Paul had it in his design to recount all the grounds , motives , and means of Christians keeping the unity of the Spirit in the bond of peace , and yet hath left out the Headship of the Pope , and the Magistery of the Infallible Guide , the Roman Church . What reason imaginable can be given , why Christ and his Apostles should not have an equal kindness for all the important points of Religion , and an equal care to conserve their memory by writing ? or indeed what need was there of writing any thing at all of particular points , when one Reference of us to the Church for all , would have served the turn ? would not one precept written of , Ask the Church , that is the governors of it ; or , instead of Search the Scriptures , Inquire for the universal Tradition of Christendome , have been convenient and sufficient for our satisfaction in all points as well as in some ? Ah , how palpable is the folly of vain and proud man , when he opposes the wisdom of God ? But when I seriously consider what this man writes of the Scriptures referring us for the rest of our Faith to the Church , or universal Tradition , I cannot but wonder at his confidence of your credulity , if you were bound to take his word ; who offers no proof of what he affirms . But we shall justly conclude him to bely the Scripture , till he or some body for him produce some place of Scripture , which expressely referrs us for some important points of Religion unwritten to the oral teaching of the Church , or to the universal Tradition of Christendom . If this Querist be asked the Question , Where hath Scripture made the partition of the Faith into the Word of God written , and the word unwritten , and set up a Christian to stand ( as the Angel in St. John's vision ) stood with the right foot on the Sea , and the left foot on the land ) with one foot on the unstable waters of Tradition , and the other fixed on the firm ground of Scripture , he must be as mute as the man without the wedding garment was . But after all this pray observe , how irreconcileable this mans allowance of Scripture to be a Rule clear enough for many weighty points of Religion , is with his Conclusion , That the sole Rule general for all persons and all points of Religion is universal Tradition . 3. Whereas he spends time to oppose a Christians receiving and knowing what he is to believe , what not , by his sole perusal of Gods written word , he fights not against any assertion of ours , but against his own Jackstraw : we advise Christians to make use of faithful guides as well as the light , and to learn the use of the Rule by conferring with spiritual builders , that can inform them in the application of it , and not to neglect any meanes which God offers them for their conduct in the way of truth . 4. The common Objections against the dignity and efficacy of Scripture , which Papists repeat , usque ad nauseam , to the Scandal of Christianity , and the advancement of Atheism , are abundantly answered by the Champians of our Religion ; to which I would refer you , if I did not know you able to discover their impertinency and impiety together . But I will put you in mind , that the unlearned Protestants , if they depend upon the credit of others , what are the words of Scripture , ( when the Laick that cannot read hears the Minister that doth , and may ask his neighbour that can read whether the Minister read right , and the ignorant may ask the learned , and the weak Christian may ask the strong , and all men by some means or other may be satisfyed of the words of Scripture being faithfully delivered unto them ) are in no worse condition , then unlearned Papists , who depend upon the credit of surly ( and very often silly ) Priests , or interested Bishops , for knowing what is the universal Tradition of Christendome . 5. As to the learned , whom the Querist takes into consideration , I pray observe , whether the Scholars of both the opposite sides do not dissent as much about the universal Tradition of the points in dispute , as about the sense of Scriptures urged on either side . If so ( as you will be sure to find it ) then upon the same ground which this man layes as sufficient for the removal of Scripture from being a rule , Tradition also must be cashiered . Remember that the learned Papists who differ about the Conception of the blessed Virgin Mary , do on either side urge for their defence universal Tradition . If then it be not sufficient to determine this controversie , why should it be set up to justle Scripture out of its Seat to make room for another means of determining controversies , which is as uneffectual , and indeed infinitely more unfit ? If a Papist say , that the determination of this point is not necessary , ( which is a gross absurdity , because this remaining undetermined no small part of Popish worship of the Virgin Mary , as the Feast of the Immaculate Conception , hath no certain ground of Faith , and by the Apostle St. Paul's sentence is Sin ) we may with more reason say , that the determination of the points in controversie between us is not necessary : Or if it be necessary , that determination is to be regulated now , as the decision of things in dispute was of old in the general Councils , by the Scripture , or written word of God , by which Tradition it self is to be measured and judged ; as St. Paul made the Scriptures the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or measure of truth between * the Tradition of the Jews on the one side , and the Christians on the other side concerning the Resurrection of Jesus Christ . 6. [ Because here is frequent mention of Tradition , and the ambiguity of the word is apt to beget mistakes ; and confusion therefore give me leave to unfold the Senses of the word , that we may have a clear apprehension of the matter in hand . Tradition is sometimes put to signify the thing delivered , whether the way of delivery be writing or speaking , and Tradition thus taken materially is indifferent to the being written , or unwritten : for the same Tradition , or Doctrine of the Gospel which was at one time unwritten , might have been written , and for certain was at another time writen . And the Jewish Traditions , which for many generations past by a successive conveyance without Book , have been by the Rabbies committed at length to vvriting for their better Security . And the Papists now make no scruple of vvriting their Traditions , vvhich they call the unvvritten Word of God ; ( let them justify the presumption as vvell as they can ) . Novv as the Traditions of the Elders mentioned in Scripture signify the doctrines and Ceremonies , that vvere delivered by the Fathers ; but vvere distinct from the Law vvritten : So when vve speak of Traditions in the Christian Church ; vve do now in these latter ages commonly understand some particular doctrines or Rites or matters of fact delivered with a pretence of divine or at least Apostolical Authority for their reception , which are not expressed in the written word of God. These Traditions once accepted and commended by the present Church of Rome the Conventicle at Trent , hath very severely enjoyned to be received and embraced with an equal affection of holy reverence , wherewith we entertayn the sacred Scriptures themselves . But to keep up the mystery of iniquity with the liberty of laying aside old Traditions , and giving credit to new inventions ; as their interest and occasions may require , they who determined the Canon of Scriptures , and numbred the Books ; yet would not reckon up and determine the Traditions of the Church , that Christians might know what is the perfect and fixed Rule of Faith. Thus Romanists , though they have a larger Object of Faith , then we have , yet they have no certain measure ; because the Traditions of the Roman Church are like the Moon subject to decreases , ( as the giving of the Eucharist to Infants was once held by D. Innocentius 3. as a Doctrine of Faith , and a Tradition of the Church ; but after 600 years practise wore out insensibly , and hath been condemned by the Councils of Constance , and Trent with an Anathema ) and to increases also , and therefore their Religion is indeed Irregular . But concerning Traditions as the word signifies particular points of beliefe or practise in Christian Religion , these 3 Rules are worth Observation . 1. Whatsoever is offered to us or enjoyned to us in belief or practise under colour of being a Tradition , if it be repugnant to the written word of God , or destructive of Gods precepts , ought to be rejected by Christians . Christs reason together with the refutation of Pharisaical Traditions confirms the Truth of this Rule . 2. Whatsoever is obtruded upon us under the pretext of being a Tradition , that is neither clearly delivered in , nor fairly by good consequence deduced out of Gods written word , needs not , and ought not to be received as a matter necessary to Salvation . The manner of conveniency , or necessity , wherein things which are strangers to Scripture are held , is carefully to be taken notice of . For several practises have been in early times introduced under shew of conveniency ( as the Apostle says , some bodily exercises carry a plausible shew of wisdome ) which having once obtained credit by the favourable commendation of eminent persons and custome , have been in succession of time adorned with the Title of Tradition and grown up from being thought convenient to be accounted and prest as necessary to Salvation . This danger is to be prevented by circumspection . And the perfection of Scripture as it is a compleat Rule of Religion proves the truth and usefulness of this second Rule . 3. Doctrines of Faith and divine Worship being secured by Gods written word from intrusions of humane inventions : if any Rites or Ceremonies can be proved by fair Testimonies of Antiquity to have been practised by the Church universal of primitive times , and are still continued by the Authority of Church Governors as tending to edification , or the free and open profession of our Faith , whether they be called Traditions or no , are not lightly to be rejected ; much less violently opposed by private Christians . Thus much for Traditions , as meaning Matters of Religion delivered down from former times to posterity . But Tradition often bears another sence , and is taken formally for the manner of conveyance of matters that concern Religion , which is partly oral partly practical . The joynt agreement of Doctrine and practice continued by succession of one Age after another , whilst one generation derives to another the whole body of Religion , is now called Tradition , and of late is asserted by Papists in this Kingdom to be the only Principle and Rule of Faith , and affirmed to be of its own nature infallible and incorruptible , and to be evident by its own light . And thus the order of inquiring for the ancient dayes and old wayes is quite inverted : for now we need only ( as they teach ) mark what the present Church of Rome doth , and because Tradition cannot fail nor vary , therefore the Popes Court at this day , with the Church , Altars , Pictures , Wafers , mangled Eucharist , adoration of the Virgin Mary , Invocation of Angels and Saints , offering of a real Sacrifice for Souls in Purgatory , and offering of the Masse to God for the honour of Saints , is a true Glasse , wherein you may see the face of the Church when St. Peter sate Bishop of Rome . This is the aim of the Querists Discourse to set up this Tradition instead of Scripture . If you will not believe him , you may choose , because he tels you plainly it is not his work to prove any thing . But I will give you a little touch of proving the vanity of this pretence . The experience of all Ages before the flood , after the flood , in the Jewish Nation , and in the Christian Churches , doth manifestly shew , that the derivation of Religion from mouth to ear , from hand to hand , from Fathers to children , from Priests to Successors , from Age to Age , this course of Tradition , which is opposed unto and preferred before the Scriptural way of preserving and propagating and recovering of Religion , hath been and may be quickly corrupted , often interrupted , and hath suffered notorious changes , and may do at any time , when sloth , and sensuality , and neglect of the light , and vanity of mind set forward by the Devils malice and cunning make men weary of the true Religion . But I will add another Argument to another purpose . St. Paul by word of mouth taught the Thessalonians what he thought not expedient to write , to wit , what hindered the Man of sin from being revealed . Here was a matter of consequence that concerned the Church delivered by word of mouth , which if it had been written as well as that Character of the Man of sin , the fame Scripture , which preserved and conveyed the one , would have also secured the knowledge of the other to posterity . If now an eminent Church failed in deriving one point of Doctrine to after Ages , which with little difficulty might have been kept and taught , but is now lost for not being recorded in Scripture , what likelihood is there , that the whole body of Christian Religion was , or could be traduced entire and pure meerly by oral Tradition , without dependance on the Scripture , for 1600 years ? For my part I think still , that as the Church of the Jews were either more or less pure , and their Religion more or less Hourished in truth and sincerity , as the Governors gave heed more or less to the light of the Law written ; in like manner according to the degrees of Pastors attendance to the holy Scriptures the Tradition of Christianity hath varied . Therefore the Scriptures are the only fixed and stable Rule of Religion . ] 7. Lastly , Let us allow the Rule of Vincentius Lirinensis , Quod ubique , quod semper , quod ab omnibus , non est erratum , sed traditum ; That which hath been taught every where , always , and by all Pastors of the Church , is not an error , but a true Tradition . If we make Antiquity , Universality , and Consent , twisted together , the measure of our faith , for certain we shall have a very short Creed , and that large Assumentum , that new piece of Italian stuff which was woven in the Shop at Trent , and by the Popes stitching is added to the old garment of the Church ( the Constantinopolitan Creed ) must of necessity be pared off , and thrown away . But the main thing to be considered at present , is the difficulty of applying this Rule , for the examination of the Doctrines which pretend to Tradition ; and the tryal of the Spirits , even of all Doctrines , before we trust any Teacher , is alwayes an act of Christian prudence , so long as the world is pestered with false Prophets . For can you , or any reasonable man imagin , that Universal Tradition of the Catholick Church is more evident in it self , and more conspicuous to learned and unlearned , and easier to be applied by particular Christians , then the Scripture , the study whereof for the discovery of so much as is necessary to be believed and done , requires infinitely less pains , then is requisite for the certain knowledge of what the Church in all ages and places hath taught as matter of faith necessary to salvation ? You Sir are pretty well versed in Books ; and have been inquisitive into Antiquity , and I believe you will conclude it much easier , to know the mind and will of God , ( which is the measure of spiritual wisdom , and the Vnum necessarium , the One thing necessary for us to seek after ) then to learn the sence of the Church , that is , still according to the Querists Exposition , of the chief Pastors in all Ages , concerning the points in debate between us . To close up this Discourse , try whether you find not within your self enough of reason to consent to this resolution ; he that by attendance on Gods Ordinances dispensed by a faithful Ministry and by private study of Gods Book hath learned the Gospel of Christ , and is a good practical Scholar of the saving Grace of God which hath appeared unto all men ( a Catholick Light , common as the Sun ) teaching us , that denying ungodliness and worldly lusts we live soberly , righteously , and religiously in this present world , this man ( I say ) being * taught of God , doth know à priori , before-hand , and by the very seed , and in the first principle , what the true Church Catholick holds . For that Word of God which lives and abides for ever in Heaven ( Psal . 119. 8 , 9. ) in the hearts of believers , ( 2 Cor. 3. 3. 1 Joh. 3. 9. ) in the Scriptures , and in the Church , is that incorruptible seed by which the Church Catholick is begotten , and by which it lives . Since then the Church is no longer , or further a Church then as it believes the Gospel , and the faithful Pastors in all ages do teach that Gospel , it must needs be , that whosoever knows the Gospel , knows what is the sense of the Catholick Church , though he never spend an hour in the reading of history , whereas if he spend Methusalahs age in tumbling over the Fathers , Schoolmens Ecclesiastical Histories and other Volumes , he may weary his flesh , and yet notknow by them what was the Faith of the Catholick Church . Now to the mans conclusion ; He acknowledges that a direct fit and true answer to my Queries ( mutatis mutandis ) would be an answer to his captious questions , which he propounds with the same mind , as his admired Masters the Scribes and Pharisees did trouble our Saviour Christ with Interrogatories , thinking ( but in vain ) that we should be intangled in our ovvn Ansvvers , whereas indeed he had been catched , if he had given apposite Answers . But after mine examination which I resign up to your discretion , I desire you to transform your self by the power of imagination for a while into the person of a well-minded Jew , that seeks for satisfaction in Religion in a distracted estate of the Church , and try whether this Querist being forced to turn Respondent hath fully and fitly answered my Counter-Queries . My next Task is to examine his exceptions against my Categorical Answers . I shall not contend about words , nor much crave excuse for want of accurate expression in that hasty delivery of my Conceptions to comply with your request at that time . As to the first , he excepts against the term Christianity , as dubious to make my Answer acceptable , I will insert the Term he desires , and say , True Christianity . But I fear the addition will dispel no mist of doubtfulness , if there were , any such about the answer . For Hereticks alwaies pretend to Truth as much as to Christianity ; and would be taken for the only true Christians . But to satisfy his nice and curious palate I answer as fully as he desires . There was , is , and shall be till the worlds end , a Catholick Church , that in every age is visible by profession of true Christianity to the persons then living . That is to say , In all ages God had , and will have and preserve some Christians , who shall so profess the Truth according to the doctrine of the Gospel , that their light of Faith shall shine to the men of their generation respectively . But I cannot so easily admit another addition sliely made by the Querist to my Answer , viz. in their whole profession . — — Latet anguis in herbâ . He that professes true Christianity may build hay and stubble upon the foundation , and yet not miscarry in his person , whilst he holds fast his profession of the saving truth unto the end , though he be saved through the fire , and loose his superstructure , as St. Paul assures us . It is not therefore necessary that any person , or Church which maintains true Christianity , should profess it in such an absolute purity , as that water should never be mixed with the wine . It is enough , that poyson is not admixed with the liquor of life . But because I perceive , that there is much ambiguity in the termes of the Query , for which it deserves to be called Fallacia plurium interrogationum , a sophistical trick of asking many things under one word , that hath two faces under a hood , I will weigh the vvords over again , and mould my answer anevv , fitted to his explication of the vvord Catholick . In common speech Catholick is no more-than Universal : Justin Martyr , vvho vvith many others of that age believed a particular Resurrection of some that should rise and reign 1000 years , before the end of the World calls the last Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Catholick or in plain English Universal Resurrection . There is also a Catholick Faith , vvhich is common to all Christians and comprises all that is necessary to Salvation . And the Church of Christ novv unconfined to any one place or nation ; but spreading like a fruitful vine her branches throughout the earth is called Catholick that is not National ; as the old Church of the Jevvs vvas , but Universal , since the Gospel is preached to all the vvorld indifferently , and the voice of the Apostles vvent forth into all the earth , and their vvords unto the ends of the habitable vvorld . It is not to be omitted that in a secondary and borrovved sense the word Catholick is applied to them that hold the true Faith which is common to all Christians and therefore Catholick . In this sense not only a particular Church , but also a singular person may be called Catholick , meaning one that professes the Catholick Faith. But the Querist who hath a peculiar language , and though he speaks English , yet means Italian , hath taught me since I first read his Questions , and answered them according to the common usage of the words , that he meant by the Catholick Church the Representative Church in a full and lawful meeting of the Priests and Pastors to teach the Church diffusive . Now according to this sense of the words , Catholick Church , I do turn my Affirmative Answer into a Negative , and say ; There is not in all ages a visible Catholick , Church , meaning a general Council lawfully assembled . If this be Equivocation , you see who teac hes me to be double tongued . The exception against my second Answer is , that I add the word , ordinarily , and he supposes that I might mean , that some may be saved in extraordinary cases out of the visible Church , and therefore he takes my Answer to be Affirmative ; That some may be saved out of the Catholick Church , and this he thinks is contrary to the stream of Antiquity . If he had not had the malignant disposition rather then the quick-sighted eye of a Serpent , he would never have espied a fault in my Answer , and fancied an Affirmative sentence in a Negative Proposition . For if he had not been forward to cavil , he might have easily conceived a very obvious reason of my putting in the word Ordinarily . Because we know not how God will deal in judging all out of the pale of the Church , and we that live within it are concerned to give an account onely for our selves , and for the use of our Light and Talent , I said that , Ordinarily out of the Catholick Church there is no Salvation . This negative , which resolves nothing positively concerning Gods extraordinary acting cannot without unjust violence to my words be taken for an affirmative sentence , That some may be saved out of the Church . And I hope , you will excuse , if not justify , my unwillingness to limit the spirit and mercies of God , which blows and shine where God pleases . As for Christian Antiquity , you know that many antient Doctors have been very favourable in their judgment , not only of them who lived by the law of nature in a communion with God , when the Covenant of Grace was first ratified with the Hebrew Patriarchs , though those worshippers of God were not of the stock of Israel ; but also of them who lived in latter ages in the acknowledgment of one God with a constant observation of Truth and Justice , such as were Socrates and Aristides . But according to the Querists explication of the Church Catholick , I shall now change the shape of my second Answer also , and say ; That Christians may attain salvation out of a Representative Church , which he gives to be the meaning of a Catholick Church in the Querie , and charges me with sophistry because I will not understand it so . The members of a general Council being but few , ( and that not agreed , who have right to be so ) it were hard with Christendom , if all who are extra Concilium , out of that compass , were excluded out of Heaven . I add , that the Church Catholick may stand , and all the members of it may be saved without a Church Representative . Now because all that he says is but beating the Air , and very impertinent to his design of making a Convert , ( which is the thing aimed at ) I add a Proposition , which though it be not a direct Answer to his Question , yet it shall strangle or stifle his intended Conclusion in the conception , and it is this ; A Man may be a member of Christs body ( which we now call the Catholick Church ) and be in the Ark , out of which there is no Salvation , though he be not in communion with the chief Governors of the Roman Synagogue . Let him deny this , if he dare make an open forfeiture of his charity ▪ Let him disprove it , if he can . There was a visible Church , and Salvation attained in it , before there was a stone laid at Rome of a spiritual Temple , ( for . Jerusalem was the mother and Mistress of all Churches , and not Rome , as the Father of lies teaches Papists to say and swear ) and it may be so again , when Babylon the great ; the City seated on seven hills is fallen as a milstone cast into the bottom of the Sea. In the mean time , the old position of Dr. Jo. Reynolds is worthy of Remembrance , The Roman Church is neither the Catholick Church , nor a sound member of the Catholick Church . My Answer to his third Querie is very magisterially , but ridiculously censured by him to have nothing of a Categorical Answer . The Proposition is for certain Categorical , because it is not hypothetical : Let the Question and the Return be compared , and this will appear defective in nothing necessary to an Answer . The demand is this , I desire to know by designation , which , amongst them all which pretend to be the Catholick Church or a part of it , is now the Catholick Church : The Answer runs thus ; That is the Holy Catholick Church which professeth that one Holy Catholik Faith , once for all delivered to the Saints , &c. ut supra . He says , I give no designation of any particular profession or professions of Christians : That is to say , ( if I mistake not his meaning ) I do not name Protestants , or Papists , the Church of England , or of Rome , or of Greece , or of Germany . Indeed if I had so done , I had then given an Answer , that could not satisfie any rational man. For no Church denominated from the place of habitation , ( which way of distinction of Churches is usual in Scripture ) or from some bond of union , which is not general to all Christendom , can properly and truly be called the Catholick , that is the Universal Church . But I that was at liberty to design it as well as I could , did give a significant Character of the Catholick Church taken from its proper office and action . The Querist says , I tell what the holy Catholick Church is . Very good . But I do not design which of so many several professions in the world is now the Catholick Church . Now if he expect that I should play the fool , and say that a particular Church is properly the Catholick Church , I hope you will not be offended if I do not satisfie his expectation . And when I have designed the Church Universal so , that a man may understand what it is , I think with the same labour I have told him which is it , because the Church Universal is but one ; as he that tels what the Sun is , designs which is the Sun , because there are not many Suns . And because the Church is a collective body , that is , one by aggregation of similar parts , each of which lesser Societies is called a Church , I have given him a Mark whereby he may know , whether any particular Society be a member of that Body , since the one faith runs through the one body , and is the life of that body and of every limb of it . But my fault is , that I design one obscure thing by another that is equally obscure . I will mend my fault , if I do not justifie my self from having committed one . I confess all spiritual things are obscure to men that are meerly carnal or natural , but where the Gospel shines , if it be attended unto , it brings light with it , whereby we may discern things that differ . For judging or discerning of a true Church from a false , we must first know in some measure what is Truth . For if we must discern a good tree from a bad by the fruit , as our Saviour directs us to do , then we must first know what is good , and bad in fruit , and then consider what fruit the tree bears , and from thence give a judgement of the tree . This is the method , which we must take in the enquiring for a true Church . Till we know what is Truth , ( and that is * the Faith once delivered to the Saints ) we cannot know what Church brings forth good or bad fruit . Profession of faith is bearing of fruit . The goodness of this fruit is Truth , that is , agreeableness to the Word of God. It is therefore necessary that we know the Truth , before we can know a Church to be true . Now though the Truth , or the holy Catholick Faith may be under doubt , and debate , yet hath God set it up in the Scriptures so conspicuously , that if the Gospel be hid , it is hid to them that perish . Therefore I added to the Character of the Church by which I designed it to be known , that is , the profession of faith , the means whereby we may know what the faith is , which being professed is the sole certain mark of a true Church . For the marks of the Church which Romanists commonly give are separable from the Truth , and if they be taken singly without truth are false and treacherous indices , whereas the true faith of it self is a sure note of a true Church . And I pointed at Scripture , which is the Rule of faith , on purpose in mine Answer , that I might not be thought to send a man to look for a thing in the dark without a light . And now Sir do you judge , whether I have deserved blame by my designation of the Catholick Church by professing the Catholick Faith. But to make mine Answer both applicable to the Question , and also useful to you , I shall a little explicate and enlarge my sence . It is presumed , that the enquiry after a Church is made by a Christian , that may be distracted in the variety of visible Societies differing one from another ; but every one equally pretending to be a Church ; but his distraction is the greater , because of all Societies , only the Roman Synagogue doth challenge to her self to be the Ark , out of which there is no salvation . There are three Reasons which may move Christians to enquire for a Church , or a visible Society of Christians : 1. That they may serve God , and offer up the spiritual sacrifices of praise and prayer by Christ Jesus . 2. That they may grow in grace and the knowledge of our Lord Jesus Christ . 3. That they may joyn with Gods people , and keep the unity of the Spirit in the bond of peace by communicating together in Gods holy Ordinances . To compass these ends a Christian is not concerned to enquire where the Catholick Church is , for it is confessedly diffused through the Nations , but so spread by Gods dispensation of the light , that the Sun of righteousness doth not at one time arise to all parts of the world . Besides , the Candlestick is moveable from any place , and the Kingdom of God may be transferred from one Nation to another , neither hath God by any the least indication of his will and pleasure encouraged any portion of mankind , or part of the world , to promise to themselves a perpetual establishment of the Church in that place and in that successive body of men , which at some time hath been , or is now irradiated with the Gospel . It is therefore not at all material to trouble our selves with delineations of the Catholick Church which hath no set or certain limits of extent . That which concerns us to know , is what Church pretending to be a member of the Church Universal ( for no men but Papists , that can admit contradictions into their Creed , will speak such non-sense , with deliberation , as that is , when they call a particular society of Christians combined under one Bishop the Universal Church ) is fit and safe to be communicated withal , that we must reap the benefits of a Christian Congregation . Therefore the Question is now , whether the Church , wherein I was born and baptized , and by Gods Providence am seated under its government , or another different society of Christians which invite me to their communion , be such a company as I may safely joyn with them in all publick offices of Religion . For if it be , I am bound to communicate with that Church as being a member of the Body of Christ , the unity of which Body I am bound to maintain . The Truth therefore of the doctrine taught , the integrity and purity of the divine worship celebrated , and the way of administring Ecclesiastical power must be examined by some Rule , and known to be agreeable to the Gospel of Christ , before a Christians conscience can be satisfied of the necessity of communion with that Church upon this account , because it is a member of a Church Catholick . Since then it is the custome to call any publick society of Christians , that are compacted together by a frame of political government into one body , a Church , that particular Church is a member of the Catholick , which holds that Faith , the profession whereof constitutes the Church Catholick . He that sleights this Designation , would have dealt kindly with us , if he had discovered unto us , a better way , or a clearer Light by which we might find the Church , and discover a true Church from a vain pertender . Till he or some other do that office for us , we think it best to seek for a Church , if we were now to seek , by looking for the light of truth in it , which alwaies shines in the house of God. And because truth and peace are both the legacies of Christ bequeathed unto the Church , we may do well to try what society of Christians doth follow peace and edification of the Body of Christ . If the Church of Rome that sets up Images of God , ( which are the teachers of lies ) in their Temples , and by her Anathemaes makes divisions in Christendome , be tryed by those two marks ; I leave the event to any one , that will impartially pronounce sentence according to the evidence of fact in the whole bulk of their doctrines and Devotions , and in their publick Government . My fourth Answer hath the same fate with the former , to be called not Categorical ▪ I must learn new Logick , as well as new Theologie , to understand this Gentleman . But it is charged with defect , because it reflects not upon the whole Question , and takes no notice of the tail , wherein the sting of the Scorpion lies . I confess mine Answer comes short in that particular ; because I did not apprehend then , the last clause of his question to be of any moment . For I thought it enough , that the Church Catholick is secured from any error that is destructive of Salvation . But because I am now informed , that the main force of the Querie lies in this , Whether the Holy Church so designed can teach any error as matter of Faith endangering of Salvation ; I now make a return to that part , as well as to the former ; and indeed to the whole Question . 1. Errors that endanger Salvation do not alwaies destroy it . 2. God hath promised to preserve his Church from destruction ; but not from danger . 3. All errors when they are discovered are to be rejected . 4. No doctrines offered by any Church to her Children are to be received without examination . 5. The Catholick Church as it signifies the whole Body of Christendome is too big to be a teacher , that may be consulted , and hearkened unto . 6. The Church in this mans sense and explication , that is , an Assembly of chief Pastors in Council may teach errors endangering Salvation . Arianism hath been taught in as large Assemblies of chief Pastors , as the true Faith hath been . 7. But because it is the design of this man , that we should take the Roman Church for the Catholick , I stick not to say that the Roman Church teaches her children errors that endanger the attaining of Salvation . My fift Answer is excepted against for the interposition of these words , [ so long as it continues so ] which looks like a condition , and seem to suppose that the Catholick Church can cease to be so . The words are capable of another construction , viz. The Holy Catholick Church so long as it continues secured from teaching destructive errors cannot even for that reason abuse the world with forged Scriptures . This was then my meaning , who had no intention that my last Answer should contradict my first . Let us now see , what he draws from my Answer , if it were Categorical , and how rational his inference is . For now we are come to the bottom of his project . And he thinks he hath catched us so fast in his trap , that either we must give him the Cause , or be condemned out of our own mouths . If mine Answer be , ( says this new fashioned Logician ) that the Church can never ohtrude false Scripture , &c. then you must grant that the Catholick visible Church is infallible in the delivery of Scripture . If so , then is there an infallible Judg upon the earth concerning this point . How rash this inference is , and how incoherent the conclusion with the premises , a few words will serve to discover . It is acknowledged on both sides , that the primitive Church , which received the Scriptures was not , and because Gods spirit guided and governed the Church in this important business , could not be abused and mistaken in the receiving of Canonical Scripture . The Catholick Church being quickly after enlarged , and spred through many regions of the earth did together with the Gospel preached receive Copies of the Scriptures , which had been communicated by the particular Churches , to which they were directed at first , unto their neighbour Churches . These Scriptures were by all Churches reverenced and preserved as the Grand Charter of their Salvation , and the Laws and Records of their Society ; as the Church was the Kingdome of Christ distinguished from the world . The zeal of Christians for their Laws , and their knowledg of them , which were frequently read in the publick Assemblies , according to an * Apostolical order , to which we must add above all the Providence of Gods watching over the Church for the preservation of Scriptures , being more pretious to God than to Man , and as pretious to God as the world it self , these being well considered may assure us , that it was morally impossible , that the whole Church of God should be cousened into the reception of any forged Scriptures . And if the Church in following ages could not combine together to coyn counterfeit Scriptures , then the Church universal could never obtrude any thing upon the world for Canonical Scripture which was not received from the Primitive Church at first . But how doth it follow from hence , that the Church is an Infallible Judg in this point ? A creditable witness is not presently an Infallible Judg. A faithful Depositary that keeps Records is not the same thing with an unerring Judg. The Tradition of the Church Universal , which hath derived the Holy Scriptures from age to age , is not an Act of Judicature . The Nation of the Jews is at this day a credible witness of the divine Original and authority of the Old Testament , at least at the first plantation of the Church Christian , the Jevvish Church did preserve and deliver the Holy Scriptures intire ( so much at least as God thought necessary or expedient , and if any book vvere lost , that by being lost became unnecessary ) and vvas secured by Gods Providence in the conveyance of his Oracles to Christians . Doth it hence follovv that the People of the Jews was a visible Infallible Judg in that point and if so , then in all matters of Faith ? For thus the Papist proceeds . If so , I require some satisfactory reason ( says the Querist ) why the Church should be infallible in this , and fallible in other points of Faith , &c. I have already shewed that the Case is not so , as this man imagines ; therefore I am not bound to give him the satisfaction which he requires . Yet for your further information , I add this : 1. The reception and tradition of Scriptures by the Church is a fact which God orders as expedient for the preservation of Religion . 2. The certain number of the Books written by inspiration is not a point of faith necessary for every Christian to know and believe unto Salvation . 3. The Catholick Church cannot err in any point of faith necessary to salvation . 4. But any particular Church may believe and teach erroneous Doctrine for matter of Faith. The Church of Rome ( which is not the sole keeper of Scripture ) may and doth err in several points of their Religion , and doth impose upon her children uncanonical Books for Scripture , and false Doctrines for matters of faith , as is evident by the Canons of the Conventicle of Trent . And yet it is not in the power of the Church of Rome to abuse the whole Christian world by the imposition of counterfeit Scriptures upon it . I shall yet persist in my reflexion upon the Jews , that I may shew that the keeping of Scriptures without forgery , falsification , and corruption , is a thing distinct and separable from erring & teaching errors . The Jews cannot be denied to have been good keepers of the Books , even then when they corrupted the Religion enjoyned by the Law written in those Books . Never yet was any man so weak , as to conclude that the Priests and Rabbies of the Jews were Infallible Judges of the Doctrine concerning the Messias , even those who condemned Christ the Son of God to be guilty of blasphemy and worthy of death , because they kept the Books of Moses and the Prophets . There is now less reason why we should take the present Church of Rome , which we evidently see to teach Doctrines and set up a worship as contrary to the Scriptures as darkness is to light , to be an infallible Judge of faith upon this account , because the Primitive Roman Church in communion with other Churches did hand down to posterity the holy Scriptures , without any falsification , since the Church of Rome at this day doth both accept and impose upon her own Children , and would but cannot upon others , Apocryphal Books for Canonical . I have now shewed that these Queries are not unanswerable by Protestants adhering to their own principles , or Axioms . I desire you to consider the result of the whole design : Except you allow him at first that the Roman Church is in propriety of speech the Catholick Church , this disquisition can advance you not an hairs-breadth to a better opinion of the Roman Church for a Guide , then you had before . For after all the clamour made for resolution of these Queries concerning the Catholick Church , the main Question stands as it did , Whether the Church of Rome at this day be to be subjected unto , as an infallible Guide , and to be communicated with , all other Churches being abandoned , and particularly the Church of England , whereof you are now a setled member . Till this be resolved , you that know the frame of our Church and the module of our Religion may stay safely where you are . It remains now that I examine his Answer to my conclusive Querie . And I shall briefly note , what you may by your own reason or experience discover either absurd , or false in it . He doth not require you to desert the Reformed Church of England for adhering to the Scriptures as the Rule of Faith : For the Roman Church doth that as well as the Protestant , as he says . If this Querist do not pretend to Infallibility and Authority over you , he will out of modesty allow you to examine whether Papists do as well , that is as fully and firmly , adhere to the Scriptures as English Protestants . Certainly they do not well own them for a Rule , who accuse them of obscurity and imperfection , and make it a point of faith , that the defectiveness of Scriptures must be supplied with unwritten Traditions . And as certain it is , that we who maintain the fulness of Scriptures in delivery of all things necessary to salvation , and the perspicuity in that delivery , and therefore admit of no point of Religion that is a meer stranger unto the Scripture , do more closely stick to that Rule , then the Papists . But because you are free to examine the adherence of Papists to the Scriptures in particulars by comparison with the English Protestants , try whether a mangled Eucharist , the real Sacrifice of Christ by a Priest that makes his Maker and eats his God , The publick service of God in a forreign and unknown language to the generality of the people that must say Amen to all , Pictures of God used in Religious worship , the superlative worship of the Virgin Mary , Invocation of Saints , Purgatory , the ease of departed souls by offering of Masses , the baptizing of Bels , the treasury of superabundant merits of Christ and holy persons , &c. be as agreeable to the Scriptures as our Liturgy , and the 39 Articles agreed on in our Church . If you find it otherwise , and Papists do not so much as pretend to make Scripture the Rule of these Doctrines and practices , what credit can be given to such an impudent boaster ? But the ground of deserting us he pretends to be this , That we will have the sole Rule of faith to be the Scriptures in exclusion of Universal Tradition , and the voice of the Catholick Church . 1. Suppose the chief Pastors and Doctors of England should dispute in the Schools about the Rule of faith , and exclude Tradition and the voice of the Church from that honour which they think due only to the Word of God in Scriptures , now since the decease of the Apostles , and the unhappy divisions of Christians , that make it difficult , if not impossible to know assuredly , what is delivered by Universal Tradition , or taught by the Catholick Church ; why must you upon that account , ( or any man ) desert the Church of England , where the worship of God through Christ Jesus is celebrated without any mixture of superstition , and the means of salvation are offered to you in a sufficient measure for your conduct in the way of truth and peace ? Let a Papist , if he can , prove that our making Scriptures the sole Rule of faith makes the communion with our Church unsafe . Must you needs run out of our Church , as if it were a House visited with the Plague , meerly because it relyes only upon the Scriptures for a Religion ? And if you must do so , must you needs then at the next step run into a Roman Assembly , that ( as my Lord Falkland speaks ) keeps her children from Scripture , as a Mother would keep her children from Rats-bane ? Think of both these , because the Gentleman will not be pleased , if you desert us , but will not come to them . He will think himself still a loser , if any water go besides his Mill. 2. This calumny thus impudently fastned upon our Church shews this Querist to drive the Devils trade several wayes , in tempting by impostures , and in falsly accusing the brethren . For I challenge any Papist to quote ( if he can and will cite an Author faithfully and fairly ) any Article of Religion , or Writing of a Bishop , or sentence of an Academy , wherein we disclaim Universal Tradition , or the voice of the Catholick Church . For mine own part I do openly profess , that if any point in controversie between us and Papists can be proved to have been taught by the Primitive Church as a matter of faith , and derived by the voice of the Catholick Church from age to age , and this Universal Tradition be manifested by as good evidence , as is usually produced for the divine original of the Scriptures which we receive for Canonical , I will embrace that Doctrine as the Word of God. 3. SIR , you cannot but know , that we constantly reject many of the Popish opinions , obtruded upon the Christian world , as Novelties , which not only want a sufficient warrant from the Scriptures ; but also cannot be made credible and acceptable by Universal Tradition . Such are the Popes Universal Bishoprick , or Occumenical Headship , ( which Pope Gregorie the great called the character of Antichrist ) the Infallibility of the Church of Rome , and many other points of Popish Religion , some whereof I recited above , and need not repeat . We have incessantly required the Advocates for the Papacy to prove the consent and conformity of the present Roman Church in these particulars with the Primitive Church , whose voice is the Precentor in the Quire , and the first circle in the diffusion of Universal Tradition . Thus , let due esteem and credit be given to Universal Tradition , but you see how little it is in earnest valued by Papists , or how far they are from making use of that Rule , ( which they extol so zealously as you hear ) thereby to prove the truth of their religion . In fine , you may apprehend the No reason to desert the Reformed Church of England therefore , because she makes the Holy Scripture the sole Rule of Religion , when indeed she knows no other given by God to the Church , and looks upon Universal Tradition whensoever it appears fair and full with reverence , as being the sense of the Church . He proceeds to abate the force of my dissuasive of you from entrance into the Roman Church , when the condition of your entrance is the renouncing of your senses , reason , and charity . For the two former , though the terms seem hard , yet his rigour abates nothing of them . You must be contented to lose the use of your senses and reason , when you become a vassal to Rome . To mitigate the severity , he tells you , this is no more than Scripture and the Protestant Church requires . He abuses Scripture in two instances . 1. He says , was not Lot to deny his senses , when he perceived them to be Angels , &c. I say no , and the Scripture doth not say any such thing as this man supposes . When God thought fit , either to appear himself to the Patriarchs in humane shape clad with flesh in a transitory manner , ( which is generally taken to have been a Praeludium of the words , or the Son of God his incarnation ) or to send Angels invested with humane bodies , the servants of God , to whom those heavenly messengers were sent so fitted for converse , were not bound to renounce their senses ; but by their reason , and their knowledge of Gods way of enter course with his choice servants by Angels , they were to regulate the notices of the object , which their senses represented unto them . 2. He cries out , How could our Saviour pass through a croud of People , and neither be seen , heard , or felt , without a deception of the senses ? Judg , I pray ; whether it suits with the Faith and Reverence we owe to Christ , the truth it self , in his Person , Doctrine , and Actions , to ascribe unto him the deception of the Peoples senses , which comes very near to the practise of Magicians , and will if admitted diminish the credit of Christs Miracles . Our Saviours passage through the multitude so , that he escaped their fury , and left them in amazement , might be wrought many wayes , which we are not concerned to imagine , and must not determine though we could devise , because the Gospel hath not recorded the manner of it . But it is rashly and irreverently said to be effected with a deception of the senses . But how is Christs action at that time an obligation laid upon Christians to the worlds end , to deny their senses in the Eucharist , where Christ instituted the material objects of our senses to be the instruments of our faith , and the Bread and Wine are designed to be sensible Symbols of spiritual things even as the Water in Baptism is ? Briefly , since our Blessed Saviour , the Angels and the holy Apostles , have made our senses competent instruments to assist our faith and reason in judging of the truth and presence of Christs Body , even after the Resurrection , and Christ hath not any where by himself or his Apostles limited the free exercise of our senses , nor lessened the credit of their Verdict in the Sacrament of the Eucharist more then in Baptism , is it not a horrid tyranny over Christians , to require that we renounce both senses and reason , and at the command of a Romish Priest believe that there is no Bread and Wine , where all our senses ( almost● ) conspire to inform us of their presence , and the very nature of the Sacrament requires it ; and on the other side to believe that Christs Body is in every consecrated Host , and in every crum whole and entire , and continues one , though divided from it self in a million of places , when our senses can give us no information of this presence , and our reason assures us that it is inconsistent with many Articles of our Creed ? But observe the confidence of this Factor , who with a fore-head well rubbed tels you , that Protestants , require you to renounce your senses ; whereas we think that our Saviours command , He that hath ears to hear , let him hear , holds by proportion in the rest , He that hath eyes to see , let him see , with assurance , that the God of truth , who fitted man with senses for the service of his Maker as well as for his own benefit , doth secure him from deceit in the use of them about their proper objects , in Religion as well as in civil conversation . As for our Reason , this he would perswade you must be renounced in the belief of the Trinity , that you may renounce it for the easie swallowing the Camel of Transubstantiation . Think what advantage this man gives to Heathens , Socinians , Anti-Triniarians , and indeed all the adversaries of the Gospel , by confessing , that the prime Article of our faith concerning the God whom Christians worship is more opposite to reason , then the scandalous Monster of Transubstantiation . The Doctrine of three Persons in one God is indeed a sublime mystery , which is beyond the discovery of reason before it is revealed , and incomprehensible by reason after revelation , as many secrets in the very course of nature cannot be accounted for by our dark and narrow understandings . Reason it self tels us , that the infinite nature of God is not to be measured by the limited being of the creatures , and also that the glory , of the invisible God cannot be discovered but by his own manifestation of it , and that according to his own good pleasure with different degrees of light , as Gods wisdom thinks fit to impart unto man the knowledge of God : And lastly , Reason resolves that Gods Word , especially of himself , who like the Sun is seen by his own light , is to be believed without dispute . Since therefore God in his Word written hath clearly revealed that the Father , the Son , and the Holy Ghost are one God , it is a kindly office of enlightened reason to bring down every vain thought and weak reasonings that lift up themselves against the knowledge of God , and to lead them captive under the obedience of faith . But there is no cause , why we should struggle with our reason , and un-man our selves , that we may admit the divelish figment of Transubstantiation , whereof there is not the least shadow in the Word of God. This subtil Sophister aggravates the difficulty that may be fancied in the Trinity to the greatest advantage of Atheistical cavillers , but he would lessen the absurdities of Transubstantiation by an imperfect and false representation of his own Doctrine , which hath no ground in Gods Word . All that is with any colour alleadged out of Scripture to give countenance to the lie , which we are required to believe , is the sentence of Christ , This Bread is my Body , This Cup is the New Testament in my Blood , or My Blood of the New Testament . Mark now , what a vast difference between the speech of our Blessed Saviour , The Bread is my Body , ( that is , signifies and represents my Body , as God himself says , Ezek 37. 11. These bones are the whole house of Israel ; and Ezek. 25. 3. This , to wit the Hair before-mentioned , is Jerusalem ) and the definition of the Tridentine Fathers : The whole substance of the Bread is turned into the whole substance of Christs Body , and the whole substance of the Wine into the whole substance of Christs Blood. Where is this Conversion recorded in the Gospel , or Apostolical Epistles , that we should offer violence to our reason to work our minds to the belief of it ? It is also false , that you are required only to believe that Bread is turned into Flesh . We do believe , and that without renouncing our reason , that Christ who could turn stones into Bread , and did turn water into Wine , could turn , if he pleased , Bread into Flesh , and Wine into Blood , as easily as he did Water into Blood in Egypt . And if Christ should do this at any time , the change would be as evident to the senses , as it was in all miraculous conversions , and the Flesh would be as visible , as the Serpent was into which Aarons Rod was turned , and the Blood as truly obvious to the eye , as the sanguified streams of Egypt . But Papists require your unreasonable belief of another thing , to wit , that the Sacramental Bread is turned substantially into the very Body of Christ which was before that born of the Blessed Virgin Mary , and is now at the time of every conversion sitting at the right hand of God in glory above the Heavens . By the way , ( because it is not my business now to refute this false Doctrine ) remember that unquestionable Axiome of true Philosophy , Nothing is before it is made , or whilst it is in making . But Christs Body was before the Sacrament , and is already when the Priest begins the first syllable of his Magical murmur , by which he pretends to make the Body of Christ . You see the manifest contradiction , which you are obliged by Papists to believe in this insensible conversion . Now if you will , to please a Papist , renounce sense and reason , that you may be capable of this rare belief , I know no cause why you should not also take Ovid's Poem of Metamorphosis for a veritable History . He fraudulently minces the matter again , when he speaks of the easinesse of believing that one Body is in more places at one time . I know that Thomas Aquinas in his Quodlibets says that the subsistence of one Body in more places at one time is impossible , because that which is one in it self cannot be divided from it self without the destruction of its unity and being together . But that is not all which you are bound to believe in this device : For you must believe , if you can , that the very Body of Christ which consists of limbs and lineaments distinguished by several proportions and situations , and at this time is now in a certain place in Heaven , clothed with glory brighter then the Sun , is now lurking , an invisible and indivisible Body , in all the Hosts that are consecrated , or inchanted rather , in the Papacy , and in every crum of every Wafer . This is the substance of the Popish Doctrine , which the Sophister rarifies into a thin cloud but that hath still gross contradictions in it , which are enough to divert a man that would serve God with his reason and understanding from going into the region of darknesse , that is the Roman Church . He would fain repair the breach which is made in their Charity . Here his jugling is unsufferable . He conceals the uncharitable condition of your admission into the Roman society . To joyn with Papists , you must break off communion with all Christians that are not subject to the See of Rome . Can you leap over this stumbling stock , and think your self in a safe Sanctuarie when you have shut up your self in the Popes cloyster from converse with all Christians besides in offices of Religion ? But all our complaint of their uncharitableness , he sais , is our mistake . You have read enough of that argument . I need say nothing now . But see how untowardly this wolf puts on the Sheeps skin on his back . He thinks their Charity unreproveable , because they ( as he shamelesly affirms ) censure not Persons , but Doctrine , and that maintained pertinaciously . Read the Canons of the Council of Trent , wherein this is the constant form of cursing their Adversaries , Si quis dixerit , If any person say so and so , let him be Anathema . And have not Armes been raised after that the Anathemaes were thundred , to extirpate with fire and sword the doctrine of the Gospel by destroying the persons that profess it ? What truth can you expect from such open lyers , as the men of this mould are ? He says further that neither Papists nor Protestants can absolutely Judge , who maintains an error obstinately . Where then is their Charity , or Justice , when they do ( as the Histories of Christendome sufficiently witness ) adjudg Protestants to be Hereticks , and so render them up to the secular arm to be slaughtered , as the Executioners of Papal decrees think fit ? But the Papists do so abound in Charity , that it is only out of Charity that they endeavour our conversion by warning us of dangers . I will believe that Romanists seek our Souls Salvation , more than English money , when out of meer Charity they seriously undertake the conversion of the Strumpets in the Popes Dominions , who are in as great danger of being damned , as those whom they call Hereticks can be by their profession . But they that are the Popes creatures dare not exercise their Charity to the impoverishment of the Popes Exchequer , to which the licensed Stewes afford no small contribution . Neither will these charitable savors of Souls allow us the same exercise of our Charity in Spain or Italy , although we are as firmly perswaded of the danger , that Papists are in , as they are conceited of our perils , and have as much pity and kindness for poor Souls kept in bondage and blindness in spiritual Aegypt , as Papists have for us . Till we can obtain the same freedome for us to employ our Charity , it is not agreeable to justice that Papists should be permitted such liberties as they now take to make an ostentation of their counterfeit Charitie , which is indeed carnal Policy to restore the Papal jurisdiction in England , He proceeds in his falshood , and denies the profession of Faith expressed in the Pope Pius 4. his Bull dated A. D 1554 : to be a new Creed . Do you not take that to be new , in Christianity , which is but a little above a hundred years old ? for the whole mass which is superadded to the antient Creed of the Church was never known for a Creed till that Pope gave it out for one . But what name will you find out for this Gentleman , who says it is no Creed ; but a Catalogue of points to be professed by teachers in publick Academies , &c. If you read the Bull it self , you will see that Credo , I believe , runs through the vvhole body of the form , and I acknowledg , profess , assert , firmly embrace this and that , are the expressions used in that Creed , which is there also called , The true Catholick Faith , without which no man can be saved . The Querist also knows as well as I , though he doth worse than dissemble his own knowledg , that the Popes Bull enjoyns this Creed to be sworn to by all Ecclesiasticks ( vvhich are more then Teachers in Universities ) all dignitaries in Churches , all Regulars , &c. and it strictly charges all Clergy-men to endeavour as much as in them lies , that all men under their care and charge shall learn and hold this Faith. These animadversions I offer to your assistance in the giving a right judgment of the Gentlemans Reply to mine Answers . If you please to offer a Copy of my Letter to the unknown person , you may do well . And if he shall return any thing that you shall think fit to impart unto me , I shall peradventure be at leisure to consider it , and tell you what sense I have of it as freely and plainly , as I have dealt in the examination of the precedent discourse . I conclude in St. Pauls words , The Lord give you a good understanding in all things . So I rest , SIR , Your very faithful Servant , C. G. THe emptiness of this spare Paper , tempts me to recite the Exposition of that acute Commentator Maldonate ; who , though a Jesuite , expounds our blessed Saviours Precept , Mat. 23. 2 , 3. far otherwise , than this Advocate for the Jewish Chairmen doth . His words are these ; Ergo cum jubet servare & facere , quae Scribae & Pharisaei , dum in cathedrâ Mosis sedent , dicunt , non de ipsorum , sed de Legis & Moysis doctrinâ loquitur . Perinde est enim ac si dicat , Omnia quae Lex & Moyses vobis dixerunt , Scribis & Pharisaeis recitantibus , servate ac facite ; secundum autem opera illorum nolite facere ; ut Hilarius & Hieronimus videntur intellexisse . The sense of his words is this ; Therefore when Christ bids them keep and do what the Scribes and Pharisees say , whiles they sit in the Chair of Moses , he speaks not of their own doctrine ; but of that of the Law and of Moses . For it is all one as if Christ say ; All those things , which the Law and Moses have told you , when the Scribes and Pharisees recite them , do ye keep and perform ; but do ye not according to their works ; as Hilarie and Hierome seem to have understood the Text. Mark , that this learned Papist is constreyned by the force of truth , and uncontrollable evidence of the false doctrines of the Scribes and Pharisees , to imply tacitely that those Chairmen could teach a Doctrine far different from that of the Law and of Moses , and openly to averr that the Doctrine of the Law and Moses , ( that might then be well known ) was to be the Object , and limit of the Observance and Obedience enjoyned , as due to the Ministery of the Scribes and Pharisees . The Commentator , to justify his Exposition , alleges Hilarie and Hierome , two ancient and very learned Latine Fathers , seemingly at least to have been of his sense in the understanding our Saviours words . A Letter of Sir Lucius Carie Lord Viscount Falkland , to Mr. F. M. An. Dom. 1636. Frank , I Have received , not your Letter ; but your Declamation : for I would rather believe , that you had a mind to exercise your stile , then that you are likely to make * Mr. Lees prediction a Prophesie . But if it be possible , that having carried up Baronius , you should be in earnest ; that you should be moved by the Authority of a Father living 400 years after Christ to the choice of that Religion , which I have shewed you in that question of the Chiliasts , opposeth seven Fathers ; ( the youngest more antient than he , and the rest the most antient that are ) That their Sanctity should move you , which not only their own learned Salmeron makes a false Note of the Church , but which , as I find by their own Authors , they have had but so lately , that their Piety is but the effect of their Emulation , who till we reformed their Doctrine , reformed not their lives , and owe the purity of their Church to him whom they stile the Author of ours ; That you should choose them for the convenience of an Infallible Guide , when they neither know her Infallibly to be Infallible , nor Infallibly what Definitions are hers , when those are yet more hard to be understood , than to be known , and those who have the convenience of so infallible a Director neither agree by what Notes she is to be known , nor what Doctrines she teaches , and cannot but confess , that there are infinite Questions which concern the Duty of our lives , of which she is wholly silent , and concerning which they are in the same miserable estate , in which we are who have none ; That their Multitude should move you , who cannot but know , that almost all the world hath been Idolaters , and most Christians have been Arrians ; Indeed if any such Topical Arguments should seem to you worthy to enter the lists with those , at least much more apparent , Vnreasonablenesses , which are in so many of their doctrines , as Transubstantiation , &c. If ( I say ) this be possible , I doubt not , but either at the end of this week , or the beginning of the next , to say so much more to you , as will serve to let you see , that those Works of theirs are very weak , which may be demolished by a Potgun . Till then I pray consider , That , if God ( as we say ) requires our Assent to nothing , but to what is apparent to be his Will , then there is no necessity of a Guide , since those who would deny apparent Doctrines , would as well resist an apparent Guide : And that they confess that it is Obstinacy , in which Heresie consists , and which damnation follows , and that sure this secret ( I mean who is guilty of Obstinacy ) is fitter to be reserved for Him to discover who made the heart , then to be judged by them who cannot know it , and both parts may keep their Opinions , till it shall be made there infallibly appear , both whose Opinions are erroneous , and whose errors are guilty ; whereas the subsistence of the Common-wealth will not suffer Criminal matters to stay for so long ( though a more certain ) tryal . I am in hast , ( for it is late , which time I was fain to take , lest your Mother should come in . ) Your very affectionate Brother and Servant , FALKLAND . Pray read Baronius over , and carefully . Not the Cardinal Baronius , whose Annals are compacted to serve the Popes Interest without any regard to truth ; but a learned Divine of Scotland , who hath written solidly . De object● formali fi dei , and hath defended his Discourse against Turnbull a Jesuit . FINIS . Notes, typically marginal, from the original text Notes for div A42453-e200 * Eph. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † Apoc. 12 9. Joh. 8. 44. Mat. 13. 38 , 39. † Mar. 6. 3. Joh. 7. 15. * Mat. 23. 8. See Mark 11. 27. & 12. 13. Act. 19. 13. Septem urbs clara jugis , toti quae praesidet orbi . Propert. Apoc. 17. 9 18. Eph. 2. 20. Luk. 16. 29. 31. They have Moses and the Prophets , let them hear these . If they hear not Moses and the Prophets , neither will they be perswaded , if one arise from the dead . Where note , that the holy Scriptures bear in them the same Authority , that was in the living persons of Moses and the Prophets , and also have the same efficacious vertue to beget faith , as their words had being orally pronounced , and where these lively Oracles are freely confuted , and faithfully applyed , ( though by men that are short of Infallibility , but faithfull dispensers of holy mysteries ) an infallible Guide is superfluous : Also mark , that where the Authority of Scriptures is despised , Miracles , ( and there is the same reason to say so of Infallibility ) are useless , because uneffectual to work faith . † Mat. 7. 13. Noct●s atque dies patet atri janua Ditis . * This Rustack Divine says of himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He speaks plainly , he calls things by their right names . Non est pudor ad meliora transire . Ambros . Rom. 10. 10. Psal . 119 59. — Mos est miseris , trahere omnia secum , Mersa juvat . — Lucan . * 1 Cor. 4. 2. Mat. 23. 15 Psal . 119. 126. Mat 15. 3. Mark 7. 9 , 13. 1 Pet. 1. 18 , 19. 2 Pet. 1. 1. Apoc. 17. & 18. 1 Joh. 5. 20. Mat. 16. 6. * 2. Tim. 2. 26. Read Luk. 12. 1 , 2 , 3. Apoc. 2. 24. 2 Cor. 11. 13 , 14. Psal . 91. 1 , 3 , 6. Notes for div A42453-e1190 1. 2. 3. 4. 5. Notes for div A42453-e1680 A. to 1. 2. A. to 2. Q. A. to Q. 3. A. to Q. 4. Notes for div A42453-e2580 * Beelzebub , the Lord of Flyes , 2. Reg. 1 , 2 , 3. the Prince of Devils . Musca est meus pater : clam illum nihil haberi potest . Plaut . Act. 13. 10. Prev . 17. 14. Rom. 11. 18. 22. Joh. 4 21 , 24. Malac. 1. 11. Heb. 13. 10. 15. Apoc. 14. 8. & 17. 6. Mat. 23. 24. Psal . 2. 2. Read 2. Chron. 36. 14. Ezek 8. 5. to theend . Act. 26. 27. Jer ▪ 32. 28. Mal. 2. 7 , 8. Ezek. 7. 26. Jer. 18. 18. Jer. 2. 8. & 10. 21. Esa . 42. 19 , 20. Mat. 15. 14. Jer. 17. 1. Mat. 4. 10. Prov. 16 10. Eccl. 8. 2. Mat. 5. 20. &c. Rom. 7. 14. Mat. 16. 11 , 12. Luk. 11. 52. Wisd . 1. 5. See Joh. 14. 17. Mat. 15. 14 Mat. 15. 3. — 9. Mat. 23. 16 , 17 , 18 , 19 , 20. Esa . 5. 20. Luk. 23. 50 , 51. Act. 5. 17. Mat. 22. 23 Act. 23. 8. See Act. 26. 6 , 7. Act. 23. See Jer. 5. 31. Mat. 23. 37. See Jer. 2. 26 , & 23. 1 , 2. Read Esa . 56. 10 , 11. Certainly blind watchmen , dumb and yet greidy doges , Shepheards that could not understand , were but sorry Guides , and as far from being infallible teachers of Religion , as Hell is from Heaven . * Hos . 8. 12. Esa . 11. 2. Joh. 3. 34. Eph. 4. 7. Phil. 1. 9 , 10. Col. 1. 9. Act. 17. 11. Rom. 15. 4. Hos . 8. 12. psal . 19. 7 , 8. Prov. 8. 7 , 8. Esa . 35. 8. * The Jews at this day are so enslaved to their Rabbies , that if a Rabbi or wiseman tell them their Right hand is their left , they are bound to believe it . Now what difference is there between an obstinate Jew , and an infatuated Papist ? † Esa . 9. 16. Esa . 8. 20. Deut. 17. 8. If there arise a matter too hard for thee in judgment , between blood & blood , between plea and plea ; and between stroke and stroke , &c. Act. 15. 21. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2. Pet. 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb Hos . 8. 12. Rom. 3. 2. 2 Cor. 1. 24. Tertul. l. de veland . virgin . speaking concerning the Creed ; Regula fidei una omninò est , sola immobilis , & irreformabilis . Mat. 5. 13 , 14. Luk. 1. 2. Act. 4. 20. 1 Joh. 1. 1. * Tit. 1. 3. Iud. v. 3. Read Eph. 4. 3. to 14. Apoc. io . 10. Rom. 14 23. * Mat. 26 ▪ 15. Read 1. Cor. 15. 3 , 4. Mat. 14. 2 , 3 , 6. Maldonate on John 6. confesseth thus much . Nihil credi Deus voluit , adversus Sc●iptu●arum authoritatem . Aug. l. 13. cont . Faus . Manich. Mark 7. 5 , — 13. 2 Thes . 2. 1 Joh. 4. 1. 2 Thes . 5. 21. Rom. 12. 2 Eph. 5. 10 , 17. Tit. 2. 11 , 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 6. 45. 1 Pet. 1. 23 , 25. 1. 1 Cor. 3. 12 , 13. Just. Mart. dial . cum Tryph. Col. 2. 6. Rom. 10. 18. Mage cernit acutum , quam aut Aquila , aut Serpens Epidaurius . Horat. Of this see Is . Cafaub . Exerc . 1. ad Card. Baron . App. c. 1. Read the Bul. of P. Pius 4. which enjoyns all Clergy-men , and all in Religious Orders to swear to the new Creed whereof this is one Article . I acknowledge the Holy Catholick and Apostolick Roman Church the Mother and Mistress of all Churches . Mat. 7. 16 , 17 , 18. * Thy ( scil . Gods ) Law is the Truth , Psal . 119. 142. Gods Word is the Truth , Jok . 17. 17 2 Cor. 4. 3. Heb. 13 ▪ 15. 1 Pet. 2. 5. 1 Pet. 3. 18 Apoc. 2. 5. 5. Col. 14. 16. L. k. 24. 39. Joh. 20. 27. Mat. 28. 26. Act. 10. 41. & 1. 9. 1 Joh. 1. 1 , 3. Mat. 13. 9. Apoc. 2. 9. Luk. 22. 19 , 20. Mat. 26. 26 , 28. Co●…il T●…d . Sess . 13. c. 4. Rom. 12. 1 1 Cor. 14. 2 Tim. 2. 7. Notes for div A42453-e7590 * Mr. Lee once Tutor to that Gentleman did often say , that his Scholar would one day prove a Jesuit . 
A44810	----	The true rule, judge, and guide of the true church of God discovered, and borne testimony unto what it is, and wherein it consisteth in opposition to the pretended Catholick Church of Rome her rule, foundation, guide, and judge, being returned in answer to Captain Robert Everrand his book, titled An epistle to all the nonconformists ... / by ... Francis Howgil. Howgill, Francis, 1618-1669. 1665 Approx. 175 KB of XML-encoded text transcribed from 35 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A44810 Wing H3185 ESTC R9586 11906593 ocm 11906593 50701 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. A44810) Transcribed from: (Early English Books Online ; image set 50701) Images scanned from microfilm: (Early English books, 1641-1700 ; 816:5) The true rule, judge, and guide of the true church of God discovered, and borne testimony unto what it is, and wherein it consisteth in opposition to the pretended Catholick Church of Rome her rule, foundation, guide, and judge, being returned in answer to Captain Robert Everrand his book, titled An epistle to all the nonconformists ... / by ... Francis Howgil. Howgill, Francis, 1618-1669. [2], 65 p. s.n.], [London : 1665. Reproduction of original in Duke University Library. Signed: F.H. Errata at end. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Everard, Robert, fl. 1664. -- Epistle to the several congregations of the non-conformists. Catholic Church -- Controversial literature. Anti-Catholicism -- Great Britain. 2004-12 TCP Assigned for keying and markup 2004-12 Aptara Keyed and coded from ProQuest page images 2005-01 Judith Siefring Sampled and proofread 2005-01 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion The True RULE , JUDGE , and GUIDE Of the true Church of God Discovered , And borne Testimony unto what it is , and wherein it consisteth . In Opposition To the pretended Catholick Church of ROME her Rule , Foundation , Guide , and Judge . Being returned in Answer to Captain Robert Everrard his Book , titled An Epistle to all the Nonconformists , wherein his main Reasons , Grounds , and Alligations laid down in his Book are examined and discoursed with , wherein the faith once delivered unto the Saints , is vindicated , and the Doctrine of Christ and his Apostles : Against the pretended faith and false Doctrines which hath been held forth by the Church of Rome among Christians as infallible . By a suffering Member of that Church which fled into the Wilderness , when mistery Babylon sat as a Queen upon the Waters . Francis Howgill . Printed in the Year 1665. The true Rule , Judge , and guide of the true Church of God discovered , and born Testimony unto what it is , and wherein it consisteth , &c. AFter various reports and upbraidings , and insultings of divers men in my hearing , of a certain great pillar and a leading man among the Nonconformists , who it was said had relinquished his errors , and had conformed , and also written and published a Book for the convincement of all others to Uniformity and Conformity : also the Weekly Intelligencer willing to take advantage sometime when there is little or no occasion , doth signifie to the whole Nation in his Newes-book of the Conversion of a great Nonconformist , for the strengthening and supporting of those desires only in People who is willing to make shipwrack of all Faith , Hope , Religion , and whatsoever also that is of the greatest moment , for a little ease and liberty in the flesh , and the imbracement of this present World , is willing to joyne with that which is the uppermost , and to sail with wind and tide , not minding the Harbour , nor the way which they are passing , but only present enjoyment ; and such whose faith is builded upon men and not upon God ; and chuses rather to run with the multitude to do evil ( then with a few despised and afflicted who keep faith and a good Conscience ) such flashes and airy ungrounded rumours staggr'd their mind , and makes them afraid and troubled when there 's no cause . At last this great and magnificent piece of Conversion came published in the Newes-book boasted on by the Clergy and divers other great Mountains of Earth , came to my hand providentially unlooked for , unsought for , or desired , which is titled , An Epistle to the several Congregations of the Non-formists , subscribed by Captain Robert Everard ; as he stiled himself a Member of the Catholick Church ; which Book hath been spread up and down the Counties it seems , as some rare , weighty , and great matter to induce others to be of the same mind . But why the Members of the Church of England should extoll this and rejoyce in this great Convert I know not , except they have a a mind to shake hands with the Roman Church , and to receive their Catholick faith so called and unquestionable ; but Deceit loves to sport it self , and to make merry and triumph over any who do but relinquish the seeming appearance of truth to turit into the common road of darkness , they hug such a one for a while , and sets him out as an ensign to glory in , and over against others . After the said Book came to my hand amongst divers others , I was willing to take a survey , and to make inspection into those things contained in it , and to see what demonstrative grounds , and solid and weighty matter was contained in it , which I have diligently weighed , and without a prejudiced spirit read , finding the matter in it chiefly to set up a Council of men to be absolute Judge of all matters of Faith and Doctrine , though never so repugnant unto the Doctrine and practice once delivered and received and walked in by the Saints , seting up this , both above the holy Spirit of God which is the only and sole trier of all Spirits ; but also above the Scripture ; wherein I have taken notice his own eye being blinded he would captivate all others , and make them blind also , and lay wast the Spirit of God , and its office the Scriptures , and their translation , making them as uncertain as much as in him lies as the Turkish Alcbaron ; and all solid and weighty arguments and reasons that hath been produced this many years by many godly and moderate Dissenters in divers Ages , from the Church of Rome , this he strikes over all by whole sail , labouring to set all a jarr , and to make every thing look with a face contrary way to represent them uncomely ; and at last he hath concluded that the Catholick visible Church is the absolute judge and director , both in matters of Faith and Doctrine , without distinguishing of their abiding in the faith , or falling from it , as though the promise of God had been intailed to a certain place as Rome , or to a certain sort of men that may call themselves Peters Successors , and Ministers of Christ , though they walk as far wide both in Doctrine and practice as Heaven is from Earth from [ Peter ] and would assume the title of name and office for honour and profits sake , but do none of Peters work , feeds not the Flock of Christ , but worries them , and kills them that Christ feeds , and sheares off the Wool from off their backs , and pulls off the skin too , and instead of saving have destroyed hundreds of mens lives in Europe and America ; some under the name of Hereticks , and some under the name of Infidels have been most mercilessly and cruelly destroyed by the power of this holy visible Church , as R. E. calls it , as the true Chronologies of Ages past doth testifie , so that the Nations have been made like Akeldoma by that mystery Babylon which hath drunk the blood of the Saints , and slain the Prophets and Martyrs , under the name of Hereticks , quite out of the Doctrine of Christ , and erred from his infallible Spirit , who came not to destroy mens lives but to save them , and to save people from their sins : But this false visible Church hath destroyed their lives under the name of Heresie , and so hath destroyed them in their sins if they count that Heresie be a sin . But of this something more afterwards may be said if God permit . But it is a great piece of confidence in R. E. that after fifteen Hundred years as he saith this Church hath continued as a Judge and a Director unto , which all Christians are to submit , page 20th . that he that is but a man of yesterday should be so stout a Champion as to make a flourish , and seem to over-ride all the weighty things that hath been spoken by the blessed Martyrs and sufferers for Christ , and Righteous dissenters from this Roman Church at one clap ; and again to exalt his own feeble things that he hath brought forth and exhibit them so confidently to all Nonconformists as unanswerable matter , or how he judged in himself that his reasons or arguments should be of that weight to convince or convert any , seeing he hath rendered himself , and they that knows him can testifie he hath always been a changable man , and unstablt in all his ways , tossed up and down like the Waves of the Sea , and now at last fallen into the black gulf of darkness ; but it seems by his own writing in his Epistle , that it hath been his former method , being filled with a scribling humour in the days of his ignorance , as he saith , when the vail of pride and folly hung between his eyes , which appears to hang there yet , ( for any thing I can see ) having condemned himself , and also repented as he saith for being in the head of a Troop of the rebellious Army a Captain : and yet after Conversion and illumination and repentance as he saith , subscribes himself , Captain Robert Everard ; argues both pride and folly , and gives but a small shew of repentance , but rather argues fanedness and flattery , and him to be a time-server , and a man-pleaser . And whether he intend by his Epistle to all the Non-conformists to the Church of England , or all the Non-conformists to the Church of Rome is doubtfull , for then the Church of England hath to conform in part , as well as others , though I believe the Church of Rome will claim a good part of her Discipline to be theirs , only it wants the formality of Language : something might largely be spoken , as in return of answer to the things contained in the said Book , but that it may be supposed some of those people with whom he hath formerly conversed , which he now calumnates with notorious error , will not receive his Epistle as an infallible and Heavenly Oracle , but rather will return him some publick answer for the vindicating of their own Principles , and also shewing him his weakness , how soon he was turned aside with , and for a thing of nought ▪ and also that he should be so bold as to turn in a moment their Instructer and Teacher , when he hath but newly learned within a year or two the Principles of his own Religion , which he saith he adores God in , and so is but a novis , and unskilfull in the word of righteousness , though his web be very long of Linsie Woolsie , and his words be many , which will pass away as wind , and have small effect , I hope of gaining many Proselites , to be Members of that visible Church , which hath ruled over Nations , Kindred and Tongues , which are the Waters upon which the great Whore sits . I take my self little concerned , or that people with whom I am joyned in the fellowship of the Gospel of Christ Jesus , who are Non-conformsts to the World , and ever resolves to be , ( according to the Apostles Doctrine ) and to all Hypocrites and ▪ Time-servers , and them that serve not our Lord Jesus Christ , but their own bellies , of which this Generation is full , who will transgress fon a morsell of Bread , and conform to any thing , and every thing for the smiles of the World , ease and liberty in the flesh , but the followers of Christ-hath not so learned Christ , for who so will raign with him , must suffer with him . Neither should I have said much , if the quarrel had been personal , or about some circumstantial matters , which a Man may be with and without , and they neither add to , nor diminish from his goodness and vertue , but seeing it is a quarrel not only against us that are alive , but against the faithful sufferers , who laid down their lives in flames of Fire , and the very Foundation of God , which is the most sure thing is struck at , and the spirit of God turned out of doores , in regard of its office , of certainty and infallibility , and the Scriptures of truth laid aside as an insufficient thing , except the Interpretations of Men be added to it for its authority , and the constitutions of fallible and erring Men set up for rules , and Men as Men set up as Law-givers and Judges over Mens Conscientes , and Lords over Faith , and to be the most certain thing for any Christian Man to rely upon , and to believe , as the old phrase is , as the Church believes , to pin ones faith upon others sleeves , and to hang ones hope of anothers shoulders , to put ones eye out that God hath given them to see with , and then see by anothers , may be led into any hole or ditch , and this to be published with such confidence , as the only infallible guide , to which all Christians are to submit , world make a Man half dumb to speak and stammer forth some thing as a testimony against such palpable error , and manifest darkness : put off with such confidence , and usher'd in among Christians in such an age as this , when Light and life is broken forth as a morning without Cloudes in Goshen , where Israel the true Seed Inhabits , I could not but say something in vindication of that certain , sure , everlasting truth which the Devil is out of , by which the Saints are made free indeed in their inward man from sin , and Non-conformists to the World , its error , wayes and worship , and also to shew the mistakes of the Author , and how easily he hath been drawn aside to lean upon a broken Read , all his particulars which are of any weight or moment shall be considered and weighed in the righteous Ballance of equity , and answered in their due place : for the confirmation of them that do believe , and for removing the stumbling blocks out of the way of them that doubt or stagger , least they fall in such dark Pits as these , ( viz. ) as to deny the spirit of God to be a sufficient guide , and take away its infallibility , and place it in Men that have erred , do erre , and may erre : and call them the only sure infallible guide for all Christian men to follow . But to speak something to the seeming weighty matter which weighed down R. E. his Judgment , and cast the Scales so far as that all his hope , faith , foundation , & religion was weighed down at one draught , and by such feeble things as put him to silence , which he heard from his Laycatholick , as he cals him , argues a very weak & a poor foundation & a sandy , which was so soon driven away ; but one thing is to be minded , because he hath minded it himself of his Conversion , as to matter of time ; this Conversion hath happened to fall out since the happy Restauration of our Gracious Soveraign to his Crown and Dignity , as he saith ; this to some will render his Conversion somewhat suspicious , whether ( he name ) this time as only accidental , or the Restauration of the King the cause somewhat of his Conversion , I shall not determine ; but however he having been behind before in Conformity resolved to make a good step to , before the next time to avoid suffering loss and reproach . But to speak a little as to the Discourse which R. E. hath published as the weighty matter whereby he was convinced , their Judgments now it seems becoming one , the Lay Gentleman he mentions and himself speaking to one speaks to both . First , Whether that any can be certain that the Christians in general is more true then the Turkes , Jewes , or any other , and whether any can be infallibly assured of this that it is not possible for one to be mistaken in this ; and again the answer amounting to no more then this , you conceive you are in the right , you hope and believe , you are not mistaken ; but it is possible you may be mistaken in this , for every Man is a Lyer , and every Man and all Men and every Church is fallible and subject to error ; and with these and the like words R. E. was extreamly troubled as he saith , and knew not how to answer without shuffling . Answer , The true Christian Religion stands not only in name , nor in words , nor in conforming , or transforming to this or that outward practice , which the Disciples of Christ were exercised in , which divers in the latter days in their old corrupt minds not having their hearts renewed , have taken on the outside , and have got the form , and wants the life and the power , and are not partakers of the Divine nature of Christ , and such a bare profession as this has no certainty , nor infallibility in it , neither the assurance but that they may be mistaken and may be subject to err as well as Turkes or Jewes , or any other , but the true Christian Religion indeed whom Christ will own as true Worshippers of Him , stands in power , in life , and in being , obedient unto his living commands and precepts , which he giveth forth unto his Disciples , and manifesteth by his Spirit , his Sheep hear his voice , and know it from the voice of a stranger : And he giveth the knowledge of his will to all that believe in the measure of his eternal Spirit , which he hath given every one a measure of to profit withal ; and by it to be guided into all truth , out of all error , and this Spirit is infallible and gives certain assurance to all that receive it , that they are in that way which is acceptable to God , and they feel comfort unto their souls coming daily from the presence of Christ , who is the Rock of Ages , and the sure foundation upon which his holy Church is founded , which is the pillar and ground of truth ; and they that are living members are not grounded upon a fallible certainty , or upon a conjectural supposition , or a vain hope which is without bottom , but upon that which is sure and stedfast , lasting and everlasting ; and all men in the unregenerate estate are lyers , but they that are born from above are of the truth , and lie not , and are not subject to mistakes , because the seed remains in them , and walkes in the pure Religion which keeps unspoted of the World ; and they that have no other ground for their Religion but only without them , and from the report of others are short of the true foundation , for that may be truth in it self indeed , which is not true to another , nor he truly partakes of it , and here is all the supposing conjectures and mistakes and fallible certainties , which it seems R. E. and his lay Gentleman too , when the axe is laid to the root of the tree indeed , and not withstanding all the laying claim to infallibility and certainty its but grounded upon a report without , and the traditions of men from Generation to Generation ; For them that believe but only because of the true report without , and cometh not to witness the thing assured in their own hearts by the Spirit of the Lord , these will not be long of that faith , 't is true many did believe because of the Apostles Declaration and report , but at last came to feel the witness of God in their own hearts testifying the self same , in so much that they could say and truly too , though we have believed through your words at the first , yet now we have heard him our selves , and that which giveth perfect assurance which admits of no doubts nor fallibleness , for such evidence all true Members of Christ's Church have in themselves , which carries divine authority and satisfaction in it to every particular Believer , and so I say with R. E. in this it seemes unreasonable to perswade any to receive this or that for a truth , when they that so perswade are uncertain in themselves , neither dare say their judgment is infallible , which is that old Protestant Principle indeed , and also the Principle of many Sects who differs from the pretended Catholick Church of Rome who persecuted one another about outward things even as the Heathen about their Idols , and yet will need sit as Judge in Mens Consciences , with their fallible spirit , though I speak not of every individual person , neither can I justifie the Roman Catholick Church so called , who layes claim to infallibility ; and whatsoever they judge to be Heresie must be reckoned as such , though never so manifest a truth ; and to place infallibility in men that may err and have erred from the spirit , I like not neither ; for this is to give that to men that belongs to God , and to make the Judgment of fallible men above the Judgment of the infallible spirit of God ; and this I look to be great ambition and pride , in any to lay claim to the greatest things , as infallibility and certainty of assurance , and the most free of error , and yet falls the shortest of it of any , as hath been made appear by many learned and grave Men of former ages ; and also if a necessity were , might be made appear , that the Church of Rome who saith she cannot err , have been as uncertain both in their Doctrine and Worship as any , yea more ; one Pope contradicting and throwing down that which another did establish ; and one Council decreeing , and another disanulling ; as I could easily make appear , but that I would not be tedious to the Reader in things that have been so manifest ; neither do I desire to wade out into diversity of matters , in so short a Discourse . But that which R. E. and his Catholick instructer calleth late , wild , and loose opinions , that men of different faiths may be saved ; and this countenanceth schisme , and breeds rebellion as it is said ; 't is true , faith is but one , which is saving , and there is no differance in that , for the difference is among Men where that is wanting , and only have the words and name of faith , and want the life and power . Neither am I so narrow spirited as R. E. and his Catholick , as to exclude all out of the faith , who may differ in their perswasions in some Circumstantial things , if yet they hold Christ the head : and what makes R. E. so verilent as to judge all in error , and to be out of the true faith , seeing the Protestants and all sorts of separates professe Justification and Salvation , only through faith in Christ Jesus , as well as the Church of Rome ; and it were unreasonably judged in me if I should conclude a man to be no man , because he is not so tall as another ; but I see R. E. and his Catholick would have all Shoos made by their Last , though they will not fit every mans feet . Faith is the gift of God , there are divers degrees and measures according to the mind and good pleasure of the giver ; so that he that hath received any measure or degree , must not be excluded as having no faith , though he attain not to that degree that some do enjoy ; and the Apostles Doctrine was , that every one should be perswaded in his own mind , and if any was otherwise minded , they were to be let alone till God revealed it to them . And whatsoever people or Church ( though they claim infallibility ) that teaches a contrary Doctrine unto this ; we have good reason to suspect it , to be that hasty driving and overdriving spirit that would force a faith , where God hath not given it ; ( not to be the infallible spirit of our Lord Jesus Christ ) of which the Church of Rome hath given a vehement cause of suspition , by their cruelty and tortors they have exercised towards them , who could not receive their Principles and own their Judgment in all things : But R. E. the Lay-Gentleman blinded thy eye , when he made thee call into question the truth of Scripture , and that it proceeded from the infallible Testimony of Gods spirit , and if thou had a certain feeling of the same in thy self , and in thy own Conscience to let this go and make this void as an insufficient ground to receive Christianity upon , & to lean to a prop without thee , and to be judged by men , who have been as fallible and changable in their Judgments as the Moon ; which have assumed the name of Catholick Church , whose Testimony thy Instructer I perceive told thee , ought to be received , concerning what as is pretended to be revealed or not revealed by God , yet all must be obliged to stand to their Judgment though never so repugnant to the Doctrine of Christ , and practice of the Church of Christ in the first Primitive times , truly so called ; yet it is granted that the Church of Christ are the dispersed Members through the World , though not of it , agreeing in one faith , being in the power of God , and being led and guided by the Holy Ghost , their Judgments ought to be received , which cannot ( as lead by the Spirit ) fail , in giving true Judgment in matters of faith , which pertains to Salvation , but as men they may fail , and as erring from the spirit they may fail ; and infallibility is not intailed to the persons of any men , but as they continue in the grace of God , and walk in the spirit , and bring forth the fruits thereof , nor to any place or City , but as they continue in Covenant with God ; for the promise of God was to Jerusalem , and Mount Zion , and to many other places and people in divers Cities , where the glory of God once appeared , but now through their Apostacy and unbelief , and disobedience they are desolate , as to the presence and power of God , and their Sun is set , and they are covered as with the shadow of a Cloud ; but this true Church whereof I have spoken , was seen to fly into the Wilderness for time , times and a half , and that since the Apostles days , and then was she not so visible and universal as she had been before ; and the man child was caught up unto God ; now if thou reckon the Roman Church to be this true Church ; shew the time , times , and half a time , wherein she fled into the Wilderness ; and how long she hath been there , and when was the time of her return , and if ever she was there , how that will hang together with your assertion , that she hath been visible , and so universal this fiften hundred years ; and if this could be proved that Rome hath been so , whether doth it not rather demonstrate her to be the Whore that sat upon the many waters ? which waters are Nations , Kindreds , Tongues and People , and what Church ? instance if thou can , doth lay claim to the Nations , Kindreds , Tongues and People to be yours , and to rule over so many Kings of the Earth , as you lay claim to be universally of your faith , and of your Church , which gives us a shrewd character to believe , that indeed you are mystery Babylon ; besides the blood of the Saints that have been shed under the name of Hereticks , by this visible Catholick Church among the Nations this twelve 100. years , doth give clear evidence that it can be reckoned or imputed unto none but you . But I would not grate too hard upon thee , being but a new convert ; but when thy instructer had made thee doubt of thy own state , and question the foundation whereupon thou hadst received christianity , the next thing he labours to make void , is the Spirit of God its Testimony , which thou did lay claim too , but I feel had little portion in what thou said , at last he makes thee doubt of the infallibility of this spirit which thou had spoke on , might for ought thou knew be the spirit of error , and thou not able to distinguish betwixt the spirit of God in thy self , which is infallible , and the spirit of error , nor to distinguish betwixt their opperations , he perswaded thee that all was uncertain , and therefore no confidence to be given to any spirit or faith in ones own particular , which is the most absurd and ridiculous thing in the world so to judge : For if there be no certainty or assurance given to any man , or means to every man , wherein he may be assured of the certainty of Gods will , then whither should any go or upon whom should any lean , seeing that no credit can be given to any thing that any man believes ; and this were but tossing up and down men from mountain to hill , that they might never have rest for their souls : And as for Jer. 17. and Eccles. 9. Rev. 3. The heart of man is deceitful , &c. No man knows love or hatred , &c. And because thou sayest I am rich and increased with goods , and have need of nothing , &c. These Scriptures was brought unto thee to make thee more blind ; the first is spoken of the degenerated estate , where deceit bears rule , and not truth ; the second is spoken of visible enjoyments , which are common to all ; and the third was spoken to one , who had erred from the spirit , and was exalted in pride , because of external performances , but having lost the power was miserable , &c. But what of all this ? doth this any whit at all detract from the certainty and assurance of the Spirit of God in them that hath it ? what shall we reason thus because some have been led aside , and are deceived by their own hearts lusts , that therefore all may be deceived , even them that have the spirit of God , ( God forbid ) and we have some what more to answer an Arian , a Jew , or a Turk , if they should urge the like knowledg and feeling with the like confidence , to prove they were in the truth and Christianity , a delusion ; and thy instructer said , what would you reply to them ? We have more to reply in such Cases then time will permit now , or the state of the case require ; seeing it is but a supposition and we take no thought what to answer the gain-sayers of truth withall , but relyes upon the promise of the Father , and of his Son Jesus Christ , who said to his Disciples , take no thought for it shall be given you what to answer in that day , which promise all that are true Disciples shall find true to the end of the World : but somewhat more we have to say , it may be then thou said when thou suffered thy self to be made blind and carried captive with another Mans Judgment , and neglected the measure of Gods spirit in thy self at home , through which alone the secret things of God is revealed , and in which true certainty and infallibility is witnessed , and not in Men who is fallible and changable . If an Arian , Jew or Turk should urge their own interpretation of Scriptures ( which is of no private interpretation ) contrary to the mind of him that gave it forth ; I would say he perverted the words of the Scripture , which is in harmony and unity one with another , as to the states and conditions they were spoken to , and are plain , and are only read by that spirit that gave them forth : except it be in some Historicall or Chronology or Genealogy of Names and Generations which might he ; some gathered from other hands , and different hands taking notice of them as to record them , there might be some variation , yet the substance of the report is true , but what is Calculation of yeares or dayes or reckoning up of Genealogies , as to the matter of Salvation , and what if we had never had them , no more then we have , other Histories and things that fell out among the Jewes , but if there be any contradiction for ought I know , we may blame the Church of Rome the most of any ; who will needs affirm they received all or most of the things from the Apostles ; and if the translations differ , or be somewhat uncertain , what have they been doing this fifteen hundred yeares , with their infallible spirit , that they could not have rectified them according to their first original ? and if any of the foresaid Sects , should pretend the certainty of the spirit , and yet not have it ? I should answer , the spirit is known by its fruits , and the fruits of the spirit are manifest , and they that pretend to it , and bring forth contrary fruites , are manifest to be deceivers and deceived , but their states are different , and therefore requires different answers , which time will not now permit to insist upon : but over and beside all other arguments to perswade any man to , or from any thing , the witness of God in the party unto whom he speaketh , is to be reached , and that is beyond the understanding of man , and greater then it , and more convincing then any arguments that can be used without ; and he that cannot speak to this , is not skilful in the word of righteousness . That Christ was an infallible guide , ( who is the way , the truth , and the life ) is granted by all Christians , and that the Apostles received the promise of the Father , and the infallible spirit of God which led them into all truth , and this infallible assurance the Christians had that lived in the Apostles time , this is granted , and the Apostles were infallible guides , not as Men meerly , but as Men full of the holy Ghost , and as Men who were filled with the spirit of God , and therefore the Apostles said , be followers of us as we are followers of Christ ; and if any controversie did arise , as some there did , and doutes among the then Christians , the Apostles and Elders meeting together in the power of the holy Ghost , did write their mindes and Letters to the Christians to pacify all ; and good reason that they that had believed through their word , should submit unto the Holy Ghost , and unto them by whom they were begotten unto God by the word of Life , for the ending of strife about wordes and shadowes and outward things , and they whose mindes were outward then , in ages since and now , ran into contention about outward things , and such for the most part do erre from the spirit of God in themselves , but I would have thee to take notice of this , and all you Catholick Members so called , the Apostles of Christ only did exhort , and did not force their Decrees by penal Statutes , and to be observed under the penalty of loosing life or limbes , as since , their pretended successors have done , who have erred from the spirit , and have got the Saints words , and turned against the life and power : but the Decrees , as you call them , are not many nor burdensome , which the Apostles wrote at Jerusalem , as the many Counsels since have made , they are so endless and numberless and burdensome , and so contradictory one to another in divers things , who will but look into the Decrees of the Counsels since the Apostles dayes , that we can find little certainty in any of their Decrees , but rather as thy Instructer saith the Sword of the flesh , and not the spirit hath been the rule and law to Christianity ; but the Masters of great wit and power and Interest , have framed and made parties unto themselves , and hath not Warres been raised among your selves about deciding your controversies , hath not the Pope Warred against the Emperour , and the Emperour against the Pope , was not Wars raised about the Decrees when Pope Eujenius was deposed as a Heretick by the Counsel of Bazill . — and one while the Pope must be infallible as Peter's Successor , and above all Counsels and Churches , another while the Counsell is above the Pope , excommunicates him as a Heretick and excludes his Infallibility , and now where is the certainty , and whether should one go or appeal for true judgment ? so , though the Church of Rome boast of unity , yet how hath one Nation made War against another , and yet professing the same faith at divers times and in sundry ages . And to tell thee plainly , and to speak the naked truth , according to the Apostles prophesie , after their departure there was a great Apostacy , and a great falling away from the faith , and a giving heed to lying seducing spirits , and doctrine of Devils , and many were subverted from the faith , by them that spake lies in hypocrisie , and took up the Priests office for filthy lucre , and they went out into the world , and the world wondered after them , and they had the form , and the sheeps cloathing , and the Saints words , but were enemies to the Cross of Christ , and to the power of Godliness ; and the Kings of the Earth were bewitched with their Sorceries , and then forced all and compelled all to receive and believe such Decrees and such Articles , as was then set forth by a pack of those Hirelings , who minded their own profit , and their own bellies ; who mingled their own Inventions and traditions with the Doctrine of Christ , and brought the Scripture for a Cloak , and the Apostles practice for a president , and could say falsly , as the Apostles said in the truth ; It seems good to us and the Holy Ghost that these our Decrees be observed , for God hath placed us as Judges and directers , as them that are appointed of God himself . To which , all Christians are to submit and none to question , and if any do question or will not obey , it is the Kings and Princes duty in every Country to cause all to submit to these our Decrees and orders , or else to be punished as Hereticks with death , for we are the Apostles successors , and we are the elders of the Church , and we have the infallible Spirit ; and though we make Decrees contrary to what the Apostles made in their day , yet none is to question that , the Church was but in its Infancy then , as unwasht , and unswadled , and in Persecution ; but now she is grown up to a greater stature and power , and indowed with greater privilege , and that may be necessary now , that was not necessary then ; and last of all called themselves the Clergie , which signifies the Heritage of God , and so excluded all others but themselves : And these things are true and certain , and have been made good by many sufferers for Christ ; and this kind of Clergie or Heritage made the Heritage of God indeed , to fly into the Wilderness , who had the infallible spirit , and the witnesses to prophesie in sackcloath , and then Mystery Babylon began to sit a Queen , and to gild her Cup , and to fill it full of abomination , and brought in Judaisme and the practise of the Apostles , and their own Inventions , and patched up an endless kind of worship and service , consisting of out-side things in a great part , in postures and gestures , and meates and drinks , and dayes and times , and vestures and Bonnets , and Caps and Coules , and such other like trumpery ; which they made the Nations drunk with , and greedy after : and if any scrupled at any of those things or any other , the Holy Catholick Church hath decreed it , and she cannot erre , for she is infallible : though the errors thereof cannot be numbered : and this R. E. thou rests satisfied in as thy only rule and judge and director , and thou hangs all thy faith here , and saith , thou shall not scruple to believe , what authority teacheth thee to be revealed by God , no more then if thou heard God himself speaking ; I say unto thee as the Apostle said , the Serpent hath beguiled thee , as it beguiled Eve : and further say , as the Prophet said , thou must arise and get thee hence , for this is not the rest , for thou wilt see thy self plunged into such a layborinth of uncertainties as thou never was before , if the Lord ever open thy eye . And R. E. gives an account , that after his reading of some contravertal Books , hath made some Collections as to himself , and also declares , that all dissenting judgments grants there must be a way and a rule appointed to teach us , to deside all doubts , to judge of all matters , and to teach us the true way to Heaven with certainty ; but who this rule or judge is , is not agreed upon by all ; which he hath collected into four heads ; First , some sets up the spirit to direct them , and to be this means ; Secondly , another will have every mans own natural reason to be this rule and judg ; Thirdly , others will set up sole Scripture ; and the fourth assignes the Holy Catholick Church to be that Judge and Directer . Other then these , he saith , he never heard of any ; for he saith , he always esteemed the Quakers Light to be either the Spirit , or Natural reason , ( but which , R. E. doth not know ) and all the four before mentioned , he saith , he hath examined , and treateth largely upon them all ; wherein he goeth about and giveth grounds and divers reason , and divers Iuterpretations of Scriptures ; he layes wast all the former three and establisheth as he thinks , the fourth , as to be that way and rule , and Judge , and governing power to deside all doubts as that , whereby all are obliged to submit unto , as to Christ himself ; and this was that question which he was to gain satisfaction in ; and therefore he saith , he ceased to enquire of their Doctrine , or this , or that article of faith , and hang altogether upon this point before mentioned . Answ. 'T is true , it is granted by all , that there must be a way and a rule as the means appointed of God , to answer all doubts , and to give satisfaction to every man , of the certainty of that which he believes ; and who this way and judge , and rule is , every one ought to be satisfied ; and the four heads into which thou hath collected the whole Controversie of all dissenting Judgments in Christianity takes up the whole as to this particular , which have ordinarily been holden forth among Christians . But I judge thou dealt not wisely in thy Inquisition and search for satisfaction to hing all on this pin , but rather to have examined further as concerning matter of Doctrine , and matters of Faith held forth , most especially of this party , to whom thou was so much inclined ; and see how thou could have swallowed down that Doctrine of Purgatory , and sacrifice for the Dead , and Justification by a Man 's own works , and of Bread and Wine after the words of Consecration by the Priest is Transubstantiated into the very body and blood of Christ , and becomes whole God their Saviour and Redeemer ; for these are principal things , either greatly necessary to Salvation , or greatly unnecessary ; and when thou had tryed and found these to be so repugnant unto the Doctrine and faith , once delivered among the Saints , in the first Plantation of the Gospel , this might have put a stop unto thee , that thou could not so easily close with their judgment and pretended infallibility , who pretends to be only guids , and yet leads into the greatest errors in matters of greatest moment . But as to the four particulars mentioned , I shall not stand to trouble either my self or the Reader , as to speak much what of that which is no part of my faith or judgment , but only to vindicate the truth against the many false conceptions of changable men : And first of all R. E. begins to treat of the spirit , and perverts the Scripture at his first on-set ; and saith as touching the spirit bearing witness in secret with our spirits , or as he saith in plainer terms , the private spirit ; this saith R. E. I considered could not be the means to convey faith unto the World , nor the rule , guide or judge , which I enquired after , nor indeed the true spirit of God , which he promised to his Apostles . Secondly , Those who pretend this guidance do not believe God , but themselves only , and their own perswasions , which tell them they have the spirit of God , but they can give no other account , but they are verily perswaded so , or no other answer , but I am sure it is the spirit of God , and I am a good man , and an honest man , and I believe my self , but other reasons or evidence can they give none . Thirdly , This pretending of a private spirit is against 2 Pet. 1. 20. That no prophesie of Scripture is of private interpretation . Answ. This Man beats all together beside the Anvil , what ever the matter is , but that he is blinded and confounded in himself , he sets but up a shadow , and then fights with it ; for instead of proving the Spirit of God not to be a competent rule , judge and guide , and instructer in all matters of Faith necessary to Salvation ; he goes about to prove a private spirit , a pretended spirit , a spirit of error is not a sufficient guide and Judge ; and in this he fights without an adversary , and fills the world with noise and darkness , and the air with smoak , and would cloud peoples understandings with multitudes of words that tend not to edification , with a quareling wrangling spirit , which is not for peace , but I see he hath delighted in contention , and sported it self in varience , and like the son of the bond-woman , his hand against every man. Secondly , I wonder why R. E. quotes so much Scripture as for the proofe of his matter in hand , seeing that it is one of his great pleas , that it is insufficient as to be a rule , or a guide , or a judge as to answer any doubts , or give any satisfactory solution to him that is enquiring ; and seeing he hath given in so many reasons against it , as insufficient , and as much as in him lay to invaluedate and set it at nought , and hath laboured to set it at oddes , and to make contradictions in it , as to render it insufficient for matter of probation in any thing , which is in controversie , or how he can judge , that others should receive them , and his sometimes false rendering of them , or his own interpretations upon them , seeing he denies them as uncertain , as they are translated and insufficient , and not fit to be a rule ; and who this man hath conversed with I know not , that should ever affirm a private spirit or their own spirits to be a sufficient rule or guide to walk by , such I deny and leave them and thee , to quarel together about your imaginations and thoughts , and conceptions , or else the conceptions of other men who are as uncertain and fallible as the first , and shall assert the sufficiency of the spirit of God teaching , ruling , guiding and judging all true Christian men in that certain , everlasting , infallible truth , which is necessary and satisfaction to the souls of all them that do believe in it , and shall deny all the pretenders to it , who run into heaps and heads , and quarels , and fights one with another about shadows , and can give no other account or manifestation ; then , I am sure I have the spirit of God , and I ought to be believed , and I am a good man , and the like , which thou saith thou could never receive any other evidence or testimony , and what though many have pretended to the spirit , and the guidance thereof , and in the mean while have brought forth the fruits of the flesh and their own imaginary false conceptions , and hath put on confidence enough to say so , as thou thy self it may be hath had a share in , in times past , shall this make the Spirit of God insufficient and uncertain in its teachings to them that believe in it , and have received and bring forth the fruits of it , and have the deeds of the flesh mortified by it , God forbid . Thirdly , Why hast thou perverted the Scripture , as I said at the first onset , Rom. 8. 16. The Spirit it self bears witness with our spirits that we are the Children of God ; and this thou hath put in , in a distinct Character to be taken notice of , as though it were Scripture , and renders it thus , the Spirit being witness in secret with our spirits , or in plainer termes the private spirit : Thou must repent of this , and take heed how thou calls the spirit of God a private spirit , for it was that publick spirit which manifested it self among all the Patriarks and Prophets , and by which they spoke forth the words and mind of God unto the people , and prophesied of things to come ; and through it alone is the deep and weighty things of God revealed ; and was and is the only way and means by which Christ promised after his Ascension to lead , guide , instruct and comfort his Disciples in all truth , and that it should bring to their memory whatsoever he had spoken , & that they were to be without care or thought , for through it the Father should give them what to speak and what to answer before Rulers and Councils for his Names sake . And here the sufficiency of it is proved to any reasonable man who hath the least savour or discerning of the things of God , and this is that publick spirit by which the Apostles published the Everlasting Gospel of peace , and which Christ the head of the Body ( his Church ) had received without measure ; and this is a private , twyning , creeping spirit of thine , who hath been lost in thy own imaginations , and following thy own forward rash spirit , and hath found no certainty in thy self of Gods spirit to stay thy mind upon , nor no patience to wait upon it , but reaching & grasping at things in thy dark mind , & last of all hath brought in thy verdict for the devil against the sufficiency of the holy spirit of God , its guidance amongst his people in the later days ; & that is thy fond conception as to say , that the Spirit of God is expressly against the 2. of Pet. 1. 20. which thou calls a private spirit all along ; 't is true no prophefie of Scripture is of private interpretation , but the holy Men of God spoke it forth as they were moved by the holy spirit , which was publick and conversant among them , with them and in them ; and they that have it , can receive them as they are written , and can read them , and understand them as they were spoken , and doth see the intent of the Holy Ghost in so speaking unto different states and conditions , notwithstanding the many Copies thou tells on , and diversions and different translations which thou would make a great Mountain on , and raise it up so high to make the Scripture uncertain and low , as not fit to be taken notice on , as to answer any doubt , or to be any rule or guide , or any example or president for any thing that I can perceive by the course of thy Spirit , which in the truth is fathomed and comprehended , though it is as uncertain as the way of a Serpent upon a Rock , yet they that have the spirit of God sees beyond all , and hath unity with the words and minds of the Spirit of God , notwithstanding the many corruptions and defects in translations , and the many foul hands it hath passed through . Fourthly , The spirit of Christ is the gift of God , which he giveth unto all that wait for his appearance , and his Sheep have it , and they that are Christs have it , for they that have not the spirit of Christ is none of his , and it is that which is every way sufficient ( and no way insufficient ) and it is every way sufficient to lead into all truth , according unto Christs promise , and to convince the World of sin , of righteousness , and of judgment : again , it is that which Christ promised for a director , which was with them when they healed the Sick , and cast out Devils , and which was in them to consolate them and comfort them in the midst of affliction ; as it did Peter and John , and made them bold who were yet illiterate Men , and had not that sufficiency , which many looks upon now they have , to wit natural Tongues and Languages , yet it was sufficient in them , to give them wisedome to declare the things of the Kingdome of God , to the salvation of many that did believe through their words , it was sufficient to comfort Paul and Silas when they were shut in the inner Room , and their Feet fast in the Stocks , when there was no outward cause of joy but rather of sorrow , yet they were made to sing and rejoyce because of the great comfort and joy that the spirit of God filled their hearts with again , it was sufficient in the midst of great conflicts and tribulations which Paul and the rest suffered for the Gospels sake and for Christs sake , and yet as suffering did abound it was sufficient to make consolation to super abound , to ballance the suffering and to make it easie . Fifthly , It is that everlasting Covenant , which the Lord promised by the mouth of his Prophets in former dayes , that he would fulfill in the latter dayes or after times ; that he would write his Law in their hearts and put his spirit in their inward parts , and that they should not teach every Man his neighbour , saying , know the Lord , for they shall all know me from the least to the greatest : and again in another place , I will power upon them the spirit of prayer , and supplication , and they shall see him whom they have pierced , &c. and again , I will pour out my spirit upon all flesh , and my Sons and my Daughters shall prophesie , &c. and this was fulfilled at Pentecost in Jerusalem , when the Disciples met together , and the promise of the Father came to be fulfilled , and the Unbelievers said they were filled with new Wine , and the Lord hath a care of his people through ages , and hath not left them comfortless , nor without a guide , and a certain and a sure one too ; which spirit is manifest among some Non-conformists , whom thou takes liberty to call Sects , and the sufficiency of it is witnessed ( praised be the Lord ) in our Assemblies , both as to convince , to convert , to save , to judge , to guide , to instruct , to comfort ; and is that alone in which all true Christian men can worship God , in the silence of all flesh , and fleshly motions and thoughts , it 's that , that giveth assurance also , of acceptation with God , and is that which makes the Prayers of the Saints as sweet insence in the Nostrils of the Lord ; it is that which makes the words of him like Butter , as pleasant as Hony , or sweet Oyle ; who speakes by it , through it , and from it , whereby the hearts of many hath been pricked , and the thoughts of many hearts hath been revealed , and many hath been comforted with joy unspeakable , and filled with pure love , from the sensible feeling of the sufficiency of its power , opperating in the inward Man , even as when the harvest had been gatheredin , and the Press been full of Grapes , and the Fattes had over-flowen with abundance ; so that they could have rejoyced and sung and danced for joy , as sometimes David did , when the Ark of God was brought from the House of Obed-Edom , and placed in Jerusalem , when David danced for joy , and all Israel was filled with gladness ; what might I say for the certainty , sufficiency and all-sufficiency of this holy spirit of God ; I might fill my mouth with arguments , and time might fail me in speech , to speak of the excellency , certainty and infallibility thereof , against all opposers and quarellers : In a word it is that alone meanes ; through which God conveys eternal life to all man kind , and it is that rule by which all the Sons of God were led , Rom. 8. 14. It is that only sure Guide , Judge , Way , Rule , in which there is certainty and assurance of the love of God to Man kind ; it is that by which the deeds of the flesh are mortified , and Men quickned and enlivened unto God in their hearts , in which the Saints are accepted , by which they are regenerated , and through which they become Heires of the promise : what shall I say but this , let all flesh be confounded before it , and all deceit stop its mouth , and all the sons of Men bow before it , all Councils and Churches , all Rulers and Elders , all Reason and Comprehension , all Words and Writing of Men , and holy Men , yea of the Scriptures of truth , it gave them all a being , it was , it is , and is to come , and will remain when all visible things are past away , it is that by which God will plead with all flesh , and bring a Consumption upon all the honourable of the Earth , and burn up the Mountains , and make the hills to melt , and make all a plain before Him ; therefore make room , make room , make way ye potsheards , and cease all your contending and babling , and bow to it , and learn of it in your hearts , ( which R. E. like an ignorant man calls a private spirit ) that your souls may be saved in the day of the Lord , and you my escape his wrath which is to come against all resisters of it . Sixthly , Your Catholick Church , falsely so called , who hath erred from the spirit , the infallible Guide , ( though you much boast of it ) both in doctrine and practise abundantly ; insomuch that your faces seem altogether to look another way , and your course to arive at another Haven , then the Apostles and all the primitive Christians attained unto ; to wit everlasting Happiness and rest for their souls , and acceptation with God in their performances and sacrifices , which they offered unto him in the spirit , of which they and all that believe in it , and have received it , received perfect assurance in their hearts , by the immediate spirit of God ; and likewise the Protestants in general , whether Lutherins or Calvins , or other Sects known by denomination , are of so narrow and a pinching spirit , as that you would pinch and shut-up the universal love of God unto all Mankind , into a narrow corner ; and monopalise the free grace of God that hath appeared to all Men , that teaches all men that receives it , to deny all Heresie , falshood , opinions and humours , private spirits , and spirits of error , which leadeth from all these , and is sufficient to lead out of all ungodliness and worldly lusts , and to do that which is acceptable in the sight of God , and this all sects , ( since the Woman cloathed with the Sun fled into the Wilderness , viz. the true Church ; ) and all parties hath laid claim to , and excluded all others that were not of their opinion , as from having any share in it , as though it were given only to such a company of men that succeeded the Apostles , and by arts and parts , and natural Language in the course and term of years , and at such and such places , as the Apostles were sometime conversant at , and other sects besides you , who have kept more nearer in Conformity , in Doctrine and Worship , and unto the Apostles then you have done , they have laid claim to the spirit of God , and to the free Grace of God , only extending it self to them under such a quallification , as though the Spirit of God , and free and saving Grace of God , had come by Generation , or by succession , or because of such , and such a quallification or conforformity in outward practice as I said , as though the free Grace of God and the infallible Spirit of God , had been given to you , and had been bequeathed and intailed to you , or any of you , under such and such a denomination , and because inhabiting at such a place , and thus you would limit the holy one of Israel , and to stop the wind to blow where it listeth , and circumscribe the infallible means which God hath given unto all Mankind for a direction and a guide , a rule , and a judge , and pinch it up into a narrow corner , and yet shut up all under condemnation , who do not believe , and yet exclude all but your selves , from the sufficient meanes and guide , and way ; whereby they may believe : away , away , with this narrow , partial , pinching spirit ; for God will not be limited , neither can be , either to Men , time , or place ; but as they keep in Covenant with him , and keeps their first love and integrity , in the certain truth revealed in the first publication of the Gospel ; which the Roman Church above all other hath wonderfully apostatised from , especially in this one thing , which she can never clear her self of ; to wit Persecution , in taking away the lives of many , under the name of Hereticks , and suppose any had been so , as doubtless there are such ; yet we never read , that it was Christ or the Apostles way to kill them and destroy them , but on the contrary denyed them , and warned others to beware of them , and to have no fellowship with them , and so left them to the World , neither that they exhorted or stired up , either Kings or Princes to take away the lives of any , who did believe or not believe what as they declared to be truth ; but on the contrary , when the Disciples in the days of their infancy would have commanded fire to have come down from Heaven ( as did Elias ) Christ rebuked them and told them they knew not what spirit they were of ; and again love your enemies , and do good to them that hate you : How your Catholick Church hath kept this precept I leave all Nations to judge , where your power hath been known ; suppose real Schismaticks and Hereticks as some such there hath been in the world , how you have done good to them , and how you have loved them is manifest , except you judge that shuting them up in Prisons , racking , tortering , and cruel torments , and at last of all death , was in love to them , and in doing good to them , which methinks any reasonable man should blush and be ashamed to think or say . But an old Plea comes to my mind , which some of the members of the Church of Rome hath alledged to me in the days of my youth , when I was conversant with them , and among them , in a friendly , neighbourly , and sober discourse , of things of this nature before mentioned ; it was said unto me , the Roman Catholick Church is that Church whereby Christianity hath been conveyed to all Nations , and the great Oraccles thereof delivered unto us , and the Scriptures also came from us , by which you know the Mysteries of the Kingdom of God , and the knowledg thereof came unto all , and all her Children ought to be subject unto her , as the true mother that brought them all forth , and if any went astray either into Heresie , or Schisme , which might not only hurt themselves , but also others ; ought not the Mother in natural love to her Children to correct them , and ought not they to bear her correction , and submit unto it ; and hath not she power to correct her Children when they go astray ? unto which is answered , Christianity that which is truly such , and them whom God will own to be Christians was dispersed through the Nations by the power of God ; and we say , that the Church of Rome hath begotten Christendom into that mould and frame into which they are now cast , more by force and awe then any sound Doctrine ; and as for the Scriptures coming from her , that we deny ; We know they came from the Apostles , and from the Primitive Christians , according to the will of God , and have been preserved to this day , though through many polluted hands they have come ; and we know how much your rage was kindled , that ever it should be Translated into the English Tongue , and many felt the effect of it to the loss of their Lives , as I hope many in England doth well consider : But suppose a true Mother have many Children , and suppose some do swerve and go astray from her precepts , and under pretence of correcting of them she shut them up in Goals , and nasty holes , and afflict them with sundry kind of torments , and at last of all kill them and destroy them ; what Judgment will be given by reasonable Men of such a Mother , but this , that she is become unnatural and cruel , and hard hearted , and degenerated from the nature of a loving and tender Mother , and deserves not to have or ever to have had any Children ; and such a kind of Mother hath your Church been , to all that have dissented from her ; that I may say of her as the Prophet Jeremiah said , ( especially in these latter ages ) the Sea Monsters and Dragons of the Wilderness draw out their breasts to feed their young ones , but the daughter of my people is become cruel . Seventhly and lastly , We know that God willeth that all Men should be saved , and come to the knowledg of the truth , and hath given that , and doth give that unto every man that is come into the World , whereby every man that doth receive it is capable of fulfilling the will of God , and this gift comes not by the will of Man , nor is received in the will of Man , but in its own will even in the will of the giver , and this free gift of God is the free and saving Grace of God which hath appeared unto all Men ; to wit , every man that is come into the World , which teaches all the Saints , and would teach all Infidels to deny ungodliness , and worldly lusts , and to live godly and righteously , and soberly in this present evil world . Howbeit all are not so taught , because they heed it not , and because they receive it not , and so they make the free gift of God of no effect , ( as to life to them ) but it is their condemnation ; yet however herein appears the equal , merciful and universal love of God , who is no respecter of persons , but hath distributed a measure of this unto all to the intent that they might have power to fulfill his will , and keep his Statutes , and so the fault is not in God but in them , who slight and dispise his gift , and so condemnation is just of every one that doth not believe , and is of himself , and this reprehends that false , erronious , narrow , pinching spirit , which would shut it up in a corner , and tye it to one sort of Men , or Sect , or opinion , and the masters thereof would assume it to themselves , as though the Spirit of God and Grace of God were only among them , and must be conveyed from them , to other people before they have it , and the direction and guide of every man must be sought from their mouths , as though God had not given a measure of his Spirit unto every man to profit withal ; and to be led and taught , and guided by it into all truth , out of error , according to Christs promise , and according to the Lords promise in the days of old ; that though his people might eat the bread of adversity , and drink the water of affliction , yet their teacher should not be removed into a corner ; and from this quieking , enlightening ▪ enlivening spirit of God , the Saints of God , and Ministers of Christ in the Primitive times received power and authority to propagate Righteousness , and to judge deceit , and the mystery of Iniquity , where ever it appeared , and in this their ability stood ; for they were made able and fit Ministers by it , not of the Letter , nor of Mens traditions , nor of foolish fopperies , which hath been introduced since , and shuffled in among Christians under the name of power and authority of the holy Church , and the Church of God that had received this spirit walked in it , and brought forth the fruits of it , whereby they were a good savour in the nostrils of the Lord , and by which they adorned the Gospel of our Lord Jesus Christ , by a holy Conversation , which did manifest them to be of God , and convince and stop the mouths of gain-sayers : And thus we are bold to tell thee & all , that the Spirit of God which is given a measure of it to every man , and more fulness of it to them that believe , that it is the rule , and the way , and the means , whereby all the actions , words , and works of all Men are weighed , tryed , measured , and judged , and Objections answered , and is the alone Judge of all matters , and answerer of all doubts , and giveth only true and perfect satisfaction ; and therefore R. E. may blush and be ashamed to ever publish such a thing abroad in the World , as to say , that the Spirit of God is not a sufficient directer , teacher and Judge , but calls it a private spirit , opinion , humour and fancy ; to make the eyes of them blind who wait for its appearance , only to trust to Men who pleads antiquity and power , without verity : And further he goes on and sayes in 22 th . page of his said Epistle , There is neither Jew , Turk , Pagan , or Christian but he may put on confidence enough , affirming that he is taught by the spirit of God , many of all sorts doth this and yet teach contradictions ; and further saith , that it hath no effect among them who pretend to it , and that they can no more satisfie another , that they are guided by the spirit of truth then many who are cast into Bedlam . Answ. 'T is true , many are confident and impudent enough , but confidence without ground , and impudence proves but little , and he that saith he is a Jew and is not , but of the Synagogue of Satan will soon be found out by his Doctrine and fruits , and he that saith he is a Christian and led by the Spirit , and keeps not the commands of Christ , neither brings forth the fruits of the spirit , is soon discovered to be a deceiver , and deceived , and such are like to teach contradictions , but all such are denyed , shut out with the spirit of truth , but them that have the spirit of God , witness a blessed effect among them , for they are turned from Satans power unto God , and doth witness remission of sin and reconciliation with God , and are not at difference , but at unity one with another , and are brought out of the obstinate and perverse estate which all pretenders are in , and as for contradictions they are more to be seen in the Church of Rome then many wheres else ; they who are but pleased and hath leisure to view over the Decrees and Constitutions of several Popes and Councils , since he was elevated to be Universal Bishop over all Christian Churches , by that heathen and cruel Emperour Phocus , who slew his Master Mauritius to obtain the Empire , he did gratifie the Pope so far that he might be cryed up as Emperour , as that he should be Vniversal Bishop , and this proved a better plea for the Pope ( because the Emperour had power to defend him , and to compell all to receive his Decrees ) then that he was Peters Successor ; I say who will but look into the Constitutions and Decrees shall find such seting up and throwing down , and such decreeing , and such disanulling , as twenty such Champions as Robert Everard will never be able to free his Catholick Church from contradictions , although he is very forward to charge others , though he is but a new Convert , but let him not boast till he have put off his armour , and it is that mad Bedlam spirit of thine that saith , that among all the Nonconformists there is no one that can satisfie another , that he hath the spirit of God ; I tell thee yes , there are thousands satisfied in one another that they have the spirit of God , besides he that hath it can speak to the witness of God in another which shall testifie the same , and moreover their works and fruits shall and doth manifest unto others , that they are born of the spirit , because the fruits of it are seen , as they are manifest to be born of God that do the works of God ; and thou must first know the spirit of God in thy self ( if ever thou look for it there , and not hang all together upon others belief as thou doth upon thy Catholick Church ) before thou can know it in another , and first be convinced by it and judged by it , for thy ill deeds and ill thoughts and hypocrisie , and time-serving , and flattery , and men pleasing , before thou can be convinced of others Righteousness , and also be convinced of the unbelief of thy own heart before thou can believe others ; but thou hath been so busie abroad in quareling and contending about words and names , and empty shews without substance and life , that thy mind is all over grown with thorns and briers , scrawling and scratching , and entangling thy self and others ; so that , that which should savour the things of God is over grown in these , and it s buried , and to them that are like heaths in a desart , knows not when good comes , neither doth know what they enjoy that dwell in the fat Vallies , and the Pharisees had such unbelieving hearts , though Christ was the express Image of God , and did the works that never man did , yet being without faith and without reason , they said , he was a Blasphemer , and all his works was done by Belzebub , and would never be convinced that any thing he did was of God , and that spirit is near thee which would represent the fruits of the Spirit to be delusion , and them that bring them forth like them in Bedlam ; and what though Turks , Jews , Pagans , Mahomet , and the false Christians do pretend to the spirit and guidance by it , and yet bring forth the fruits of the flesh , doth this make the spirit of God void ? or the certainty of it to them that believe , or do make their fruits of none effect , God forbid , thy ignorance is manifest ; but here thou ceases not , thy tongue being thy own , and thou being at liberty , and speaks thy own words , which in the end shall become thy burden . Thou vapours and vaunts over them , to wit all the Nonconformists , and saith , what can you say for your selves any of you , which these Enthusiasts who have gone before you to maintain their errors , but the rule and judge , and then thou concludes that which God hath appointed to be rule and judge to all the world , and capable of being known and heard by all , and cannot contradict it self , nor must be contradicted by any , under pain of damnation ; if you cannot shew it to have been your rule you ought to lay aside your folly , as destructive to humane society , and them that hath pretended the spirit , the strongest party , and sword , upon the vote will prove it self the most convincing spirit , and force the weaker spirits to submit or cry , for thou concludes the Nonconformists have no other Testimony to try your contradicting spirits in matters of greatest moment , but force and success , if you have I pray you inform me what it is . Ans. If the wind had not turned into another door , divers Nonconformists believes we should have had another song from thee , if time had but favoured thee so far as to have granted thee the privilege of thy Troop to be Captain , which name thou holds up yet i' th pride of thy heart , though thou have lost thy force , success , and pay , which was the greatest plea when time was with thee , and not long since too , which makes thee measure every Man's foot by thy Last , and thou might have received information before thou had made a conclusion , had been the part of a wise man , before thou had set thy self as Judge over all thy former fellowships , which thou fainedly pretends so great love to ; and before thou had discovered their nakedness ( if it be nakedness ) to all the world in such a publick insulting bravado as this , like Goliah of Gath , and as for what some Nonconformists both to the Church of Rome , and to the Church of England too , which thou creeping and sneakingly flatters , and saith its established , and therefore thou will not meddle , thou might have said , dare not , for thy spirit is well enough seen by them , only to have the spirit of a slave , and not a free member of the true Church of God , and it s no part of vertue , nor honour , for thee to insult and glory over them , who are in suffering and adversity , when as thou dare not meddle with them who are as contrary to thee as the former , this is but the spirit of a Coward , and is ignoble and base , and ever so to be accounted by all the Children of Light , who dare put all to venture which they do enjoy on this side of Immortality , and to suffer the loss of all visible things for their Testimony , and the truth which they believe , and for bearing witness against that , which is contrary unto their faith , as did the valiant Primitive Christians of old , and that which some Nonconformists can say , is more then thou can believe , although demonstrated in the evidence of the spirit of God , with sound reason , and evident example from the Scriptures of truth , and though thou and thy former fellowships then , and thy new fellowships now , have made this vapour , which for ought I know might lay your hands upon your mouths , all considering what contradictory Doctrines and fruits hath been brought forth since the night of Apostacy entered in , and all the World wondered after the Beast ; some hath this to say , he that pretends to the Spirit , and the thing cometh not to pass that they speak or prophesie let him be accounted a false Prophet ; again , they that pretend guidance of the spirit as some formerly have done , and yet bring forth the fruits of the flesh as variance , hatred , emulation , strife , contention , heresie , false Doctrine , persecution , force and violence , let them he counted ( as truly they are ) deceivers and deluders , which have gone out into the world , and deceived a great part of Mankind , of which Rome hath not had the least share , clear it when thou can ; Moreover , he that pretends to have the spirit of God and layes down another foundation to build upon , in matter of Faith , in matter of Rule , in matter of Judgment , in matter of Doctrine , then that which the Lord of Life and Glory hath laid down , he is a Deceiver , and an Antichrist ; but R. E. hath laid down another rule , another way , another Judge , another foundation for Faith , and let himself make the Conclusion if he once dare joyne to true Judgment , other Foundation can none lay then that which is already laid , to wit , Christ Jesus , the Foundation of the Prophets and Apostles , and of the Church of God , by which they were all builded up as a holy Habitation for God to dwell in through the spirit : Again , the Apostle saith , All Judgment is committed to the Son both in Heaven and Earth ; and again he saith himself , I am the Way , the Truth , and the Life , and none can come to the Father but by me ; and again , the Spirit of Truth shall lead and direct his Disciples into all truth ; and sealeth unto them their Justification , Redemption and Salvation : And this R. E. would lay all wast and void ; and why ? because many hath pretended to it , and hath fallen short ; therefore all the aforesaid things must be laid aside as uncertain , and not to be trusted unto ; and a certain sort of Men called the Apostles Successors who have sought their gain and worldly Interest , and to enlarge their Dominions , and to make themselves Lords over Mens faith , and over Mens Consciences , whatsoever they say though never so contradictory to the Primitive Doctrine , delivered in Christ and the Apostles days , yet all must be received upon pain of Damnation , as R. E. saith ; and this he calls the Visible Church , and the infallible Judge , and Rule , and Directer , and hath laid wast the Office of Christ , and turned the spirit out of doors , and made it ineffectual , and would perswade all others to look to this from the true Foundation , and so is a Deceiver and an Antichrist . Again , we have this to say , he that teaches a contrary Doctrine then that which was once delivered unto the Saints is a Deceiver and deceived ( and this was Christs Doctrine once deliverud unto the Saints ) Swear not at all , and love your enemies , pray for them that persecute you , do good to them that hate you : And many more precepts which this visible Guide , to wit , the Roman Church holds not , but hath made void ; First it teacheth its Members to swear , and again gives absolutions to remit them of their Oath if she think fit , and both must be reckoned infallible , and them that are your enemies instead of praying for them , you curse them ; and instead of doing good to them , you hate them , and stirs up all your strength against them to destroy them , instead of convincing of them in love and sound judgment ; Instance the days of King John , and divers other Princes , which felt your fury and wrath ; and also Frederick the Emperour after he was Interdicted , was made to go to Rome to before the Popes Palace , and to stand bare foot and bare leg , with his Wife and Child two or three days in Winter , waiting for Peters Successor , his Absolution : But it may be thou wilt say this was in love to them , and in charity to their souls ; but let all unbyassed spirits judge , and whether have not you when you have been the strongest party , made force , violence and success your greatest engine and plea , to plead with all Nations , and whatsoever people that dissented from you either in matter or form ; instance Germany , Bohemia , Moravia , and divers other Kingdoms and Provinces ; besides the Indians in America , which you destroyed chiefly for their Gold and Treasure under this pretence , that they were Infidels , and forced a faith upon some , and a belief by the violence of your cruelty and swords , which made the Noble Man of India say , he had rather go to Hell with the Infidels of America , as you called them , then to Heaven with the Spaniards , so cruel a people , members of your Catholick Church , what might I speak of the King of Castile against the poor Moors of Grandia , who were put to cruel torments by force and violence , which is a reproach upon this sort of Christianity unto this day , and what persecution was raised against the Peddamount Christians , by the force of this infallible Judg , falsly so called ; and what Massacres in France , and also in Ireland in latter years , propagated by the Popes Nuncio , a chief Embassadour from the Roman Sea , to carry on that design to root out the Hereticks , what destruction of people , in a most barbarous , inhumane , preposterous and prodigeous cruelty , some killed in the their beds , some knocked in the head like Oxen , some stripped naked in cold winter and bereaved of all their enjoyments , and driven as sheep naked to the shambles , and at last driven by scores into Lakes and Rivers , and drowned , some burned alive in their Houses , some tender women strangled in Childbed , and their tender Infants taken from their Mothers breasts and tossed upon Spears points ; and to my knowledg license and pardons given and sent from Rome to divers of their Emissaries there , that it should be lawful for any servant or Catholick bondman to steal , wast and purloyn their Masters Goods if Hereticks , for the weakening and disenabling of them to resist the Roman enterprise begun ; these things and many more are legable in bloody Characters , which I hope this Generation will not easily blot out of their memories , so as to commit all faith , all hope , all religion , and all infallibility and judgment , to such a degenerated Generation , as R. E. would have us do , and with such audaciousness is not ashamed to blow his trumpet as in the head of an host to animate and encourage all to come to this black Standard for protection , and direction , judgment , certainty , and infallibility , under no less then pain of Damnation ; and why but because Peter was sometime Bishop of Rome as they say , and had given unto him the Keyes of the Kingdom of Heaven , and whatsoever he bound on Earth was bound in Heaven , and whatsoever he loosed on Earth , was loosed in Heaven ; and because Christ said , ( giving answer to Peters faith ) upon this Rock I will build my Church ; therefore all the Bishops and Popes as heires apparent succeeds him , in laying claim to headship , and doth none of his office , nor none of his work , and this foolish foppery and private interpretation hath been put off at a very great rate , for Catholick Doctrine , which brings to my mind a pleasant story , I have sometime read of a certain poor Man meeting a certain Bishop at a certain time , in great pomp and glory , which the poor Man beholding , took up a Laughter , and being enquired of by the Bishop wherefore he laughed ? said he , that Peter should be such a fool as to live such a poor miserable life as he did , and persecuted in the world , and to leave his Successors so rich , to inherit such pomp and glory : with that the Bishop replyed and said , Thou fool , I am not in this glory as I am Bishop of such a place , but as I am Duke of such a place : at that the Man smiled again , and said , When the Duke was in Hell for his pride , where then would the Bishop be . But to let this pass I am sure them that layes claim to be Peters Successors as to Patrimony and Riches ( which he was never endowed with , for sometime he said , Silver or Gold have I none ) but doth little of his work in converting of souls , or feeding of the flock of Christ and doth lay claim unto his privilege and power , but will not come near him in Doctrine , labour and suffering for his Members ; and therefore I say to thee in thy own words , lay aside thy folly , with the consequences of it , as destructive to the Church of God , to hang all their faith upon such uncertainties , but even to humane societies , which I have mentioned , and might instance more , but that I would not be tedious to the Reader . Lastly , Yes , some have some other Testimony by which spirits are tryed and may be tryed to be of God , otherwise then by force , carnal sword , a strong party , or success , that 's thy own and not ours ; we have the holy Unction which is poured forth , whereby the Saints knew all things , and tryed the spirits , whether they were of God or no , and he that confesses not Christ come in the flesh is Antichrist ; and he that confesses that Christ is come in the flesh only , in word , and because others hath said so , and doth not witness sin condemned in the flesh , and turned from , and to have power over it , the same is a false witness , and is an Antichrist also , and also we have other things to try spirits by , we know a proud , angry , hasty , perverse spirit , is not the spirit of God ; a persecuting , Lording Spirit , is not the spirit of God ; and again they that teach a contrary Doctrine , to the Doctrine of Christ and his Apostles , they have the spirit of error ; again , they whose practice and conversation is not suitable to the practice and conversations of Christ and the Apostles and Primitive Christians , that they are in the spirit of error ; again , they that would force a faith by any humane constitution or law which is repugnant to the Law of God , or by force of the sword or any carnal weapons , they have the spirit of error ; for the weapons of the Lamb and his Followers are not carnal weapons , but spiritual , and yet mighty through God to the beating down of the strong holds of wickedness ; and to prevail over the Powers of darkness : again , the Testimony of God in every mans Conscience , which is an unerring Testimony , this savours the things of God , and by this the things that be not of God are discerned , and this will put a perfect difference between the spirit of truth , and the spirit of error ; but what can be said to a man in unbelief that hath closed his eyes . The next thing which R. E. saith he consider'd , was , that the Natural reason of every man could not possibly be rule and judge , that I sought for ; for saith he , if reason were to be rule and judge , then it would follow contrary to Scripture , that it is not impossible to please God without faith , and it would likewise follow that every Religion would be truth , consequently contradictions would be true , consequently there would be many Religions and no faith at all , for reason excludes faith , as in the 26. page of his Book . Thy tongue is thy own , and thou art at liberty , and goes whether thou wilt , & speaks what seems good in thy own eyes , & hath never yet known another to gird thee and lead thee whether thou would not , I stand not to vindicate every mans Judgment , neither to prove other mens conceptions , but seeing thou hath taken in hand to lay all Mountains wast afore thee that stands in thy ways , thou hast raised up some in thy discourse for others to stumble at , and hath spoken many false things , without distinguishing and puting a difference between Light and darkness , between Natural reason and Spiritual reason , I could not chuse but say somewhat . Although it is no part of my belief , that the Natural reason of any man or every man is able to be rule , judge , and guide to any man in the things of God , yet faith is not in opposition unto pure reason , neither is pure and spiritual reason in opposition to true faith , but in harmony with it , and one with another , as they are the gifts of God ; but the Natural reason of all the fallen sons of Adam is corrupted , and is too short , and too narrow , too cross , and too perverse , as to be rule and judge in the things of God , for the Natural man by all his endowments in the transgression perceives not the things of God , for they are spiritually discerned , and the things of God that are spiritual and eternal are above the reach of Natural reason , and yet thy consequence is false , for faith doth not exclude pure reason , and faith doth not make blind the understanding , but enlightens it ; and though it is impossible to please God without faith , yet it is impossible that , that faith should be without reason , the Apostle desired to be delivered from unreasonable men that had not faith , so it is manifest they that have faith have reason , and them that have no faith are unreasonable , and where thou hath borrowed this rule I know not , that a man must believe that which he doth not understand ; seeing the Apostle saith to the Romans , even of the Gentiles , who had not the Law nor the Scriptures , that , that which may be known of God was manifest in them ; for by that it is manifest they understood the mind of God and knew him ; for Paul saith further , when they knew God they glorified him not as God , but were unthankful , &c. and again , he that believes must know that God is ; for none can believe in that which is not , for to perswade any to believe in uncertainties , which is not manifest in the understanding , doth rather beget unbelief and doubting then true faith , but thy paths are so full of darkness I shall not traduce them , and thy consequences is false , for pure reason teaches not contradictions , neither doth teach that there is no faith at all , neither is faith excluded by pure reason , as thou ignorantly saith in the 26. page ; and is it not reason that I should believe in him , whom I know is the Creator and Governour of all the World , and pure Religion is so far from excluding faith , that they that have true faith have reason , and stands not in opposition to faith , but this I conclude , that the reason of fallen men is corrupted , and is an uncertain thing to relie upon , and so not a competent Judge in matters of so high concernment , as touching everlasting Salvation . The third thing which thou treats upon , is against them who have pleaded that the sole Scriptures are sufficient of themselves to teach true faith from time to time , to direct , rule and govern us , and to be rule and judge , and to supply the place of Christ and the Apostles . As I said , it is not my intention to vindicate other mens quarels , which is no part of my faith , notwithstanding I should be sorry , but that every thing had its true weight and measure , and shall not in the least detract from the price , value and true worth of the words of truth , to wit the Scriptures of truth , which were spoken forth by the spirit of truth , and by the holy Ghost , as it gave utterance , but as men erring in their Judgments , runs sometimes to the right hand , and sometimes to the left hand , and walks not in a straight path , some men are seting them up above that which they were intended for , and placing them in the stead of God , Christ , and the Spirit , and others are too much debasing them and disesteeming them , as that they would set up the Judgment of variable and changable men , who hold and teach things in contradiction to the Scriptures , and repugnant to the mind of the spirit in them that spoke them forth . But first of all , I say not against thee in this thing , that the sole or whole Scriptures are not sufficient of themselves to teach true faith , and give the knowledge of God without the spirit , for many have got the words , and yet hath not received the spirit , nor the power which the Scriptures declare of , such wrangles and contends with the words , and opposes the life and the power ; the Jews had the Scriptures , and knew by them where Christ should be born , and knew by them what his works should be , when he was manifest , and yet rejected him , unto whom all the Prophets bore witness , from Moses to Samuel , and from him to John , and they were never intended by God , as to be set up as Judge , and Guide , to wit the words without the power and Spirit of God ; yet notwithstanding , though I cannot set them up in the place of God and Christ , and the Spirit , nor contend ignorantly as some have done , that they are the author of true faith , and that they are the eternal word of God , which the world was made by , that they are the light , and the way , the truth and the life , and that they are the desider of all Controversies , and sole , and absolute , and only Judge of all matters of faith , and of all matters that ever hath been , or ever shall be in controversie to the end of the World without the spirit of God ; neither am I of that ignorant mind as some are , that the Letter and the Spirit is unseparable , as that whosoever hath the Scripture must needs have the Spirit , or whosoever hath the Scripture must needs be infallible without the Spirit , all that are of the aforesaid Judgment are but wranglers for the most part about words , and contenders against the power of God and godliness , and brings the words to oppose the life , and them that have the spirit and walk in it , for a Natural man may read the Scriptures and yet not perceive the things of God , neither perceive the mind of the spirit , but wrest to their own destruction , as Peter saith , because they are unlearned & untaught ( by the spirits teaching , ) though otherwise learned enough in Languages , Tongues and Speeches . Secondly , Yet I cannot detract from them , neither undervalue them , or disesteem them as uncertain , or of no use , or of little use , but what ever themselves declare themselves to be , that I own them to be , to wit , the Words of God , the words of Christ , the words of the holy Prophets and Patriarkes , and Apostles , who were endued with the Holy Ghost , and spake forth the Scripture as they were moved thereby , in several ages of several things , and unto several states and conditions , as they were led thereunto by the holy Spirit , and they are a certain declaration of things that were done and believed , and practised by the Jewes under the first Covenant , and by the Apostles and Primitive Christians in the New Covenant , and contain many precious and holy precepts and commands , doctrines , examples , exhortations , admonisions , reproofs and instructions ; and are as lively examples and holy patterns for all the Saints in light to follow , by which we are given to understand what Faith , what Hope , what Patience , what Love , what mercy , what long sufferings , what consolation , and what vertue , and what inheritance the Saints in light were made pertakers of , through faith in Christ Jesus : Likewise , what Doctrines were held forth , and what practice they used in the Primitive times , when they walked in the order of the Gospel , and had fellowship with God the Father , and the Son , and one with another in the light of the Gospel , which is the power of God , through which they witnessed Salvation and remission of sins , and published it unto others that they might believe . Thirdly , The Scriptures testifies of Christ , and were written that they might be believed , and received , and read , that there by every one that believed might be made wise to Salvation , through faith in Christ Jesus , 2 Tim. 3. and instructed in Righteousness , that the Man of God may be perfect , throughly furnished with all good works , and whosoever doth teach any Doctrines contrary unto the holy Men of God , who spake as they were moved by the spirit of God which dwelt in them , the Scriptures are witnesses against such , that they have not the Spirit of God , but are led by another spirit which brings forth contrary Doctrine , and another faith then once was delivered among the Saints , and whosoever brings in , sets up other precepts , constitutions , orders , and practices in point of Worships in opposition and contrary unto those practices which were held forth in the Primitive times ; and would set up other Traditions then the Apostles delivered either by word or writing , such are manifest to have the spirit of error , and are innovaters and bringers in of other things , as necessary in point of Worship among Christians , which the Apostles and Ministers of Christ did not see necessary then , and yet they wanted no part of the Councel of God , for Paul said , he had declared the whole Councel of God ; and further more they said , we have the mind of Christ , and Christs mind is not variable . Fourthly , Though divers of the Writings of the Prophets and Apostles be lost doubtless , as is evident by divers places of Scripture , yet blessed be God that there are those preserved which do bear witness of the one thing absolutely necessary unto Salvation , and of the Ministrations that were appointed of the Lord for the Church of God to observe , both in the first and second Covenants ; so that Christians of this last age are not left without example and president , which all ought to have an eye unto , and a diligent regard , and though there be divers Coppies of that which is called the Original Tongues , and divers Translations , yet he unto whom the Spirit of God is given , and waiteth in the measure of Christs Light shall receive it , doth see and shall see the mind and will of God in every age , and the mind and intent of the spirit in them that spoke forth the Scripture , and can receive the matter therein contained , as though they had heard them speak , that spoke it at the first , and though the Translaters were Men , yet I have such an honourable esteem of their labour , that I believe they have not varied wittingly and willingly from the best Coppies that was extant in their age , neither that they were altogether void of the Spirit of God in such a good work , which conduced to the benefit of Mankind , but were assisted by it , for so good a work , and there be many figures and trophes , improprieties of speech , mysteries and difficulties , yet all these comes to be made easie and plain to them that are witnesses of the same spirit that gave them forth , and though there be deversity of judgments and professions of Religion , one clashing again another , and thwarting another , and contradicting another , and all will seem to bring the Scripture for their proofe , which yet canuot maintain and prove every thing good , especially when their Doctrines contradict one another : This is granted , it is only their private interpretation , and not the Scripture ; and for want of that Spirit that gave it forth , for that alone gives the true understanding of it , and they that are without this are like to kill one another about words and names , and sounds , and titles , and jotas , but still wants the key that opens , and gives an entrance into the knowledg of the things of God , which alone is the Spirit of God that gave forth the Scriptures . Last of all , R. E. after he saith the three former props which is the basis of the whole foundation , and glided over as sleightily as he possible could , although he hath never stated the matter right , indeed as to remove all things out of his way , which might hinder him in his cause which he drives so hard on in , to wit , to set up a certain company or multitude of men visible and universal , as he saith to be the only infallible Judge to convey Faith to the World , and to be the certain and infallible Judge in all matters , that either pertaines to the Worship of God , and to be believed under pain of Damnation , as his term is all along , without questioning at all either their Doctrine or Principles , or comparing them with the Doctrine of Christ or Primitive Christians , whether they be true or false , whether they be with or against , but all is to be received by an implisite faith , hand over head , and by whole sail , for it will admit of no examination nor doubt , but all must be received of necessity as infallible , and upon so great a necessity to , as R. E. saith , if you will believe him , would make it so , that all forfeits eternal Salvation for not receiving all the Doctrines of this Church , and consequently procures eternal damnation unto themselves who refuse it ; so that if I should say no more , but even lay down his assertions which are scattered up and down his Book , called an Epistle to all Nonconformists , it were answer enough I hope to many , whose mouthes I hope would be filled with arguments , and sound and grounded ones too , or at least with faith in their hearts to oppugn , and not receive all these bold assertions without examination or trial , only upon the account of infallibility from the Universal Church of Rome , falsly so called ; but R. E. having removed away all the stumbling blocks which is in his way , as he judges , the private spirit he hath concluded not to be this rule and judge , which I judge he hath no opposers in , though he have spent much paper and time in his scribling humour , which hath been his manner in former days , as he confesseth page the first ; neither reason , nor the Scriptures , are this rule and judge , but he hath concluded the Catholick Church is , but all along he hath waved that which indeed is the only and alone rule and judge infallible , viz. the Spirit of God ; but either calls it the private spirit , or concludes it is intailed upon the Church , so that she cannot erre , page the 54. which I shall say something further unto . That there hath been a Church of God , and a peculiar people whom God hath singled out , as to be objects of his love , which feared him in their hearts , and bore a Testimony of him , and worshipped him according to the manifestation of his Spirit unto them , whether by word or revelation , which was certain and infallible unto them that received it , is granted , and this was alwaies but little in comparison of the multitude of the fallen Sons of Adam , and the rest of the Nations and people that served and worshipped strange Gods , and never made such a boast of universality and visibility as this supposed Catholick Church hath done since the Apostacy entered in , which the Apostles foresaw and prophesied off before their departure out of this Tabernacle , and since , many have believed in Christ , and the Worship of the Jewes extinguished , and a fatal overthrow of their Civil Government and Kingdom , are two main reasons of extinguishing their Worship , and hath been no invitation to any to turn Jewes , or holden in their worship , seeing they have lost their Government and Dominion , and are as scattered people without privilege , and is no inducement for the World to joyne to them ; therefore seeing the face of that Government was demolished , and their Worship ended , but only as to themselves , who remained in their unbelief , and seeing that the Doctrine of Christ did so far prevail as to extingush it , and put out the Glory thereof in the Apostles dayes , and sometime afterwards , and also the Gentiles Worship , and their false Gods and dumb Idols , which they were led after , the power of God prevailing through the Apostles , the Ministers of Righteousness , by whom many were converted unto the Faith of Christ , the summe and substance of all shadowes , many being converted to the Faith , did hold forth a publick Testimony , and it became in some reputation , and many preached him of envy , contention and strife , and for filthy lucre , covetousness and self-ends , and many followed their pernicious wayes , and yet held the name of Christ and Christianity , and thus began the mystery of Iniquity to work , and the Devil to turn so far Christian in name , ( only ) because it was in vain among many to hold forth the Jewes Worship , or the Gentiles Worship , because they had an inclination another way after Christianity , that came into more repute with the World , and therefore suffered the name or many to profess it , and under this name , and under this Cover , to bring forth his works of darkness , and the fruits of the flesh , and the nature of Christ wanting , and here was the beginning and rise of your universal visible Church . Secondly , For the first two thousand years before the Scriptures were written , R. E. saith , the Church of God was this rule and judge and infallible director , which might to some indifferent man have been granted , but that I see which way his course bends , viz. to the setting up of Men as judge , and rule , and guide , and detracts from the Spirit and power of God , in which the ability and power of the Church of God stood , and from which alone they received this proper power & right , because their understandings were enlightened , and their judgments informed to declare the mind of God freely , according as it was revealed , and to give true judgment , why is not this attributed rather to the spirit and power of God that was manifest in them , rather then to persons , seeing their ability stood , and their power only as they kept in Covenant with God , and as any erred from that in any age , or fell from that , they came to be blind guides , and to give false judgment , as some such there were in all ages . Thirdly , R. E. saith , that after the Scripture was written the Church of the Jewes was rule and judge unto the Jewes , & cites Deu. 17. 8. Thou shalt come to the Priests , Levites , & unto the Iudge and enquire , and they shall shew thee the sentence of judgment , and according to that which they shall tell thee thou shall do . And likewise he quotes , Mat. 23. 2 , 3. The Scribes and Pharisees sit in Moses Chair , whatsoever they bid you observe , that observe and do , &c. And from thence he infers , would God direct them unto , and punish with death for not obeying an authority which might deceive them , and was this authority committed to them that was capable of mistaking . Answ. It seems R. E. would narrow and pinch up the Church of God among the Jewes in a straight compass , when he would confine it only to the Priests and Levites , and to the Judges in those days , when as all the Tribes were called the Church as well as Levy ; again it is said , Jacob is my portion , and Israel is the Lot of my Inheritance , comprising the whole Tribes and Families of the Jewes , but it seems these must be no part of the Church with R. E. he pinches narrower now then he will do when he tells us of the vastness of the universal Church ; but let that pass as by the way , and to come to the matter in hand ; the Priests and Levites were appointed by the express Commandements of God , as to be Ministers unto him , and to Minister unto the people , according to that Covenant that he made in those days , and the Priests and Levites were endowed with the Spirit from God , suitable to the Ministry and charge committed to them , and they were figures of Christ the Everlasting High Priest , and the Law and Judgment which was given by the Lord to Moses , was delivered to the Priests and their Lips were to preserve Knowledge ; and good reason , because they were committed unto them , and the Tables of stone and the Commandements were not given to the Families and the rest of the Tribes , and R. E. hath answered himself , neither could sufficient Coppies have been written in any reasonable time to every particular Tribe , Family , or person , and therefore R. E. concludes full too hastily , but that his spirit indeed is byassed all along in his discourse to aime toward the mark he would be at , to set up Men above the Spirit , Scripture and Reason ; but I euquire of R. E. whether that the Priests and Levites , and Judge did tell them any other thing , or direct them in any other way , or gave judgment after any other manner then as was written in the Tables of Stone , or the Book of the Law , which was written ; wherein the mind of God was contained both in point of Worship , and also in point of Government ; and why might not R. E. as well and reasonably have concluded that , that which was given from the mouth of the Lord concerning all Israel , was the direction , rule and guide , and judge , as well as the Priests and Levites , and the reason that the people or the Church having recourse to their Ministers appointed of God , wa● , because they had the Statutes and Ordinances of God committed unto them , which was put in the Ark of the Covenant , and in the Tabernacle ; and by the way I would ask R. E. or any of his Roman Catholicks a question , seeing he saith , that this promise is granted and intailed unto the Church ( without all limitation or condition ) as to be the only infallible rule , and that they cannot err ; whether that these Priests and Levites ever did err , yea or nay ? and when was the entail cut off from them ? seeing the Scripture saith , they had violated his Law , and broken his Covenant ; and again the Prophets prophesied for hire , and the Priests bore rule by their means , and the Judges judged for rewardes ; and as David and Paul saith concerning Israel , They are all gone out of the way , and there is not one that doth good , no not one ; and whether were they the rule and true guides , and judges in this revolted estate , yea or nay ? although I do not question but they retained still their places by way of office , and would claim the same power which they had before from God , as they stood in the commands of God , as R. E. and his Catholicks do , and will lay claim to the office and power the Apostles had , though they do err from the spirit the Apostles were in ; and whether their power of being directers , guiders and true judges , and infallible rule , stood not upon this condition , as they did continue in the Covenant of God , and kept the Precepts of God in purity without violation , which when they did not , ( as sometimes they did not ) whether were they subject to err , or whether did they err , yea or nay ? viz. the Priests and Levites , Judges , and heads of the people which R. E. reckons for the Church ; and though Christ did exhort his Disciples to hear the Scribes and Pharisees who sat in Moses Chair , and to observe and do those things which they from the Law before given , read and taught , and instructed the people in , because as I said before the Law and the Statutes was committed to the Priests and Levites , and they to read it , and minister unto the people , by the appointment of God ; and these Statutes and Ordinances were the rule that the then Church ought to have observed , yet Christ exhorted the Disciples to beware of their Leaven , and of their hypocrisie , and said , they said and did not , notwithstanding all the authority which R. E. saith they had ; and further saith , would God direct them unto , and punish with death for not obeying an authority which might deceive them , or would Christ command the doing of whatsoever should be done by an authority that was capable of mistaking ; all which makes nothing for R. E. but rather would run him upon a harder Rock , if this should be true or granted , for then he is bound both to believe and justifie the Scribes and Pharisees in whatsoever they did or said , of which methinks R. E. should be ashamed of ; 't is true they that sat in Moses Chair could not err nor be deceived , nor be capable of mistaking , as they continued to keep unviolate the Ordinances , Statutes and rule , which was given unto them by the command of God , but when they disobeyed and set up the Traditions of Men , and mingled them with the Ordinance of God , and neglected the weighty matters of the Law , as Justice and true Judgment ; both they that taught , and they that were taught , came justly under reproof ; and seeing R. E. reckons that the authority of the Jewes , Scribes and Pharisees could not be deceived nor capable of mistaking , only because they bear the name of such an authority and office ; I query of R. E. again whether the Scribes and Pharisees were not mistaken , yea or nay ? and whether they were not deceived , yea or nay ? and wherefore Christ should exhort his Disciples to take heed of them , and to beware of them , and to take heed of their Doctrine ? and why did Christ pronounce so many woes against them , notwithstanding their sitting in Moses Chair ? but in what hath been said I hope will be sufficient to convince any , that what R. E. hath laid down for a seeming foundation makes altogether against himself , the premises before well considered : And as for all thy Collections out of the Prophets of the promise of God to his Church , Isaiah 54. and 56. and of its indowments and glory , and excellency , and of his puting his spirit in them , and of his word in their mouthes , and that it should not depart from the seed , nor the seeds seed for ever ; this is granted , and the promise is not to Men as Men , but to the seed which is not many but one , but Israel was this true Church then in the time of this Prophesie , though it have relation to future ages also ; and if R. E. looks that this promise should be to Israel after the flesh , the Church then visible and in being , he mistakes himself , and he egragiously errs , and contradicts the Scripture in sundry places , which saith , your house is left unto you desolate , their Sacrifices ceased , the Glory of God departed from them ; their Prophets prophesied a divination of their own brain , and their visions were as visions of the night , and the Lord spake not to the most of them , yet they said falsly thus saith the Lord , in their revolted estate , for they were erred from the spirit and gone from the seed , and joyned to another seed , and their holy flesh was departed from them , though as men they had the same flesh still , go learn what that means ; and yet notwithstanding all this , the promise of God was not violated , neither unfulfilled on Gods part ; for the promise was not then , neither now is to Natural Generations , or that which is born after the flesh , or to men as men , and Creatures , but as they are the seed , and as they are Men of God , and as they are born again and new Creatures ; and if thou will have an intailing here it is intailed , which cannot be cut off , for the Covenant stands not to Men in such a place that carries the name of Office or Authority , but as they are led by the Spirit the infallible Judge , rule or guide , as they walk by this , and in this , they cannot err , and they erring from this , they are subject to be deceived , and to be mistaken in all things , and every thing , of which there is evident examples in the Scriptures of truth in divers ages , of them that professed themselves members of the Church of God , and so visible as R. E. speaks of , yea , and the greater part too , that have erred , and their paths hath been reckoned by the Lord as crooked and perverse , and their Habitants full of cruelty , and this is given for an instance , the visible Church of the Jewes did err and go aside , notwithstanding all the promise of God to them , and as they looked that it still belonged to them , because they were invisible profession , though they had turned their backs upon the Lord , and their hearts too , and violated his Covenant , yet still as I said , the promise of God and the Covenant of God is not made of none effect , nor broken on Gods part , but stands with the seed for ever , who are circumcised in heart , and who worshipes God in spirit and truth , and in uprightness of heart , and hath no confidence in the flesh , nor fleshly privileges , nor external performances , but only trusts unto the gift of Righteousness manifest in them , by which Justification comes upon all that believes , and the fulness of the blessing of the Gospel of Christ , and the fulness of the promise of God ; but these things I know though they be holy , faithful , and true , are a sealed Book , and hid from all eyes living in the flesh , who hath not been baptised into the death and suffering of Christ. Fourthly , That Christ by his own mouth and the mouthes of the Apostles , did promise that there should be a Church which the Gates of Hell should not prevail against , and this Church was established upon the Everlasting Foundation , and the Rock of Ages , and was indued with power from an high , and with a great measure of the spirit of God according unto Christ's promise , which more plentifully was poured forth after Christs departure , and after his Ascension , and great gifts were given unto them , the word of Knowledge , the word of Wisdom , the Interpretation of Tongues , & the gift of Tongues , the gift of Prophesie , the gift of discerning Spirits , healing the sick , working of Miracles , &c. and all these foresaid gifts were given for the work of the Ministry , for the perfecting of the Saints , for the edifying of the body of Christ , till we all come into the unity of the faith , and the knowledge of the Son of God , and unto a perfect man , and to the measure and stature of the fulness of Christ , Ephes. 4. 11 , 12 , 13. And all these were instrumental ( through the Spirit of God which was with them and in them , the only means ) to bear witness unto those things that they had learned and believed , and to publish the word of faith abroad unto the World : and for all these aforesaid ends above mentioned , which though R. E. and his Catholicks will need lay claim to the succession by way of office , yet by their Doctrine denies in part the very end wherefore such gifts were given , to wit the Doctrine of Purgatory , for if they did perfect the Saints , or were brought up to the knowledge of the Son of God , and to perfect men in Christ Jesus , and to be without sin , what need had there been of raising up this damnable Doctrine out of the pit , to purge from sin after they be dead , seeing they were to be perfect men while they were alive , and the Ministry was given for this end ; but yours it seems cannot have these effects on this side of the Grave , and therefore they must perfect them in the grave , and so be Ministers in another World : And this Church thus gathered and endued before mentioned , with the infallible Spirit of God , if any that did sometime believe and were joyned unto it , did walk disorderly , as not becoming the Gospel of our Lord Jesus Christ , they were to be admonished and exhorted , and if they persisted in their disorder , it was to be told to the Church , or the whole body , and if such a one would not hear the Church , he was to be reckoned as a Publican , or a Heathen , and to be denyed as to have any fellowship with him till manifest repentance was shewn , but we never read that this Church did shed any mans blood , or burn any , or give consent to destroy any , instance if thou can , though obstinate and Hereticks too ; and in this amongst many other things the spirit of your Church is seen to be contrary to the Primitive Church , and you out of Christs Doctrine ; but R. E. argues further and saith , but if Christ by his Spirit doth not preserve this Church from all possibility of teaching error instead of truth ; I may receive such errors as may damn me ; unto which I say , Christ by his spirit doth preserve this Church from all possibility of teaching error , if they continue in the guidance thereof , and err not from the Spirit of Christ as some Churches did , which were as truly Christian , and might lay claim unto Christs promise of preservation out of error , as ever Rome could do , and yet fix of the Seven Churches of Asia were reproved by the Spirit of Christ , some of them for holding gross error , and some for suffering it ; but where was the fault , did not Christ perform his promise to his Church , or to these and other particular Churches ? as Corinth and Galatia ? ( yes ) but there was an erring from the spirit ; but all that R. E. goes about is to prove ( which he will never be able to do ) that Christ is bound by promise to make it good to them that he hath once promised unto , though they perform nothing of their part in taking heed to his direction , and thus would limit the Lord , and let men go free without obedience to his commands ; and he cites Mat. 28. 2● . how the promise of Christ was , and lo I am always with you even to the end of the World ; but he hath done as the Devil did , when he brought it is written , to Christ , & left out half the words , so R. E. hath left out the Conditions on the Disciples part , and that which was their duty , teaching them to observe all things whatsoever I command you , & then loe I am with you , &c. But R. E. likes not obedience it seems unto Christs commands , and yet he will needs be a sharer in the promise , and of the Power that was given , and bind God unto that , and he and his Church to be loose , to do and to teach what they will ; but as to all the Scriptures he hath brought and minced them , and cut them in peece meale ; and all the Inferences he makes , this we acknowledge without multiplicity of words , that whatsoever was promised to the Church of Christ , and the Disciples of Christ ; As the Church of Christ , and Disciples of Christ , the same promise of Christ , doth belong to the Church of Christ and Disciples of Christ in every age , and stands upon the same condition ; viz. obedience unto his will , and that they still do teach and no other thing but what he commands them , then he is with them according to his promise ; but let not R. E. nor his Roman Catholicks look if they teach things repugnant to his mind and contrary to his will , and press upon others to believe that which Christ hath never taught , that then the promise of God will be so intailed to them as that they cannot err , and here the deceit of thine and your hearts hath led you aside , and this is one of the cuning sleights of men , and craftiness whereby you lay in wait to deceive ; and by this you have deceived many ; because God hath made such large promises unto his Church , how that they should be led into all truth , and preserved out of error , and you are their successors and must needs inherit this promise by way of intail , and you cannot err , you cannot be deceived , because the Apostles was infallible , therefore you must needs be infallible ; though you err and go aside never so much from the infallible spirit , the true guide and judge of , and in the Church of God ▪ as though you had been born to infallibility and the spirit of truth had comed by succession ; but the inward Light which thou scoffes at , and the spirit of truth which thou calls a private spirit often , hath discovered you and your spirit , though thou boast of fifteen ages that your Doctrine hath been held by the Pastours and Teachers in your visible Church as in the 57. page of thy Epistle ; suppose I should grant the fifteen hundred years , which I neither can nor will but I will lead thee to the sixteen hundred years and try thee and your Doctrine that you have held this fifteen hundred year , if it be so as thou saith ; but this thou likes not , but seeing thou pleads antiquity let us come on and joyne issue , prove us Transubstantiation in the first hundred year , nay I will give thee five hundred more , and if I gave thee five more thou would hardly prove it ; before the Council of Trent prove us the Doctrine of Purgatory in the first hundred year , and if thou take two , it shall not offend me ; prove us the forbiding of Ministers to marry in the first hundred year , and abstenance from Meats , as though they were unclean which are created by God for the use of Believers ; prove us that Man hath a twofold right to the Kingdom of Heaven , as your great Bellarmine saith , the one by Christ , the other by a Man 's own works ; prove us Invocation of Angels , and prayer and Sacrifice for the Dead the first hundred year after Christ ; prove us their selling of Pardons in Christs and the Apostles days for Money ; prove us seting up of Images as to put Men in mind of the Saints deceased , and of their Works ; prove us Baptism of Infants with Cream and Spittle , and signing with the Cross , and Godfathers and Godmothers ; and let us have some example beyond bare report , for we dare not relie upon your infallible spirit in these things , therefore convince us , for we are gain-sayers , and upon good ground , and we do look upon all these Doctrines and many more not to be of such a great age as thou tells on , neither to have any affinity or congruaty , with the Church of Christ in his or the Apostles time nor sundry years after , but rather look upon them as Doctrines of Devils , and a very novelty ; a further Scripture R. E. urges , 1 Tim. 3. 15. the Church of the living God the pillar and ground of truth ; and may we not relie of that pillar that God hath erected for us saith he , and he that hears you hears me , and go teach all Nations , and lo I am with you always , and yet if after all these promises if the Church may not be believed except she teacheth according to the Scriptures , and be only infallible but when she doth her duty , then the Church hath no more privilege then the Devil hath , for so long as he teaches conformable to the Scripture he may be believed , and so long as he teaches truth he may be believed saith R. E. in page the 58 , 59. Answ. The Church is in God , 1 Thes. 1. and is the pillar and ground of truth ; she is in the world though not of the world ; and though the members thereof be visible in the world , yet the world that lies in wickedness , never owned them as such , neither saw the glory of this Church but always persecuted it , and was so far from owning it as rule and judge , as it altogether gainsayed its direction , but they that did believe in the word of life , and were separated from the world , and hated by it , were willing to hear the Councel and to receive the instruction of the Church of God , and the Church only medled with their own Members as in matter of Judgment and not of the world , further then by preaching repentance in it ; for the Apostle saith , what have we to do to judge them that are without ; and this Church as in God was secure to relie upon , for she had the Oracles of God committed unto her , and every one may relie upon this pillar if they dare trust it , which I see R. E. dare not because he likes not to be tyed to their Doctrine declared of in the Scriptures , but would have all to take what they say for granted without the Scripture , or the Apostle , example or spirit , and is not this unreasonable in thee , that would have the Church to be believed , or that which calls it self so by name , when she teacheth not conformable to Scriptures and to the faith which was once delivered among the Saints , and would thou have a Church reckoned infallible and to be believed when she doth not her duty ; the Churches privileges is in speaking truth and judging righteously , and the Devil was a lyer from the beginning and is out of the truth ; and where hath thou read that he teaches conformable to Scripture , and so may be believed , is not the promise of God to his Disciples , as they continued to the end , and as they kept his Commandements ; and were they not known to be the Church of God and Disciples of Christ by this , and was not the promise to them that hungred and thirsted after Righteousness , and to them that did overcome , and was not the exhortation to the Church of Philadelphia , hold fast that which thou hast that none take thy Crown , Rev. 3. 11 , 12. Was there not a possibility of leting go that which they had , and of loosing the Crown , or else why is the exhortation ? But I see R. E. would lay claim to promises and privileges without all condition , and will not be tyed to keep the commands of Christ , nor would not have the Church tyed to follow the Doctrine of the Primitive Church , nor will not admit of any possibility or probability of failing or erring , nay not so much as a mistake ; but as to infallibility and certainty I have said enough before , and the confidence or rather the impudence of R. E. is easily seen , and to make up all , he concludes the Apostles as Men were subject to error in their private affaires , yet were they by the assistance of Gods Spirit infallible in delivering matters of faith , I say as they were assisted by the holy Spirit of God they neither erred in private affaires nor matters of faith , but as they were not assisted by this they were subject to err , for in this stood their only ability to teach , instruct , exhort , and judge , and as they were guided by this Spirit , they were infallible ; and so R. E. saith that the Prelats of the holy Catholick Church as Men they are fallible in their own private actions and affairs ; yet when they are assembled in a general Council with their supream Pastor they are still made infallible in determining matters of Faith : It is well that R. E. will grant that there is any possibility for their Prelats to fail either publick or private ; but I say he that is not faithful in his own actions and affaires , can never be faithful in the Lords ; but it seems a General Council cannot fail when the supream Pastor the Pope is there , but if he be not it seems by E's discourse , it is more doubtful : the like he also judges if the eleven Disciples and the seventy too , with the Brethren and Elders , if they had all been to define matters of Faith if Peter had been wanting , which this Catholick Church calls the Prince of the Apostles , there had been some doubt of their infallibility in point of faith ; as though the promise of God and the Spirit of God had not been with the rest of the Apostles as well as Peter : but a word or two and more hereafter of the infallibility of General Councils , the Nicean Council decreed flat Idolatry about Worshipping of Images , the Council at Constantinople condemned their Proceedings , and made void their Decrees , yet both these in E's account must needs be infallible ; the Council at Basil as Albertus Phigious saith decreed against all reason and against Scriptures ( the Council of Calcedon ) which was one of the four that Gregory the great compares to the four Gospels , that their Decrees were as certain and infallible ; yet Pope Leo did not stick to condemn it , and all them as unadvised ; Stephanius Bishop of Rome made void the Decrees of Formosus ; and Sabinian the Pope commanded that Pope Gregory's Mass and all his Writings should be burned ; Leo the fourth abrogated and made void the Acts of Adrian ; the Basil Council determined that the Council of Bishops was above the Pope , but the Latterine Council under Leo determined that the Pope was above the Council ; and they decreed also that he that should think otherwise should be held for a Heretick ; but the Council of Basil aforesaid decreed that they that judged that the Council was not above the Pope they were Hereticks : Innumerable more instances I might give but that I will not trouble my Reader with such unprofitable stories ; and all these Popes said , they were Peters Successors , and had the keys of binding and loosing , and all these Councils and many more which were of the Roman faith which in E's account could not err but must needs be infallible , and yet are as contradictory one to another as light is to darkness , and black to white , and looks with their faces several ways like Samsons Foxes ; and therefore let not R. E. nor none of his Catholicks think that the Church of Christ now coming out of the Wilderness again , can receive all their contradictory Decrees , and invented fopperies and constitutions of Men for infallible : the day is broken , the light hath taken hold of the ends of the Earth , the Sun is risen which shall make all the foggy mists of darkness and clouds of ignorance to fly away . But R. E. ceases not here , but heapes up one peece of darkness upon another till blackness of darkness appear , and he tells of a visible Church , Mat. 16. which is builded upon Peter that visible Rock , for that Rock there spoken of is not Christ , saith he , but Peter , for immediately after he names Peter , whereas saith he , if he had meaned himself or Peters confession , for that saith he is too remote or mediate and anticedent , for if Christ had meaned himself or Peters confession , he should have spoken according to the Grammer Rule and Construction , Vpon that Rock , or upon this Rock I have build , I do build , and not I will build , in the 63. page and in the 64. page , he tells of a Church visible having two heads of an Independent Head , and a Dependent Head ; and in the 66. page he saith , he hopes that it will appear clear to all , as it did to him , that the visible Church is that Rule and Judge appointed by God , and all upon pain of damnation are to submit unto it . Where R. E. hath read of a visible Church with two heads I know not , and to take it for infallible I intend not ; and where is Peter called a visible Rock , and the chief Pastor among the Apostles ; doth not this contradict Scripture , doth not Christ say , the Gentiles exercise Dominion one over another , but it shall not be so amongest you , he that will be greatest among you let him be your servant , and he that will be chief let him be your Minister ; and as for thy visible and militant Church we read no such words in the Scriptures of truth , we read of a Church of God and of the first born , whereof Christ was the Rock and the foundation , and another foundation can no man lay then that which is laid , which is Jesus Christ , 1 Cor. 3. 11. and Paul saith in the 10. ver , as a wise master builder I have laid the foundation . I hope R. E. will not be so impudent as to say he had laid Peter or that he had preached up Peter to believe in for the remission of sins , nor for the foundation of faith , for that had been contrary to the Apostles commission and their Doctrine ; for saith the Apostle , We have not preached our selves but Christ the Lord , and our selves your servants for his sake . And I may say to thee R. E. as Paul said to the Corinthians when they were striving about Men , 1 Cor. 3. 21. therefore let no man glory in men , for all things are yours ; or as he saith in the 1 chap. 13. ver . was Paul crucified for you , or were you baptised in the name of Paul ; were they not carnal that so gloried , was Peter crucified for us , or were we baptised in the name of Peter , is not your visible Church carnal who thus judges that Christ intended Peter to be the foundation of his Church , for what was he or the rest of the Apostles , but Ministers by which many believed ▪ and if thou had been present , it is very like would have instructed Christ what to have said , and bidden him have spoken after the Grammer Rule and Construction upon that Rock I will build my Church ; for Peters faith in Christ is to mediate it seems , and his confession too remote and anticedent , to be the Rock meant in the 16. of Mat. 18. and therefore Peter must be imediate , and the Rock upon which Christ hath , doth , and will build his Church , but as imediate as he was , and a sure a Rock as he was , when he began to rebuke Christ he turned him about ver . 23. and said unto Peter , Get the behind me Satan thou art an offence unto me , for thou savours not the things of God ; and so say I to R. E. and his Catholicks , they savour not the things of God , but it is thy private spirit and your own Interpretations and not the mind of Christ , and how far anticedent is Peter's Confession of Christ the Son of the Living God , is it not in the 16. ver . and wherein was Peter blessed but in this , that it was revealed to him that Christ was the Son of the Living God , the Rock of Ages , and the foundation of his Church ; and as for thy visible Church with its two heads , indipendent head , and dependent head , which sure must have two bodies where they can be found , but that I shall leave to R. E. and I hope from the grounds that thou hast here laid which did appear so clear to thee , that none will be afraid not judge , that such a visible Church with two heads is to be rule and guide to all to whom all is to submit under pain of Damnation , which is to have Peter for its Rock , which if he had been living he would have denyed you all , as seters up of Men and ●leighters of Jesus Christ the Rock of Ages , the Foundation of the Church , the Head of the Body , the Rule of Life , the Judge of quick and the dead , the Law-giver , directer , instructer , and preserver of his Church for ever ; but R. E. goes on and saith , it only remains that we consider which among all these congregations now on Earth , which pretend themselves to be this Church of Christ , for having once found her and knowing that she is so assisted with the Holy Ghost that she cannot teach us an error , we shall no more dispute the verity of her Doctrines , then we would have questioned the Articles of Faith taught by the holy Apostles or the words of Christ himself , wherefore if this Church this infallible guide shall teach us that Infants ought to be Baptised , and that it is as lawful to desire the Saints departed to pray for us as to desire the Prayers of them that are alive , and that the body of Christ our Saviour is really and truly present in the Sacrament of the Alter , or any other article of Faith we shall no more doubt it , then the first Christians did the verity of what the Apostles taught them . Among all those Congregations on Earth that looks upon themselves to be this Church and spouse of Christ , there is one if thy eye could behold , or if thou could discern it , but before thou can , there is an eye in thee must be put out , and there is a wisdom in thee that must be confounded and turned into foolishness , before thou can discern it in its glory as it is , but however that is it undoubtedly , which is begotten into the faith through the publication of the immortal word of Life , & who are translated from death unto life , & who have received the power and spirit of our Lord Jesus Christ , and meets in his name and power , and doth witness his presence among them , and have received a measure of that infallible Spirit of truth which leadeth into all truth , and out of the pollutions of the World , and are dead unto the World , and baptised into the sufferings of Christ , and are crucified with him , who keep unviolated his Statutes and commands , without adding to or diminishing from , who walk in the order of the Gospel , and are not conformable to the world , nor to that which fallen men sets up , but to the power of God which worketh in the hearts of all that believe , to the framing of them a meet habitation for God to dwel in , and abideth in the Doctrine of Christ and his Apostles , and are sayers and doers , speakes the truth and doth the truth , and holds the truth in Righteousness , and the faith once delivered to the Saints in a pure heart , and a pure Conscience , who prayes in the spirit , and with understanding , who publisheth the truth , and declares it in the spirit reaching to the Consciences , and to the witness of God in all that hears , who rejoyce only in Christ Jesus the great power of God , and the wisdom of God , and hath no confidence in the flesh , nor fleshly performances , whose faith stands not in words but in the mighty power of God , which she hath received according unto the promise of God , this Congregation or Congregations which is one , and doth hold the one head by which all the members of Christ are knit together in the one faith , by which they overcome the world ; this undoubtedly is the Church of Christ and the spouse of Christ. But whether R. E. will not dispute against the verity of her Doctrine I question ; notwithstanding all his submission in words , and if this Church should teach that Infants are to be baptised with Cream and Spittle , and signed with the Cross as absolutely necessary to Salvation , or that it is the duty of the Saints alive , to pray to the Saints departed this world , or to teach that Christs body which was broken for us and hanged upon the tree at Mount Calvary , that this should now be in a morsel of bread and a sup of wine , and conveyed thither by the Priest , and this to be really the body of Christ , if this Church should teach any such Doctrine there were good and weighty reason to question , seeing that R. E. before hath said that they cannot be infallible who contradict one another and teach two contrary Doctrines , and yet say , they are both infallibly directed so to teach , I hope R. E. will grant that the Church in Christs time and the Apostles was infallible , and it taught no such Doctrine , but to the contrary , therefore that Church which pretends infallibility , and yet teacheth such Doctrines as before mentioned contrary unto Christ and the Apostles cannot be infallible , neither led by the infallible Spirit , and all hath good reason to question the verity of these things , more then what the Apostles taught , seeing they are contradictory to Christ and the Apostles teaching , and contrary to Scripture , and contrary to the witness of God in all Consciences , and as I said before , this Church of God whereof I have spoken now , though not denominated by any other name then the Church of God , is and hath been assisted so by the Holy Ghost as she hath not erred , when she only hearkened to its instruction and direction ; but when the wisdom of the flesh , and the worldly part and States , and Governments , and Policies , and Princes have been minded more then the Spirit of God , then error hath been taught , and the greater part in a Council have overswayed the rest , and established error by decree , and hath enjoyned it under penalties to be received as sacred and holy , and infallible , of which we find the Church of Rome exceeding guilty , and therefore do conclude notwithstanding the promise of God to his Church that kept in Covenant with him , that this Church of Rome have erred and do err , both in faith , doctrine , and practice of the infallible Church in the Apostles days ; and therefore their Doctrine is more to be questioned then the Apostles , and they not fit to be this rule and guide , and directer ; unto which R. E ▪ saith , all is to submit under pain of Damnation ; Scar-Crows will hardly affright men of understanding , but unreasonable Creatures it may . And last of all R. E. he saith , he will conclude his whole proof with an argument from Heaven , and of the highest nature , and makes it evident that the Roman Church must be this guide and judge , which God hath appointed , because of the gift of Miracles ; and cites the 15. of John and 24. If I had not done among them the works that no other man did they had not had sin , and now , I say , that the Roman Church hath done works and Miracles such as no other Church hath done , therefore if we refuse to believe her we shall have sin and shew our selves haters of God ; and he instances St. Ber. St. Mal. St. Dom. St. Fra. which wrought Miracles ; and of Austin the Monk which taught Christian Faith first in England , and his fellow Monkes which was then confirmed by wonderful Miracles from Heaven , not in confirmation of those points and articles of faith which you hold with us but of those which you call Popish and superstitious , as the Sacrifice of the Mass , and about respect and veneration which is given to Saints Relicks and Images , and about the Doctrine of Purgatory , and payment of Tythes , and R. E. concludes if we will not believe what you have not seen , you destroy faith which is an evidence of things not seen . Although R. E. make a great boast of the Miracles of the Church of Rome , which no other Church hath wrought the like , and therefore concludes that the is this rule and guide , unto which all is to give ear unto , under pain of Damnation ; and these Miracles he saith is argument from Heaven , and proof of the highest nature , believe him who can ; if time would but permit , and the Reader have patience to read most or many , if not all the Miracles he so much crys up might be declared to his and their shame the very report and relation thereof cannot but be reckoned as fabulous and fained stories , and proceeds from that lying spirit which was in the false prophet which wrought Miracles before the Beast , and deceived them that had received the mark of the Beast , and them that worshipped his Image which must be taken alive and cast into the lake of fire , Revelation 19. 20. It is an a dulterous Generation that seeks a signe . And yet did not believe when they had Miracles wrought by the finger of God amongst them , yet they said it was by Belzebub ; the Scribes and Pharisees said , if he be the King of Israel let him come down from the Cross and we will believe ; but the power of Christ was not to be shewed at the blind will of the Pharisees , neither would they have believed if he had come down , though Miracles have been wrought by the power of God , and is according to his Heavenly will , and is not limited either to men , time or place , yet it is not so sufficient an argument from Heaven as R. E. saith to prove the Church of Rome this true Church , seeing that the Devil and Satan , and Antichrist shall come with signes and lying wonders , and if it were possible deceive the elect ; and Janes and Jambres withstood Moses in working lying Miracles before Pharoah to the hardning of his heart : and Chrysistome in his Hom , upon Mat. 49. saith in the end of time power shall be given to the Devil to work signes and Miracles ; so that the Ministers of Christs cannot be known by working of Miracles , but by working none at all : and Augustine saith , though some said Prayers at the Tombs of the Dead and obtained their desires as they said , saith , away with these things , they be either juglings and mockeries of deceitful men , or else delusions of lying spirits , Chrys. in his Hom. upon Matth. 49. in old times it was known by Miracle who were the true Christians , and who the false ; but now Miracles is rather among them that are false Christians , and as for your great Miracles which thou saith the Chronologies and Histories speak of J. L. as Bed. and Holm , Sheads , Stows , and others , we look upon them not at all as Material in this thing , seeing they have had the reports from other hands and Pens of certain Monkish stories which they have found scattered here and there published themselves , and left their fables upon record to deceive poor people withal for their own advantage , and most of the Miracles that we hear of , is either wrought about your Tombes and Sepulchres , and your holy Mass , and your Relicks and Images ; I have heard of indeed how that from the skirt of an Image of yours , one in a Bloody Flux did but touch , and immediately vertue came from it , and water and blood issued forth , wherby the party was made whole by washing therin ; also I have heard of the Image of the Virgin Mary , first honored by Christians in Nazareth , afterwards translated into Slavonia , & when Images began to be villified there and disesteemed , it removed it self from place to place , as discontent did arise in it , it seems at the place and people where it was situated sometimes , and at last it removed a whole Island with it nearer Rome , now call'd Lorreta , and commonly known by the name of our Lady of Laretta , to which all the Pilgrims and Monks commonly and frequently go to confess their sins , and to receive Absolutions before they came to Rome , and so continues to this day . I cannot forget indeed the notable Miracle wrought by Austin the Monk of which R. E. glories so in , wrought at Cometon in Oxfordshire , touching the Doctrine of due payment of Tythes , a profitable Doctrine to Austin and his Monks , the first Bishop of Canterhury confirmed by a Miracle , and such as it is you shall have it ; About the year 600. as it is said , Austin comes to preach at Cometon in Oxfordshire , the Priest of the place complains to him , how that the Lord of the Manner would not pay his Tythes ; Austin questioning the Lord about the fault in his Devotion ; be stoutly answered , that the tenth sheaf doubtless was his , that had the Intrest in the 9th . and therefore would pay none : presently Austin denounces him excommunicate , and turning to the Alter to say Mass publickly , forbad that any excommunicated person should be present there ; suddenly a dead Corps that had been buried at Church door arose , and went out of the Church , and stood while the Mass continued ; which ended , Austin comes to this living or dead whether you will , and charges him in the name of God to declare who he was , he tells him , that in the time of the Brittish state , hujus villi Patteronus ; and although he had often urged by the Doctrine of the Priest to pay his Tythes yet he never could be brought to it , for the which after be was dead he saith , was carried to Hell : Austin desired to know where the Priest that excommunicated him was baried ? this dead shewed him the place , where he makes an Invocation of the dead Priest , and bids him arise , because they wanted his help , the Priest rises ; Austin asks him if he knew that other that was risen ? he tells him yes , but wishes he had never known him ; for saith he , he was in all things ever adverse to the ●hurch , and a detainer of his Tythes , a great sinner to his death , and therefore I excommunicated him : But Austin declares that it was fit mercy should be used towards him , and that he had suffered long in Hell for his offence ; you must suppose the Author meant Purgatory : wherefore he gives him an Absolution , & sends him to his grave ; where he fell again to dust and ashes ; he gone , the Prist new risen tells that his Corpes had lyen there about 170. years , and Austin would gladly have had him to have continued on earth again , for instruction of souls , but could not thereto intreat him ; so he also returns to his former lodging : the Lord of the Town standing by all this while , and trembling , was now demanded if he would pay his Tythes , but he presently fell down at Austin's feet weeping and confessing his offence and submits to pay Tythes , and receives pardon , and became all his life time a follower of Austin . Besides the common Legend of our Saints it is in some Volumes put alone for a most observable Miracle , and it is found to be bound up at the end of the Ms. Life of Tho. Becket , Arch-Bishop of Canterbury , written by John Degrandesono , and it remains in the pvblick Library of Oxford ; there also it is related in Johannes Anglicus his History Aurea , besides Selden in his History of Tythes makes mention of it , and in the 274. page of his Book . And as concerning the Miracles which is reported by certain Jesuits , which was done in the West-Indies by them of that Society , after they had converted to the Christian faith as they call it , in confirmation of their Doctrine , they write of great Miracles that was wrought by them , how that with holy water they had calmed the Sea in great tempests ; and with holy water they had driven Mice out of the Country ; and how that by holy water they had made barren Women to bear Children : See Copes Dialogve the first , page the 18. And many devised and fained Miracles is storied among you , and kept up to deceive and blind the people withal ; dead Images have been forced to sweat , to weep , to laugh , and to shift themselves from place to place ; and as among the Pamins and Infidels the Image of Jupiter was able by art to cry aloud let all Christians be banished the Country , Euseb. lib. 8. Even so among the false Christians , Images have been able to speak whatsoever his Keeper or Sexton listeth ; and the Image of our Lady hath been able to attend her own Candle , and other Images hath been able to heal all Diseases ; believe it who can . Nicholaus saith , in the Church of God the Priests often times deceive the people with fained Miracles for Lucres sake ; and thus the World hath been borne in hand , that Images were not only bare Images but had some secret devine power hidden within them ; but I shall conclude and say as Hirome saith , the truth of Christ shall devour and consume the falshood of Antichrist , and all his fained Miracles and lying wonders , and inchantments , and sorceries . with which he hath deceived the Nations : Alexander Hales saith , p. 4. qua . 53. men , the 4. in the Sacrament it self there appears flesh , sometime by the conveyance of men , and sometime by the working of the Devil . And hath not R. E. heard or read of a certain Catholick of theirs , and no Lay-man neither , not many ages ago that did penance at Pauls Cross , and made a publick confession of his dissimulation , when he pricked his finger and made it bleed when he gave that which youcall your Eucharist ( or sacrament of the Alter as you call it ) unto the people to delude them , making them believe that as the phrase is , Christ by Miracle had conveyed his blood into the bread after the words of Consecration ; but enough of this hath been said by others , and written largly of by other hands and pens , so that I need not say much : But Miracles be not evermore undoubted proofes of a true Doctrine , nor such absolute signes of a true Church , nor such infallible arguments as from Heaven as R. E. saith his is ; and so I shall conclude with that which Austin said unto Faustus the Manicha , Ye work no Miracles , and yet if ye wrought any at your hands , we would take heed of them ; and Jer. 23. saith , the false Prophets have deceived my people by their lies , and by their lightness , and by their dreams and Miracles . And so hath this false fained pretended Catholick Church done , deceived The Nations , and bewitched them with such lying fabulous stories , and false and ridiculous miracles , and sorceries , and inchantments , as is above mentioned , and many more of the like nature might be mentioned , but that I would not be tedious to the Reader , which if they were summed up all would hardly make up a Heavenly argument and proof , as R. E. saith it doth ; that their Church is the only true Church , and fit to be the rule and judge of all matters of faith ; and now Reader view over their Miracles before mentioned , and see if thou can receive them , because the Church of Rome saith they are true , and must not be questioned , for if thou do , thou art like to come under a hard censure by the verdict of R. E. and his Catholick Church ; first to be reckoned as an unbeliever , secondly to be a hater of God , and thirdly in not believing these Miracles , or whatsoever else shall be declared unto thee by the said Church , or else thou comes under no les penalty then eternal damnation ; as R. E. saith in the 80. page of his Epistle : but it is a small thing to be judged by man , and especially such a man , who hath gaded abroad and changed his way so osft , so that he hath forgotten the true path of Righteousness to walk in , or else never knew it , and hath turned and wheeled about ; and now at last doth as the poor Indian doth with his Deer skin , hangs it upon one shoulder and so upon the other shoulder to shelter him from the wind and tempest that comes of that side : But the day is dawned , and mens spirits are discovered beyond their words , and all the turnings and wheelings of things upside down , is but as the Potters Clay , for God measures every man , not by his words but by his heart and spirit , and works , and will judge every one in Righteousness according to their deeds . And R. E. goes on as confident that his arguments and reasons laid down hath prevailed , and almost takes it for granted that it must needs be evident to all , that the Roman Church is the true Church ; and saith , he knows but one single point between the Catholicks and them that stand devided from them , and that is , saith he , that we follow a several rule , to guide and judge in the great affaires of faith , for all sides are bound to believe all truths , sufficiently propounded to them , to be revealed of God ; and therefore if the presence of Christ in the Sacrament , Purgatory , worshipping of Images , Invocation of Saints , and prayer to the Dead , and for the Dead , if these or any other point of faith be sufficiently propounded , by denying them Gods varassaty is denyed , and God thereby made a lyer . The difference stands betwixt you and them that are devided from you , in more particulars then thou art aware of , or ever will be able sufficiently to propound them to be revealed of God , though it is true some are but devided from you in Circumstantials and Ceremonies , and some others in some points of Faith and Worship , yet some deny you in the very ground ; though 't is true the different rule by which each party are directed is a great and a main thing ; thou saith this Church Catholick is the rule ; but I say , and am not alone , that Christ is the way to the Father , and the way to the Kingdom , and the rule and means by which his Church is governed , and he is the Lawgiver and the judge , and all Judgment is committed to the Son , and it is he alone that propounds truth sufficiently ; and they that are in him are new Creatures ; and that which is the new Creatures rule , guide and judge , is the rule , guide and judge of the Church of God , and Christ is the author of faith , and it is nothing that availes any thing with God , but the new Creature ; and as many as walk according to this rule , peace is to them , Gal. 3. 16. and Christ hath not left his people without guide , for he said , lo I am with you to the end of the world . So as to commit the guidance thereof to fallible men , who may assume authority without his power , and to fasten those things upon God as to be revealed from him , when the Lord hath spoken nothing ; and we are so far from looking that the main grounds that thou lays down to prove your Church to be this rule and guide , and the many Doctrines propounded by you are not sufficiently propounded to be revealed of God , but rather they are the imaginations of your own brain , and things packt up since the Apostles days by different Popes , and different mutations and alterations in your Church , for filthy Lucres sake ; and so to deny them is not to deny Gods varassaty , neither to make God a lyer as thou falsly saith ; but thou and you are the lyers , as to propound those things to be revealed from God and to be received by all under pain of damnation , when God hath revealed no such thing , but the contrary , and so thy own words at last shall turn to be thy burden , because thou saith , the Lord saith , and hath revealed and sufficiently preposed , the real presence of Christ in your Sacrament of the Alter as a devine Revelation , worshipping of Images , Prayer to the Dead , and for the Dead , and all the foolish imagination which you have brought in , and intruded and thrust upon people by force ; and these are sufficiently propounded as thou saith , as devine Revelations , and the Father , Son , and Holy Ghost , or the Incarnation of Christ ; silence deceit , and for shame blush so to say , the Prophets who spake as they were moved by the Holy Ghost and prophesied of things to come , they declared of the Father , Son , and Holy Ghost all , and prophesied long before that a Virgin should bring forth a Son , whose name should be called Emanuel , God with us , and the Government should be upon his shoulders : this the Pope hath usurped , and you put it upon his Shoulders ; but your invented Doctrines aforesaid are meerly the imaginations of your own brain , which neither the Prophets nor Apostles bore witness unto but against , and therefore it is thy and your great presumption , to make God , Christ and Apostles the foundation of all this rubbish , straw , and stuble , which thou would put off as devine revelation and as sufficiently preposed as the Doctrine of Christ and his Apostles was ; nay blush for shame ; they brought in the Prophets for the peoples sake , to prove that they had testified of the same before , and had declared the coming of the just one ; besides they commended themselves to the witness of God in every mans conscience ; and upon waiting upon the Lord and in the measure of his spirit , they found the things even so , and by searching the Scripture as the Bareans did , and found the things even so as had been declared of , but upon due consideration we find not these foresaid Doctrines so propounded as to have the Testimony of the Prophets and Apostles , neither doth your Doctrine and worship answer the Witness of God in every Man's Conscience , and so to deny you is not to make God a lyer , but God true , the Prophets and Apostles , and the witness of God true , ( and you lyers ) who contradicts them and their Testimony , and the power of God , and would assume it to your selves , though you be erred from the spirit and would put all under the name of infallibility , and by such heavenly arguments as R. E. calls them , to wit , the Miracles aforesaid , by which you have deceived the Nations , and blinded the eyes of the people ; but the time is come , and Light and Life is broken forth that the skirts of the Whore must be discovered , and her nakedness must appear , and her fornications and adulteries shall be manifest unto all so that you shall not proceed much further : And I hope by this time in E's words it will appear evident to all , whose eyes God in any measure hath opened that this Catholick Church ( so called ) is manifest in what hath been said to R. E. not to be the Church of Christ , neither their Doctrines and practice devinely propounded , neither she taken from henceforth as the only infallible judge , rule and directer in all matters of faith , which all are to receive upon pain of damnation , as R. E. saith ; though she sit as a Queen , and hath known no sorrow ; but on the contrary she to be a blind guide that hath bewitched the Kings of the Earth , and the Nations ( which are waters , which is the universality R.E. boasts of ) with her inchantments and sorceries , which from henceforth shall not be taken as infallible but fallible ; and as that Church that hath not conveyed the true faith which was once delivered to the Saints , but rather hath spread abroad error and false Doctrine , and the traditions and inventions of Men , instead of the Doctrine of Christ , and would put off all this under the name of Authority and power from God , and sufficiently propounded , and infallibility , and under the penalty of the highest curse upon not receiving it ; but the Sun is risen which hath discovered all your deceit ; lay down your carnal weapons , Cain's weapons , and your humane power by which you have prevailed , more by force and cruelty upon the Nations , then by found Doctrine , or that plea of being Peters successors : I say , come forth with your spiritual weapons , which the Church of God had in the Primitive times , and prevail as far as you can , but oh you want these , and therefore you are necessitated to take up force and violence , the Dragons power to compell all to come to your Church . Further R. E. in his Postscript hath been confident of what he hath declared , that it is of such force what he hath said for the Roman Catholick Church so called , that he believes what he hath said cannot be answered ; and he saith , his confidence doth not misbecome him , and that it is improbable to be answered , and that he hath not yet done his All ; neither in his first nor second Edition , but hath somewhat more yet of great moment to speak as to prove the Church of Rome this only and infallible guide . Unto whom I say it had been good not to have boasted when he put on his armor , but when he puts it off , and methinks having been so unstable and unsetled as he hath been formerly , he should not have been so confident in opposition to Wisdom , as to give such a challenge and make such a vapour of , as that it is improbable to be answered , and it is more then any of you or all of you can answer , as his own words are , ( page the 89. ) these words are not becoming a man indeed , who saith , he hath learned meekness and humility of heart , and hath such great bowels of Charity , as he professeth he hath ; page the 86. The substance of what he hath said or written , which he reckons so profound and unanswerable , and to be more then any or all the Nonconformists can answer , they have been answered over , and over again , before R. E. was born , by many Learned , sufficient , and good Men ; whose Reasons and weighty Arguments about the Premisses have not been made void unto this day , but hath prevailed with many , not only to the convincing , but also to the turning of many from that usurped Authority of the Roman Church , and hath discovered the errors , false Doctrine , and evil practices , notwithstanding their pretended infallibility , which R. E. will not be able to answer if particulars should be descended unto ; and though R. E. may reckon the reasons that he hath laid down , which he hath the most what taken at the gainest , and reckon them as impregnable , yet I hope they will not appear so to an understanding eye which is enlightened by the spirit of the Lord , nor to them who are of a sound Judgment ; what others have done to answer his bold Challenge I know not , because I am shut up in a corner for the Testimony of Jesus , and for the word of God : but methinks them that are concerned should not let such boasts go unreproved , neither such false Doctrine nor false suggestions as R. E. hath made , to villifie and debase and set at nought all things , and every thing , that seems contrary unto the judgment of this pretended Catholick Church ; and seeing that he shuts out all Nonconformists as to be Members of the Church of God , and to be without all Rule , all Order , all Government , and to come under the great penalty of damnation , by not submitting unto whatsoever this pretended Catholick Church doth impose , how repugnant soever it be unto the Doctrine of Christ , and how contrary soever it be unto the Spirit of God , yet all must be received without question , though it be that which the Spirit of God sometimes called the Doctrine of Devils , but now it must become holy , and of divine authority , and sufficiently propounded and so received ; because as R. E. saith , this Church cannot err ; I say unto him and unto all men , and to the witness of God in every man , either the Church in the Apostles days did err and teach false Doctrine , or this pretended Catholick Church , because they teach contrary one to the other , and do walk by a contrary rule ; and as R. E. saith , infallibility cannot contradict it self ; and he hath granted that the Apostles and Primitive Christians had an infallible spirit , and did not err ; then let R. E. and all , take a view of the Roman Doctrine , and compare it with theirs and they shall find it as far wide one from the other as the Heavens is from Earth , or light from darkness , so that for the truths sake , and for the Doctrine and faith sake that was once delivered among the Saints , and for the Nonconformists sake who cannot bow , their knee to Baal , neither snbmit to the injunctions of changable men , instead of the Doctrines of Christ. I could not do less then give Answer unto the substance of R. E. his Epistle which he boasted of , to be more then any could answer , and to reprove his false Doctrine and error , which he would perswade all unto , and not to question , because the Church of Rome hath propounded it as infallible ; most of all those Doctrines are denyed , and I cannot but give my Testimony against them as to be false , and that which leads people into error ; and let R. E. when he brings forth his all , prove to us , that Infallibility as intailed to the Pope by succession , and , Prayer for the Dead , worshipping of Angels , worshipping Relicts , worshipping Images ▪ Transubstantiation , Purgatory , sprinkling of Infants ; prove to us from the Scripture in thy next , that these were Apostolical and Infallible Doctrines , delivered and taught by the Church of Christ in the Apostles time , or in the first hundred years after Christ , and thou will not only gain me , but many more to receive and imbrace the Catholick Church of Rome for an absolute rule and guide , unto which all on earth ought to be subject unto , which if thou do not , we will take it for granted ; thou dare not , least thou ingage thy self in such a Controversie as thou never ingaged in yet , by which thy and your folly will more and more appear unto all ; I shall not trouble neither my self nor the Reader any further in traducing R. E. in his multiplicity of words , although the main and weighty Arguments and reasons as R. E. looks upon them is answered , which I commend unto thee , and to the witness of God in every Man's Conscience , to try and search out , where the difference and weight lies , and the truth , and as the measure of Gods Spirit in every Man's Conscience doth close with or against , if it can what I have said about R. E. his Epistle , for unto that I dare stand to the judgment of and in it , as every one believes and walks , I bid my Reader , Farewell . F. H. Westmerland this 18. of the Fifth Moneth , 1665. THE END . Faults that have escaped the Press through the negligence of the Printer ; the Friendly Reader is desired to pass by , or correct . Some of which are these , PAge first , line 28 29. for Nonformists read Nonconformists ▪ p. 2. l. 3. for and read as ; l. 7. the point or stop should be after over . p 3. l. 16. the point should be after the word Director , and not after unto ; l. 37. for fanedness read fainedness . p. 6. l. 34. for Christian read Christians , p. 19. l. 24 for minds read mind . p. 31 ▪ l. 35. for legable read legible . p. 44. l. 35. for habitants read habitations p. 57. l. 28. for 9th . read nine . 
A46858	----	The Jesuits justification, proving they died as innocent as the child unborn Oldham, John, 1653-1683. 1679 Approx. 2 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A46858 Wing J718 ESTC R37030 16187290 ocm 16187290 105022 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. A46858) Transcribed from: (Early English Books Online ; image set 105022) Images scanned from microfilm: (Early English books, 1641-1700 ; 1595:105 or 21241:104) The Jesuits justification, proving they died as innocent as the child unborn Oldham, John, 1653-1683. 1 broadside. s.n., [London : 1679] In verse. Attributed to Oldham by NUC pre-1956 imprints. Imprint suggested by NUC pre-1956 imprints. With ms. correction in next to last line and ms. note at head "by Dr. Peter Chamberlen." Reproductions of originals in the Harvard University Library and British Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Jesuits -- Controversial literature. Counter-Reformation -- Controversial literature. Anti-Catholicism. 2002-12 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2003-04 Mona Logarbo Sampled and proofread 2003-04 Mona Logarbo Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion THE JESUITS Justification , Proving they Died as Innocent as the CHILD UNBORN . THey that can do no hurt are innocent As Child unborn , so the Dead are meant : Therefore they said they died , not lived so , Else their last Breath had them oppos'd with no. Which fill'd the Air with Poison in their Word , Able to turn the Edge of Justice Sword. Had it been true , but Truth is not their Guise , Their Sacred Order Lives and Thrives by Lyes . Yet they die Martyrs all . Why ? what 's the reason ? They die all for Religion ; which is Treason . Idolatries , Lyes , Blasphemies and worse , Are their Religion , bound up with a Curse . Poysons , Rapes , Massacres , are Saint-like Ware , And Holy Dictates , of the Roman Chair . Perjuries , Murthers , are their Laws ; 't were sin Not to be still found Dutiful therein : To Kill all Hereticks , is no Plot now , But true Devotion , and Religions Vow . Kings are Usurpers , that hold not their Crown Derived from Roman Mitre , and must down . They are more Troublesom than Egypts Frogs , And must be Kill'd as Vermine , or Mad Dogs . Thus they Promote the Scarlet Interest , In Honour to the Whore , and to the Beast . Apollyon , Abaddon , bids them Burn , And Root out Nations that will not Turn . Therefore they merit the three Crowned Horn ; And die as Innocent as Child unborn . FINIS . 
A47913	----	A reply to the second part of The character of a popish successor by Roger L'Estrange. L'Estrange, Roger, Sir, 1616-1704. 1681 Approx. 97 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A47913 Wing L1298 ESTC R7146 12919938 ocm 12919938 95359 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. A47913) Transcribed from: (Early English Books Online ; image set 95359) Images scanned from microfilm: (Early English books, 1641-1700 ; 986:27) A reply to the second part of The character of a popish successor by Roger L'Estrange. L'Estrange, Roger, Sir, 1616-1704. [2], 34 p. Printed for Joanne Brome ..., London : 1681. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Settle, Elkanah, 1648-1724. -- Character of a popish successour. Anti-Catholicism -- Great Britain. 2003-11 TCP Assigned for keying and markup 2003-11 Aptara Keyed and coded from ProQuest page images 2003-12 Emma (Leeson) Huber Sampled and proofread 2003-12 Emma (Leeson) Huber Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion A REPLY To the Second PART of the CHARACTER OF A POPISH SVCCESSOR . By Roger L' Estrange . LONDON , Printed for Ioanna Brome at the Signe of the Gun in S. Pauls Church-yard . 1681. A Reply to the Second Part of the Character of a Popish Successor . WHoever duely considers the Bent , and the Spirit of the Two Characters here in question , will easily Discern that the Exclusion of the Duke of York , is the Least part of the Authours , either Hope , or Pretension . For there are but Two ways to bring it about , viz. An Act of Parliament , or a Rebellion . As to the Former , the King hath over and over Declared himself against it ; and most Expressly in his Late Declaration , ( Apr. 8. 1681. P. 7. ) in These words , ( speaking of a Total Exclusion ) [ A Point , that in our own Royall Iudgment , so nearly concern'd us , both in Honour , Iustice , and Conscience , that we could never consent to it . ] Now with what face shall any Subject Presume to Importune his Soveraign ; or how can he Expect , by a Pamphlet , to Gain upon him , to the Violation of all these Duties ? And yet we see the Point pursued , though no way in the world to be Effected but by a Sedition : which , by the method taken , a body would suspect to be the Business too ; for the Dint of the Discourse strikes altogether that way . 'T is the Popish Successor I must Confess that makes the Report ; and the Wind drives the Smoak in the face of the Duke ; but 't is the King all this while that receives the Shot . As for Example : He takes ye the Treachery of a Wolf , the Fierceness of a Tyger , the Ingratitude of a Pardon'd Traytor ; and here 's , in short , the Composition of his Character of a Popish Successor ; with Slavery and Damnation at his Heels . This Frightfull Figure puts the People naturally upon That Question , Act. 16. 30. What must we do to be sav'd ? Why truly ( says the Character ) the King has lost himself Strangely with sticking to his Brother . [ His Peoples Knees are almost as Stubborn , as their Petitions and Prayers have been Ineffectuall . ( And I am affraid there are too many , who in Detestation of that One Gangreen'd Branch of Royalty , can scarce forbear ( how Vndutifully soever ) to Murmur , and Revile , even at that Imperial Root that Cherishes it . Pa. 10. Part 1. ] Insomuch that [ in Studying to Prevent Tyranny , they grow Iealous of Monarchy , &c. And so far from Supplying the Real and most Pressing Necessityes of his Majesty , that they are rather well pleas'd , and Triumph , in his Greatest Wants : and that perhaps ; when his Glory , nay possibly when his nearest Safety calls for their Assistance . P. 11. ] The Writer of the Character has told the People a Heavy Tale here , but what if their Knees will not bend ? what if there be Murmurings and Revilings ; and not one farthing of mony to be gotten ? Are we ever the nearer the Disinheriting of a Popish Successor , for all this ? No ; But if the King will not yield , the Character will shew you a Trick for that too . The Lords Anointed ? [ I would ask ( says he ) what this LORDS ANOINTED Is ? And who 't is is our Native Soveraign ? When instead of being Free Subjects , Pope and Tyranny shall rule over us , and we are made Slaves and Papists ? P. 20. ] And then below : [ What 's a Passive Obedience , to a King of England ? Alas ! That Bugbear , Passive Obedience , is a Notion crept into the World , and most Zealously , and perhaps as Ignorantly Defended [ Kings were made for the People , and not the People for the King P. 21. ] And yet once again . [ If now at last Popery must , and shall come in ; ( as by Law it cannot ) and consequently must be restor'd by Arbitrary Power : If a new Monarchy , then a new Conquest ; and if a Conquest , Heaven forbid we should be Subdu'd like less then Englishmen ; or be Debarr'd the Common Right of All Nations , which is , to Resist , and Repell any Invader , if we can P. 21. ] Now to run it short ( he might e'en as well have told us in plain Terms ; Look to your Selves my Masters ; Here 's a Popish Successor coming on that will send yeu all to the Devil . Ye have the whole Nation on your side , Never trouble your heads about the King. What 's a KING ? What is this LORDS ANOINTED ? Is he not Our Servant ? May not we Resist him if he Invade us ? Passive Obedience is a Bugbear and does not concern us here in England , Wherefore let us Maintain our Rights , or fall like Englishmen . If This be not a Sedition , Contriv'd Chalk'd out , and Justified . I do not know what Is. To this Ch●racter of a Popish Successor , &c. I wrote a Reply , Entitled , The Character of a Papist in Masquerade ; to which the Author of the First Character has now put out a Rejoynder , which he calls , The Character of a Popish Successor Complete : In Defence of the First Part ; against Two Answers , One Written by M. L'Estrange , call'd The Papist in Masquerade , &c. And Another , by an unknown hand . Upon a Thorough Examination of this Piece , I find it to be only a Pompous , Wordy Thing , and wholly made up of Shifts , and Suppositions ; without so much as one Argument . either Offer'd , or Answer'd , upon the Stress of the Question : so that I shall ; both for the Readers ease , and my own , pass over the Ramble of his Discourse , and keep my self as close as I can to the Subject in hand . It is the main Scope of his Design , first , to shew the People a Popish Successor , in Imagination , as Black and Hideous as the Devil and Malice can Paint him . 2. to set forth the Absolute Necessity of Barring , and Precluding such a Successor , upon pain of Bondage , and Damnation . And 3. Since the King will not be wrought upon , against his Brother ; To teach his Subjects a way of doing it by themselves ; by Absolving them in this Particular Case from the Common Tyes of Christianity , Prudence , and Allegeance . To These Three General Heads , I oppos'd Certain Previous Considerations , which he takes very little notice of in his Reflections upon my Papers , though the whole sum of this Controversie does most undeniably depend upon the Resolving of those Points . But of this hereafter . As to the rest , I followed my Parallel , betwixt the Bare-fac'd Iesuits , and the Disguis'd ; betwixt the Proceedings of One and Forty , and of Eighty One , as a necessary Precaution , that under the Pretence of Abolishing the NAME of Popery , we might not Establish the DOCTRINE of it . In the first Page of the Preface , it is observed upon L'Estranges Character , that [ the sole Drift of his Book was not in the least to Expose Popery any further , then to make the Fanatical and Iesuitical Principles agree , &c. ] Well! and what can expose Popory further then to prove it Fanaticism ; and to Range the Papists with the Smiters of their Fellow-servants , ( Matth. 24. 49. ) and according to that Dreadful Sentence , ( Matth. 24. 51. ) to appoint Iesuits their Portion with the Hypocrites ? Take his Opinion ( says the Character ) abstracted from that Design , and his whole Book has no other aim , but to make All our Dangers of Popery , and a Popish Successor ; and all the whole Plot against the King , Religion , and Government ( to use his own Phrase , P. 69. ) but a Painted Lion upon a Wall ; and the Opposers of those Dangers a reall Bed of Vipers . Is L'Estrange then so great a Friend to the Fanaticks , that he Acquits the Pap●sts , in making them Both Criminals alike ? Or how will it hang together , that under the Notion only of Two sorts of Iesuits , and Both equally Dangerous , the One shall be but a Painted Lyon , and the Other a Reall Bed of Vipers ? Now over and above this Contradiction imply'd how many Impious , Impudent , False , and Non-sensicall Fellows should I have been , if I had dealt but half so disingenuously with the Character-maker as he has done with me . Take notice first , how he has Impos'd upon me in misapplying the Citation , for my Words are these , P. 69. It were no Ill Embleme of the Original of our Late Troubles , to fancy a man in a fright , and Leaping from a Painted Lyon upon a W●ll , into a Bed of Vipers . From hence does he infer my disbelief of the Plot , and pronounces upon me , as one that makes it his b●siness to turn All the Dangers of Popery , and a Popish Succ●ssor into a meer mockery : when yet my Reply upon his first Char●cter , speaks the clear contrary [ So far am I from undertaking to dispute the danger of a Popish Successor , that I 'le compound the matter with him before-hand , and take all his suppositions of Difficul●ies and Hazz●rds for Granted : ] And then again in the same Page [ I am as much against the Principles and Practises of the Church of Rome ( wherein the Church of England hath departed from that Com●uni●n ) as any man living that keeps himself within the compass of Christian Charity , Humanity , and Good Manners : and so far I shall heartily joyn with the Compil●r of the Character , by a Previous Concession of the Inconveniences ( as I have said already ) that may arrive by reason of that Religion . Is this fair dealing or no ? But you shall see now how he Rivets it . You must allow him ( says he ) this Great Fundamental ; that all the Sticklers against Popery , and a Popish Successor are Fanaticks , and that all Fanaticks hate both the King and Kingly Government , and are Tooth and Nail downright Republicans . Vpon this Basis his whol● Fabrick stands , Ibid. The Authour has put a thing in my Head now , I should not ●ave thought of , and truly I could find in my heart to give him his asking . For I would Distinguish betwixt the Litigious Humour of Stickling against Popery , as the Fanaticks do , and the Modest Iudicious way of opposing it , after the manner of the Church of England : a Stickler , in this case , being only a Waspish kind of Common Barreter in Religion . But however , he must be a Stickler against the Communion of the English Church , as well as against that of the Church of Rome , to be a Fanatick in my opinion : In which case , his Zeal , on the One hand , does not at all Excuse his Schism on the Other . And to Gratifie him yet further , in his other Point ; let him name what sort of Dissenters he pleases , and let me try if I cannot shew him Anti-Monarchical Principles ; and Positions Destructive both of Church and State , in the Avow'd Writings of the most Eminent of the Party . When he has Handy-dandy'd the Character , and L'Estrange , Just as Puncinello plays his Puppets , and given which of them the better on 't he pleases ; he sets up a Great Fundamental for me ; and runs away with it for a matter of a Page and a half , calling Heaven and Earth to give Evidence to the truth of a Plot , which no Mortal denyes ; and winds up at last in the Definition of a Fanatick of these Times . He that values the Safety of himself and his Posterity ; he that thinks he has an Estate , and Liberty worth Preserving ; a Country worth Saving ; a Religion worth defending ; and indeed a God worth Serving , it a FANATICK . Pref. P. 3. I shall Appeal to the World now , which is the True Fanatick , His , or Mine . He that places the safety of Himself and his Posterity in breaking the Laws , both of God and man ; He that makes his Liberty a Cloak for Maliciousness ; He that Cryes , Give the King no Money , when his Country is ready to be Swallow'd up ; and Triumphs in his Majestys Greatest Wants . ( Char. Part. 1. Pa. 11. ) when his Glory , nay his NEAREST SAFETY Calls for Assistance ; He that Contends for Schism to the Overthrow of Religion , and calls Murthering of Kings , and Subverting of Governments , [ doing God good service ] He is a Fanatick . He Proceeds in his Preface , to the Invalidating of my Parallel , betwixt Forty One and Eighty ; and upon my saying , that the very Sound of Popery did the business against the Last King , as well without a Ground , as with it ; [ What 's all this ( says he ) but to tell us , because a Bugbear Frighted us once , therefore a Real Fiend must not Fright us now ? Because a Judas once Kiss'd and Betray'd , and a Joab Embrac'd and stabb'd , therefore no man must ever Kiss and Embrace without a Treacherous and Murtherous Intention ? And what 's all this ; ( say I ) but to tell us , on the Other side , that though the Bugbear of Forty One prov'd a Reall Friend to us , we are yet to take the same Fiend again , in Eighty One for a Bugbear ? And so for Iudas and Ioab , If the Same Iudas , kisses again , and with the Same Words in his Mouth too , why may we not suspect the Same Intentions ? And likewise if the Same Ioab Embraces again , and the Old Ponyard be found about him still , ( the Deposing Maxims of Forty One , which is the very Case ) Have we not Reason then to believe that he has Murder in his Heart ? And Hear him once again now . Because a Knot of Achitophels once Pretended Grievances where none was , to accomplish their own Wicked Purposes , therefore no Subject shall , or may Petition or Vote , though in a Legall , Parliamentary way , for the Redress of the Greatest Grievance in Nature , and that in the Plainest and most Imminent Exigence of a Nation , &c. Pref. Pag. 3. My Answer must be still the same ; that the very same Achitophells , Pretending the very same Grievances , and Proceeding by the very same Met●ods have probably the very same Wicked Designs and Purposes . And now to that which follows ; Bear me Wittness Good People , that I meddle with neither Votes , nor Petitions , but only with Seditious Libells that carry the name of Petitions : as who should say [ Take notice , ( my Countrymen ) the King is wholly carry'd away by Iesuitical Councills , May it Please your Majesty to Call a Parliament . His Majesty will never suffer this Plot to be search'd to the Bottom ; A Speedy Parliament we Beseech ye Sir. The King Employs none but Popish and Disaffected Officers , Let us have a Parliament we Beseech your Majesty , to sit , till All our Grievances are Redress'd . ] D' ye Call this , Addressing , or Libelling ? Or how come these Scandals to wear the name of Petitions ? He has another Touch at my Parallel in the next Page [ The Design ( he says ) of that Age , being to Reduce us to Slavery , and this to Free us from it ] This is more said then he is able to make out ; for how does he know that the men of Forty One Design'd us to Slavery ; and that the same men in Eighty One are Designing to Free us from it ? Does not Popery and Arbitrary Power , from the same Lips signifie just the same thi●g now that it did then ? And why may not a man Conclude , that the Same Persons , with the same Pretences have still the Same End● ? Th Grievance of the Nation ( he says ) is a Popish Successor ; and That Grievance once Remov'd by a Bill of Exclusion , we Counter-mine All the Arts , and Subtilties of Rome . The King shall have Money , and the Entire Affections of All , or most of the Commonalty of England , which have , or can be Alienated , or Estranged , by his Vnhappy and too Vigorous Defence of a Successor , so universally Odious . This Clause is to Possess the People , that the Excluding of a Popish Successor would do the whole Business . It is a Great Blessing to the Party that men of this Kidney are never to be put out of Countenance ; for the Authour would Blush else at a Suggestion that every man that can read , is able to Contradict . Here 's the Subject of a Popish Successor Started , and the Prerogative of a Protestant King , in Possession , Invaded , by every Pamphleter that Presumes to handle this Question ; for there are Popish Forts , Popish Castles , Popish Militia's , Popish Guards , Popish Courtiers , Popish Councellors , Popish Iudges , Popish Iuries , Popish Bishops , and in fine , Popish Torys , and Tantivys , as well as Popish Successors . And All these Popish Circumstances must be either Remov'd , or secur'd , to the good liking of the Faction ; or else the Diverting of the Succession ( according to the Ordinary language of the Press ) is as good as nothing . And then to Crown the Contumely , That Prince is Charg'd with Affecting an Arbitrary Power whole almost Fatal Concessions already have but barely left him Power enough to keep the Crown on his Head. But what 's the meaning now , of Cramping , and Imposing upon the Civil Power , what 's that to Religion and the Plot ? The Solution is this : The Faction , Designing upon both Church and State , finds it Expedient to Attaque both together ; to the end that the Project upon the score of Religion may hold out till they have Gain'd their Ends upon the Monarchy . His next Intimation of the Kings having lost the Affections of the People ; for asserting the Rights of his Brother , ( though according to Honour , Iustice and Conscience as his Majesty himself Declares ) This Intimation ( I say ) is so far from the Report of a Truth , ( as appears by the almost Unanimous Addresses of the Nation to the Contrary , that it is clearly an Artifice to Render his Majesty low in the Opinion of his People . He Passes now to a Reflection upon Times and Times , wherein to my thinking , the Reason lyes strong and Directly against him . [ The Miseries of the Late Civil Wars ) ( he says ) are too lively in the Peoples Memorys , for them ever to be wrought up again into the same Frenzy . ] Now I fancy on the other hand , that the Comig off so Cheap , and with so much Profit and Advantage for one Rebellion , is a great Encouragement for the same Persons to venture upon another . I am the larger upon the Preface , because it is somewhat better Colour'd then the Text. Though the Deluded Multitude ( says he , Ibid. ) were then put out of love with Kings , they found too soon , by Wofull Experience , that the Protectorate was ten times worse , and whatever Prejudice they had conceived against the Old Vnhappy King , yet the Grievous Oppressions , Taxes , and standing Armys , under Cromwell , quickly open'd their Eyes , and to their own Sad Cost , Assur'd them , they had not mended , but Marr'd their Condition by Rebelling . Ibid. I would he had Explain'd himself whether it was TOO SOON in the Peoples opinion , or in his own . And then he speaks again as if the Rebellion had been only the setting up of the Protector ; for he takes no notice of any Grievous Oppressions , Taxes and standing Armys till the Protectorate of Cromwell ; And all the Interval , ( betwixt Driving the King from London , and the setting up of that Mock-Royolet ) under the Blessed Administration of the Lords and Commons , was only a Certain kind of method peculiar to the Godly for the asserting of the Protestant Religion , and the Liberty of the Subject , against the Fears of Arbitrary Power , and Popery . I come now to the Conclusion of his Preface . I will confess ( says he ) This present Age has Derived one thing from Forty one , and Forty two ; and that is , a Curse they l●ft behind 'em : The Curse of the Sheperds boy in the Fable ; Our Crying out so often formerly , Help Master , Help ; the Wolf●s in the Sheepfold ; when he was not there , has made us Disbeliev'd at last now he is there ; and like him too , be left most Helpless when we most want it ] The Authour may be pleas'd to take notice ; that our Business does not lie with the Wolf in the Fable , but with the Wolf in the Gospel ; the Wolf in Sheeps Cloathing : and that the very Wolves that Worryed the Flock under the Last King , are now again Grinding their Teeth at 'em under This. And so much for his Preface ; We shall now proceed to his Text. Upon my Arguing , that if Christian Princes , under Articles of Treaty , and Agreement , keep Touch even with Infidels , much more will Christians keep Touch with one another . [ What Relation ( says he ) P. 1. ) can Christian Princes keeping Touch with Infidels have to a Popish Successors Tyranny , and Injustice over his own Subjects ? ] And again P. 2. The Fidelity between Prince and Prince , holds no Proportion or Affinity with that betwixt Prince and People . A King for Breach of Faith with his People , Esteem● himself only accountable to God ; but for Breach of Faith with Forreign Princes , whether Christians or Infidels , he is accountable to man , and may draw down a just War upon his Head for such a Violation , &c. If I had not more Respect to the Rules of Good Mann●rs , then to the force of his Reasoning I should , upon such an occasion as this , treat him as Coursly as he does me upon all occasions . The Question is not what a Popish Prince will do upon Interest , but what upon C●nscience , and Religion , In which Case , the Morality is the Same to another Prince and to a Subject ; so that our Author is quite beside the Cushion , [ But what ( says he ) if his Priests shall perswade him that he ought not to keep his Faith ? And what , say I , if his Conscience shall tell him he will be damn'd if he does not ? Is not the Why and the Wherefore here as broad as it is long ? The Characterizer ( says he ) tells us P. 3 ▪ That in a Bigotted Prince , his Moralls shall be Slaves to his Zeal . And then [ I am asham'd that any men that pretend to write sense , should endeavour to Perswade us that a Popish Bigot , and a man of Courage , and Wisdom in a Successor , should not go further towards the Establishing of Popery , then a Coward , and a Fool. ] I will allow that he that is Daring enough to Attempt any thing , and Subtil enough , to play his Game to the most Advantage , is much m●re Capable , then a man less Bold , and Crafty , of bringing his Ends to Pass . But what is this Fear●●ssness , and Cunning , to True Courage , and Wisdom , that Govern all our Actions according to the Measures of Right Reason , and Iustice ? So that the Authour gets nothing upon this Point , unless he can make out Temerity , and Breach of Faith to be Virtues . But the Great Danger I find is in a Bigotted Papist , and either our Popish Successor is That , or That Danger does not fall into this Case . Had we an Heir Apparent ( says the Character , Ibid ) of no more Religion then a Julian , or a Nero , and yet at the same time were Completely Master of the Moral Virtues , possibly he might steer , &c. Now would I fain have the Author of the Character , and his Deputy to lay their Heads together upon this Text. We might do well enough ( he says ) with a Iulian , a Nero , &c. and why not well enough then , as he himself has stated the matter ? P. 13. in his Reply upon L'Estrange , [ If his Royal Highness ( says L'Estrange ) would have plaid the Hypocrite as the Characterizer charges it upon him , he would have Render'd himself a Protestant to the Eye of the World , though a Papist in his heart ; That being the only means to have Gain'd him his Point . But Behold now with what Indignation the Character-maker Reflects upon such a Supposition . I wonder ( says he ) to what Readers these Authours write , that at this time of day , they would make us believe that his Squeamishness against the Test , and the Oath of Supremacy , made our Conscientious Heir quit his Honourable Employmentn ! As we better remember , 'T was not so much the Test , as the Test-makers , that Disgusted him . His natural Antipathy to Parliaments , his Continual Little thoughts of that Great Councell , ( and less of them he will have if ever he comes to the Crown ) with his Disdain , that such Insolent Earth and Ashes should dare to give Laws to his Divinity . So that in short , his Pride , not his Conscience got the Ascendent ; and whatever Advantages he might have gain'd by-keeping his Employments , and swallowing the Oaths , yet such is his Perverse , and Stubborn Haughtiness , that he would rather cry , Sink Interest ; Perish Succession ; and even Popedom it self , rather then Truckle to what I Scorn . The Reader will take notice here , of the shifting of the Scene , and that the Business is no longer the POPISH Successor , the BIGOTTED Successor : but the PERVERSE , the STVBBORN , the HAVGHTY Successor : The Successor of no Religion at all . So that he has Chang'd his Battery , from the Opinion and Profession of the Successor , to the temperament of his Humour : and the same Bolt strikes a Perverse KING to the Heart , as well as a Perverse SVCCESSOR . Nay , the Character lays violent Hands upon it self in this Paragraph , and cuts the very throat of its own Arguments . What 's become now of all his Expanded Rhetorick , and his Embroder'd Allegories ? One hasty word has laid this mighty piece of Ostentation level with the ground : And the Character-man has discharg'd the Successor , of the most dangerous point , out of his own Mouth . Why here 's no Popery in the Case , it seems . [ Perish Popedom it self ( says he ) rather then Truckle to what I Scorn ] His Spight ( as we are told ) was not at the Test , but the Test-maker , and 't is the Character-maker Probably too that has the Spight at him . And who knows but the Test-maker , and This Character-maker may be somewhat akin too ? Now for the Dukes Antipathy to Parliaments , I never heard this charg'd upon him , but by those that had an Antipathy for Kings ; And all this is only Fleshing of a Faction upon the Duke , to prepare them for further Attempts upon his Majesty himself . After this Gross and Palpable Contradiction of himself ; First in casting the whole weight of his Argument , and of our Danger upon the Religion , and Bigottery of the Duke . And then in declaring him to be of no Religion at all ; and so far from Bigotted to the Church of Rome , that he would Sacrifice even the Popedom it self to his humour ; ( which shews that he writes his Gall , not his opinion ) The Reader will not be surpriz'd , I suppose , at the boldness of any Calumny , after so Malicious , and so Shameless an Imposture . This is to prepare the Reader for another peice of Confidence and Invention in the Story of one R●hux , P. 3. Wherein , if it were possible , he has outdone himself . Take notice that this Relation was first expos'd to the World , ( at least I never heard of it before ) in the Second Letter about the Black Box , under the Title of [ A Letter to a Person of Honour , &c. ] The Character calls him Rohux ; the Letter Monsieur Rohan : the one being only an Improvement of the other , and the Original came into the world with the Black Box , unless possibly the Hint might be taken from the Story of Marsilly , the Person that Negotiated the Triple Alliance , who having been in England went away again about his Business ; was taken afterwards by a Party of French out of one of the Cantons of Switzerland , carried to Paris , and there broken upon the Wheel . This Account of Marsilly agreeing with that of Rohux in all the Circumstances of an Agency in England , his Seizure , and his Execution . Now though this Narration carries in the very face of it the most Manifest Marks of Falshood , in Respect , not only of the Incoherence and Incredibility of the Parts of it ; but in regard also of the ( almost ) Impossibility of the Particulars coming to light , which are therein Suggested ; I shall yet , over and above , Recommend to the Peruser of these Papers , the Disagreements betwixt the Character , and the Letter , which will abundantly Evince the whole matter to be only a Scandalous Contrivance . This same Rohux ( says the Character , P. 3. ) was Commission'd as an Agent into England , to Implore his Majesties Mediation to the French King in favour of the Hugonots of France , and apply'd himself to his Royal Highness to Facilitate his Access . Now the Letter says , that Monsieur Rohan ( as he is there call'd , came into England to treat with the King concerning an Allyance betwixt his Majesty , and Forreign Protestants , meerly for the Preservation of their Religion , and that having acquainted the Duke of York with his Errand , &c. Wee 'le first observe the Differences , as we go ; and afterward , set forth what mov'd the Author of the Character to change his Tale. The One makes Rohan's business to be a General Proposal of an Allyance ; the Other only a Bare and Particular Intercession for the Hugonots of France . The one only makes the Duke acquainted with the Proposal ; the other Addresses Expressly to the Duke for his Recommendation . Now says the Character again . [ This Royal Heir , or Masquerader , ( or by what other Title Disguis'd or distinguish'd ) with a seeming Cordial Friendship Embraces the Poor Hugonots Cause ; and day after day Receives his Addresses with many Solemn but Airy Promises of Speedy Assistance ; but in the mean time , Disgusted , and Gall'd to the Soul , at so Audacious and Impious a Petition , as the Protestant Pr●●ervation ; and Abhorring so Detestable an Employment ; ( Nay , 〈◊〉 very Name of the Hereticks Defender ) instead of his Promised Aid , he , on the contrary , most cunningly laid the Platform of a Revenge , as exquisit as so Hainous a Petition deserved . Immediately ●e goes to the French Ambassador , and tells him how one of the French Subjects had very Arrogantly and Scandalously Calumniated his Great Master , with Opprobrious names of Tyranny , Oppression , and Breach of Faith ; into which very language he himself before had Exasperated him , on Purpose to make his Ruine Secure , which the Bare accusation of a suit in behalf of his Religion would not alone have Effected . The Ambassador , ( as bound in Duty , for the vindication of his Kings Honour ) desires a further Testimony of the Offence and Offender : which the Royal Informer effectually gives him , by appointing another Conference with Rohux ; Where Privately he Plants this Kingly Representative as an Honourable Eves-dropper to overhear a Repetition of the whole Discourse , and Confirm his Belief from his own Ears . This Conference P. 4. ) Contriv'd and Manag'd as heart would wish , the Ambassador Posts over this Rohuxs Treachery to France , whilst he , Poor unsuspecting Innocence , Continues his Dayly Prayers to his Great Advocate . But finding in time so many Dilatory Demurs , He luckily at last Discovers he is Betrayed : Vpon which , Dreading the French King , not daring to Return to France , He steals away into Switzerland for his Protection ; but the French King being advertiz'd of his Motions , gets him Trep●nn'd by an Ambuscado in the night , and being by Surprize forced out from thence into France he is broken upon the Wheel . Now hear the Letter . Mounsieur Rohan hauing acquainted the Duke of York with his Errand , after he had in a Private Conference or two transacted with the King about it , this Royal Prince , out of his wanted kindness to Protestants , and the Reformed Religion , caused Ruvigni ( Lieger Ambassador from France at this Court ) to stand behind the Hangings at St. James , while he made this Innocent Gentleman discourse over the whole busness . Vpon which , Mr. Ruvigny being obliged to acquaint his Master with it , M. Rohan , who , ( upon some Information that the Duke had betray'd him ) had withdrawn hence to Switzerland , was there seized by a Party of French-Horse , and brought to the Bastile , whence , after some time of Imprisonment , he was carried to the Place of Execution and broken on the Wheel . Here 's nothing in this Letter , of the Seeming Friendship mention'd in the Character ; the Promises of Assistance ; the Plot of Revenge , the Trepanning of Rohux into Outrages against his Master , nor of the Dukes Lewd Contemplations upon the whole matter , which 't is Impossible for him to give an account of too , and fitter , in short , for a Stage then a History . So that all these Aggravations are only the Old Story Corrected and Amended , with Additions , for the Credit of his Character . And what 's his Authority now for this Diabolical Report , but that Infamous Composition of Forgery and Scandal , the Letter about the Black Box ? Wherein , after all these Vile Imputations upon his Royal Highness , the Duke comes off yet better in 't then the King. After his Utmost Effort upon this Romantick Master-piece of Defamation , he lets himself down for a while into a vein of Quirk and Cavill , and then takes wing again ( P. 8. ) into another fit of Rapture and Imagination . Were there a Country ( says he ) where Commissions of Peace , day after day , and Time out of mind , have been taken away for daring but to lift a hand against a Son of Rome ; Nay , at the same time ; when all other Recusants have been Prosecuted , and that with Encouragement , and Reward : And all by a Royall Heirs Pretection and Interest , &c. This way of Trifling might do well enough in a Chimney Corner with a Once upon a time there was a Country , &c. but Majesty is not to be play'd with at this Idle Rate . The Plain English of it is this ; [ Look to your selves Good People ; the King is Popishly affected ; he will not let any man touch a Papist , but the poor Protestant Dissenters all this while ; they go to pot ; &c , ] and then he thinks to bring it off by casting it upon the Interest or Power of the Duke with his Majesty . The very affirming of it is a Scandal ; for how does he know whether it be so or no ? Or what if it were so ? Is it not the Kings Act , whoever advises him to 't ? Or can any man say that the King does an ill thing ( however influenc'd ) without reflecting upon his Majesties Honour and Justice ? Beside the Evident untruth of the matter of Fact , the Laws being vigorously Executed against the Papists ; and the Recusants , on the other side Indulg'd , till they so far abus'd the Kings mercy by dayly affronts , that it was not safe to forbear them any longer . His Ninth Page is stuff'd with Reflections upon the Government , and first , upon the Bench for the Sentence upon Harris for Publishing the Appeal ; a Libel that excites Rebellion , and supports it self in the Encouragement of it , upon this Position , that He that has the worst Title makes the best King. And again in the same Page [ had the Papists Execrable Blow succeeded , the Bloud of Majesty might in all Probability have found the same Inquisition as the firing of London . What is this but to Imply an Imputation upon the House of Commons , that had the Examination of the whole matter before them ; and likewise upon his Majesty himself , his Ministers , and Courts of Justice ; as if they had not done their parts toward the Discovery of it in their Respective Stations ? And yet once again ( Ibid ) Has not our Late Design against both King , Religion , and Government , in Contradiction of the Vnanimous Vote of the whole Nation in Parliament , being Confidently Retorted upon the Presbyterians ? And that too without the least Proof or shadow for 't ? And then how easily might the Papal Policy have made a Popish Murther , a Fanatick Stab ? They do ill Certainly that turn the Popish Plot upon the Presbyterians ; and little better sure , that turn the Plots of the Scottish Presbyterians , and their Fellow-Covenanters in England , upon the Papists : And for the Popish Policy of making a Popish murder a Fanatick Stab ; that 's only a shift they learn'd of the True Protestant Papists , that turn'd a Fanatick murder into a Popish Stab . I proceed now to Page 11. Now in my apprehension ( says the Authour ) never did any man so forget himself as Mr. L'Estrange has done here : He believes here , that that Vnchristian Impression , as the Allowance of Perjury , is only the Tenet of some profligate wretches wholly lost in Brutality and Blindness . But at the latter end of his Book , ( P. 83. ) he downright contradicts that Belief , and says , Pope Pius Quintus absolv'd the Subjects of Queen Elizabeth from all their Oaths of Allegiance to her for ever . So that now belike it was not only the Maxim of the abovesaid profligate wretches , but even of the Great Successor of Peter , &c. Now in my Apprehension , the Author is every jot as much out of the way as L'Estrange ; for the Same Person may be a Pope , and a Profligate wretch into the bargain ; even by the Concession of Baronius himself , and the best of their own Writers . In the twelfth Page I am Corrected again ; Mr. L'Estrange ( he says ) forgets himself , a little further in this Point ; and says in the same 83. Page , [ That the Romish Iesuit holds , that Dominion is founded in Grace , and upon that Principle , Deposes Protestant Princes , &c. then adds , that the Pope may deprive a King of his Royal Dignityes for Heresie , Schism , &c. Now by the Authors leave Those Two Words THEN ADDS , refer to another Paragraph . My business being only to shew Certain Instances wherein the very worst Positions of the Romish Iesuits are Match'd , if not Out-done , by the Covenanting Iesuits ; and as much the Tenets of Profligate Wretches on the One side as on the Other . He takes me to task again ( P. 13. ) for saying [ That in the Case of a Popish King , who is either kept out , or Driven from the Exercise of his Right by the tumultuary License of the Rabble , an Oath of Abjuration , in Case of any fair opportunity for him to Assert his Claim with his Sword in his hand , will be so far from Engaging any man against him , that yeilded contrary to his Conscience , to Swallow it , for the saving of his Stake , that he will find no Firmer Friends to his Cause , or Interest , then those men that are stimulated both by Honour and Revenge to the Execution of their Dutyes . ] And upon this Clause , ( he says ) 't is plain , that by those Abjuring-Oath-Swallowing Friends , I can mean no other but the Church of England Protestants . And afterward , ( P. 14. ) once again for laying so wretched , so Despicable and so cowardly a Condescention at their Dores , as the Abjuration of Gods anointed , and their Native Sovereign , to save a Stake , a Cow , a Farm or a Cottage . Aye , But that Abjuration is but a Copy of their Countenance he tells ye . Fye Mr. L'Estrange , this is worse and worse ! What ? the Members of the Church of Englands Communion of Notoriously break a Gospel Precept , as to come to a So help me God , with a Lye in their Mouths , and a Reserve in their hearts ; to play the Hypocrite , and that too , even with Oathes ; and to do so Impious an Ill that Good may come of it ? What a Stir is here about nothing ? My Reasoning lyes thus : If it comes to a Push , the Enemies of the Successor will undoubtedly have recourse to their old Practise of Imposing an Oath of Abjuration , for the securing of themselves in their Usurped Possessions : And if any ( say I ) shall be so weak , or so wicked , as to take it , It will only serve for a Spur to their Revenge , so soon as they shall meet with a fair opportunity to Break it , without any obligation upon them at all to the contrary . So that I do not say , either that it is Lawfull to take such an Oath , or that any Church of England-men will Submit to do it ; but that whoever shall be so far Prevail'd upon , will find himself both bound in Conscience to break it , and Prick'd in point of Honour to Avenge himself upon the Imposers of it . I would here desire the Reader to wash his Eyes ; for the Author is about to shew him [ one of the most notorious falshoods averr'd that ever look'd Light i' th face . ] ( P. 15. ) And this is it . L'Estrange says in the Case of Harry the Great , [ The People of France , though Roman Catholicks , would not submit to the Dispossessing of a Protestant Successor . ] Now says the Character ; [ The Roman Catholick People of France were so far from admitting this Protestant Successor to the Throne , that 't is Recorded , they shut their very Gates against him ; and so little acknowledged him their King , that the Pope , and the States of France were for setting up no less then Three Competitors against him , &c. 'T is very true ; the Iesuited , and the Rebellious Papists of the League did shut their Gates upon him , as our Iesuited Covenanters shut the Gates of Hull , and other places here in England against our Sovereign . But still there was a Party of Honourable , and Loyal Roman Catholicks that joyn'd with the Protestants in his Defence , and Support ; And if the Authour of the Character had not been very much to seek aswell in the Civility as in the History of France , he would never have call'd that a Point-Blank Falshood , which has the Best Authority of France to Vouch it for an Vnquestionable Truth . And then so many of his Roman Catholick-Subjects adhering to him , notwithstanding the Popes Declaring against him , makes it a clearer Case that his Holynesses Deposing of an Heretical Prince does not Absolve all Papists from their Allegiance to him . In one word ; It was upon that Revolution , with the Papists in France , as it was not long since with the Protestants in England . Those that were Factious , and Seditious , took up Arms against their Prince ; and those that were Honest and Loyal , Assisted him . He goes on with a Flourish upon the Instance of Sigismund King of Sweden , [ In whom ( says he ) Neither Magnanimity , Iustice , All the Cardinal vertues that adorn'd him , nor all the Promising Perfections and Accomplishments of Nature , strengthen'd with all the Bonds of Protestations , Oaths , or Sacraments , could hold the Head-strong Violence of his Religion . ] P. 16. ) Here is first an Argument drawn from a Particnlar to an Vniversality ; as if , because this Prince brake his Faith ; no Popish Prince ever did , or will keep it . Would either the Authour of this Character now , or his Deputy take it well to be paid in his own Coin , or by his own Measure ? Here 's an Opposer , in truth , of his Royal Highn●ss rather then of a Popish Successor ; who to get the fairer blow at his Person has Discharg'd the Point of Religion . This Opposer ( I say ) of the Duke of York has let fall many Dangerous words ( as is already prov'd ) in his two Characters , against his Majesties Person , Authority , and the very Frame of the English Monarchy ; Does it follow therefore , that All the Adversarys of his Royal Highness are Enemies to the King and Government . In the next Page , upon my saying that Expedients had been offer'd for the Obviating of Difficulties , and for securing the Protestant Religion . [ If the Parliament at Oxford ( says he P. 17. ) were not damnably mistaken , or very Lewdly forgetfull , they have declared Nemine Contradicente ) that neither they , nor their Predecessors have ever heard or seen one Sillable or such a Frame of Expedients offer'd them . ] The Gentleman , under favour , forgets himself , if he means that there never were any such Expedients offer'd ; for this Project of Accommodation was Agitated , and Modified , even in the late Long Parliament . And Expedients have been likewise since Propos'd , unto which his Majesty refers himself in his late Declaration , in these words [ But co●trary to our OFFERS and Expectation we saw that NO EXPEDIENTS would be ENTERTAIN'D , but that of a Total Exclusion , &c. ] P. 6. Toward the bottom of the Seventeenth Page , the Character makes an Invidious Descant upon the hopes the Papists had of a Toleration ; but not one Syllable of the Persons that started those hopes , nor upon what Interest , and Consideration the Design was set affoot . Now he knows very little of our Affairs , who does not understand that none were so forward and so Importune for the Gaining of the Dukes Assistance toward such an Indulgence , as those very People that are now so Clamorous against his Royal Highness for it . Not that any such Disposition was wrought by his Interest , but they Labour'd it however , under that Plausible Pretext ; that Provided the Dissenters might be eas'd on the one side , they would do their best also and Content themselves that the Papists might be eas'd on the other . The Nineteenth Page , smells of the Romance : Second Ajax , Vlisses , Palladium ; Troynovant ; Tullia , &c. as if the Author were speaking to us by his Deputy : And then toward the bottom of the Page , Enter the True Author again ; who ( P. 21. ) guides his Deputy's hand while he writes these words . [ The Author of the Character is a Person so far from laying his hand on his heart , and owing any Benefit to Royal Pardons , or Acts or Oblivion , that I must say this Truth for him , Ianuary 48. was past before he was born . ] I would he had taken in the other two Figures ( 16. ) to have told us what Century he speaks of . There was a Gentleman of my acquaintance in the late times , that would needs make himself the Author of Killing no Murther ; and had like to have been hang'd for his pains , though he never wrote Syllable on 't ; But if Mr. Deputy has so great a kindness for his Principal , as to take the Character upon him , the Millers man that was Truss'd for his Master , was told I remember , that he could never do his Master better Service . The Remainder of his Discourse is almost wholly Forrein to the matter in Question , Insisting Principally upon two Points ; the Danger , and the Inconvenience of a Popish Successor ; wherein I have declar'd my self in my first Character ( P. 3. ) that [ I take All his Suppositions of Difficultyes and Hazzards in the Case for Granted . ] not that I think them so great as he Represents them ; but yet admitting them so to be , that very Concession will not do his Business . The second Point is , Whether the Parliament of England , may by the Laws of England Exclude the next heir of the Blood from the Succession of the Crown ? upon thi● Question I have thus deliver'd my self in my Case Put ( P. 9. ) [ Some are of opinion For it ; others Against it ; but the Legality or Illegality of such an Act , is a Point that I am not willing to meddle with either one way or other . For whether the Thing may Lawfully be done or not ; there may be Danger yet and Inconvenience in the Putting of the Question . ] And so likewise in my first Character ( P. 53. ) [ As to that way which is matter of Parliamentary Cognizance I reckon it my Duty to Acquiesce in the Legal Issue of their Debates ; as an Authority to which I have ever paid a Duty and Veneration . ] So that it would be utterly superfluous to spend Time , and Words , upon an Argument wherein I can for Quietness and for brevity sake allow him his asking , and preserve the main of the Cause still untouch'd . But for such Passages as fall in by the by ; and properly within the Compass of my Design , I shall take such notice of them as I find Pertinent to my Purpose . In the 24th . Page , he makes his Gloss upon that Clause in the Oath of Allegeance where we swear to be faithfull to the Kings Lawfull Heirs and Sucessors . [ There 's nothing in that Oath ( says he ) that binds them to the Person but to the Thing ; to no Particular man , any further then he is Heir and Successor ; Lawfully so ; and no man truly is either Heir or Successor , till he Inherits , and Succeeds . Now if this Clause binds us not to the Person , but to the Thing ; We swear Fidelity Previously to the Right , which takes place before the Succession . In the Lowest Line of this Page , he Lodges the Absolute Power of the Law in the Three Estates in Parliament . And P. 25. Expounds this Position , under the notion of the Higher Powers of England ; King Lords and Commons ; which is a Flat denial of the Kings Sovereign Power . And since he is pleas'd to set up a new form of Government , He should do well to furnish us with a New Oath of Supremacy too : That instead of Declaring the Kings Highness to be the only Supreme Governour of this Realm ; We may Swear Faith and True Allegeance to King , Lords and Commons , and to their Highnesses Lawfull Heirs and Successors . This Coordinate Imagination was the Main Pillar of the Late Rebellion . See what Work he makes now upon these following words in my ( First Character . P. 60. ) With Reverence to the Utility and Constitution of good and wholsome Laws , it is not presently to Cite a Statute , or say there 's a Frecedent , for those Laws , that are Repugnant to the Light of Nature and Common Right , are Nullities in themselves . Now ( says he . ) Here 's one of the boldest Master-strokes of the Pen that ever came in Print . This Point once gain'd , All the Protestant Laws since the Reformation , and the whole Fabrick of the Present Government , are Totally Subverted . 'T is but a Popish Successor believing and maintaining that all the Protestant Laws ever since Harry the Eight's Perversion , are against the Light of Nature , and Consequently , Nullityes in themselves . His Logique , I perceive , is all of a piece : If one Popish Prince be a Tyrant , or a Faith-breaker , All MVST be so . If one Statute BE found against Common Right , therefore All MAY BE so . And then , what fear , ( I say ) of a Popish Successors Damning All Protestant Laws , when 't is a Known Rule that the Judges are the only interpreters of the Law ? But These Possible Nullityes will find better Quarter perhaps from Walker , then from L' Estrange ; and therefore I shall refer Mr. Deputy to the History of Independency , Pag. 116. 117. Printed at London 1648. The Authority of the Iudges is Iudicative ; whose Office is ( upon Cases brought before them ) to determine whether an Act be Binding or no : ( For Acts of Parliament against Common Right , Repugnant , or Impossible , are Voyd : Coke 8. fol. 118. Dr. and Student . L. 1. C. 6. ) and to expound the Meaning , and Signification of the Words of such Act. ] Mr. Walker was a man of Law , and Abilityes ; and far from a stickler , either for Prerogative , or Popery : Nay , even a Borderer upon Coordination it self . But yet he brings himself off , with a Distinction , from the poynt which our Authour swallows Whole . It is most certain ( says the Other , Pag. 116. ) that when the Three Estates in Parliament have pass'd any Act , Their Power Determins , as to that Act ; and then , the Authority of the Iudges Begins . And whereas the Character ( Pag. 25. ) calls King , Lords , and Commons , the Higher Powers of England , without any more adoe ; Mr. Walker qualifyes it , ( Pag. 117. ) [ Though this Kingdom ( says he ) has always been Ruled by King , Lords , and Commons ; yet by the King Architectonicè , and the other Two Organicè ; the King as the Architect , the Lords and Commons as his Instruments ; Each in his proper Sphere of Activity , without interfering : And till This again come in use , look for no Peace . ] This was the Principle of 41. and 42. brought off as well as the matter would bear . From hence he proceeds upon the agitation of the Question of Disinheriting ; which ( as I have said before ) is nothing at all to my business ; nor of any moment in the least to the deciding of this Controversy , till all other Rubs and Difficulties that lye in the way to 't shall be first clear'd : and especially that undenyable Impediment of the Kings Refusal ; which must be allow'd on all hands ( whether the thing may be Lawfully done , or not ) to be an Obstacle not to be Disputed , or Oppos'd . The Character-maker , ( Pag. 26. ) finding himself pinch'd , upon the Doctrine of Passive Obedience , according to the Practice and Precept of the Primitive Times , and the very Text of Holy Writ it self ; brings himself at last to this Notable Resolution of parting with his Religion rather then his Argument . The Correspondence ( says he , P. 26. ) between Ours and the Primitive Christians Case is here so incoherently ballanced , [ by L' Estrange , ] that never were Arguments more Fantastical . The Primitive Christians preacht Obedience to Nero ; Yes , and they had forfeited their Christianity , if they had done otherwise . But what was that Nero ? An Absolute Monarch : And what those Primitive Bishops ? Not such as Ours ; they were not a part of the Legislative Power of the Nation , as Our Prelates are . If Nero invented Racks , Tortures , and Gibbets , for Persecuting or murthering the poor Christians ; he did it by his own uncontrolable Authority ; nor were those Primitive Bishops call'd to make Laws , and therefore had not the Lawfull power of the least Vote in moderating of Nero's Cruelty , or in redresse of the Christians Torments . The Author begins now , to speak English. First , he slips in the difference of the Case betwixt an Absolute , and a Limited Monarch . 'T is true ; the One Acts according to his Pleasure ; the Other is so far bounded by Rules , and Laws , that it is a Violation of Honour , and Conscience , in Ordinary Cases , to pass those Limits . But what is all this to the Subjects Obedience ? For 't is as much Rebellion , in Them , to take up Arms , contrary to Law , against a Limited Monarch that plays the Tyrant ; as against an Absolute Prince that Governs by his Own Will : For the Duty of the Subject is the same to the One , as to the Other ; unless there be some clear and explicite Provision , or Stipulation in the Government , to the Contrary . And his Other Shift , upon the Difference betwixt Their Bishops and Ours , looks as if Mr. Deputy had written that out of his own Mother-wit , without consulting his Oracle : For how should that Diversity of the Case operate upon the poynt of Passive Obedience , to make it more or lesse a Duty ? He has but one way in the world , that I can see , to support his Argument ; and that must be by destroying his Cause : For if there be no more then this in 't that the Primitive Bishops had no Votes in Parliament , which our Prelates have , his Meaning is , that when they come once to Vote in Parliament , they Act no longer in the condition of Subjects ; which is a further Explanation of himself upon a Coordinate State : Only I think he had as good have kept himself under the Blind of a Legislative Power , without Translating it into the Power of MAKING LAWS ; For though the Two Houses may be properly sayd to Make , or to Prepare Bills ; yet the making of Laws is the Sole Priviledge of the Supreme Magistrate . If by what he says of the Power ( or Right rather ) of moderating Votes , he intends only Offices of Mediation , or Councell ; so far , 't is well enough : but if he stays there , 't will never do his business ; for there must be Resolution also , and Action , as well as debate , and Advice ; and that 's the thing he does more then intimate he would be at , in the remaining part of this Paragraph . We are not ( says he pag. 30 ) to wait Gods further Pleasure , and Providences to come , with so entire a Resignation , till we neglect a Lawfull Preservation , when approaching Ruine Threatens us . The Question ( with the Author's favour ) is not the neglecting of Lawfull means , but whether the Expedient here under Consideration be Lawful , or not : And the Writer of the Character is so candid , as in the next Clause to come within a very little of agreeing with L' Estrange , in the Negative . [ However ( says he ) that the Authors Opinion may not appear so strangely Enormous , nor his Passion so wholly destructive to Government , and so opposite to Christianity as his Answer would render it , let us make a little Explanation of the Character , &c. ] But he does yet , in the same Page , declare himself , that Passive Obedience may be layd aside , under the Tyranny of a Popish Succession ; That is to say , It is Lawfull for Protestant Subjects to Resist a Popish Prince , in the Actuall Possession of his Authority , and Government : For so he expounds himself ( P. 27. ) upon the word Successor . No man ( says he ) truly is either Heir , or Successor , till he Inherits , and Succeeds . And then he palliates the matter over again ( pag. 31. ) whatsoever Passive Obedience ( says he ) is due to our Native Prince we have none due to a Forreign Invader ; and 't is a plain case , that the Popes Supremacy entring into England is an Invading , and Usurping Regality . How the Opinion of a Prince shall discharge Subjects of their Obedience to Laws , I cannot imagine ; Or by what Right one sort of People under the same Government shall pretend to Over-rule another in such a Case . Or I would fain know , whether upon the same Ground they may not alter the Form of the Government as well as destroy the Lawfull Successor . Or , in one word , is not the Government already overthrown , and all the Laws , ipso facto , dissolv'd in this very Position ? Those Laws that have made us the Envy of the Christian world , and the Glory and Bulwark of the Reformation . And again ; if the People may be Judges in This Case , they may , upon the same pretense , be Judges in any Other ; and as well exterminate a Prince for any other Reason , as for his Religion . 'T is but for Mr. Deputy to tell the People , that the King himself is not fit to Govern ; and what has his Majesty to expect , but to march after his Brother ? Grant but this Point , that the Multitude ( who are , in effect , Hands without Heads ) shall over-rule the Laws ; where are we then , but in a state of Horrour and Confusion , and Effectually in the Possession of One Hell upon Earth as the Earnest of Another ; without any Religion at all , and every ones Knife at the throat of his Brother ? But am I a Subject to the Kings Religion or his Title ? Or where shall I find the Rules , and Bounds of my Civil Duty ? In the Law ? Or , in the Character ? The Law makes my Allegeance , Absolute ; the Character makes it Conditional : The Law binds me to be True to his Majesty , his Lawfull Heirs and Successors , without any regard to This , or That Religion ; the Character discharges me in case any of them should happen to be Papists . — [ Magno Iudice se quisque tuetur . ] King , Lords , and Commons are of One Opinion , and Mr. Deputy , of Another . The Law obliges me , upon pain of Life and Estate ; and the Gospel upon pain of Damnation : But then comes the Author of the Character , with the Serpents Dispensation in his Mouth , and supersedes all . Hath God sayd ye shall not eat of every Tree of the Garden ? And the Woman said unto the Serpent , We may eat of the Fruit of the Trees of the Garden ; but of the Tree which is in the midst of the Garden , God hath said , ye shall not eat of it , neither shall ye Touch it , least ye Dy. And the Serpent sayd unto the Woman , ye shall not surely Dy ; for God doth know that in the day ye eat thereof , Then Your Eyes shall be opened , and ye shall be as Gods , knowing Good and Evill . Gen. 3. ] There 's no great Disproportion either in the Appetite , or Temptation . There 's the Voice of God in both cases , on the One hand , and the Voice of the Serpent on the Other . [ I cannot find ( he says ) by this Text , By Me Kings reign , &c. But that By Me Subjects possess their Lawfull Inheritance , might Claim the same Right . P. 32. ] The Question is not , the Kings Dispossessing Subjects of their Lawfull Inheritance , but the Subjects Disspossessing a Prince of his Lawfull Birthright ; And by his Argument , Popish Subjects may be Dispossess'd as well as a Popish Successor , and Phanatical Subjects too as well as Popish ; If a point of Occasional or Preventional Prudence shall over-rule a Positive Law : And according to his Descant , By me Kings are DEPOSED ( that a House of Commons may Reign ) is as good Divinity as By me King REIGN , though the One is a matter of Divine Institution , for the Comfort of mankind in General , and the other only a Divine permission for the Punishment of some Particular Princes or People . And see now how Extravagant an Instance he has brought in for his support . Nor can I perceive ( says he Ibid. ) that there lyes so much Stresse in Gods giving the Government of the Earth , Man , and Beast , unto whom it seemed meet unto him , as to Nebuchadnezzer in the Text , but that a MENE , MENE , TEKEL , VPHARZIN , written by the Almighties own hand against his Impious Heir , the Sacrilegious , Idolatrous Belshazzar was as much the word of God , and had as much Divine Institution in it as By me Kings reign . His Application here , is not only Rude , and Impertinent , to the Highest Degree ; but the Argument flyes directly in the face of him ; unless he can shew such another Hand-writing upon the Wall , against his R. Highness , as is here produc'd against Balshazzar : Beside that the Intervening of an Almighty Power in the Case , does as good as tell us that the Disinheriting of Princes is a priviledge Reserved , by God , Peculiarly to Himself . He proceeds ( P 33. ) to Invalidate ( as he pretends ) the Chief Argument of all my Discourse , and the Fundamental Design of my whole Pamphlet , viz. The Un-alterable Right of Succession . ] And advances , Confounding Extraordinary , with Common Cases . Now so far am I from laying the Stress of my Discourse upon that Text , that I have Industriously Declin'd the Question , as the last Article to be handled in this Controversy . And then he spoils the Cause with the very eagerness of defending it , by drawing Conclusions from God's Unaccountable Actings , upon Immediate Revelation , or Direction , to the Practices of men that are under certain Common , and Indispensable Rules and Methods of Obedience and Government [ So Timely a Care ( says he p. 34. ) did the Great Founder of Empires , the Divine Omnipotence take , to shew that the Dispensations of Majesty , for his Peoples good , and his own Glory , were to be preferr'd before the Soveraignty of Birth , that Blinder Gift of Chance . ] This does only prove that God Reserves to himself a Freedom of Dispensing with his own Laws , but not the least shaddow of any such Power Delegated to the People , to Dispense with Gods Laws ; and let any man Consider , whether is the more Competent Provision for the Glory of God , and the Good of his People , that men should be Ty'd up , though ( with some Inconvenience ) under God's Appointment , to the Orders of Government , where the Publick Peace is preserv'd , and the Harmony of Humane Society maintain'd , or to leave the Multitude the Judges of those matters which only belong to the Supreme Magistrate , and at liberty to change Governments and Governours as often as they please , which must Inevitably run into Consequences of Bloud and Confusion . And if this be not the thing he would be at , what 's the meaning of his recommending the Precedent of the Late King of Portugal to the English , as a Practicable Example . Have we not had ( says he , Ibid. ) a Late King of Portugal Depofed , as Delirious , and Frantick , and Consequently renderd by Law Vncapable of Reigning ; and All this done by HIS OWN SUBJECTS , and those of HIS OWN Religion , without the least Reflection of Treason or Rebellion , or the Aspersion of lifting a hand against the Lords Anointed . ] As who should say , what a stir is here made about the Duke of York ? As if it were such a matter to Exclude a Popish Successor . I 'le shew ye a way to get quit of the King himself though a Protestant , and in the Legal Exercise of his Authority . But then you 'l say there must be Delirium , or Frenzy in the case ? Just so much as was found in the Late King will be enough to do the Business . Do but possess the People once that the King is a Papist , and that single Charge of Popery Includes all Inabilityes . For ( says our Author Ibid. ) There must go so strong a dose of Folly and Madness , or indeed both together to make up the Composition of a Popish Heir to the Protestant Crown of England ; Especially an heir that can be so Fond of the Gew-Gaws , Bawbles and Trumpery of Romish Superstition , as to Hazzard Three Crowns for them — So that if in Truth he but fairly stood the Test of an Old Statute we have already , the Begging of his Reversion would be so Fesible , that it would be Cross we won , and Pile he lost ( P. 35. ] Here 's a short way of Putting the King as well as the Duke out of Capacity to Govern. First ; say that he is a Papist , and then , Beg the Possession of the Crown , as well as the Reversion , for so being . We are come now to the End of the Character Complete , which is so far from being a Defence of the first Part against L' Estrange's Papist in Masquerade ; that first he has not spoken One Syllable to the Point in Question . 2ly In the very Title of Complete , he does as good as Confess that he has no more to say . And 3ly . he has in the 18th . page of his Second Part Blown up the very Foundation of his Former ; and Effectually of his whole Pretense , and Design . The Scope of his Discourse is briefly this ; First , to Render the Duke as Odious and Dangerous to the Nation , as Art and Malice can make him , by Virulent Reflections upon his Person under the Dreadfull Character of a Popish Successor . 2ly , To shew from the Precedents of former Times , that it is no new thing for the Supreme Power to Divert the Succession . Now as to the Danger of a Popish Successor ; so far was I from Disputing it , that for Quiets sake I gave it for Granted ( Papist in Masquerade P. 3. ) So that he must not call his Character Complete , A Defence against L Estrange , of what L' Estrange did not oppose . And for the Point of the Succession ; I have not said one Word whether it may lawfully be done or not ; but on the Contrary , Industriously Declin'd it ; ( as I have shew'd already P. 18. ) So that his Mighty Defence is only a Beating of the Air , and a Flourish upon two Topiques out of the Limits of the Controversy : The First Point being out of doors upon the admittance of the Danger ; and the Second Postpon'd out of this regard , that it is a king of a Preposterous Question to enquire whether it may be done or not , if the King would agree to it , before we know whether the King will agree to it or no : And this way of Pressing it , will bear yet a worse Construction , his Majesty having already , and over and over Declar'd that he cannot in Honour , Justice and Conscience Consent to it . As to the Title of the Character Complete , it Expounds it self , in the Concession , that he has said all that he has to say . Nor shall I need to Enlarge upon that Stabbing Contradiction of himself , which I have already noted . ( P. 10. ) Only in one word I shall recommend it the second time to a Remark . That whereas he Grounds all the Dangers , Terrors and Fatalityes of a Popish Successor upon the Dukes Bigottery in the Romish Religion , he Discharges us ( P. 13. ) of all those Apprehensions , by a Positive Averrment that the Duke is so far from being a Bigot , that it is his Pride , and not his Conscience makes him a Papist ; and that he would rather see the Popedome Perish , then lose his Humour . Wherein first , he dissolves his Argument . 2ly , He betrays himself manifestly to Espouse the Interest of a Faction against his Judgment . And 3ly . He Authorizes ( in so doing ) the Disinheriting of a Prince as well for his Complexion as his Religion . And this is not all neither . For after the frighting of the Careless and Impious , with the Fears of Slavery ; and the Weak , and Scrupulous , with the Dread of Hell and Damnation ( in case of a Popish Successor ) Representing the Calamity to be wholly Insupportable ; and making it a Point of Conscience , upon what terms soever , to Prevent it ; he chalks out to the People such a way for the doing of it as shall much more certainly destroy the King himself and the Monarchy then the Successor . He sets forth the Necessity of doing the thing : His Admiration that the King should Refuse it : How he has lost the Hearts of his People by it ; and all the way bespattering his R. Highness , though two thirds of the dirt fall upon his Majesty . Resolving all at last into Two or Three Modest Propositions , upon the Foolery of Passive Obedience , the Fundamental Sovereignty of the Multitude , &c. Upon which Positions , If the Duke be thrown out to day , the King is almost sure to follow him to Morrow . His Reply upon my Exceptions to these Positions is in Effect rather a Yielding of the Cause , then a Defence of it : But such a Yielding , as Discovers only an Impotency ( though with Great Good will ) of Defending it . This is the Substance of his Discourse , and how far it will be found a Defence of his Former Character against the Papist in Masquerade will best appear , upon Comparing the Reasons , and the Arguments on both Parts . It is the main Drift of his Pamphlet to Terrify People into a Dread of his R. Highness , and into Undutifull thoughts toward his Majesty by the Dismal Story 's he tells of the Danger of a Popish Successor . Now say I on the other side ( P. 3. ) It would have been Fair Play in the Character-writer if he had Ballanc'd the Dangers ; and told us , This is the Danger One way , and that Another . For First ; there are many Dreadfull Dangers , which we cannot avoid , but by Incurring Greater : As the Leaping of a Garret Window when the Fire has taken the Stair-Case ; which is only a Prudent Election ( under a Calamitous Necessity ) of the less Evil of the Two. Now the same Action which would have been a Madness , without that Necessity , becomes an Act of Prudence with it , The Great Danger of the Leap being Warranted by the Greater danger of the Fire . Secondly , It happens many times , that we have no other choice before us , but either to suffer the Highest Degree of Misery that can befall us in this world , or else to Prostitute our Souls , for the saving of our skins and Fortunes . Now under such an Exigence as this , let the Prospect of things be never so terrible , we are to oppose the Duty of Christians , of Subjects and of Honest men to all Hazzards whatsoever , and patiently to Endure whatever we cannot with Conscience , and Honour , either Resist or Decline : According to the Practice of the Primitive Martyrs who witnessed their Profession with their Blood , as Christians , and submitted as Loyal Subjects without Resistance . So that we are not to Govern our selves by a naked Speculation of the Perils that we are to Encounter ; and the means of Avoiding them ; without enquiring into the Consistency of those means with the measures of Conscience and Duty . And again ( P. 51. ) [ We shall now Counterpose Dangers to Dangers . Here is a Present Opposed to a Future ; A Greater to a Less , and a Protestant King to a Papist . The Present Danger is the Probable Effect of these Intoxicating Methods to the People . If Fancy was Poyson to the Multitude under the Late King ; the same Fancy in a Larger Dose , and with less Corrective to it , will be at leaft as strong a Poyson to the People under this . So that we are in Forty times a Greater Danger of a Sedition at Hand then of a Popish Successor at a Distance . Now what is there in the Future to weigh against the Life of the King , the Safety of the Church , the Law , Government , and the Peace of the Kingdom ? There may Possibly be a Popish King ; and there may Probably not . And then ( P. 3. ) I must Distinguish betwixt the Unhappy Circumstance of being under the Allegeance of a Prince of that Persuasion , who is Actually in Possession , and Exercise of his Power ; and the Remote Possibility only of that Danger ; And a Possibility too of such a Condition , that a Thousand things may Intervene to Prevent it : As the Contingences of Issue , Survivorship , &c. As to the Ballance of a Greater Danger and a Less ( P. 52. ) We 'le e'en take the matter as they suppose . A King upon the Throne that 's Principled for Arbitrary Government and Popery ; but so Clogg'd and shackled with Popular and Protestant Laws that if he had never so great a mind to 't there is not a Subject in his Dominions , that would dare to serve him in his Design . But on the other hand ; there 's no King at all , No Church , No Law , No Government , No Magna Charta , no Petition of Right , no Property , no Liberty , &c. And again ( P 52. ) Here 's a Protestant Prince Expos'd for fear of a Popish one . Is the Chimera of a Future Danger of more value to us then the Conscience of an Incumbent , and Indispensable Duty ? Shall we take pet at God Almighty's Providence and not go to Heaven at all , unless we may go our own way ? Shall we Levell a Shot at the Duke at a distance , if there be no coming at him but through the Heart of our Sovereign ? Moreover ( P. 53. ) The Diverting or Disappointing of the Succession must be either by Prevention , or by Exclusion . If there be danger from a Popish Successor , during his Expectancy within the Kingdom ; the Danger is Infinitely Greater if he be Driven out of it . For First , ( supposing it the Peoples Act , ( which the Character does manifestly allow of rather then fail ) there must be an Illegal , and Popular Violence to accomplish it ; and there 's the Peace of the Government broken already . Beside that the Authors of that Violence can never be secure , but by following it with More , and Greater . And this comes presently to be a natural Transition from a Murmur against a Successor to a Tumult in the State : In which case , the King has only this Choice before him ; either to part with every thing for the asking , or to stand the shock of a Rebellion . Now take it either way , Here 's much a Greater Mischief Incurr'd then that we fear'd : Beside a Standing Army , Taxes and Oathes , that follow in Course ; and a new set of Liberty-Keepers , and Major-Generalls to secure the Peace . This is the Scene of things at home ; and if we look abroad , we shall undoubtedly see the Successors Interest and Reputation encreasing dayly , in regard of his Sufferings , his Title , and his Religion ( P. 54. ) Now in Case of a Popish King , who is either kept out , or Driven on t , from the Exercise of his Right by the Tumultuary Licence of the Rabble : whether that King makes any Attempt or no , the Nation must be at the Charge , at least of a Defensive War , and of Impositions to maintain it . And this will be the Inconvenience , even in the Bare Prospect of the State of the Nation , without striking a Blow ; But from Scotland at least , if not from Ireland too , they must Expect to be Ply'd with Continual Alarms , till the Insupportable Expense of Guarding the Borders and Coasts , shall make them as Sick of their New Patriots as ever they were of their Old ones ; and force them at last to render themselves , and their Spoyl , to the Irresistible Conjunction of as many Powers , as will be then Confederate to their Destruction . And then comes in the Popery in Earnest , that was dreaded but in Fancy before . When this new King shall , by the Proper Act and forfeiture of a seduc'd and unforeseeing people , be delivered from the Fetters of both Honour , and Laws . Who brings in Popery then , but they that Discharg'd him from those Sacred Bonds , by the folly and Contumacy of their own Inconsiderate Undertakings ? Compare now the Danger of a Popish King bounded by Protestant Laws , and Ruling over a Protestant People , where he may be as happy as an Imperial Crown , and the Affections of his Subjects can make him . Compare I say , a Popish King under these Gracious and Obliging Circumstances , in the Quiet Adminstration of his Government , with a Prince that is forc'd to make his way with his Sword for the Recovery of his Own ; and is not only Prick'd on by the Impulses of Iustice , and Vengeance , but Animated by the Pope himself , and Provoked by Indignation , to take the Utmost Advantage of that Foolish Forfeiture : the People themselves having Cancell'd the Bonds of Authority and Obedience . Let any man Compare these two Cases , and then speak his Opinion . ( P. 55. ) And yet once again . If it be reasonable to Believe ( as we are often told , and no Mortal can deny it ) that our Religion is an Eye-sore to the Church of Rome ; and that this Island would make a Considerable Addition to our Victorious Neighbours late Conquests , what way in the world could be propounded , more to the Advantage , both of the Crown of France and the Court of Rome , then the bringing of matters to the Issue here in question ? When in the Powerfull , and Liberall Assistances to this supposed King , for the Regaining of his Own , the One and the Other are but doing of their own business : This Prince , in the mean while , being led to the One by Inclination , and overborn upon the Other by Necessity ( Ibid. ) I shall leave it now to the Reader to Judge how far the Second Character in Reply upon the Papist in Masquerade , may be admitted as a Defence of the Former . It is the Authors design , in both Parts , by Amplifying , and Rhetoricating upon the Dangers of a Popish Successor , to transport the People into the most Desperate Resolutions of Acting & Suffering all Extremities rather then submit to that Inconvenience . Now ( as is already said ) the Danger of a Popish Successor is a point that I have given for Granted before-hand ; and no part of the matter here in Controversy . Nor is the Danger it self ( simply consider'd ) of any Concluding Force , in this Case ; for First , a Less Danger comparatively must give way to a Greater . 2ly . Let the Danger be never so Great , if we cannot avoid it with Honour , and Conscience , we must resolve to abide it . 3ly . Here is a Certain , and a Greater Danger Incurr'd for the Avoidance of an Vncertain and a Less . 4ly , Here is a Disturbance wrought in the Present Government of a Protestant King for fear of a Popish King to come . 5ly . his Majesty having Positively , several times Declar'd , that he cannot in Conscience , or Iustice agree to the Disinheriting of his Brother , and that therefore He will never do it ; the Exclusion of his R. H. which is here aim'd at , can never be compass'd but by a Rebellion . 6ly . In making a mockery of that which he calls the Bugbear of Passive Obedience , the very Position that seems to be Levell'd at the Duke , Destroys the King. 7ly . Upon a Fair Collation of the Publique Danger both ways ; that of Expulsion , or Exclusion ( over and above the Iniquity ) is Evidently much Greater then the Admittance of him ; and the Ready way to bring in that Popery , and Arbitrary Power , which they Pretend to fear . Beside that it is Manifestly the Project of the Book , and of the Abettors of it , to Reduce This King to the straits of his Late Majesty , and leave him at Last his Fathers Game to Play. Upon the due Ballancing of these Cases , the main Question depends ; and that which he calls a Defence has not one word of Argument upon any of the Passages above Recited ; the whole Discourse being rather a Flourish , then a Debate . To say nothing of the Dangerous Consequences that may reasonably and probably arrive upon the Agitation of this Question , by exposing the Life of the Present Prince , to a thousand Difficultyes , and Hazzards , in the Contemplation of either Preventing , or Establishing the Successor ; Whereas in the Regular Course of Order , and Government , there 's no place for those Extraordinary Deliberations . And to me it seems to Imply less Veneration for the Sacred Life of a Prince , then we ought to have ; if we can with so much Indifference , think of the Death of our Present Sovereign , and yet at the same time enter into Fribbling and Captious Questions about the Successor Nig●am Illam Diem , & Luctusam expectare , Peccare est contra , & C●●iles omnes , & Naturales Leges . Neque certe Disputationem de Regiâ Successione , contra Regis ipsuis Vol●●tatem , Ipse Rege Vivo , Institutam , unquam viri boni probaverunt . It is against the Laws both of Nature and of Nations , to stand Calculating , in the Contemplation of that Black , and Dismal Event . Nor did ever any Good man approve of Entring into a Dispute about the next Successor to a Crown , during the Life , and contrary to the Will , of the Royall Incumbent . This was the Judgment of a French Apologist for Harry the 4th . and not without very great reason too ; for men grow weary of the Present King ; Intent upon the Successor ; Enemies to the Government in Being , as Placing their thoughts and Fortunes wholly upon the Reversion : Insomuch , that they look upon themselves at last as ( Effectually ) the Subjects of Another Iurisdiction ; and Contract a False , and pernicious Interest in the removal of their Soveraign . And it is not all neither , that they are Transported by the hopes of Advantage , and Preferment , into These Undutifull Deliberations ; but when they are once In ▪ and Pinch'd betwixt the Dread of Revenge from the Injur'd Successor , on the One hand , and of Legall Iustice from an Embroyl'd Government on the Other ; there 's no Retreating : Nor any other way left them , then to attempt the saving of themselves by a Common Ruine . How miserable now is the Condition of that State , when all these Devills of Avarice , Ambition , D●spair , and Iealousy , are let loose upon the Government . Now there is none of these Hazzards or Difficultyes , upon the Succession of a Prince that comes to the Crown by a Right of Descent , where the Government is quietly Devolv'd upon him by the Gentle Methods of Providence , without the Irregular , and Tumultuary favour of the People ; and without any Eccentrick Motions , or Passions , to the Peril or Detriment of the Publique . Nay the very Enquiry was look't upon by Antiquity , as a thing so Impious & Undutiful , that the fifth Council of Toledo Punish'd the very Question , [ who should Succed to the Crown after the Death of the King ? ] with Excommunication ; and that Decree was Confirmed also by the next following Council . Not but that a man may love the King and the Government , and yet out of a misguided Zeal Oppose the Succession . But there is also a Designing , a Spitefull , and Seditious Mixture even in that Composition ; as appears by the Writings and Practices that are Employ'd in favour of that Interest . First , as to the Designing Part , the Cause is not manag'd according to the Peaceable Methods of Charity and Religion ; but in such a manner , as to Irritate and Enflame the Multitude by Arguments rather of Terrour , then of Reason . 2ly , the spite , and Malice of the Humour shews it self manifestly in this ; That they are little better then Stark mad upon the striking of them in that Vein , and forget what they Owe to the Heir of the Crown ; the Character of an Illustrious Prince ; to the Brother of their Sovereign , to the Bravery , the Virtues , and the Services of his Person ; to the Honour , the Safety , and Tranquillity of their Country ; to the Clemency , Conscience , and Iustice of a Protestant Prince ; to the Dignity of their Profession ; and to the Duty of Subjects . They cast off all Respects to Modesty and Good Manners , in their Ribaldry , and Revilings ; and lay themselves so open in these Intemperate Outages , that they might with a better Grace Expose themselves naked in the Market-place . He that shall compare this way of Desending , or Propagating Religion , with the Rules and Precepts of the Gospel , will easily satisfy himself of what Spirit they are . Lastly , the Seditious Intent of the Libells that have been Publish'd upon this Subject , is as Clear as the Light ; for at the same time , while they are hammering into the Peoples Heads a dread of the Succession , they are likewise . Practicing upon the Honour of the King , and Undermining the Monarchy . For what 's the Reason of our Scriblers Insisting so obstinately upon this Particular ; but First ; as a Point which the People will most probably take fire at . And 2ly , as a thing which they are sure before-hand his Majesty neither can , nor will ever Consent to ? And from hence , they take their Rise to a Deliberation how the Business may be done without him : till by foft , and Insensible Degrees , they Screw the Government off the Hinges . The First Clamour is against the Successor , for fear of Popery ; and against the King himself upon the Rebound , for not going their way to work to Prevent it . Their next Complaint is either for want of , or for Fruitless Parliaments , and nothing can be more Scandalous , or Dangerous , to his Majesty , then these two Calumnyes . So soon as they have wrought upon the People to Think ill of the King , their next work is to Dispose them toward the Treating of him ill : And this is done by Provocation , and Perswasion : for it is a Fair step toward the making of a man believe it Lawfull to do a thing , if he can but be brought to have a Mind to do it . By Remonstrances , and Appeals , they Compass the Former ; and then by Positions , and False Principles Insinuate the Other . It is First the Kings Duty , they say , to Call Annuall Parliaments . 2ly . To let those Parliaments sit till they have Redress'd all Grievances . 3ly . They Inferr from hence , that the Common Hall is to Prescribe both the Time , and the Business for these Parliaments . 4ly . That the King is made for the People , and not the People for the King ; and therefore what he will not , they may , and must . 2ly , that Passive Obedience is a Bugbear ; And Defensive Arms Lawfull in the Case of Popery , and Religion . 6ly , It is but Cares or Ianeways declaring , that the Clapping up of the Protestant Ioyner is a Levying of War , upon the Commoners of England , and the Business is done . To Conclude , What is the Upshot of all this Libelling Contest , but to set up a Popular Faction , under Colour of Opposing a Popish Successor , and at the Instance of a Pragmaticall Club of Mutineeres , to put Three Kingdoms again in a Flame , for the Rosting of their Eggs ? The End. 
A48195	----	A letter to a member of Parliament on the account of some present transactions. Lightfoot, John, 1602-1675. 1689 Approx. 10 KB of XML-encoded text transcribed from 2 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A48195 Wing L1679_VARIANT ESTC R23408 12762339 ocm 12762339 93526 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. A48195) Transcribed from: (Early English Books Online ; image set 93526) Images scanned from microfilm: (Early English books, 1641-1700 ; 921:20) A letter to a member of Parliament on the account of some present transactions. Lightfoot, John, 1602-1675. 1 sheet ([2] p.) s.n., [S.l. : 1689] Reproduction of original in Huntington Library. Broadside. Dated: March the 14th, 1689. Attributed to John Lightfoot. cf. Wing. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- England -- Early works to 1800. Broadsides 2004-02 TCP Assigned for keying and markup 2005-12 Aptara Keyed and coded from ProQuest page images 2006-03 Mona Logarbo Sampled and proofread 2006-03 Mona Logarbo Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A LETTER to a Member of Parliament On the Account of some present Transactions . HONOVRED SIR , THE Experience I have had of your impartial dealings , encouraged me to make this Address to you ; and however assuming if may be thought , yet I am sure 't is no unseasonable Application : how unhappy soever the several late turns of our Affairs have been , I am sensible you have had no share in them , and therefore when any of those Transactions are brought upon the Stage , I dare in every thing appeal to you as an unprejudiced Spectator . What you have hitherto done , I doubt : not is the Effect of a most deliberate Consideration ; and tho' some Objections are made , yet I hope that evident Necessity , which is always able to over-rule Forms , will easily justifie the Integrity of your Actions . Most Men are by this time satisfied that Popery and Slavery are Vanquished , and that nothing is wanting but a healing Cordial to settle the Constitution , after the strains of a violent Purgation ; But in some Men the Humours are so floating , that when one angry part is relieved , another immediately becomes uneasie ; and this unhappiness of Temper is so afflicting , that there can never be a perfect state of Health , when by all the Lenitives you apply , you cannot make the Pain leave the Man , but only change its station . I was in hopes that our present good Fortune would have made all Protestants so loving , that the memory of former Injuries could never sowre their good Nature ; since Men of all divisions among them have been unwarily injurious to each other ; this should facilitate their Reconciliation , and instead of ripping up old Sores , should rather hide those , which perhaps may appear of a greener Complexion . 'T is too much like the common Artifice of Scolding to be quick in throwing Calumnies : and 't was only the Thief that never entered into Paradice , who could upbraid when he himself was in the same Condemnation . I must confess , there are some Dealings , that are enough to ferment even the Blood of a Stoick : to hear a Regulator Cant against Surrendring of Charters ; to find a Man accused of holding Correspondence with Papists , by one that sat at Meat with the Pope's Nuncio ; to see a late Addressor ( who in spite of all Laws , would allow of the Dispensing Power ) furious for some disputable Customs in particular Corporations ; I say to see Men under these Circumstances prosecuting some few Miscarriages , which are so old , that nothing but Malice could remember ; must tempt a Man to believe that either they have no sense of their own Faults , or else that they are afraid to be call'd to account , and so by putting others first , would willingly Postpone their Punishment . I am told that Sir I. M — r , Sir W. P — d , and some others , are accused for Male Administration in their Offices Seven or Eight years since : So stale a Resentment is not worthy of your Consideration ; and since their Accusers are so good at Recollecting of Crimes , I wonder they had not run back to Original Sin , and prosecuted them for being the Progeny of Adam : this Fault is much more demonstrable ; and if Regeneration be an Excuse , they can in the other Case too produce variety of Pardons . But when the Matter comes before you , I do not doubt but you will transfer such trivial Grievances to their proper place , and not suffer private Peeks to disturb the Settlement of three Kingdoms : This Business is become the Discourse of the whole Town , and doubtless shortly will be that of the Country too ; some rejoyce at these Gentlemen's Misfortune ; others , and perhaps the more considerate , are exceeding Sorry ; such contrariety of Passions must needs be very clashing , and not fit Ingredients for that happy Union , which His Majesty has graciously designed . And indeed such unhappy Recollections must needs breed ill blood ; for these Gentlemen's Actions for which they are Accused , have been Countenanced by many , and Approved of by most ; so that the Censures you pass upon them , will vertually reach all the rest , and upon a fair Poll they will be found too numerous to be disobliged . If several of those Men to whom this Passage may be very pleasing , should perhaps since the Date of these Miscarriages , be found themselves Criminal in a higher Degree ; these provoking Accusations may tempt Men to bring on further Complaints , and when you are once beset with Indictments , ( besides the loss of your time ) you must either lye under the Censure of being Partial , or extend your Animadversions perhaps further than you at first intended . The great Objection against these Gentlemen is , That what they did , was to serve a Popish Interest : I must confess that I think the Papists have been a long time undermining us , but I believe when these Gentlemen were in Office , they lay deeper under Ground than they have done some time since , when others became the Favourites ; and when the design began visibly to appear , they worthily refus'd their Assistance : So that how foul soever you may fall upon their mastakes , their Integrity is Spotless ; and tho excess of Loyalty might induce them to be influenced by the King , 't is plain they had nothing to do with the Papists . If these Gentlemen consented to some things which were fatal in their consequence , 't is plain that others receiv'd what they had done , and improved them to greater inconveniencies : They are accused for an undue Choice of two Sheriffs , others had consented to put upon us four Parliament Men by illegal Elections ; now after a due consideration of Circumstances , that which appears to be the most dangerous mistake , ought in reason to be the Subject of your first Enquiry ; and then in common construction , which do you think is most to blame , he that unwarily sets a House on Fire , or another who feeds the Flame when he sees it kindled . Perhaps those Persons who would have you censure these Gentlemen , may think their crimes to be Notorious , and that there is nothing to be found on their own side but Innocence . Whereas 't is difficult to imagine , that men in such great heats , always kept within their due compass ; and if Men of all sides have been faulty , this unreasonable Prosecution will oblige these Gentlemen to discover for their defence , what they are willing to conceal out of Charity ; so that the natural consequence of this contest , will be the reviving of old Quarrels , the very thoughts of which to an honest Man must be but a very uncomfortable prospect . To prosecute old Grudges , at a time when we have Criminals of so high a Nature to encounter , will be both a scandal to our selves , and a comfort to our Enemies ; 't will shew that revenge with us is not so much a Passion , as a Principle ; and that we can at any time let Popery gather strength , so that we can but humble one another . Indeed these Gentlemens Accusers may think it too early to call to Account the late Instruments of our Miseries , and since crimes are to be punished according to their Antiquity , ten Years hence may be the proper time of their reckoning . But wise and indifferent Men will think that crimes are to be considered , more according to their bulk than standing ; for an old fault has lost its Malignity , time has wiped off the Stain , and the man is become Innocent by Prescription ; so that to pursue a man with Anger , after a long Truce and a tacit Reconciliation , is neither Just nor Generous ; 't is too much like French Faith , to fall upon the Allies as soon as the common Enemy is vanquished . Neither can it be for the Interest of their Majestys , to have their Subjects pickeering one with another ; their Affairs are not yet so well settled , as to bear the effects of private Animosities ; and if their Enemies may expect tenderness from the mildness of their Reign , 't is a little too preposterous to bring perhaps their best Friends immediately into Trouble . You are now upon a noble project of uniting Protestants , and therefore I hope you will not think that Anger is a convenient preparative to love , and that the best expedient to make them Friends , is to divide them into factions . That this will be the probable consequence of so ungrateful a review of former proceedings , seems very evident ; for First , a great part of the Nation have not so terrible an Idea of the matter in Question , and then to be severe upon Persons for a moot fault will sound very harsh , especially when their late worthly behaviour had sufficiently attoned for greater miscarriages ; and Secondly , a great many considerable men of the same , and other Corporations are in the same instances culpable ; so that if you extend your punishments only to these Gentlemen , and your pardon to the rest , yet you involve them too in the same Guilt , which to a generous mind is equally afflicting ; and tho you do not punish , yet you will be thought to insult , and expose them to the reproaches of every insolent reflector . And therefore I hope for the safety of the Nation , for the sake of their Majesties , and the interest of Religion , you will not countenance every angry Spirit , which by its long continuance seems to be stiffned into Malice and Revenge ; that your Glorious Endeavours may not be frustrated by the remembrance of former Misunderstandings , which I am afraid on all sides are easier forgot then justified ; that we may henceforth avoid the contrivance of the Jesuite , which is always active and working ; for he who hath not strength to conquer , may yet have the cunning to divide . March the 14th , 1689. I am Sir , Your much obliged Servant . 
A51652	----	Motives and reasons for dissevering from the Church of Rome and her doctrine wherein after the declaration of his conversion, he openeth divers absurdities practised in that Church, being not matters of report, but such things whereof he was an eye and ear witness / by Chr. Musgrave, after he had lived a Carthusian monk for twenty years. Musgrave, Christopher, fl. 1621 1688 Approx. 45 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A51652 Wing M3143 ESTC R28845 10767769 ocm 10767769 45758 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. A51652) Transcribed from: (Early English Books Online ; image set 45758) Images scanned from microfilm: (Early English books, 1641-1700 ; 1406:29) Motives and reasons for dissevering from the Church of Rome and her doctrine wherein after the declaration of his conversion, he openeth divers absurdities practised in that Church, being not matters of report, but such things whereof he was an eye and ear witness / by Chr. Musgrave, after he had lived a Carthusian monk for twenty years. Musgrave, Christopher, fl. 1621 [6], 33 p. Printed for John Harefinch, London : 1688. Reproduction of original in the Harvard University Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Catholic Church -- Controversial literature. Anti-Catholicism -- England. 2004-06 TCP Assigned for keying and markup 2004-07 SPi Global Keyed and coded from ProQuest page images 2004-11 Jonathan Blaney Sampled and proofread 2004-11 Jonathan Blaney Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion MOTIVES AND REASONS For Dissevering from the Church of Rome And her DOCTRINE . By Chr. Musgrave , after he had lived a Carthusian MONK for Twenty Years . Wherein , after the Declaration of his Conversion , he openeth divers Absurdities practised in that Church , being not Matters of Report , but such things whereof he was an Eye and Ear Witness . LONDON , Printed for John Harefinch in Mountague-Court in Little-Britain . 1688. Licensed , March 28 th 1687. To the Most Reverend FATHER in GOD , HIS GRACE , The Lord Arch-Bishop of Canterbury , Primate and Metropolitan of all England . MOst Reverend and Gracious Father in God : Notwithstanding that in a Publick Audience , I have renounced the Church of Rome and her Doctrine , and declared my self most willing to imbrace all and every Article of the Church of England , because I could not at that time so fully open and lay down the Motives and Grounds of my Conversion as I intended , I promised to explain my self more amply , not only to that Audience , but also unto the whole World , by putting my Motives forth in Print . Having therefore in some sort discharged my Promise , by collecting , though not all , yet the chiefest of my Motives , and fore-seeing not only what sharp Censures , but also what great Opposition these my poor Endeavours must sustain , and considering that a weak Body hath need of a strong support , presuming upon your Grace's favour , I thought it most convenient to dedicate these my first Fruits unto the High-Priest : Not only to the end that this small Treatise might with more security present it self both to Foes and Friends under your Grace's Protection , but also that the oblation of this small Mite might satisfie for some part of the great Obligation and Duty I owe unto your Grace , and moreover be a Testimony of my most humble Affection and dearest Respect . Thus most humbly desiring your Grace's gracious and favourable Countenance , and beseeching the Lord of Heaven long to protect and preserve your Grace in all Health and Happiness , to his Honour and the Comfort of his Church , I rest , Your Grace's most humble Servant , Christopher Musgrave . THE CONTENTS . CHAP. I. COntaining the manner of his Conversion . CHAP. II. Containing the first Motive of dislike of the Church of Rome and her Doctrine . CHAP. III. Concerning the Oppression of Inferiour Religious Men by Superiour , amongst Carthusians . CHAP. IV. Containing the dislike taken from the Point of Transubstantiation . CHAP. V. Concerning abuses committed in Auricular Confession . CHAP. VI. Concerning divers other Points , as of Prayer for the Souls in Purgatory , of Purgatory it self , Tradition , and such like . MOTIVES and REASONS For Dissevering from the CHURCH of ROME And her DOCTRINE . CHAP. I. Containing the manner of his Conversion . WE read in the ninth of Saint John's Gospel , that when Christ by his Omnipotency had open'd the Eyes of a Man that was born blind , not only his Neighbours , and the Vulgar sort , but also the Pharisees themselves , were very desirous to know in what manner , or by what means Christ did open the blind mans Eyes : And therefore they asked him that was restored to his sight , How were thine Eyes opened ? And again , in the 26 verse , How opened he thine Eyes ? It being indeed a most strange and admirable thing , yea a Miracle , the like whereof was never heard since the beginning of the World , that any Man opened the Eyes of one that was born blind . The man who was restored to his sight , answered , and said , that a man called Jesus , made Clay , and anointed his Eyes , and bad him go to the Pool of Syloam and wash ; and he went and washed , and received his sight . This was a very strange Miracle , and worthy not only of admiration , but also of all thanksgiving , love and adoration , being indeed a most evident argument and testimony both of our Saviours Love and Omnipotency . But far more admirable , far more worthy of Thanks , Love , and Adoration , are the Love and Power which Christ manifesteth in opening the Eyes of our Souls , and illuminating them with the light of his grace ; he being sent , as the Prophet Zachary doth testifie , To give Light to them that sit in darkness , to wit , of sin and error . And therefore , whensoever it pleaseth him , out of his great mercy and goodness , to illuminate the eyes of a mans Soul who hath a long time been blinded with superstitious Errors , and bring him unto the true Light and Understanding of his Word : all such as have known , and been acquainted with such a man , may not only admire , congratulate , and praise God for such a mans Conversion , but also , may justly demand of him the manner and means of his spiritual illumination . And because a mans Friends and Neighbours may be of the vulgar and unlearned sort , for their better satisfaction , they may refer such a man unto the examination of the Pharisees , whereby the Clergy and most learned may be understood , that they also may inquire and know , how and by what means the Eyes of his Soul were opened . And therefore , since it hath pleased Almighty God , of his infinite Love , and by the powerful operation of his grace , after a long time spent in blind Superstition , at length to dissipate the dark Cloud of Error , ( wherewith the Eyes of my Soul were darkned , ) with the bright-shining Beams of his Grace , to give satisfaction to all true Protestants , which ( I doubt not ) do congratulate with me , and give God thanks for my Conversion ; and moreover , to defend my self from the Calumniations of Papists , whose envy is so great , that they deem me rather perverted then converted , and to obscure the powerful operation of Gods Grace , impute my leaving of them and their Doctrine , unto want of Wit , or a touch of Frensie , or unto desire and hope of Preferment ; I will sincerely and briefly set down the means and manner of my Conversion . Thus I answer to such , as out of love desire to know how , and in what manner the Eyes of my Soul were opened , and also unto such as think and say out of envy , that the Eyes of my Soul are rather obscured , then any way illuminated ; That a man called Jesus made Clay , and anointed mine Eyes , and said unto me , Go unto the Pool of Syloam and wash , and thou shalt see ; and I went and washed , and do see . And because men may ask of me , what Jesus did unto me , I must confess , how that after the liking and affection , which ( through the weakness of my Understanding and Judgment at that time ) I did take towards the Church of Rome and her Doctrine , and also that particular Affection and liking unto the Order of Carthusians , wherein I put my self first to probation , and afterwards tyed my self by profession : After some years spent , with as great Zeal and Industry as I could , ( being always desirous , according to my little Understanding , and penury of time , to search and find out the Grounds and Reasons of all Ceremonies and Observations , ) it being a thing not permitted in a mans Noviship , lest perhaps coming to understand things aright , he should alter his mind , and if it were permitted , yet the obligation a Novice hath to learn the Ceremonies and Observations of the Order , which are both many and very difficult , will not afford a Novice to do any thing else , but only to dedicate himself wholly to the practice of them , which to do well , will require three or four years Labour and Industry . Being freed from that Inconvenience , and stealing time even from that little time which was limited for rest , to wit , the space of six hours in a Night ; I betook my self to earnest consideration of every thing , wishing and desiring that it might please Almighty God , to shew me the means and way how to attain unto such knowledge . And he that is always most ready to help such as fly unto him for Aid , to wit , Jesus , who , according to the Interpretation of his Name , is the true Shepherd , and Saviour of our Souls , vouchsafed to make Clay , and anoint mine Eyes , by laying a great number of serious Observations before the Eyes of my Soul , wherewithal my Eyes were not a little dazeled at the first , until it pleased the same Jesus by the Inspiration of his Spirit to bid me go to Syloam , indeed a two-fold Syloam , one of the Holy Scripture , and the other of Ancient Fathers , and there to wash my Eyes , and undoubtedly I should by practice of them be restored to my sight , and understand aright those doubts and difficulties , wherewithal I was perplexed , and be able to discern Light from Darkness , and Truth from Falshood . And betaking my self to the reading of the Scriptures and ancient Fathers , and comparing the State of the Primitive Church , with the present State and Government of the Church of England , and of the Church of Rome , I soon perceived , how far the Church of Rome had plunged her self into that noisome puddle of Superstition , and was quite faln from her wonted Purity ( and as I may term it , Innocency ) and now polluted with a multitude of Deformities , which have sprung from out the roots of Ambition , Avarice , and Hypocrisie . On the other part I considered , how that our Church of England ( howbeit for many years past , our sins having deserved that scourge , it had adhered unto the Church of Rome , ) had now not only shaken off the Yoke of Superstition , but also lymphed her self of all those Deformities which any way did stain her ancient Beauty , and was restored to her former Purity , and Splendor of the Primitive Church ; Mine Eyes being opened , I saw an infinite number of Absurdities , and how far I my self had been deceived , and into what great danger both of Soul and Body I had cast my self , by undertaking that course of Life , wherein great Piety is pretended and prescribed , but great Dissimulation and Hypocrisie practised , as I shall briefly with Examples ( whereof I have been an eye Witness ) justifie . CHAP. II. Containing the first Motive of dislike of the Church of Rome , and her Doctrine . THE first thing that moved me to search and look into the Errors of the Church of Rome : was the consideration of the great Insufficiency and want of Learning in many Persons of the Order of Carthusians , there being indeed in most Monasteries of that Order , divers admitted , not only to that Order , but also unto the dignity of Priesthood , which can hardly read , much less understand their Mass , but to speak or write Latine altogether unable . I could nominate divers , both English-men and Strangers of this stamp , whose Names for their honours sake I conceal . But wondring with my self , what should cause Superiors of that Order to admit such insufficient men , and asking familiarly of some grave and wise men , what might be the reason , they gave me a twofold reason ; The first , that ▪ Carthusians living a solitary and retired course of Life , and not going abroad to Preach , and converse amongst Seculars , had not need of any great Learning . But I answered , that they were bound , both by the Canons of the Church , and also by their Statutes , to admit none but such as were sufficienter docti , sufficiently learned . The second Answer was , that it was the policy of many Priors in that Order , to admit simple and unlearned Men to be Monks , to that end , that the Priors themselves might keep their places of Superiority the longer , and with more security , whilst there were no Persons sufficiently qualified for to supply such Places . This gave me a great distaste : for howbeit I my self was too too presumptuous in taking the Dignity of Priesthood upon me : nevertheless , I could never endure that Men more unfit than my self should be admitted , howbeit divers by shifts and sleights were admitted , which are not only in respect of their ignorance burdensom both to themselves and others , but also , according to that saying , that Learning hath no greater enemy than Ignorance : So no men are more envio●… more full of spite , more malicious , and more troublesome , than such blind Buzzards , which cannot give the definition of a Priest , nor construe three lines of their Mass. CHAP. III. Concerning the Oppression of Inferiour Religious Men by Superiours amongst Carthusians . ANother dislike that I did take , both of the Order of Carthusians , and of the Church of Rome , did arise from the ordinary Oppression of poor honest-hearted and zealously-minded Men , howbeit not according to knowledge , I mean of such as out of a true desire to observe regular Discipline , ( being also bound by their Statutes thereunto ) did at any time inform against the dissolute and debaucht living of their Superiours , such Men , as in respect of their true fervour , and earnest desire to keep their Order and Statutes , deserved both Love and Commendations amongst Men of their own Profession , were sure to find all bitterness and persecution , vsque ad internecionem . And howbeit their complaints were clariora Luce meridiana , clearer than the Sun , notwithstanding Sup●●●ours of that Order , one to support another , would make them more obscure than Darkness it self , and so devise all means possible to oppress their Inferiours . And hereof I will put down one or two Examples . Johannes de Sancto Huberto , sometime Vicar of the Carthusian Monastery of Martins Busse in Flanders , being most certainly informed of many irreligious actions of his Prior , and amongst other matters , that his Prior had got a Maid with Child ; he being Vicar , thought himself bound in Conscience ( as he was indeed ) to inform against his Prior , unto the Superiours of that Order : and being desirous to have the Advice of Father Brullot , who had sometime been the Proctor of Martins Busse , and was dwelling at Lyre , did write unto him : and his Letter being intercepted , and opened by the Prior of Martins Busse , who perceived that his Vicar intended to prosecute that business against him , the Prior sent for the Visitors of that Province , to complain against his Vicar , how that he had defamed him , by writing such a Letter unto Father Brullot . The matter came to scanning , and Joannes de Sancto Huberto did produce two Priests of the same Monastery that gave witness against the Prior. But they were not accepted by the Visitors , and both the Vicar and the other two religious men were censured by the Visitors to be imprisoned for defaming of their Prior , and the Vicar and one of the two were both put in Prison , but the third was not , because a Canon of Gant , who was his Kinsman , did write a very threatning Letter unto the chief Visitor , warning him not to meddle with his Cousin , nor to punish him any way , because , if so be that he should do it , he would easily prove that business , whereof the Prior was accused , to be true , both to the Visitors and Priors shame , and ignominy of the whole Order . Notwithstanding the Prior was borne out by the Visitor , and the poor Vicar being innocent , was cast into Prison , and lost his place ; and the Visitor ( whom otherwise I did know to be a very honest man , yet at that time and in that business dealing not honestly ) being demanded by a Friend , wherefore he did so much oppress the Vicar ? his answer was , Propter honorem Ordinis , to save the Honour and Reputation of their Order ; Thinking it better to offend God , by violently oppressing a poor honest man , then that the abuses and absurdities of that Order ( which indeed is accounted most strict and holy in outward shew , howbeit full of secret and hidden sins from the sight of men , though not from the Eyes of God ) should be manifested and made known unto the World. And thus much I can say and justifie upon my Conscience , that Father Anthony à Fine , who had been twenty years Prior of the Carthusian Monastery of Lyre , and died Vicar of the same House , did tell me the Womans Name ( to wit , Petronilla , ) which had that Child by the Prior of Martins Busse . Again , Johannes Briall , being instituted Prior of the Carthusians of Liege , after a year or two of his Residency , gave himself unto all lasciviousness of living , and especially to continual Feastings and Banquetings , in so much that many complaints were made of him unto the Visitors , and also unto the General of the whole Order . And I being then at Liege , and seeing his bad and irreligious Life , was much offended and scandalized , and so much the more , in respect that the Prior having been professed in great Carthusia , which is the chiefest House of the whole Order , and where regular Discipline is most strictly observed , was expected to be most exemplar , and proved most debauch'd and irregular , making no more scruple of Drunkenness , then as if it had been no sin at all . He continuing in this course , and presuming altogether upon the favour of the General , had danted all the Monks of that House , that , except one , few there were that durst write or complain against him , because they had no hope to obtain Justice . At length I my self did inform against him unto the General , and did urge the business so far , that the General sent a Commission unto the Prior of Gant , being then newly instituted Visitor of that Province , that he should come to examine the business and do Justice . But Jacobus Dionysii , for that was his Name , being a most corrupt man both in Body and Mind , ( and being himself in danger to lose his place , because he had been accused by his Vicar for frequenting of Bawdy-houses at Midnight , when as he should have been at Mattens with his Monks , ) to get favour at the Generals hands by favouring the Prior of Liege , whom he knew very well to be much respected by the General , ) coming to Liege to examine the business , would not examin any such as he thought would truly and justly give Testimony against the Prior , but by his own Authority would give sentence for the Prior against me , howbeit both my self and others had been Eye-witnesses of the Priors often Drunkenness , and that great notice was taken in the City of the Priors misbehaviour in that point , as a Proctor of Liege , Brother-in-Law unto Father Henry Christian , a Monk of that Monastery , did with great grief of Mind certifie and tell him of . Besides , the Popes Nuntio , having heard of that Priors bad Life , was ready , by the Popes Authority , to have deposed the Prior from his Office ; notwithstanding the General and the Visitor did so much and so long support him , that he became shameless , quia peccator cum in profundum venerit , contemnit , and in fine , did fall into such gross and enormous , yea , indicibilia peccata , sins not to be nominated , that he was glad to fly , and leave both the Monastery of Liege and also his Priorship . Howbeit , that before not only my self , but also Johannes Aucelinus , and Peter Latermius , both Priests and Monks of that House , had been much oppressed and punished for writing and complaining of his wicked and most unchristian Life . These are the proceedings of that holy Order wherewithal the Eyes of the whole are blinded , the Superiours being for the most part both Licentious and Covetous , and the Inferiours Envious and Contentious . CHAP. IV. Containing the dislike taken from the point of Transubstantiation . FOrasmuch ▪ as the things before mentioned spectant mores , & non fidem , are matters of Manners , and not of Faith , to give and manifest the reasons and motives that moved me to alter my Opinion in matters of Faith , I must acknowledge , that finding such deformity of Manners and Conversation even in the first-born and fairest Flowers of the Church of Rome ; I was much afraid , and not a little danted , fearing that I had built my House upon the Sand , and not upon a Rock , and that the Tree that bears such rotten fruit , must of necessity be rotten at the root ; I mean , that the Doctrine of the Church of Rome could hardly be Authentical , seeing that the Conversation of her holiest Children was so Diabolical . And upon this fourth Consideration I began to reflect upon those points of Controversie , wherein we and the Church of Rome do most differ and dissent ; And beginning with the point of Transubstantiation , howbeit the Papists are not ashamed to affirm , that the true Church hath always taught , that as soon as the Priest hath pronounced the words of Consecration , that the former substance of Bread and Wine is changed into the Body and Blood of Christ , so that no other substance remains but only Christs Body and Blood , the accidents remaining without a Subject ; both Scripture it self , and also the use of the Primitive Church , and Opinion of the most ancient Fathers do contradict this Opinion : for in Scriptures we find , that even after that blessing which Christ himself gave over the Bread and Wine , he termed it the Cup of the New Testament . And also it is most different from the Doctrine of antient Fathers : for St. Augustine in his Book de Doctrina Christiana , Liber tertius , cap. 16. saith , that these words , Except you eat the flesh of the Son of Man , and drink his blood , &c. are a Figure , commanding us to partake of the Passion of Christ , and profitably to remember that his flesh was crucified for us ; according as Christ himself warned his Disciples , saying , Do this in remembrance of me ; And St. Chrysostome , ad Cesarium Monachum , saith , Bread , before it be sanctified , we call Bread , but when the Divine Grace sanctifies it , it is delivered from the name of Bread , and it is thought worthy the name of the Lords Body , though the Nature of Bread remain still . This is Theodorets Opinion , who saith , that the mystical signs , after Consecration , do not depart from their Nature , but abide in their former substance , figure and form , and may be seen and touched as before : And moreover , this Opinion is so far dissonant and differing from the Opinion of the Primitive Church , that it is generally confessed , that before the Lateran Council , about four hundred years ago , no man was bound to believe it , as Tonstall in his Book de Veritate Corporis & Sanguinis Christi , saith , that before that time it was free for all men to follow their own conjecture , as concerning the manner of the real presence . And also Byel and Scotus , two ancient Schoolmen ( as Swarez doth affirm in his 3. Tom. distinct . 5. and also Sotus in his 4. book , distinct . 9. q. 2. art . 4. doth affirm ) did hold this Opinion to be very new and lately brought into the Church , and believed only upon the Authority of the Laterane Council . And Peter Lumbard was so far from being of this Opinion , which the Church of Rome now holdeth , that in his fourth Book of Sentences , distinct . 2. he saith of himself , If it be demanded what manner of Conversion this is , whether it be formal or substantial , or of another kind , I am not able to define . Finding therefore this difference betwixt the Church of Rome and the Primitive Church , yea betwixt the Church of Rome and Christ himself in this point , I thought it more secure for my Souls health , to adhere unto the Opinion of him that cannot err , then unto the Opinion of Pope Innocent the third , upon whose Shoulders our new Opinionists , in this point , are glad to lay their Burden : having no other warrant for their novelty , but a poor sinful mans Authority , who to make himself great , is not ashamed to derogate from Christs Authority , and Exposition in this point , who telleth us , that so often as we eat or drink of this Bread or Wine , we shall do it in remembrance only of him , feeding on him in our Hearts by Faith , with Thanksgiving ; telling us in the sixth of John , verse 36. The Flesh profiteth nothing ; it is the Spirit that quickeneth . And under correction , I would demand of a Papist , whether the Sacrament of the Lords Supper was instituted for the feeding of our Souls , or of our Bodies , or of both ? Now if they answer , That it was instituted for feeding and nourishing of both , or of the Soul especially , then they must confess a thing most contrary to their own Tenents ; that is , That the Body and Blood of Christ is spiritually in the Sacrament to feed the Soul , and not substantially to feed the Body , because the Soul of man being a Spiritual substance , cannot feed upon corporal food , which must needs follow , if so be that the Body and Blood of Christ be corporally in the Sacrament . Now again , that it is only a Spiritual , and not a Corporal food , to feed the Soul , and not the Body , Christ himself insinuateth in the sixth of John , verse 51. saying , I am the Bread of Life which came down from Heaven ; if any man eat of this Bread , he shall live for ever : which is meant of the Life of the Soul , we being almost certain that this our corruptible Body must be dissolved , and cannot live for ever , but so far as at the day of Judgment it shall participate with the Soul of perpetual Joy , or of perpetual misery , sustaining in the interim a dissolution ; because , according to our Bodies , Earth we are , and into Earth we must return again . And therefore to preserve our corporal Life , we need not the Food of the Body and Blood of Christ , we have other material and natural Food sufficient . And to feed our Souls therewith , we cannot eat it corporally , but only spiritually by Faith , the Soul of man being incapable of any corporal Food . And again , if so be that the Body and Blood of Christ be corporally in the Sacrament , we cut off one Article from our Creed , wherein we Confess that Christ sitteth at the right Hand of God : for he being with a true natural Body upon the Altar ( as the Papists hold ) is not sitting at the right hand of his Father in his Humanity . But because we believe that he is ascended into Heaven , and sitteth at the right Hand of his Father in his Humanity , we must also believe that he is only spiritually in the Sacrament by his Omnipotency . And out of one absurdity they infer another ; for by holding that Christs Body and Blood is corporally in the Sacrament , they make that which is no Sin to be Sin , defining , that if so be that by any accident or misfortune , a Priest should let a consecrated Host fall , or shed any of the consecrated Wine , it is a mortal Sin , be it never so much against your will. Now how absurd this is , I refer both my self and others unto the Judgment of Saint Augustine , who saith , that Omne Peccatum est voluntarium , & adeo voluntarium , quod nisi esset voluntarium , non esset peccatum ; that is , that every sin ( understanding actual sin ) must be voluntarily , that is committed . This consideration concerning this point of Transubstantiation , was a great motive unto the alteration of my Profession . CHAP. V. Concerning Abuses committed in Auricular Confession . ANother motive of dislike of the Church of Rome and her Doctrine , did arise from the consideration of those manifold absurdities and abuses committed under the colour of Auricular Confession : It being a thing which the Church of Rome , without any warrant of Gods Word , and quite contrary to the practice of the Primitive Church , hath taken up at her own hand . For first of all , to prove that they have no warrant of Scripture for it , their own Canon-Law in the 5. distinct . de poenitentia , in the Gloss saith , that Auricular Confession was taken up only by a certain Tradition of the Church , and not by any Authority of the Old or New Testament . And Petrus Oximensis , sometime Divinity-Reader at Salamanca , many years ago , publickly taught , that Auricular Confession had the beginning from a positive Law of the Church , and not from the Law of God ; of the same mind was Bonaventure , Medina , and others . And to prove that the Primitive Church did not use it , both Erasmus in his Annotations ad Hieron . de obitu Fabiol : and Rhenanus in his Annotations , ad Tertul. de poeniten . ( being both at that time learned Papists , ) did affirm , that neither Christ did ordain Auricular Confession , neither the ancient Church used it , which is confirmed by the act of Nectarius Bishop of Constantinople , who , as the three-fold History doth testifie , when as auricular Confession did first begin to creep in , put it down in his Church , and all the Bishops of the East did the like in theirs , as being not only a Novelty , but also in their Judgments , so far from being a sovereign Medicine for Sin , ( as some men hold it , ) that it was found rather to be a Nurse of sin , Churches being converted into Stews , Confession playing the Pander unto the Priest and his Penitents , there to parle , and consult , I mean , under Confession , how to effect and practise their carnal Affections and Designs : which indeed was the chiefest thing that moved Bishop Nectarius to thrust it out of Constan●inople , to prevent such wickedness , as by a woful experience of a Gentlewoman that was ravished , he ●und to be practised . And I can speak upon my own knowledge , thus much : That I have not noted any thing that hath opened a wider gate or way unto sin , than Auricular Confession . My Reason is this ; First , that many care not what they do or say , think it sufficient ( be they never so great swearers , slanderers , or blasphemers , or whatsoever actual sins they commit ) to go once a year to Confession : and moreover , most Villanies and Conspiracies , which are either intended or practised against either Princes or Countries , ( some whereof I could specifie in particular , if so it might be well taken ) are for the most part opened and consulted upon in Confession : for Men not daring to open such things out of Confession , and being desirous to have advice and direction in them , propound such businesses in Confession , and then under pretence of confessing their sins , they maliciously consult how to effect and practise their sinful purposes . And besides that experience which I my self have had of these things in that time that I heard Confessions , but only amongst a handful of primest r●ligious Men ( so reputed ) amongst whom in their daily Confessions , I found continual plotting and practising of Inferiours against their Superiours , and such as were in any office , and of Superiours against their Inferiours , how to quit and rid themselves of such religious Men as they found to be zealous . Biel , in his Canon : lect . 77. saith of his time , that it was an usual thing for Men and Women to turn their Confessions into Babblings and Curiosities , mingling profane talk concerning vile things . Now besides these absurdities , and notwithstanding that there is no warrant of Scripture for it , neither was any use of it in the Primitive Church : there be divers , and those very Learned , that hold it not necessary at all . And amongst others , Michael Bonon , in his Exposition upon the 29 th Psalm saith , that seeing Justification is the infusion of Grace , whereupon sin is remitted , it followeth , that Confession is not necessary either for the obtaining of Pardon for our sins , or for our Justification ; for , according to the true order of things , Confession in time followeth Contrition ; and therefore seeing Contrition it self is not without Justification , the said Justification may be had without Confession ; of this mind is Cajetan . Tom. 3. q. 8. art . 4. saying , That a man truly contrite and sorrowful for his sins , standeth clean in the Judgment of God , and is a formed member of the Church Militant . And Peter Lumbard , in his fourth Book , Distinct. 18. and divers others with him , hold , that the Priest hath no power to forgive sin , or to work any spiritual effect by vertue of the Keys , which is the Tenent of our Church of England , ( which not disallowing Confession upon just occasion , ) notwithstanding holdeth , that the Priest cannot give the penitent any spiritual Grace , neither absolve him otherwise , then declare the penitent , upon his true Contrition to be absolved , through the Mercies and Merits of Jesus Christ. This Consideration of the little necessity men have of auricular Confession , and likewise of the great Abuses and Absurdities committed under Confession , was a great motive to withdraw my Affection from the Church of Rome . CHAP. VI. Concerning divers other Points , as of Prayer for the Souls in Purgatory , of Purgatory it self , Tradition , and such like . MAny other Motives to dislike the Doctrine of the Church of Rome , did offer themselves unto the Eyes of my Soul , the which I will only briefly set down , without any long Discourse , lest I should offend the Reader with Prolixity . Another Motive did arise from the absurdity of that Tenent of the Church of Rome , which teacheth and commandeth to pray for the Souls in Purgatory , having no warrant of Scripture for it , neither being able to prove by Scripture , or by Tradition , that there is any Purgatory at all ; for Baronius , in the first Volume of his late written History , going about to patronize Prayer for the Souls in Purgatory , out of the second Book of Maccabees , chap. 12. vers . 43. which is Apocrypha , he inferreth to prove Purgatory , saying , that since the Church hath admitted Prayer for the Dead , there must of necessity be a Purgatory , otherwise , it were to no end to pray for the Dead . But to warrant this Doctrine either of Purgatory , or Prayer for the Dead , he hath only this to say , Pie creditur traditum esse ab Apostolis , that is , it is a charitable belief that the Church hath this Doctrine by Tradition from the Apostles . And after that I began to reflect upon Tradition , especially finding in the fourth Session of the first Councel of Trent , chap. 1. that the Church of Rome doth equalize Tradition with Holy Scripture , and that Baronius in his late written History , is not ashamed to prefer it before Scripture , saying , Videas quanti ponderis sit ipsa Traditio , ut ex ipsa Novi Testamenti scripta omnia Authoritatem acceperint ; Consider , saith he , of what force and authority Tradition is , seeing that the New Testament is authorized by it . And it followeth , Traditio fundamentum Scripturarum , in eoque istas excellunt , quod illae nisi Traditione firmentur , non subsistant , hae vero etiam sine scriptis suam obtineant firmitatem , that is , the ground or foundation of Scripture is Tradition , and herein doth excell it , because Scripture cannot stand without Tradition , but Tradition can stand without Scripture . Looking upon the Opinion of Ancient Fathers touching this point , I found that Basil the Great , an Ancient Greek Author , writeth to this effect : It is necessary and consonant to Reason , that every man learn that which is needful out of Scripture , both for the fulness of Godliness , and lest they be inured to humane Tradition . Where , out of this one mans Opinion , a man may sufficiently gather , that Tradition in the Primitive Church was of small Reputation , but rather suspected as an Invention to subvert true Religion ; for when as the Church of Rome began to vary from the Doctrine of the Primitive Church , and to bring in these Points of Purgatory , Prayer for the Dead , Auricular Confession , Pardons , Plenary Indulgences , Praying to Saints , Hallowing of Beads , Medals , Crosses , Agnus Deis , and such like Fooleries , which are meer humane subtil Inventions , arising from the avarice and ambition of the Clergy , which by these means glean the common People , and pick their Pockets , under pretended Piety , whilst they make them pay so much for every Pardon , so much for Masses that are said or sung for the Dead , give this or that to the Church for to have an Annual or Anniversary Mass for themselves and their Friends , and intice men to buy hallowed Medals , Crosses , Agnus Deis , and such like , perswading them , that laying such hallowed things upon an Altar where Mass is said or sung , they shall deliver a Soul out of Purgatory ; Having no warrant of Scripture for any such thing , but only their Tradition , depriving indeed the Laity of the use of Scripture ; yea , and from reading of any Books whatsoever that do not agree with their Doctrine and Discipline , impose upon them the Yoke of Tradition ; and by this means keep them not only in blindness of Conscience , but also in slavish Obedience , it being , as they teach , Anathema for any man to contradict or reject whatsoever the Church shall impose or injoyn under the Title of Tradition , it being indeed the chiefest and strongest Pillar they have to support their Positions ; insomuch that Andradius speaking of Tradition , saith , Quam Traditionum Authoritatem si tollas , nutare jam & vacillare videbuntur , that is , many points of the Romish Faith would reel , if they were not supported by Tradition . The due Consideration of this point , bred a great distaste in my Soul ; and no less dislike I took of Romish Doctrine and Discipline , when I began to consider the great Ambition of that Church , which is so far gone from the Humility of the Primitive Church , that whereas in former times the Bishops of Rome lived in great Humility , Patience , and Poverty , attending unto that one thing which is most Necessary ; and before the time of Constantine the Great , and many years after , were so far from assuming any secular Authority upon them , that without the Emperours favour and assent , no man was admitted to be Bishop of Rome ; now are so far gone from the path of Humility , that they sit upon the Pinnacle of Arrogancy , assuming more Authority by many degrees both spiritually and temporally , then ever Christ gave unto his Apostles , or unto Peter , whose Successors they challenge themselves to be ; insomuch that as before , no man could be Bishop of Rome without the Consent of the Emperour , so now , no man can be Emperour but by the assent of the Pope , otherwise he shall be excommunicate ; yea , and the Pope is now of that Authority , or at the least , taketh so much Authority upon him , that he maketh no scruple to depose Emperours and Kings , and to dispence with Subjects for withdrawing their Allegiance from their true and natural Princes , which are any way opposite unto the Church of Rome . These things are sufficiently known both by Ancient and Modern Histories , which mention both Ancient and Modern Examples to this effect . Again , reflecting upon the bad behaviour and living of Romish Priests , it did breed a great distaste in my Conscience , to consider how Priests , which , as they hold , have vowed Chastity , lye wallowing in the sordid puddle of Lust. And if any man shall think or imagine that I speak out of spleen , and not of sincerity , I could refer him for proof hereof , unto the very Place , a great and populous City of theirs , wherein he is not accounted a Noble and Worthy Gentleman that is not descended from a Priest , either secular or religious , the most part of that City being descended from Priests ; such is the Incontinency of that Place . And not only there , but also in all other places it is a common practice of Church-men , under the pretence of keeping spiritual Daughters , to keep damned and common Courtezans , or else make little or no scruple at all to frequent dishonest Houses ; as a little before my coming away from Macline , a Priest at Brussels did verifie , by going in the Night-time to a dishonest House , and missing the Door , went unto a wrong House , where knocking at the Door , the good Wife came to open it , and seeing the Priest , told him that he was deceived , and that that House was not a House of that quality he took it to be . The Priest for anger drew his Knife upon the Woman , which had a Child in her Arms ; the Woman crying out , her Husband came in , and reprehended the Priest , whereupon the Priest cut him with his Knife quite over the Belly , and hurt both the Woman and the Child . Many such Examples might be produced both of seculars , and religious Priests and Nuns . The due consideration of these things , and of many more , of which I cannot now intend to discourse ; as also the daily reading of the Scriptures and Ancient Fathers , together with the assistance of Gods Grace , restored me to sight again , which through my own Folly I had lost . And when I clearly perceived how far I had done amiss , not only by assenting unto the Church of Rome , but also by betaking my self unto such a course of Life as that was ; I was wonderfully sorry , and much afflicted in Conscience , most willing , if Opportunity had served , to have given over all , and retired my self unto my Mother Church ; only the Consideration of my Profession did somewhat daunt me , thinking that I should be accounted an Apostata ; until it pleased the Lord to send me this Resolution , that an undiscreet Vow is better broken then kept , especially when it tendeth to the endangering of a mans Soul. And because some may ask of me , wherefore I did not consider these things at the first , in the time of my Probation , I must answer as I did in the beginning , That in the time of a mans Noviceship , he is so much imployed in learning the Ceremonies and Observations of that Order , that he hath no time vacant to look after other matters ; and besides , he is not permitted to read any Books , but such as the Prior and his Master shall appoint ; which commonly are Books fit only to nuzzle a man in blind Devotion , not to instruct him in Matters of Religion . Having therefore lived a long time in great Perplexity , and not finding any comfort or rest of Conscience in that Sea of Disquiet and Perturbation , I resolved with Noe's Dove , to return unto my Mother Church , the which by Gods good Assistance I have obtained , unto the great comfort of my Soul ; and do with all my Heart imbrace all and every Article of the Church of England , being most ready , according to my Ability , to impend all the Power and Strength both of my Soul and Body , yea , and my dearest Blood , for the Assertion and Promotion of them , desiring and wishing no greater Blessing at Gods Hands , but that I may be found worthy and able ( though in the meanest degree ) to do God and my Sovereign Service in the Ministry . FINIS . Notes, typically marginal, from the original text Notes for div A51652-e450 John 9.10 . John 9.32 . Luke 1. Notes for div A51652-e800 The policy of Superiours to keep their Places . Notes for div A51652-e1490 Mat. 26.29 . Mark. 14.25 . Dialog , in mutat . & Dialog inconfusus . Notes for div A51652-e1930 Historia Tripar . lib. 9. cap. 35. Socra . li. 5. cap. 9. Zozom . lib. 7. cap. 16. Niceph. lib. 12. cap. 28. Pag. 256. edit . Venit . 1603. Notes for div A51652-e2370 1 Vol. Annal. An. 53. Regul . Contrac . 95. Orthodox . explicat ▪ lib. 2. 
A55426	----	Room for a ballad, or, A ballad for Rome being a continuation of the Catholick ballad inviting to popery, upon the grounds and reasons that could ever yet be produced. Pope, Walter, d. 1714. 1675 Approx. 8 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A55426 Wing P2915 ESTC R30115 11245094 ocm 11245094 47099 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. A55426) Transcribed from: (Early English Books Online ; image set 47099) Images scanned from microfilm: (Early English books, 1641-1700 ; 1449:7) Room for a ballad, or, A ballad for Rome being a continuation of the Catholick ballad inviting to popery, upon the grounds and reasons that could ever yet be produced. Pope, Walter, d. 1714. [2] p. Printed for Benjamin Harris ..., [London] : [1675?] Attributed by Wing and NUC pre-1956 imprints to Walter Pope. Reproduction of the original in the Bodleian Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism. 2003-09 TCP Assigned for keying and markup 2003-10 Apex CoVantage Keyed and coded from ProQuest page images 2003-12 Mona Logarbo Sampled and proofread 2003-12 Mona Logarbo Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion Room for a Ballad . OR , A Ballad for Rome . BEING A Continuation of the Catholick Ballad inviting to Popery ; Upon the best Grounds and Reasons , that could ever yet be produced . To an Excellent Tune , called , The Powd●● plot . Wonder not , that the Scarlet Whore appears With her Devices , in Red Characters ; Since through the World 't is sadly understood , That Popery is always Writ in Blood. FRom Infallible Rome , once more I am come , With a budget of Catholick ware ▪ Shall dazle your Eyes , and your Fancies surprize , To embrace a Religion so rare . Oh! the Love and Good-will , of his Holiness still , What will he not doe for to save ye : If such pains and such Art , cannot you Convert , 'T is pitty but Old Nick should have ye . Now our Priests are run down , and our Jesuits aground And their Arguments all prove invalid : See here he hath got , an unheard of New Plot , To Proselite you with a Ballad . Then lay by your Jeers , and Prick up your Ears , Whilst I unto you do display ▪ The advantage and worth , the Truth and so-forth Of the Roman Catholick way . If you did but behold , the Faith and the Gold , Of which Holy Church is possest ; You would never more stray , in th' Heretical way , But flye to her Lap to be blest . The Pope is the Head and doth Peter succeed , ( Pray come away faster and faster ) He succeeds him 't is true , but would you know how 'T is only in denying his Master . He 's Infallible too , what need more ado , And ever had Truth in possession : For though once Mob Ioan , Ascended the Throne , The same was no breach of Succession . Our Church and no other , is the Reverend Mother Of Christians throughout the whole Earth ; Though Older they be , perhaps far than she , Yet they must owe unto her their Birth . Our Faith is so great , so sound and Compleat , It scorneth both Scripture and Reason ; And builds on Tradition , sometimes Superstition , And oft-times Rebellion and Treason . Our strict purity , is plain to each eye , That Catholick Countreys views ; For there to suppress , the sins of the Flesh , Sodomy is in use and the Stews . The second Part , to the same Tune Our Zeal has been felt , where ever we dwelt , On all that our Doctrine deny : 〈◊〉 have a Suspition , we make Inquisition , ●nd straight the poor Hereticks Fry. 〈◊〉 they may Plead , or their Scriptures Read , We value them all not a pin : 〈◊〉 best Argument , that we can invent , 〈◊〉 with Fire and Sword to begin . ●rost Godly way , whatever they say , Since it their Salvation obtains , ●●kes them Orthodox , with blows and with knocks 〈◊〉 hammers Faith into their brains . God we can make , of a thin Wafer Cake , ●nd eat him up when we have done : 〈◊〉 Drop of the Cup , Lay-men must not sup , For the Priests Guzles that all alone . We have terrible Bulls , and Pardons for Gulls , Holy Water to Scar-crow the Devil ; ●ith Consecrate Swords , take them on our words , They shall make the Great Turk be Civil . We have Saints great store , and Miracles more , With Martyrs a great many from Tyburn ; ●●●ty Nuns that dwell , mew'd up in a Cell , As Chast as Night walkers of Holbourn . We have Holy Blood , we have Holy wood , A Ship-load or some such matter : We have Holy Bones , and some Holy Stones , VVould make an Old Ladies Chops water . We have Holy men , seen but now and then , Monks , Abbots , and Capuchin Fryars , With Merits so great , they can buy one a Seat In Heaven , or else they are Lyars . 〈◊〉 all you that would sure Salvation procure , And yet still live as you list : 〈◊〉 but mutter and Pray , and say as we say , And your Catholicks good as e're P — . We are brisk and free , and always agree , Allowing our selves to be jolly ; 〈◊〉 the Puritan tricks , of dull Hereticks , VVe count but Fanatical Folly. ●●●aring and Whoreing , Drinking and Roaring , All those are but Venial Transgressions : ●●e Murthering of Kings , and such pretty things , Are easily ▪ Absolv'd in Confession . 〈◊〉 short Pennance , doth wipe away Sin , And there is an end of all trouble ; Which having dispatcht , you may fall too 't agen , And safely your wickedness double . Bring a good round Sum , Sins past and to come , Shall presently be forgiven ; But this you must know , before you do go , The Excize runs high upon Heaven . For we have the Price , of every Vice , Assest at a certain Rate ; So near at a word , we do them afford , Not a Penny thereof we can Bate . But if you 're content , a while to be pent , And in Purgatory purged ; A smaller Spell , shall preserve you from Hell , And keep you from being Scourged . Though you have liv'd a Devil , in all kind of Evil , Bequeath but a Monastery , And Angels your Soul , without Controul , To Abraham's Bosome shall Carry . Nor need you to fear , who have bought Lands dear , That were Holy Churches before ; Wee 〈…〉 for Life , but for your Souls health At your Death you must them Restore . Thus Popery you see ▪ will kindly agree , If you will it but Embrace , But if you delay , there 's so many i' th way , ' That you will hardly get a good Place . The Critical Time , is now in the Prime , See how Holly Mother does smile , And spreading her Arms , to preserve you from harms , So gladly would you Reconcile . To which purpose behold , do but tell out your Gold And all Things in readiness be ; For the next Year , his Holiness ( we hear ) Doth intend a Jubilee . † You that Pardons would have , or Indulgence crave , To ROME , to ROME be Trudging , And do not contemne , good Advice from a Friend , Nor take his Ballad in dudgeon . FINIS . Printed for Benjamin Harris , at the Stationers Armes in Swithins-Alley near the Royal Exchange . Notes, typically marginal, from the original text Notes for div A55426-e10 † A Time when the POPE useth to grant General Pardons , &c. Formerly kept only every Fiftyth Year : But now that his H●linesses Market might the oftner Return , It is observed every Twenty-fifth Year , which happens to be the approaching Year , 1675. And I wish that all Factious or Designing Prists , and Poplings would be packing thither to observe It , that we might be rid of them , having more occasion for their Room then their Company . 
A64682	----	Bishop Ushers second prophesie which he delivered to his daughter on his sick-bed wherein is contained divers prophetick sayings for the years 1680, 1681, 1682, 1683, 1684, which were by him predicted for the said years : wherein also is laid down the divers revolutions for the ensuing years : likewise a very strange prophesie concerning the Kings restauration, which he gave to a person of quality in the time of his sickness : also he foretels that the papists were the persons that should cause all the calamitites that would ensue. Ussher, James, 1581-1656. 1681 Approx. 6 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A64682 Wing U222 ESTC R4892 12085574 ocm 12085574 53732 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. A64682) Transcribed from: (Early English Books Online ; image set 53732) Images scanned from microfilm: (Early English books, 1641-1700 ; 829:21) Bishop Ushers second prophesie which he delivered to his daughter on his sick-bed wherein is contained divers prophetick sayings for the years 1680, 1681, 1682, 1683, 1684, which were by him predicted for the said years : wherein also is laid down the divers revolutions for the ensuing years : likewise a very strange prophesie concerning the Kings restauration, which he gave to a person of quality in the time of his sickness : also he foretels that the papists were the persons that should cause all the calamitites that would ensue. Ussher, James, 1581-1656. [2], 5 p. Printed for John Hunt ..., London : 1681. Reproduction of original in Bodleian Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- England. Prophecies. Great Britain -- History -- Restoration, 1660-1688. 2005-02 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Judith Siefring Sampled and proofread 2005-04 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Bishop Ushers SECOND PROPHESIE WHICH He delivered to his Daughter on his SICK-BED . Wherein Is contained divers Prophetick Sayings for the Years 1680 , 1681 , 1682 , 1683 , 1684. which were by him Predicted for the said years . Wherein also is laid down the divers Revolutions for the ensuing years . Likewise a very strange Prophesie concerning the Kings Restauration , which he gave to a Person of Quality in the time of his Sickness . ALSO He foretels that the PAPISTS were the persons that should cause all the Calamities that would ensue . LONDON , Printed for John Hunt at the Sign of the Black Spread Eagle without Temple-Bar . 1681. BISHOP USHER'S SECOND PROPHESIE , Which he discovered to his Daughter on his Sick-Bed , &c. HE Prophesied of the Rebellion in Ireland , and Massacre there , and the Wars in England , many Years before they brake out ; and this he saw fulfilled . He Prophesied of another great Persecution that was to come ; and when one demanded of him , whether that great Persecution were passed or not ? He turning his Eyes to the Person asking him , and fixing them after an ireful manner , as he was wont to do , when he spake not his own Words ; and when the Power of God was upon him ; he said , Feed not your selves with vain Hopes of its being past : For I tell you , all you have seen , is but the beginning of Sorrow , to that which is to come over all the Protestant Churches of Christ , who e're long will fall under a sharper Persecution than ever they have had upon them ; and therefore , ( said he to the Person that spake to him ) look you be not found in the Outward Court ; for Christ will measure all that profess his Name , and call themselves his People ; and the Outward Court he will leave out to be trodden under Foot , and to be swept away , whose Religion stands in performing the outward part , without the inward power of Faith , and Love uniting them unto Christ. Those God will give to be trodden down , and swept away by the Gentiles ; but the Worshippers which are in the Temple before the Altar , are those who indeed worship God in Spirit , and in Truth ; whose Souls are made his Temples , by whom he is loved and adored in their most inward Thoughts : They have , and do sacrifice their Lusts and vile corrupt Affections , and their own Will to him . These God will hide in the Hollow of his Hand , and under the Shadow of his Wing . And this shall be one great difference between the last and all preceding Persecutions , That whereas in the former , the most eminent Saints were cut off , here the most eminent and faithful to God shall be preserved by God as a seed for the Glory which shall immediately follow to the Churches , as soon as this storm shall be blown over ; for as it shall be the sharpest , so it shall be a short Persecution , and shall take away the Dross with Hypocrites and Formalists , whilst the true Spiritual Believers shall be preserved till the Calamity is over . It was then asked , by what Instruments this Persecution should be carried on ? He answered , by the Papists . It was answered , that seemed improbable , since they were now less countenanced , and less numerous than heretofore in these Nations , and people more against them . He replyed , it should be by their Hands , and by the way of a suddain Massacre ; and that the Pope should be the Instrument of it . And these things he pake with that Assurance , and that was seen to be , which had been observed in him , when he predicted several things formerly , which came to pass accordingly , in the Observation , and to the Knowledge of those he spake them to . And he added , those were in his esteem the Gentiles spoken of , Rev. 11. And the Second , to whom the outward Court should be left , that they might tread it under Foot , they having received the Gentiles Worship by Images and many Mediators . And this , saith he , is more designing among them , and will come ; therefore look you be found watching and ready . The like he spake also to the Lady Tyrrel , his Daughter , about the same time , expressing himself as above : And the said Lady adds , that after she had opened the Door of his Chamber , she found him with his Eyes lifted up to Heaven , and Tears running down his Cheeks apace , and in a kind of Extasie , wherein he continued after she came in , near half an hour , without taking any notice of her ; and then recovering , told her , his Thoughts were exercised in contemplating the great Miseries and Persecution which was coming , which would be so sharp and bitter , as that they had drawn those Tears from his Eyes ; but he hoped he should not live to see it ; but possibly she might : for they are , said he , even at the Door ; therefore take heed you be not found sleeping . The same also he repeated to Mrs. Bisse , the Chief Baron of Ireland's Wife in Dublin , with this Circuustance added to her , That , said he , if they bring in the King , and restore him , it may a little longer be deferred ; but it will surely come ; and therefore be not unprovided for it . FINIS . 
A66198	----	By the King, a proclamation William R. England and Wales. Sovereign (1694-1702 : William III) 1699 Approx. 2 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A66198 Wing W2448 ESTC R225376 12445074 ocm 12445074 62213 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. A66198) Transcribed from: (Early English Books Online ; image set 62213) Images scanned from microfilm: (Early English books, 1641-1700 ; 951:32) By the King, a proclamation William R. England and Wales. Sovereign (1694-1702 : William III) William III, King of England, 1650-1702. 1 sheet ([1] p.) Printed by Charles Bill, and the executrix of Thomas Newcomb ..., London : 1699. Reproduction of original in Huntington Library. Broadside. At end of text: Given at our court at Kensington the eighth day of February, 1699. Proclamation ordering all Catholic priests and Jesuits out of England. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- England. Broadsides 2008-02 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2008-09 Mona Logarbo Sampled and proofread 2008-09 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion W R DIEV ET MON DROIT HONI SOIT QVI MAL Y PENSE royal blazon or coat of arms By the King , A PROCLAMATION . WILLIAM R. WHereas We have been Informed , That many Popish Priests and Iesuits have presumed to come into this Kingdom , and to continue therein contrary to the Laws and Statutes of this Realm ; We have therefore thought fit to Command all Popish Priests and Iesuits , to depart out of , and not to return or come into this Our Kingdom , under , such Penalties as by Law may be inflicted on them : And do by this Our Royal Proclamation ( Issued by the Advice of Our Privy Council ) strictly Charge and Command all Iesuits and Priests whatsoever , who have taken Orders from the See of Rome , or by the Authority or pretended Authority thereof , and not being under Restraint by Imprisonment , That they do forth with depart out of this Our Kingdom of England , Dominion of Wales , and Town of Berwick upon Tweed ; And that they or any of them , or any other such Priests or Iesuits do not presume to continue , come , or return into Our said Kingdom of England , Dominion of Wales , or Town of Berwick , upon Pain of having the Laws and Statutes of this Our Realm put in Execution against them . Given at Our Court at Kensington the Eighth Day of February , 1699. In the Eleventh Year of Our Reign . God save the King. LONDON , Printed by Charles Bill , and the Executrix of Thomas Newcomb , deceas'd , Printers to the Kings most Excellent Majesty . 1699. 
A66200	----	By the King, a proclamation England and Wales. Sovereign (1694-1702 : William III) 1700 Approx. 9 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A66200 Wing W2451 ESTC R40701 19524839 ocm 19524839 108959 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. A66200) Transcribed from: (Early English Books Online ; image set 108959) Images scanned from microfilm: (Early English books, 1641-1700 ; 1679:14) By the King, a proclamation England and Wales. Sovereign (1694-1702 : William III) William, III, King of England, 1650-1702. 1 broadside. Printed by Charles Bill, and the executrix of Thomas Newcomb ..., London : MDCC [1700] Reproduction of original in the British Library. "Given at our court at Hampton Court, the two and twentieth day of April, 1700, in the twelfth year of our reign." Pertains to: An Act for the further preventing the growth of popery. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- England. Proclamations -- Great Britain. Great Britain -- History -- William and Mary, 1689-1702. Great Britain -- Politics and government -- 1689-1702. 2008-02 TCP Assigned for keying and markup 2008-02 SPi Global Keyed and coded from ProQuest page images 2008-03 Pip Willcox Sampled and proofread 2008-03 Pip Willcox Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion royal English blazon or coat of arms By the King , A PROCLAMATION . WILLIAM R. WHereas by an Act made the last Session of this present Parliament , Intituled , An Act for the further Preventing the Growth of Popery , reciting , That there has of late beén a much greater Resort into this Kingdom than formerly , of Popish Bishops , Priests and Jesuits , who openly and in insolent manner , do Affront the Laws , and daily endeavour to Pervert Our Natural-born Subjects , which has beén occasioned by Neglect of the due Execution of the Laws already in Force ; For Preventing the further Growth of Popery , and of such Treasonable and Execrable Designs and Conspiracies against Our Person and Government , and the Established Religion , It is Enacted , That from and after the Five and twentieth Day of March , One thousand seven hundred , all and every Person and Persons , who shall Apprehend and Take one or more Popish Bishop , Priest or Jesuit , and Prosecute him or them , so Taken , until he or they be Convicted of Saying Mass , or of Exercising any other Part , of the Office or Function of a Popish Bishop or Priest within these Realms , shall Receive of the Sheriff or Sheriffs of the Country where such Conviction shall be made ( without Paying any Feé for the same ) for every such Offender , so Convicted , the Sum of One hundred Pounds , within Four Months after such Conviction , and Demand thereof made , in such manner as in the said Act is Directed . And it is thereby Enacted , That if any Popish Bishop , Priest or Jesuit whatsoever , shall say Mass , or Exercise any other Part of the Office or Function of Popish Bishop or Priest within these Realms or the Dominions thereunto belonging , or if any Papist or other Person , making Profession of the Popish Religion , shall keep School , or take upon themselves the Education or Government , or Boarding of Youth in any Place within this Realm , or the Dominions thereto belonging , and being thereof lawfully Convicted , shall on such Conviction be Adjudged to Perpetual Imprisonment . An it is thereby further Enacted , That from and after the Nine and twentieth Day of September in the Year of Our Lord , One thousand seven hundred , if any Person Educated in the Popish Religion , or Professing the same , shall not , within Six Months after he or she shall attain the Age of Eighteén Years , Take the Oaths of Allegiance and Supremacy , and also Subscribe the Declaration set down and expressed in an Act of Parliament made in the Thirtieth Year of the Reign of King Charles the Second , Intituled , An Act for the more Effectual Preserving the Kings Person and Government , by Disabling Papists from Sitting in either House of Parliament , to be by him or her Made , Repeated and Subscrilbed in the Courts of Chancery , or Kings Bench , or Quarter Sessions of the Country where such Person shall Reside , every such Person shall , in respect of him or her self only and not to or in respect of any of his or her Heirs or Posterity , be Disabled and made Incapable to Inherit or Take by Descent , Devise or Limitation , in Possession , Reversion or Remainder , any Lands , Tenements or Hereditaments within this Kingdom of England , Dominion of Wales , or Town of Berwick upon Tweed ; and that during the Life of such Person , or until he or she do Take the said Oaths , and Make , Repeat and Subscribe the said Declaration , as aforesaid , the next of his or her Kindred , which shall be a Protestant , shall have and enjoy the said Lands , Tenements and Hereditaments , without being Accountable for the Profits by him or her Received , During such Enjoyment thereof ; but shall not commit wilful Waste on the Premisses , on Penalty of Treble Damages . And that from and after the Tenth Day of April , One thousand seven hundred , every Papist , or Person making Profession of the Popish Religion , shall be Disabled , and is thereby made Incapable to Purchase either in his or her own Name , or in the Name of any other Person or Persons , to his or her Use , or in Trust for him or her , any Manors , Lands , Profits out of Lands , Tenements , Terms , or Hereditaments , within the Kingdom of England , Dominion of Wales , and Town of Berwick upon Tweed ; And that all Estates , Terms , and any other Interests or Profits whatsoever out of Lands , from and after the said Tenth Day of April , to be made , suffered , or done to or for the Use or Behoof of any such Person or Persons , or upon any Trust or Confidence , mediately or immediately , to or for the Benefit or Relief of any such Person or Persons , shall be utterly Void and of none Effect . And it is thereby Provided , That nothing in the said Act contained , shall be Construed to Extend to any Popish Priest , for saying Mass or Officiating as a Priest , within the Dwelling-house of any Foreign Minister Residing here , so as such Preist be not one of Our Natural-born Subjects , nor Naturalized within any of Our Dominions , and so as the Name of such Priest , and Place of his Birth , and the Foreign Minister , to whom he shall belong , be Entred and Registred in the Office of Our Principal Secretary of State. And it is thereby further Enacted , reciting , That by an Act made in the Third Year of King James the First , Intituled , An Act to Prevent and Avoid Dangers which may Grow by Popish Recusants , whosoever shall be Convicted of Sending , or causing to be Sent any Child , or any other Person under their Government , unto Parts beyond the Seas , out of the Kings Obedience , to the Intent that such Child or Person so Sent should be Educated in the Romish Religion contrary to the said Act , is to Forfeit One hundred Pounds , One Half to the Kings Majesty , and the other Half to him that shall Sue for the same ; That for the greater Encouragement and Reward of those who shall Discover such Offenders , That the said Sum of One hundred Pounds shall be to the sole Vse and Benefit of him or her who shall Discover or Convict any Person Offending , to be Recovered as by the said Recited Act is Enacted . And to the end that the Protestant Children of Popish Parents , may not in the Life time of such their Parents , for want of fitting Maintenance , be Necessitated , in Complyance with their Parents , to Imbrace the Popish Religion , contrary to their own Inclinations , 'T is thereby also further Enacted , That from and after the Five and Twentieth Day of March , One thousand seven hundred , if any such Parent , in order to the Compelling such his or her Protestant Child to Change his or her Religion , shall refuse to Allow such Child a fitting Maintenance , suitable to the Degree and Abilities of such Parent , and to the Age and Education of such Child , Then upon Complaint thereof made to Our Chancellor , Keeper of Our Great Seal , or Commissioners of Our Great Seal for the time being , It shall be Lawful for Our said Chancellor . Keéper or Commissioners , to make such Order therein as shall be Agreeable to the Intent of the said Act. And whereas We have thought it necessary that none of Our Subjects may be Ignorant of the Contents of the said Act , and in order to put the said Act in due Execution , That the said should be Published in the most Solemn manner ; We therefore ( with the Advice of Our Privy Council ) have thought fit to Issue this Our Royal Proclamation , hereby Declaring , That all Popish Bishops , Priests and Jesuits , or other Person or Persons , who shall be found Offending against the said Act , shall be Prosecuted with the utmost Seventy according to Law. And We do hereby strictly Charge and Command all Our Loving Subjects , to use their utmost Diligence in putting the said Act in Execution , by Discovering , Taking and Apprehending all Popish Bishops , Priests and Jesuits , and other Persons Offending against the said Act , to the end they may Receive the just Punishment of the Laws for their Offences . Given at Our Court at Hampton Court , the Two and twentieth Day of April , 1700. In the Twelfth Year of Our Reign . GOD SAVE THE KING . LONDON , Printed by Charles Bill , and the Executrix of Thomas Newcomb , deceas'd , Printers to the Kings most Excellent Majesty . MDCC . 
A66248	----	By the King and Queen, a proclamation whereas by the act of this present Parliament intituled An act for the amoving [sic] papists and reputed papists from the cities of London and Westminster, and ten miles distance from the same ... England and Wales. Sovereign (1689-1694 : William and Mary) 1689 Approx. 2 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A66248 Wing W2525 ESTC R37246 16282138 ocm 16282138 105243 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. A66248) Transcribed from: (Early English Books Online ; image set 105243) Images scanned from microfilm: (Early English books, 1641-1700 ; 1602:38) By the King and Queen, a proclamation whereas by the act of this present Parliament intituled An act for the amoving [sic] papists and reputed papists from the cities of London and Westminster, and ten miles distance from the same ... England and Wales. Sovereign (1689-1694 : William and Mary) Mary II, Queen of England, 1662-1694. William III, King of England, 1650-1702. 1 broadside. Printed by Charles Bill and Thomas Newcomb ..., London : 1689. "Given at our court at Hampton-Court, this ninth day of May, in the first year of our reign." Reproduction of original in the Harvard University Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- England. Great Britain -- History -- William and Mary, 1689-1702. 2008-02 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2008-08 Mona Logarbo Sampled and proofread 2008-08 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion By the King and Queen , A PROCLAMATION . William R. WHereas by the Act of this present Parliament , Intituled , An Act for the Amoving Papists , and Reputed Papists , from the Cities of London and Westminster , and ten Miles distance from the same ; The great numbers of Papists resorting to the said Cities are Declared to be , and to have been found Dangerous to the Peace of this Kingdom , and Ways and Methods thereby Provided and Enacted , as well for Discovering as Amoving the said Persons out of the said Cities and Places ( except only as in the said Act is excepted ; ) Their Majesties having daily Experience of the wicked and mischievous Designs , practised and carried on in and about the said Cities amongst Their Loving Subjects , tending to the Ruine and Destruction of all Protestants , and Restoring Popery into these Kingdoms ; And being hereunto desired by the Commons in Parliament Assembled , do by this Their Proclamation strictly Require and Command all Papists and Reputed Papists ( except such as in the said Act are Excepted ) forthwith to Depart out of the said Cities , and Ten Miles adjacent ; And do hereby further Require and Command , that if any of the said Papists or reputed Papists ( not excepted in the said Act ) shall remain within either of the said Cities , or Ten Miles adjacent , That the Lord Mayor of London , and all and every Iustice of Peace within the said Cities and Limits , do proceed against them as Persons Conspiring against the Peace and Welfare of the Government . Given at Our Court at Hampton-Court this Ninth Day of May , 1689. In the First Year of Our Reign . God Save King WILLIAM and Queen MARY . LONDON , Printed by Charles Bill , and Thomas Newcomb , Printers to the King and Queen's most Excellent Majesties . 1689. 
A66316	----	By the King and Queen, a proclamation for the confinement of popish recusants within five miles of their respective dwellings England and Wales. Sovereign (1689-1694 : William and Mary) 1690 Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A66316 Wing W2607 ESTC R38097 17187658 ocm 17187658 106125 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. A66316) Transcribed from: (Early English Books Online ; image set 106125) Images scanned from microfilm: (Early English books, 1641-1700 ; 1624:40) By the King and Queen, a proclamation for the confinement of popish recusants within five miles of their respective dwellings England and Wales. Sovereign (1689-1694 : William and Mary) Mary II, Queen of England, 1662-1694. William III, King of England, 1650-1702. 1 broadside. Printed by Charles Bill and Thomas Newcomb, London : 1690. "Given at our court at Whitehall the seventeenth day of June, 1690. In the second year of our reign." Reproduction of original in the Harvard University Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism. Great Britain -- History -- William and Mary, 1689-1702. 2008-02 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2008-09 Mona Logarbo Sampled and proofread 2008-09 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion monogram of 'W' (William) superimposed on' M' (Mary) RR DIEV ET MON DROIT HONI SOIT QUI MAL Y PENSE royal blazon or coat of arms By the King and Queen , A PROCLAMATION For the Confinement of Popish Recusants within Five Miles of their respective Dwellings . Marie R. THeir Majesties having received Information , That divers Popish Recusants holding Correspondence with , or Favouring Their Majesties Enemies , do withdraw from their Habitations , Designing and Endeavouring to Corrupt and Seduce Their Majesties Subjects , and them Excite to Sedition and Rebellion , at this time , whilst Their Majesties with most of the Princes of Christendom are Engaged in a necessary War against the French King , for Their common Security , and the particular Preservation of these Kingdoms , whereon the Interest and Safety of all and singular Their Majesties Subjects do depend ; have thought fit ( with the Advice of Their Privy Council ) to Issue this Their Royal Proclamation , and do hereby strictly Charge and Command all Popish Recusants , being above the Age of Sixteén years , born within any of Their Majesties Realms or Dominions , or made Denizens , That they and every of them do ( according to the Statutes in that behalf made ) repair to their respective Places of Abode , and if they have no Places of Abode , then to the Places where the Father or Mother of such respective Person is , or shall be then dwelling , and do not thereafter Remove or Pass above Five Miles from thence . And Their Majesties do hereby further straitly Charge and Command all Their Iudges , Iustices , Magistrates , Ministers and Officers , That if such Popish Recusant , or Person reputed so to be , shall not repair to his or her Place of Abode , and there continue without Removing or Passing above Five Miles from thence , according to the true Intent and Tenour of the Statutes in that behalf , That then such Popish Recusants , or Persons so reputed respectively , be Prosecuted and brought to Punishment , as well by Tendring unto them the Oaths mentioned in an Act of Parliament made in the First Year of Their Majesties Reign , Entituled [ An Act for the Abrogating the Oaths of Supremacy and Allegiance , and Appointing order Oaths ] as by putting in Execution the severest Laws which are now in Force against them . Given at Our Court at Whitehall the Seventeenth Day of June , 1690. In the Second Year of Our Reign . God save King William and Queen Mary . LONDON , Printed by Charles Bill and Thomas Newcomb , Printers to the King and Queens most Excellent Majesties , 1690. 
A66402	----	An impartial consideration of those speeches, which pass under the name of the five Jesuits lately executed viz. [brace] Mr. Whitebread, Mr. Harcourt, Mr. Gawen, Mr. Turner, and Mr. Fenwick : in which it is proved, that according to their principles, they not only might, but also ought, to die after that manner, with solemn protestation of their innocency. Williams, John, 1636?-1709. 1679 Approx. 59 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A66402 Wing W2710 ESTC R211881 17870181 ocm 17870181 106692 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. A66402) Transcribed from: (Early English Books Online ; image set 106692) Images scanned from microfilm: (Early English books, 1641-1700 ; 1110:3) An impartial consideration of those speeches, which pass under the name of the five Jesuits lately executed viz. [brace] Mr. Whitebread, Mr. Harcourt, Mr. Gawen, Mr. Turner, and Mr. Fenwick : in which it is proved, that according to their principles, they not only might, but also ought, to die after that manner, with solemn protestation of their innocency. Williams, John, 1636?-1709. [2], 26 p. Printed for Richard Chiswell ..., London : MDCLXXIX [1679] Attributed to Williams by Wing and NUC pre-1956 imprints. Reproduction of original in the Union Theological Seminary Library, New York. Includes bibliographical references. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Whitbread, Thomas, 1618-1679. Barrow, William, 1610-1679. Gawen, John, 1640-1679. Turner, Anthony, 1628 or 9-1679. Caldwell, John, 1628-1679. Popish Plot, 1678. Anti-Catholicism -- England. 2007-06 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-07 Emma (Leeson) Huber Sampled and proofread 2007-07 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion AN IMPARTIAL CONSIDERATION OF Those Speeches , Which pass under the Name of the FIVE JESUITS LATELY EXECUTED . Viz. Mr. Whitebread . Mr. Harcourt . Mr. Gawen . Mr. Turner , and Mr. Fenwick . In which it is proved , That according to their Principles , they not only might , but also ought to die after that manner , with Solemn Protestations of their Innocency . LONDON : Printed for Richard Chiswell , at the Rose and Crown in St. Paul's Church-yard , MDCLXXIX . AN ANSWER TO THE Late SPEECHES of the Five Jesuits . THE words of dying persons have always been esteemed of greatest Authority , as Mr. Harcourt in his Speech doth observe : and at the first sight , what was spoken by him and his Associates just before their Execution , doth seem to command it ; when Mr. Gawen after the like Preface doth add , I do solemnly swear , protest and vow by all that is sacred in Heaven or on Earth , and as I hope to see the Face of God in Glory , that I am as Innocent as the child unborn , &c. A Speech of so great Assurance , that if it were not for the clearness of the Evidence that was brought in against them , the impartiality of the Court which they stood before and were Condemned by , the Order which they were of , and the cursed Principles held by that Order ; and Lastly , other things spoken by them at the same time that were manifestly untrue , I should have had so much charity as to believe . But when all this and more doth appear against them , and confute what they have with so much confidence maintained before God and the World , it will be a work of Justice and Charity to detect their Hypocrisie , and to shew that the Jesuits have a Gospel by themselves . And this I shall do : First , By shewing that their present case is such , that although they had been guilty , such a Protestation of their innocence was necessary , if it might be consistent with the principles of Religion . Secondly , That such a Protestation is consistent with their Principles , and what is agreeable to the practice of their Order . Thirdly , That from the consideration of their circumstances , and a careful perusal of what was said by these persons at the time of their death , there is sufficient reason to believe that they acted upon such Principles . First , It was necessary for them at this time , and in their circumstances , tho never so deeply guilty , to stand upon their own vindication , and to vindicate themselves after the most solemn way imaginable . For if this Plot should be believed , and they discovered to be the Contrivers and Promoters of it , it would be a foul blemish to their Religion , and so great a disparagement to their Society , that all their Art and Industry could never be able to wipe it off . It would awaken the Princes of Christendom , and they would never think themselves secure till this Order followed that of the Templers , and was Universally dissolved and extirpated . It would make those that mean well too among themselves to abhor them , and open a fair way for Protestantism to enter in upon them . And therefore it concerned them as much as might be to prevent it ; and how could it be prevented , but by this way that they have taken . For if they had been silent under so great a charge as this , all the World would have concluded them Guilty ; or if they had but faintly denied it , when the Evidence was so full and peremptory against them , the suspitions that are abroad would have increased , and the Evidence already given in would be further enquired into and made out . It was not a sorry Evasion , or some puny Equivocation that would put a stop to these mischiefs , and set them right in the opinion of the World , as they well enough understood ; and therefore it concerned them , if the honour of their Religion , or that of their Society was dear to them , to betake themselves to the most formal Protestations to ensure it ; if so be it might be done with consistency to their Religion , or their own safety in another World. Secondly , I shall therefore shew that such Protestations are consistent with their Religion , and that altho they were never so Guilty , they might stand upon their own Innocency and Justification to the Death . And that is to be done upon these Principles . ( 1 ) If what they are charged with be made Legitimate by a Superior Authority . ( 2. ) If they are under a precedent and sufficient Obligation not to confess what they are justly charged with . ( 3. ) If they are indemnified and declared Innocent . ( 4. ) If they are charged before an incompetent Authority . ( 5. ) If the Charge it self be laid wrong . First , If what they are charged with be made Legitimate and allowable by a Superior Authority ; which may be done two ways . First , By a dispensation from the Pope , or by others ordinarily deputed thereunto in their Church . This is what they do now deny amongst us , confidently maintaining that a Dispensation is never given beforehand . But this is vainly alledged , whether we consider the nature of a Dispensation , which hath a relation to an action yet to be done , or to the continuation of it ; or whether we consider the practice of their Church , of which we have a very modern instance . For whereas the Marrying of a Brothers Wife , the Brother being yet alive , is both contrary to the Law of God and Nature ; there is a Prince now in the World that is dispensed with in that matter , and enjoys the Wife and Kingdom of his Brother by virtue of the Popes Authority . Now if the Pope hath a Power of altering the nature of things , and of giving a Dispensation for what would without that Dispensation have been in it self unlawful ; then the doing of an Action otherwise evil is , by virtue of that Dispensation , no sin ; and he that hath that for his Authority , is so far Innocent . Secondly , The Action may be made Legitimate , by virtue of the command of such a Superior , as they are bound fully and universally to obey . And this is the case of the Jesuits , who are under a perfect Subjection to their Superiors , and whose commands they are not to dispute . This is the first thing which they are taught , to be so Conformable to the Catholick Church ( which in their sence is the Pope ) that if it defines that to be black , which appears to them to be white , they are notwithstanding without more ado to account it black a . And this is an obedience which they are not only bound to yield to the Apostolick Chair , but to the rest of their Superiors , and which their Founder Ignatius writ an Epistle on purpose to confirm them b in . An Epistle , that nothing can be added to , or taken from , saith their General Fr. Borgia c . An Epistle that is truly Divine , saith their General Mutius Vitellescus d . In this Epistle it is that Ignatius doth lay down these things . First , That they must look upon their Superior , not as a person obnoxious to error , but as Christ himself — who could not be deceived , nor would deceive . Secondly , That Whatever their Superior commands or thinks , that they must always be ready to defend , and by no means to reject . Thirdly , Whatever he commands , that they must resolve to look upon as the command of Christ , and with a blind Resolution without any doubt or delay , resolve to do e without giving way to any humane reasonings and discourses , as their General Aquaviva expounds it f , that they renounce not only their own wills , but understandings also , and submit them wholly to his , without calling any thing into question ; for otherwise the excellent virtue of blind obedience would fail , as Ignatius saith g . That every one must perswade himself , that he is acted and governed by Divine Providence , through his Superiors Orders , and that he ought to be in that case as a Carkass , which suffers it self to be carried or disposed of any way ; or as a staff in an old mans hand , which he directs as he pleaseth , as it 's fully expressed in their Constitutions h . Now if they are thus obliged blindly to obey their Superiors , and that whatever they command them , is without any demur to be done , they are so far innocent in their own account , and think that they may safely without doubt , purge themselves as such . But they may say that they are only obliged to this obedience in things Lawful , and no further , according to what Ignatius himself doth say i , and is further confirmed by their constitutions k . But is this likely to be the sence , when their Superior is in the place of Christ l , and whom they are to submit to as to him , and whom they are to attend to , whatever he be , how weak or insufficient soever , as he represents the person of him , whose wisdom cannot be deceived , as Ignatius saith m ? Is this likely to be , when they must universally and wholly submit their own understandings to his , and are without delay or doubt to do what he requires ? And that it is not so , whatever they pretend , is evident from their own Constitutions n , where the Title of one Chapter is , that the Constitutions do not bring any under an obligation to sin ; but how little it answers that Title , any one that reads the Chapter may perceive ; for it's the●e said , that it seems to us — that no Constitutions , &c. can bring under an obligation to mortal or venial sin , unless the Superior in the name of Christ , or in the virtue of obedience should command it : and then that may be done in the cases so judged of , which tends much to a private or universal good . So that a general or particular good may make it lawful for a Superior to command what otherwise would be a sin ; and the Vow of obedience makes it necessary for him that is under command to obey . By which means any sin shall be none , and the greatest Criminal be Innocent . 2. They may justifie themselves if they are under a precedent and sufficient obligation not to confess what they are justly charged with . And such an obligation is ( 1. ) the disadvantage of Religion , or the injury of another . For which reasons it was that Sir Everard Digby did clear all the Priests before the Lords ; and when asked by the Lord Chief Justice , if he had not taken the Sacrament to keep secret the Plot as others did , boldly said , that he had not ; because , saith he , I would avoid the question , at whose hands it were . * And upon this Principle Parsons the Jesuit doth proceed , when he saith , ‡ that if a Priest taken in a mans house , of whose overthrow he either must be a cause , or doth suspect that he may be so , should be asked whether he is a Priest , he is bound to deny himself so to be . 2. Such an Obligation also is Confession ; of which I shall give you their sence in the words of Parsons . ‖ If a Confessor that hath heard another man's Confession should be demanded , whether such an one had confessed such a sin unto him or not , he may not only say I know not , but answer directly , that he hath not confessed any such thing unto him , albeit he had so done ; and that the said Confessor may not only say , but swear also this answer of his , understanding and reserving in his mind , that the Penitent hath not confessed unto him so as he may utter it , &c. All Divines and Lawyers do hold that in this case of Confession , the obligation of secrecy is so great , as for no respect whatsoever , nor to what person soever , though he be never so lawful a Judg , Prince , Prelate , or Superior , nor for saving of a whole Kingdom or Commonwealth , and much less the lives of any particular men or women , or of the Confessor himself ; no , nor of the whole world together , if it were possible , or to work never so much good thereby might he utter the same . To which another Author of the same Order * adds , though the matter confessed was no less than the subversion of Religion , and the destruction of the Sacraments . This was the Defence which Garnet made for himself , why he at the first did not discover the Conspiracy of the Gunpowder-Treason , and why he afterwards did obstinately deny his knowledg of it ; because as he pretended , it was disclosed unto him by Greenwel the Jesuit in Confession , and that it would endanger the lives of divers men * : by which he said he was so bound up , that if one confessed this day to him , that to morrow morning he meant to kill the King with a Dagger , he must conceal it ‖ . The case then is , That if at any time a dangerous Conspiracy is made known to them in Confession , which they themselves were actually before egaged in ; yet it being thus complicated , that their own concurrence in it is joyned with the others confession , they then may and are bound to stand upon their own innocence , because they cannot plead guilty , though they are so , without betraying what they heard in Confession . 3. They may justify themselves , when they are indemnified and declared innocent by Absolution . Pardon is a discharge from punishment , and Absolution is a legal declaration of Pardon ; and in it self is not a making Innocent , but only an assurance , that a person , notwithstanding his former crimes , shall be dealt with as if he were such . But they extend this further , for such a growing thing is power in the Roman Church , that it would bring every thing within its compass . Sometimes Sin by the Pope's power shall be made none ; and a Man shall violate his Oath , and by virtue of a Dispensation from his Holiness shall become perjur'd without Sin. Sometimes the Guilty shall be made Innocent , and by the power of Absolution shall be able to swear it . For if a person by confession to a Priest , and Absolution from him , hath what is sufficient to Salvation , and to set him right in the sight of God ( as is the common opinion among them * ) then it may be thought sufficient also to make him innocent amongst Men , and to give him reason to think so . This seems to be the ground of the present practice amongst them ; as when Gurphy , after his Absolution denied at his Death with all assurance imaginable , That he was guilty of that Burglary , which he was in Ireland condemned for ; though the Rope breaking he lived to confess it † . And this principle hath so far prevailed at this day ; that Mr. Prance doth ingenuously acknowledg ‖ , That if he had been absolved after the Murther of Sir Edmond-Bury Godfry , as Hill , and his other Accomplices in it were , that he should have probably persisted in avowing his Innocence , as they did , and never , or without extream difficulty have been brought to any acknowledgment . Agreeable to this is that which is said by Lud. Lopez , 1. p. Instruct . c. 42. who is quoted as good Authority by Raynaudus the Jesuit , ut supra . A Woman that hath been false to her Husband , doth sin , if she without cause doth swear that she is Innocent , and doth so swear because she hath done Penance for the same ; unless her Husband doth unjustly compel her to swear . The meaning of which is , that if she doth swear it vainly , when not put to it , and there is no reason for it , then she offends ; but if her Husband threatens , and she is in danger ( for that is often the meaning of unjustly in the sence of these Casuists ) then she may safely swear that she is Innocent , forasmuch as she hath repented , and given satisfaction to the Priest , and been Absolved by him . From whence it appears , that if persons be compelled to swear unjustly , as ( in their opinion they all are when made to swear before Hereticks ) that then they may swear , though never so Guilty , that they are Innocent and without fault , as having been Absolved for it . 4. They may plead their own Innocency , and justify it with an Oath , &c. if they stand charged before an incompetent Authority . Of this Opinion is Parsons , for he saith , a If a Judg be not lawful or competent , the party charged may answer as if he was alone , and no Man by , for that he hath no necessary reference to him at all , &c. And much to the same purpose saith Lessius . b Now an incompetent Judg , is one that hath no lawful Jurisdiction over a Person ; as may be gathered from Parsons . c And such with them are ( 1. ) All Hereticks , who are incompetent , because they are uncapable of rule , as Gab. Vasquez saith ; d and as soon as a Prince is fallen from the Catholick Religion , he presently falls from all his Power and Dignity , saith Parsons . e And thus was the case determined with an especial respect to England , as you may see in Greg. Martin in lib. resolut . cas . and Dr. Stillingfleet's Sermon , on Matt. 10. 16. p. 42. ( 2. ) Such again , according to Them , are all Lay-Magistrates , with respect to the Clergy . A Priest being exempted from all civil Jurisdiction , saith Bellarmine f . The belief of which led Emanuel Sa , so far as to say , g That Rebellion in a Clergy-Man is no Treason , because he is not subject to the Civil Power . And Bellarmine saith little less , when he maintains h that Kings are not the Superiors of the Clergy , and therefore such are not bound to obey them , but only as to matter of direction . This is clearly stated and applied to our purpose by Parsons i ; If a Judge , saith he , be not lawful or competent ; as if a Lay-Magistrate in a Catholic Country would enquire of matters not belonging to his Jurisdiction , as for example , sacred or secret : then he may answer as if he were alone , and no man by , for that he hath no reference to him at all . For , as he saith afterward . k Priests both by divine and humane Law , according to Catholick Doctrine , are exempted from Lay-mens Jurisdiction . When therefore Priests are brought before Lay-Magistrates , and Catholics before Heretics , they have a liberty to say what they please , and what may best serve their purpose and convenience : they may protest and swear that they are Innocent , though never so guilty , that they know not what they know , and did not what they did . And if they may thus stand upon their own Vindication , how unjustifiable soever their case be in it self , before incompetent Authority ; then they may as well do it before incompetent Witnesses and Auditors . For the Hereticks at Tyburn have no more right to Truth , than those at the Old Baily ; and they may as well protest and vow by all that is sacred , that they are innocent , when they come to die , as when they were upon their Trial ; since the People there , as well as the Judges here , were alike incompetent and heretical . 5. They may plead Innocency when the Charge is laid wrong . This we acknowledg , when we say that a Person guilty of the Fact , may yet plead not guilty as to matter and form . But now the Charge with them shall always be laid wrong , when they answer to it by Equivocation or Mental Reservation . For then it is not what the Charge is in it self , but what they charge themselves with , that they direct their answer to . As if a Person be charged with a Crime , but by an incompetent Authority , or illegally , he may securely say , I did not do it , reserving within himself that he did not do it in Prison ; or that he had no design upon the King , thereby meaning a painted King l . And this is a current Opinion among them . If a Judg be not lawful or competent , the Defendent may answer as if he were alone and no Man by , and may frame to himself any Proposition that is true of it self , and in his own sence and meaning , though the other that heareth , understandeth it in a different sence , and be thereby deceived , saith Parsons m . If he be guilty , in such Cases he is to turn himself to Almighty God the Judg of all , and frame to himself some true reserved sence , may say , I have not done it , I have not seen him , I have not killed him ; understanding thereby that he hath not done it , so as the Examination or Punishment of it is subject to that Tribunal , or he subject to their Jurisdiction , whereby he is bound to utter the same to them ; as that Author further saith n . But what if he be put to his Oath ? Lessius answers , o That as often as it is lawful to use a doubtful Speech , or a secret Reservation , it is lawful to use an Oath , if necessity or some notable Cause requireth it , namely , to avoid a great evil , &c. And accordingly Parsons p doth lay it down from Azorius , &c. If the Judg that exacteth the Oath be not a lawful Judg , or proceedeth not lawfully in exacting the same ; then hath he that sweareth , no Obligation to swear to his Intention at all , but may swear to his own , &c. Amongst other Examples of this way , we have in Dr. Abbot's Antiologia , p. 12. b. of one John Vnderwood , that being examined before the Arch ▪ bishop of Canterbury , 1612. denied that ever he was beyond Sea ; and affirmed , That he was Married , and had six Children , and was an Husbandman . And yet acknowledged afterward , that he had been formerly six years at Rome in the College , was admitted there into Orders , and was a Jesuit , and that his true Name was Cornford ; and that in what he said before , he meant , That he was married to his Breviary , and that he had six Spiritual Children ; and that he had not been beyond Sea , so as to confess it to the Arch-Bishop . This Answer was much talked of , and what Sancta Clara hath defended under his own hand , as is yet to be seen . This was also the opinion of Garnet , and the way he took q , for having an Oath administred to him , and being examined upon the word of a Priest , whether he had ever sent or writ to Greenwel the Jesuit , since they were together at Coughton ? answered , No ; and when convinced of it by the Letters produced , said , he had done nothing in his denial but what was lawful . But supposing this should be at the point of Death , may this then be practised ? Lud. Lopez r saith , That if a Woman having been excommunicated for not living with her Husband , should at the point of Death , to obtain Absolution , swear , if she recovered , to return to him ; reserving in her self , if it might be without Sin , she shall not be guilty of Perjury ( if she knew an impediment ) though she recovers and lives from him . And this was Mr. Tresham's case , a who having accused Garnet of the Spanish Treason , for fear this might be to the prejudice of the Jesuit , three hours before he died subscribed a Paper , in which he testified upon his Salvation , that he had not seen him of 16 years before : whereas Garnet himself confessed , that within two years before they had frequently been together . All which Garnet said he believed , Mr. Tresham might have done , as he meant to equivocate . And it is an Example may safely be followed , as he maintained b . This was the Case of Parry , that attempted the Life of Queen Elizabeth , who upon his Apprehension , and after at his Trial , confessed it ; but at last denies it , lays his Blood upon the Queen and Judges , and summons the Queen to answer for his Blood before God c . But what if they voluntarily renounce all Equivocations , and Mental Reservations , or are required so to do in Oaths and Protestations ; Is this defensible upon their Principles ? So saith Parsons d ; When thou answerest to a Judg , that is incompetent , by Equivocation : If he ask , whether you Equivocate , or not ? You may answer , No , but with a further Equivocation . If he urges again , and asks whether you did not Equivocate in your denying it ? You may answer , No , with another secret Equivocation , and so as often as you are asked . Nay , he saith further e ; When a Judg is not lawful , though a Person hath first sworn to answer directly , he may use doubtful words ; which if they prevail not , then say the Doctors , that he may deny , and say , I know nothing , I have seen nothing , &c. reserving in his mind , that he knoweth nothing which in that unjust Examination he is bound to utter . This was the measure Garnet the Provincial of the Jesuits took ; for when he was called before the Lords , and was asked , Whether Hall the Jesuit and he had any Conference together in the Tower ? and being desired not to Equivocate ; he stifly denied it upon his Soul , reiterating it with many detestable Execrations : And yet when proved against him , cryed the Lords Mercy , and said , He had offended , if Equivocation did not help him * . Of this we have a notable Instance ‖ in one John Coome , that Anno 1609 , being examined by the Bishop of London , and required to set down his Answer in writing , did it after this manner ; Whatsoever I now affirm , I affirm upon the Faith of a Christian , without all Equivocation and Mental Reservation , or secret Interpretation kept to my self ; and affirm it according to the plain sense of the Words by me spoken ; So God me help , through Jesus Christ . First , I say , therefore that my Name is John Coome , neither have I been called by any other Name here , or beyond Seas ; and particularly that my ordinary Name is not Scammel , neither is it my true Name . Furthermore I affirm , upon the Faith of a Christian , that I never was in Orders according to the Way of the Church of Rome , and did never enter into a Vow according to the Rule of the Jesuits ; nor ever studied in any English Seminary in Spain or Flanders . And to the truth of all this I have subscribed , and of my own accord have subscribed , John Coome . These things he swore , and yet did all by Equivocation and Reservation ; for he afterwards confessed that he was a Priest , and Jesuit , and did commonly write his name Scammel . And that they may use Equivocation when they declare against it ; see it further made good by Dr. Stillingfleet in the sore-quoted Sermon , pag. 39. If we reflect upon these Propositions , we may be able to reconcile all that Mr. Whitebread and his Brethren did declare at their late Execution , or whatever they are made to say in these Speeches that pass up and down in their Names , to the justice of the Sentence they suffered by . It 's true , amongst Protestants , nay amongst Heathens , such solemn Protestations would be hearkned to ; and those that are honest and sincere , could hardly think those that use such Asseverations to be otherwise . But if we consider what hath been before said , we have reason to judg of Them by other measures . For some of their Principles do shew that they may do it . As those of being dispensed with in it ; and of having Absolution after it ; and of denying and swearing , with Reservation before an incompetent Authority . But others of the abovesaid Principles make it necessary , and shew that they ought to do it . As if they were required so to do by their Superiors , whose Commands they are not to question or dispute : If it were for a notable Good , or preventing a considerable Mischief ; or if they heard it in Confession ; In these cases they are obliged to deny , and to deny again ; to equivocate upon Equivocation ; to die , and , I had almost said , to damn themselves , rather than confess when they are thus bound to be secret . But that they need not fear , for besides the security that they have otherwise , it 's said , in a famous Book of theirs , * that God granted to their Order , that for the first 300 years , none of them should be damned . And perhaps they may think it worth the while to venture Purgatory to secure their present Plot from Miscarriage ; as the Lord Cordes is said ‖ to have been content to lie seven years in Hell , on condition Calice might be recovered from the English . That if we consider their Circumstances , and peruse their Speeches , it may be presumed that they acted according to these Principles . And here I shall not repeat what I before said to make it evident , that if they had been guilty , this way of proceeding was necessary to maintain the credit of their Religion and Society , &c. But shall observe , ( 1. ) That there are not in any of these Speeches , higher Protestations and Appeals to God , than what was in the words of Garnet , and the writing of Co●me before spoken of ; which yet were plainly Sophistical , as the Sequel shewed . ( 2. ) That there is in the most material parts of them such an agreement , and that in the phrase it self , ( as hath been already observed ) as if they were to act a prescribed part , and to observe particular Orders in what they should say . ( 3. ) That the Elder , and those who it's likely were to give absolution , spake with greater caution and reservedness , whilst the others spoke with greater freedom and boldness . ( 4. ) That notwithstanding all , there are some things notoriously false , and in which at least they do equivocate ; which may give just reason to suspect that they do equivocate also where it is not so evident . And this falls the hardest upon Mr. Gawen , who thus delivers himself ; Because they [ Jesuits ] are so falsly charged for holding King killing Doctrine , I think it my duty to protest to you with my last dying words , that neither I in particular , nor the Jesuits in general , hold any such opinion , but utterly abhor and detest it ; and I assure you , that among the multitude of Authors , which among the Jesuits have printed Philosophy , Divinity , Cases or Sermons , there is not one to the best of my knowledg that allows of King-killing Doctrine , or holds this position , That it is lawful for a private Person to kill a King although an Heretick , although a Pagan , although a Tyrant ; that is to say , not any Jesuit that holds this , except Mariana the Spanish Jesuit , and he defends it not absolutely , but only problematically , for which his Book was called in again , and the Opinions expugned and sentenced . Now towards the clearing of this , four things are to be enquired into . 1. What the Opinion of Mariana was touching killing of Kings ? 2. Whether Mariana held it problematically only ? 3. Whether and how Mariana was censured for it ? 4. Whether any of the Jesuits besides Mariana were of that Opinion ? 1. What the Opinion of Mariana was touching killing of Kings ? Mr. Gawen saith , That he held it lawful for a private Person to kill a King , if an Heretick or Tyrant , &c. His Opinion is to be sought for in his Book , De Rege & Regis Institutione * ; where he thus delivers himself , ( 1. ) If a lawful Prince becomes a Tyrant , and doth oppress and violate the publick Laws , &c. he is to be admonished ; and if he afterward persist therein , he may be declared a publick Enemy , and may be killed ( if otherwise the Common-Wealth cannot be defended ) and that by a private Person . ( 2. ) That in case there cannot be a publick Convention of the People ( as a Parliament ) that then the common Voice of the People shall be sufficient to warrant it ; and he who then favouring the Publick Wish doth attempt his Life , doth nothing unjustly . ( 3. ) That yet it is not lawful for any private person to kill a King. So that he takes a private person in two sences ; ( 1. ) For one that doth it upon a private account , as for his own Pleasure , or Revenge ; and then he declares it to be unlawful for such an one to kill a King. ( 2. ) For one that is commissioned by Authority , as by a Pope , or Convention of People , or that doth it for a general Good ; and then it is lawful and honourable for him so to do . 2. Whether Mariana held this problematically only ? So saith Mr. Gawen , and so did also Eudaemon . Johannes * , saying , That he delivered his Opinion with doubt The advantage they take of saying so , is from what Mariana saith towards the conclusion of Chap. 6. viz. This our Opinion doth certainly proceed from a sincere mind ; in which , since I may be deceived , as a man , I will thank any one that shall bring better . But this is no more than what is ordinarily said , even by those that write most positively . Thus did Father Barns begin and end his Book against Equivocation ‖ ; If I commit an Error , yet since I submit my Writings to the Canonical Censure of your Holiness , ( writing to the Pope ) my Error is not obstinate . I am a Man , and if I err , it is only an humane Error : And yet that Learned Person was conceived to be so dogmatical in the Point , that he was fetched to Rome by the contrivance of the Jesuits , against whom he wrote it , and died distracted in Prison . But there is nothing more evident , than that Mariana was as positive in this Opinion , as Mr. Burns in the other ; For he not only commends the Murder of Henry the Third of France a , but also saith , That the lawfulness of killing a King , in the Cases above mentioned , is as clear as the day b ; and who is so void of counsel as not to believe it c ? and saith , to exterminate such out of the society of men , is a glorious Work d : And determines for the lawfulness of killing him by Poison , provided it be not in his meat e . 3. Whether and how Mariana was censured for this ? Mr. Gawen saith , That the Book was called in again , and the Opinions expugned and censured . But I would fain know when the former of these was done . I know that there was once a great talk of a Book of Mariana's censured by the Pope , and the Jesuits took an occasion from thence to stop the mouths of those that understood no better ; but alas , it was far from any thing of this Nature ; for whereas a Book of the change of money was written by Mariana ; in which , saith an Author of theirs * , He had sharply censured some corruptions in that kind ; he contracted there by so much displeasure , that at the instance of the Spanish Ambassador , Pope Paul the 5th did prohibit it for a while till the storm was over . But as for the other Book , De Rege , &c. there is not a word in the foresaid Author concerning any such Censure , tho he is so particular as to tell where and when it was first printed ; and who would doubtless have made some remark upon it , if any such thing had been . Which doth mightily confirm what is said by the Abbot Sylvius a ( or whoever was the Author of the Inscriptio ad Gallos ingenuos ) that the Censure of this Book of Mariana by the Jesuits at Paris , in 1606 , and the Letter of Aquaviva their General to them upon it , was wholly fictitious , and brought in by Father Cotton to serve a turn , and a little to cast off the odium from themselves , after the Murther of Henry the 4th , and the Decree of the Parliament of Paris for burning this Book of Mariana's by the Common Hangman , as containing many cursed blasphemies against King Henry the Third ; and principles pernicious to the Lives of Kings , &c. b as it 's there declared . And that which doth more discover the imposture is , since Aquaviva is there made to say , That he was troubled that he knew nothing of this before ; which how unlikely it is , will be evident , if it be considered , that it was about seven years betwixt the first publishing of this Book of Mariana , and this Letter said to be written by Aquaviva ; the Book being licensed Decemb. 1598 , and printed at Toledo 1599 , and the Letter was written 1606. Now that their General should be so long ignorant of a Book written by one of their Order , and by so learned a Man as Mariana , and a Book that had set the World in a flame , cannot be conceived . But indeed I do not find this Censure at Paris much insisted upon by themselves . And the recalling of it is much like the Censure , for besides that Edition at Toledo , there was another at Mentz by Balthazar Lippius , which the Jesuits there did revise sheet by sheet ; not to speak of that printed at Frankford by the Heirs of Wechelus , which a Learned Person saith they did by the instruction of a famous Jesuit c . But however the principles of it are expugned and censured , saith Mr. Gawen . I will take that at the present for granted , which an Author of theirs saith d , viz. That upon a Consultation of the Jesuits at Rome , their General Aquaviva , made a Decree , whereby he forbad to teach , either by Word or Writing , that it was lawful for any person whatsoever under any pretext of Tyranny , to kill Kings , or to plot their Death . A Decree that looks very speciously ; but ( 1. ) we are here to observe , That there is no censure of what hath been already written or taught , or the persons so writing or teaching . ( 2. ) We may very well suppose that the any person whatsoever , will admit of their common limitation , and is to be understood of any private person , that doth it without the command or sentence of the Judg , according to the words of the Decree of the Council at Constance e . And I have the greater reason so to think , because when it was objected that the Council of Constance had condemned this Position ( that the Tyrant may and ought to be kill'd by any one of his Subjects whatsoever ] . Suarez f answers , Where do you find , in the Acts of that Council , that it 's spoken of Princes excommunicate by the Pope , or degraded ? ( 3. ) There is no little exception to be taken against the word King , as it 's here laid ; for in their sence , an Heretical , Excommunicated and Deposed King , is no King ; and he only is with them a King that is not under such a censure , and so the killing of such an one only is to be declared against . ( 4. ) And this we may be the more assured of , since it 's said only under any pretext of Tyranny ; but it 's not said under any pretext of Herefie , Excommunication or Deposition . So that after all , here is no security for a King , if an Heretick ; or for a Catholick King , if Deposed or Excommunicated : And the Doctrine is still left much where it was before the Decree . So that this deserves the like Censure given by the Abbot Sylvius of that before spoken of , that it 's a Censure full of Equivocations and doubtful Expressions g . But the best way to find out the strength and validity of this Decree , is to observe their practice . Were these Principles never reassumed by them ? What must we think of the book of Suarez , printed at Colein , 1614 h , and which was condemned by the Parliament of Paris to be burnt , as containing Propositions highly Scandalous and Seditious , and which tended to the subversion of Kingdoms , and the stirring up Subjects to murder their Kings i . And upon which occasion the Senate sent for Amandus , and the chief of the Jesuits , to let them know how little respect was had to the above said Decree of their General , in Anno 1610. What shall we say to a book of Sanctarellus the Jesuit , printed at Rome 1625 k , not only under the Eye of Vitelliscus their General , but with his express Allowance ? in which were eleven Propositions condemn'd by the Parliament of Paris , and for which it was commanded to be burnt by the Common Hangman . Amongst which it is maintained , That the Pope may depose Princes , if insufficient or negligent , and adjudg them to Death , &c. When this Book was produced , the Parliament sent for several of the Jesuits , and asked them what they thought of that Book ? Father Cotton answered in the name of the rest , That they disapproved it . Being further examined , How it came to pass that they condemned what their General did allow ? He replied , That their General being at Rome , could do no less . When it was asked again , What they would do if at Rome ? He replied , They should think as they do at Rome . This you may see particularly set down by Gramondus l , a Friend of Cottons . So that such Declarations as these are of no force , but are only to serve a present need , to pacify Princes , or please the People , but what they themselves are not obliged by : therein making good that Character of them , which I find in a sober Author of their own , m That a Jesuit is every man ; of which that book will afford some other instances , p. 235 , 236. 4 And so way is made to consider : Whether any of the Jesuits besides Mariana have bin of that Opinion ; I hope it will be granted , that some there are , by what hath been already said ; and it will be further allowed , ( 1 ) That they are of the same mind with him that do commend him for having well acquitted himself upon that argument : Such are Stephen Hoieda , Visitor of their Society in the Province of Toledo , that licensed it , and those that gave their approbation of it to him ; such again are Scribanius n Gretser , Becanus , &c. ( 2 ) They again are of his Opinion , that do hold , not only that a King may be deposed by a Prince or People ; but that also , when deposed , he is no King. So Suarez o , When a King is deposed , then he is neither lawful King nor Prince . So p Lessius , Greg. Valentia , and many others . ( 3 ) They are of Mariana's Opinion , that hold a Deposed King may be killed . So Lessius * , Any having authority , may , if a Prince's Tyranny grow intolerable , Depose him , &c. whereby any thing may be attempted against his Person , because he then is no more a Prince . So Becanus a , The Pope may deprive Princes , and if contumacious , he may have them deprived of their Life . So Suarez b , Eman. Sa c , Molina , &c. ( 4. ) They are of his Opinion , that say , A private person may kill a King so Deposed ; The Sentence being issued out , any one may be the Executioner of it . So Eman . Sa d ; so Molina e . The People may Depose their King , and punish him when he is deposed . So that we see Mariana is still a Jesuit , and they have no Reason to clamour against him , and to cry out of the rashness of one man , as Mr. Gawen doth , when as it 's the prevailing Opinion amongst them ; and it is disingenuously done of them , to do by him as the Deer by one that is wounded , clear themselves of his Company , when he is of the same Herd with them . Indeed after all that Mr. Gawen hath said towards the Vindication of himself and his Order , he hath said but what Mariana did before him ; for Mariana held , as I have before shewed , That it 's not lawful for a private person to kill a King ; and therefore saith , ‖ That John Duke of Burgundy was condemned by the Council of Constance , because he caused Lewis Duke of Orleance to be killed , Non expectata Sententia Superioris , without attending the Sentence of a Superior , as the Pope , i. e. he did it upon his own head , and out of private Revenge . And if this be the meaning of Mr. Gawen , which is the received Sence of those of his Order , we are much beholden to him . For then our Prince is left to the Mercy of the Pope's Bull , or that of the People ; for as soon as he is by them declared against , or is an Heretick , or grows intolerable , or is deposed , then any private Man is the Minister of Justice , and doth right to God and his Church , or the People , if he kill him . If Mr. Gawen had meant honestly , he should have told us that it was not his Opinion , that a King may be Deposed , or that upon Deposition he is no King , and that tho thus deposed it was unlawful for any Person whatsoever to attempt his life . But as long as he useth the current phrase among them , we must take their Interpretation of it also ; and then he must say any private Person may kill a King in the Circumstances before spoken of ; so that a King is only secur'd against private Revenge , or the present rage of his Subjects ; but if they have Warrant for so doing from the Pope or People , then Lord have mercy on him , for he is like to find none from them . So that after all his renouncing of Equivocation , &c. he in his last dying words is found basely to Equivocate , whilst he neither tells us what the King is whom a private person ought not to kill , nor what that private person is , that ought not to kill him . And when if he means according to the stile of his Order , it is no more but that whilst a lawful King is not Excommunicate , an Heretick , or deposed , no one may kill him : and when he is either of those , no one of a private revenge or malice may be allowed so to do : But if the publick good be concerned in it , or there be Authority or Commission from Superiors [ that is , Pope or People in Parliament ] then the private person is no private person , and there is no bar to secure a Prince's life from the Assaults even of such . And if there be such a notorious Equivocation in this so set a performance of his ; and that he acted so conformably to his own Principles , of obeying his Superiors in whatever they commanded , in denying whatever may be to the prejudice of their Cause or Party , in using mental reservations , even whilst he renounced them , for these and the other ends before spoken of ; what hinders but we are to think that all the rest wrote after the same Copy with him ; as when they say that they are as innocent as the Child unborn , of treasonable crimes ; is not this reconcileable to the principles of Dispensation and Absolution ? ( which last they might , and it 's probable did give one to another ) Is it not reconcileable to the Excommunication and Deposition of his present Majesty , and to the Title which the Pope challengeth to these Kingdoms , by the ancient claim of Surrender ? When they speak of the King , might they not apply it either to the Pope or a Successor , doing therein much as a certain Priest did , that when asked who was Supream in all Causes in the Church of England , presently answered the King , meaning thereby the King of Heaven , as he afterward Expounded it ? * When they do declare against a Plot for the Alteration of Government , is not that easily applied to the kind or form , or some main parts of it ? When they renounce Equivocations , &c. Did not Garnet and Coome do the same , and yet in the mean while did Equivocate or Lye ? Did they do all this at their Death , and call God to Witness , and pawn their Souls to verifie and confirm what they said ? Is this more than what was practised by Mr. Tresham and Gurphy ; and what is frequently done by Villains at their Execution without such Reasons for it from Religion or Interest as these Men had ? When I read their Speeches , I can hardly but believe them ; When I think of their Accusations , their Principles , and the Practices usual amongst them , I begin to tremble : To think that at such a time , and in so great a case as this is , men should prevaricate , and to deceive the World , care not what becomes of their own Souls ; or else that they can be so stupid as to think that the Salvation of their Souls can be consistent with such Impieties . I question not but that time will make this as clear as the day , and then what they did to strengthen their Cause , will be the greatest blow to it that perhaps it ever yet had . When it shall be upon record , and published before all the World , That so good may come of it , the good of their Church and Order , they care not what Evil they do , nor how they Subvert the Laws of God and Nature , so they may establish their own . FINIS . Notes, typically marginal, from the original text Notes for div A66402-e150 a Ignatii Exercit . Spirit . p. 141. reg . 13. Antw. 1635. b Epist ad Patr. & Fratr . Societ in Lusit . c Epist . ad Patres & Fratres Aquitaniae , p. 63. num 9. d Epist . ad Patres prov . Societ . p. 441. e N. 16. 17. f Cl. Aquavivae Industriae , cap. 5 num . 6. g Ibid. n. 3. 9. & n. 12. h Pars 6. c. 1. i Epist . p. 25. n. 18. k Pars 6. c. 1. p. 234. l Aquavivae Industriae , c. 5. n. 6. Constitut . par . 6. c. 1. p. 234. & par . 4. c. 10. p. 183. &c. m Epist . n. 3. p. 13. n Pars 6. c. 5. p. 256. Visum est nobis nullas constitutiones , declarationes , vel ordinem ullum vivendi posse obligationem ad peccatum mortale vel veniale inducere , nisi superior ea in nomine D ▪ N. J. Christi , vel in virtute obedientiae juberet , quod in rebus vel personis illis in quibus judicabitur , quod ad particulare uniuscujusque vel ad universale bonum multum conveniet , fieri poterit . * Sir Everards first Paper , printed at the end of the Gunpowder-Treason , 1679. ‡ Mitigation , c. 13. p. 549. ‖ Ibid. c. 10. Sect. 1. p. 408. * Henr. Henriq . sum . Theol. moral . de Sacr. poenit . l. 3. c. 19. praeversie religionis , & omnium Sacramentorum intentata demolitio . * Proceedings against the Traytors , p. 190. ‖ Ibid. p. 215. * Navar. Man. c. 25. n. 38. Dia. Sum. V. Reus . n. 12. &c. † Vid. The late printed Relation of it , in a Letter to the Earl of Essex . ‖ Pag. 24. of his Narrative . a Mitigation in Equiv . c. 8. part 3. Sect. 2. n. 52. b De Just . & jure , lib. 2. c. 42. dub . 9. n. 47. c Mitig. c. 11. Sect. 9. d Com. in 1. 2. Thom. Tom. 2. dist . 152. Sect. 8. e In his Philopater , p. 194. for he is said to be the Author of it , by Watson in his Quodl . p. 11 , 71 , 284. f Lib. de Cler. c. 30. p. 554 , 80. g Apher Tit. Clericus . Edit . Antwerp . & Colon. h Ibid. c. 28. p. 538. i Mitig. c. 8. Part 3. Sect. 2. n. 52. k Ibid c. 10. Sect. 3. p. 415. n. 11. l Lessius de Instit . l. 2. c. 42. Dub. 9. n. 47 , 48. m Mitigat . c. 8. part 3. Sect. 2. n. 52. n Ibid. c. 10. Sect. 4. n. 21. o Ibid. n. 48. p Ibid. Sect. 6. n. 29. q Is . Casauboni Epist . ad Front. Ducaeum p. 118 , 123. r 1 p. instruct . c. 37. as quoted by Raynaudus in his Defence of Lessius against Barns , c. 15. n. 9. a Proceedings against the Traytors , p. 176 , 219 , 220 , 221. b In some Papers of his , quoted by Is . Casaub . Epist . ad Ducaeum . p. 122. c Foulis Romish Treasons l. 7. c. 4. p. 442. d As quoted by Barns , contra Aequiv . Sect. 20. p. 174 , and Sect. 22. p. 200. e Mitigat . c. 10. Sect 5. p. 426. n. 26. * Proceedings , p. 195. Casaub . Epist . p. 117. ‖ Rob. Abbotti Antilogia . c. 2. p. 12. * Imago primi Saec. Societ Jesu . p. 650. ‖ Bacon's Henry the 7th . 3 General . Mr. Gawen's Speech . * Lib. 1. cap. 6 , & 7. Edit . 2. Typis Wechel . p. 59 , 60. * In Respons . ad Amic . c. 1. ‖ Dissertatio contra Aequiv . Epist . Dedio . & p. ult . libri . a C. 6. p. 53 , 54. b C. 6. p. 60. c Ibid. p. 62. d C. 7. p. 64. e P. 66. * Alegambe in Biblioth . Scrip. Societ . Jesu , p. 258. a Continuat . Thuani p. 101. Francof . 1638. b Ibid. p. 86. c Casauboni Epist . ad Ducaeum , p. 48. d Eudaem Joh. ad Amic . c. 1. e Non expectata sententia aut mandato Judicis Concil . Const . Sess . 15. f Defens . Fid. l. 6. c 4. g Continuat . Thua . p. 101. h Defens . Fidei Cath. adv . Angl. Sect. i Contin . Thuani , p. 410. k Tractatus de Haeresi , &c. l Gram Hist . p. 676. Francof . 1674. m Jesuits Cat. l. 3. p. 234. Engl. 1602. n For he is said by Alegambe to be the Author of Amphitbeat . Honor. o Defens . Fid. l. 6. c 4. Sect. 4. & 18. p De Instit . l. 2. c 9. Dub. 4. Sect. 10 , 12. * Ibid. a Controv. Ang. p. 115. b Ibid. ut prius . c Aphor. Tyrannus . d Ibid. e De Instit . Tom. 4. Tract . 3. Disp . 6. Sect. 2. ‖ Cap. 6. fin . * Abbot . Autilog . cap. 2. p. 12. b. 
A66427	----	A short discourse concerning the churches authority in matters of faith shewing that the pretenses of the Church of Rome are weak and precarious in the resolution of it. Williams, John, 1636?-1709. 1687 Approx. 55 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A66427 Wing W2734 ESTC R7663 12528704 ocm 12528704 62724 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. A66427) Transcribed from: (Early English Books Online ; image set 62724) Images scanned from microfilm: (Early English books, 1641-1700 ; 952:9) A short discourse concerning the churches authority in matters of faith shewing that the pretenses of the Church of Rome are weak and precarious in the resolution of it. Williams, John, 1636?-1709. [4], 27 p. Printed for Randal Taylor ..., London : 1687. Reproduction of original in Huntington Library. Attributed to John Williams. cf. NUC pre-1956. Advertisement: p. 27. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Catholic Church -- Controversial literature. Anti-Catholicism -- Great Britain. 2007-06 TCP Assigned for keying and markup 2007-07 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 Elspeth Healey Sampled and proofread 2007-11 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A SHORT DISCOURSE Concerning the Churches Authority IN MATTERS of FAITH . Shewing that the PRETENSES OF THE Church of Rome ARE WEAK and PRECARIOUS In the Resolution of it . LICENSED , March 8. 1686. LONDON , Printed for Randal Taylor near Stationers-hall . 1687. THE PREFACE . FInding , that in our Modern Controversies with the Church of Rome which are Printed , and in Discourses with those of that Communion , they make their Retreat almost upon all Accounts to the Churches Authority ; either as a Point that may be most Colourably defended , or which lazy and weak Heads most readily take up with , I was induced to examin it . Safety and Certainty are things very valuable , not only because they carry a delightfull correspondency to our Minds , but also for the respect they have to the Time before us , which in Prudence we must provide for ; no Condition being so uneasy and disgracefull , as when a Man comes to proclaim his own Folly by saying , Who thought of this ? Such as our Interest at stake is , such ought our Care to be , that we may not be imposed upon by Pretences . It argues a degenerous Mind , that rests it self upon that which comes next hand . But not to inlarge this Preface , I will only say a very few Things concerning Faith , for which Church-Authority is pretended as a Ground . Faith is often in Scripture put to signify Religion ; and in that Sense it implies , not only those Things which a Christian must know and believe , but also the applying the Mind to them in all Obedience and Humility , not excluding the assistance of Grace which subdues the perversness of our Wills ; and thus , with a particular Propriety , it may be styled the Gift of God. But in this following Discourse , as sometimes in Scripture , Faith more especially means , that Act or Operation of the Mind whereby it imbraces those , Things which are sufficiently Proposed to it . And as Truth is more or less apparent , so the Mind is more or less firmly united to it . Not that the Object of our Faith has in it any Vncertainty , but that our Prejudices and Passions , our Interests and Pleasures , by which our Wills are warped and made stubborn , hinder the Mind from apprehen●ing Truth . These false Biasses too often ●●nfound our Reason●ngs ▪ and misguide our Minds : And he●ce it comes to pass , as the Scripture observes , that Faith in some is Weak , in all capable of Increase . 'T is manifest , the Mind may discern Truth so , as to be certain of it ; but still a Corrupt Will may as it were unhinge the Judgment , and make its adherence less firm . This was well enough observed by him that lately wrote the History of the Life of Christ , That Faith which springs from the Evidence of Sense , or from clear Demonstration , must needs be of small Esteem and Reward with God. St. Thomas was Checked for not believing without it ; and the Parable tells us , if Moses and the Prophets could not Convince , neither would they be perswaded though one rose from the Dead . Now if the Churches Authority be that which our Faith may resolve into ; the Assent of the Mind would in all Points be equally Firm and Clear ; and so Faith would be Equal in all , annd capable of Improvement in none . Plain it is , that the design of Religion is to bring Men to a right apprehension and belief of God ; and to ingage them to a holy and vertuous Life , in conformity to such an Idea of that pure and perfect Being . He that has not a Mind so disposed , will never be influenced by an Infallible Guide ; and he that has an humble Mind , and teachable Spirit will need none . However , I am sure , he that will not be satisfied without one , must go farther than Rome to find him . But this grows too fast for a Preface ; therefore I will only tell you , that I have purposely avoided a multitude of Citations , because they have more or less Authority as People please ; but I have proceeded by the weights and moments of Reason , which are equally valuable to all . A SHORT DISCOURSE Concerning the Churches Authority IN MATTERS of FAITH . IT is a fundamental Maxim , and of unquestionable Authority in Nature , That Truth is always and every where one and the same . So that among the various Opinions in the World , but one of them can be right . Upon which account , Schism , with its ill Consequences , is on all sides much lamented , whilest every body thinks he has the Truth , and Peace , and Unity , in pretence at least , much desired . But the misery is , all would have them upon their own terms , and that frustrates their desires . Controversies therefore still depending , and the Points under debate being of such importance , that the Party which affirms them , makes the believing them to be a necessary Condition of Catholick-Communion , and damns them that refuse them ; while the Party that denies says , they run a manifest hazard that imbrace them : It cannot be thought unfit for any Man to inquire after a method , which may bring these Disputes to an issue , or that may keep in Peace and Quietness the Minds and Consciences of Christians , while Pride , Interest , or Prejudice , shall keep open the Breach , or maintain the Quarrel . Nothing is more Natural and Congenial to Mankind than Truth ; and the desire of it is implanted in the hearts of all Men ; an impartial search after it therefore , is what all Men are bound to . And as Salvation is the End in Common aimed at by all , so , it highly concerns-every Christian to examin the way by which he goes toward that End ; and he ought to inquire the more Cautiously and Diligently , for that the ways proposed for attaining Salvation are Many and Different : And those that go one Way , will hardly allow Safety to them that take another . And this at present is the Case between the Papists and the Protestants , which invite Men to each others Communion , as safer and better for attaining Eternal Happiness . Every Man has a Soul to be saved ; and what must be done to inherit Eternal Life , is an Enquiry every one in the World ought ▪ and , I hope , most Christians do , make for themselves . For since our first Parents , by their Disobedience , incurred Death to themselves , and their Posterity , Salvation is what by Nature we could neither Claim nor Expect . But , that the Devil might not triumph in an absolute Conquest over so glorious a part of the Creation as Mankind , God , of his infinite Mercy , was pleased to enter into a Second Covenant with Men , in order to their Salvation ; but this upon Condition of Faith and Repentance on our parts , to answer the Salvation proposed and offered on his . Now this Covenant , being an Act of meer Grace , issuing purely from the good Pleasure of God ; it is very plain , Mankind can know no more of this Covenant , nor of the Conditions of it , than God himself has been pleased to Reveal and Discover . So that all Questions and Disputes , about our Common Salvation , must be brought to this one as the Standard of all , viz. Whether it be the Will of God , or rather , Whether God has Discovered it to be his Will. For though the Will of God be the Fountain of all Duty and Obligation ▪ yet it cannot be a binding Law to any body , till it be made known to him , or sufficient means given for him to know it . That God can make his Will known to any Man , is too certain to be doubted ; but that his Will should be known , before he has discovered it , can never be pretended . And because every Man , considered as a Creature , and more especially every Christian , is bound to obey the Will of God ; therefore every Man is bound to inform himself of so much as God has made necessary to be known for his Salvation . I have added this , to shew that Implicit Faith is a dangerous bottom for any body to rest upon : For to believe as another believes , unless a Man knows what it is he believes , and upon what account , is very absurd , as may be made out anon . So much of the Will of God , as may be discovered by the Light of Nature , is besides my present Business ; because there is little difference among us about it . But that part of the Will of God , which we are bound to know , and adhere to , as we are Christians , by Profession distinguished from the rest of Mankind , as being in Covenant with God , is the Subject of this ensuing Discourse . Now this part of the Will of God , is either revealed to the Mind of every individual Christian , by particular and immediate Inspiration from God , or it was made known to some particular select Persons , who were to instruct the rest . The first of these ways is not pretended , or allowed , either by Protestants or Papists ; but the second is , viz. That God did Discover his Will to some that they might Publish it to the rest . And thus far I take it to be agreed betwixt us . Before we advance another step , we will lay it down as a Ground , That no Man knows the ▪ Mind of a Man , save the Spirit of a Man that is in him : No Man can know the Mind of another farther than it is Discovered to him . And by Consequence , no Man can know Revelations from God , made to the Mind and Understanding of another , but by one of these two ways ; in the first place , either God , by Inspiration , must assure him that he has made such Revelations to the other : As when God sent St. Paul at his Conversion to Damascus to be instructed by Ananias , which was an extraordinary Case , not fit to be drawn into Precedent ; and so neither pretended to , nor to be expected , since stances of it hitherto are so rare . Or , in the second place , he , to whom the Revelation is made , must bring such Testimony and Evidence , as may Convince Men that it is really Divine . His bare word for it , will not be a Competent Proof : Nor will the Testimony of other Men satisfie the Minds of reasonable Enquirers in this Case ; for those others must have some to Witness for them too , and so on without End. Which plainly evinces , that this is not a Basis for Faith to rest upon . Let us see then what will do , for we cannot forget what our Saviour confesses of himself to the Jews , viz. a That if he bear Witness of himself , his Witness is not true ; that is , it is not of force to Convince . But then he tells the Jews , b They ought to Believe him for his Works sake ; and accordingly he appealed to his Hearers . That the Works which he did in his Fathers Name bore Witness of him . * the Miracles which he wrought among them were sufficient to prove his Authority to be Divine , and his Doctrin to be from God. Nicodemus freely confessed as much , when he owned him a Teacher come from God ; because no Man could do the Miracles which he did ; except God were with him . And as our Saviour did demonstrate his Divinity by his Works ; so , when he sent his Apostles to publish his Doctrin to the World , he sealed their Commission , by giving them a Power to work Miracles , which might convince their Hearers of its Truth . And they ( the Apostles ) went forth , and preached every where , the Lord working with them , and confirming the Word with Signs following . So that it is not to be doubted , but that the Doctrine which the Apostles preached was Divine ; and the Miracles which they wrought , are our assurance that it was so . And hitherto all Christians proceed with little or no difference . Having thus laid down Miracles as a foundation upon which we are in some manner to ensure our Faith ; it seems necessary before we proceed , in few words to set down , 1. What we mean by Miracles ; and , 2. How far this Testimony of Miracles may extend , so as to authorise our Belief . First , by Miracles we must understand such Works as are not only without the Lines of ordinary Course , and measure of Nature ; for of this kind many things happen , which may be called Wonders , but not Miracles ; but such as are above the power of Nature to effect . But because many such Works have in appearance been wrought , for very different Purposes ; we must , in the second place , look what Judgment must be made of all such things . And certainly some way there is to distinguish ; or else , the Minds of Men would be involved in most perplexing and inextricable Difficulties , by such Contradictions , as have been abetted with Signs and Wonders . Let us see then by what Rules we must examine and judge Miracles themselves , or such Doctrines as are advanced upon them . For to receive all without distinction , would come to the same thing as to allow none : Because that can never prove any one Point , which may be alledged , or colourably pretended , in favour of another ; unless there be some way to appropriate it to one side , as by the Rules following it may . Whatsoever Doctrin is proposed , that is contrary to right Reason , or the fundamental Laws of Nature , cannot be Divine , or such as we ought to believe , though never so many Signs should be shew'd to confirm it . For right Reason is only a Judgment made according to that Law and Standard of Justice and Truth , which God our Creator has stamped upon the Minds of Men. And the Fundamentals of Reason issuing from God , as Light flows from its Fountain the Sun , must always remain unchangeably the same ; because he himself , from whom they Spring , has no variation . And if the Principles of Reason were not so fixed , we should be exposed to all manner of illusion ; and should never be able to believe any thing , because we could be certain of nothing . Upon this ground God directs the Jews to try their Prophets ; who if they preached up other Gods , were not to be hearkned to , though they worked Miracles ; nothing being more absurd , or inconsistent with right Reason , than allowing many Gods. Yet further , God , when he created Man , according to the exact Laws of eternal Justice , implanted in our Natures the Seeds of it , and the Sense of Honesty ; insomuch that whatever Miracles tend to the Damage of Mankind , or the Corruption of Manners , they cannot be from God ; nor can they authorize any Doctrin as Divine ▪ that is inconsistent with the forementioned Standard of Justice and Reason . And this makes a real Distinction , and sensible Difference betwixt the Miracles wrought by Christ , or his Apostles , and those by Heathen Magicians . On the one hand , the Miracles always tended to good , and were such as might invite Love as well as Admiration . On the other hand , they were , for the most part ▪ hurtful to Mens Persons and Estates ; unless it was sometimes that the Devils cured the Diseases they had caused , but it was still to establish a greater Tyranny . When the Jews taxed our Saviour with casting out Devils by Beelzebub , the Prince of the Devils ; he answers to this effect , That the Devil was too Wise a Creature to destroy his own Kingdom , by casting out Devils ; especially , when sometimes they were made to own themselves to be Devils , and to confess Christ to be the Son of God : But , says he , if I cast out Devils by the Spirit of God , then the Kingdom of God is come unto you . And this was frequent , in the Primitive Church , that the Christians , by a Divine Power , overruled all the Powers of Darkness , imployed by the Magicians of those times . For as to do Works above Nature , speaks a Power above her ; so , when those Works tend to the good of Men , by promoting Vertue , and establishing true Piety , they must reasonably be concluded to be from a Divine Author . Let this then be the first Step , or the Ground of all ; That whatsoever Doctrin , or pretended Revelation , destroys Justice , or contradicts Reason , cannot come from Heaven ; and ought not to be Believed . In the next place ; when once a Law is established as Divine , upon a sufficient Testimony of Miracles , no other Revelation that is contrary to it may be allowed , until it be repealed ; and no repeal can be , but from the same Authority that enacted it : And therefore the repeal cannot be of force , till the Authority upon which it stands makes it self manifest by as great , if not greater , Miracles than were wrought at the Promulgation . In this Point was the Prophets Miscarriage , that went to cry against the Altar in Bethel , who suffered himself to be overcome by the pretence of the old Prophet , contrary to his own Commission . But without pursuing this farther at present , it is manifest , and by all Christians acknowledged as such , That the Gospel , which our Saviour and his Apostles published to the World , is neither contradictious to Reason , nor destructive of Vertue , or good Manners , or inconsistent with former Revelations ; but that , on the contrary , it proposes the noblest End , viz. Eternal Life , and directs to the fittest and most agreeable Method for attaining it , and therefore must be accounted Divine . This being granted , it follows , That no Doctrin , or Revelation , which is not reconcilable to this Gospel , can be from Heaven , or have Power to bind us . If an Angel from Heaven preach any other Gospel , let him be accursed . Gal. 1. 8. My present Business being not with Heathens , but with Christians , I will take it for granted , till I see more occasion to prove it , That the Apostles and Evangelists , who were Divinely Inspired , committed to Writing that Gospel which they had received ; that is , * as much of the Will of God , as might be necessary for Men to Know and Believe , in order to their Salvation . † The late Representers of Popery seem to allow as much ; when they own the Scripture to be the Word of God , of the greatest Authority upon Earth , and capable of leading a Man to all Truth . It must also be granted , That these Scriptures are no otherwise the Word of God , than they are rightly Understood and Interpreted . And here the Controversie begins , about the Sense of Scripture . For the Gentlemen of the Communion of the Church of Rome tell us , we must receive the Canon of the Scripture , and the Sense and Interpretation of Scripture , upon the Authority of the Church ; for so the matter is stated even by their late Writers . And this being of great Importance , we will consider it Carefully , and proceed with as much Clearness , as may be a sufficient , though short , discussion of the Point . If we are to receive the Canon and Sense of the Scripture upon the Churches Authority , then the Churches Authority is the Ground upon which the Canon and Sense of Scripture depends as to us ; and if the Canon and Sense of Scripture depends as to us , upon the Church , then the Church has Authority to ingage and determine our Faith in these two Questions , 1. What Books are Canonical ; and , 2. What the Sense of them must be . For if I know not the Sense of them , I know not the Will of God ; without which it signifies nothing to have the Books , although they had been written with God's own Finger . And If the Church has Authority to declare what Books , and what Sense of those Books , is Divine ; then the Church has a Power to make me Believe its Declaration . I say , the Church must have a Power , if it has Authority , to make me Believe ; because no Man can Believe more than he can Believe , nor help Believing what for the time he does Believe . If the Church has a Power to make me Believe , it either has it of it self , as it were by Nature , or it has it from God : But , of it self , the Church can have no such Power ; because God only has a Dominion over the Minds of Men , and is therefore to be Believed by virtue of his own Authority . If therefore the Church , as it consists of Men , who in their private Capacities , ( that is , as they are Men may err ) has no Authority of it self to determine my Faith ; then the Authority of the Church , if it have any to make me Believe , must be Supernatural and Divine : Which , I think , is granted by the Author of the Papist Misrepresented and represented ; when he says , he believes no Divine Faith ought to be given to any thing but what is of Divine Revelation . 'T is then an established Point , That the Churches Authority is not to be believed as Natural , but as Supernatural and Divine ; and if it be Supernatural , it cannot be proved out of Natural Principles . This the Papists seeing very well , lay down Infallibility for the Ground of the Churches Authority : So that the Churches Authority arising from its Infallibity , no Man can be bound , in matters of Faith , to submit to the one , farther than he can be Convinced of the other ; and the Church can no longer have a Power over Mens Faith than she is Infallible . The Infallibility then of the Church , being the Ground of her Authority , the Papists expect we should resolve our Faith into it ; and we will consider how reasonable their expectations are in this Case . But , first , let us remember , That all this Authority and Infallability is challenged for the present Church of this Age ; or else there is no visible Infallible Judg , and so the matter comes to nothing : For if they were affixed to the Church of any one Age , then our Faith , when that Age is expired , must resolve it self some other way , as we shall see anon . This hint being given , we proceed in search of this Infallibility ; which is indeed a safe Basis to rest upon , whereever it is found . In the first place therefore , we must enquire what it is , or , what is to be understood by it . Infallibility , properly taken , is the knowledge of all things . He that does not know every thing , may be mistaken in some thing ; and he that may be mistaken in any thing , is not Infallible . To know all things , is to be Omniscient ; and so God alone , who created every thing , by virtue of his own Infinity , is absolutely Infallible : But , for created Beings , their Knowledge is confined to such things as the wise Creator has placed within their Capacities , and so made knowable as it were by Nature . Therefore in other things which are Supernatural , and of which we can know no more than is revealed to us , Infallibility means a being preserved from all Errour and Mistake about them ; and by Consequence must it self be a Supernatural and Divine quality , imparted according to the good Will and Pleasure of God. And now our Business is come to this , to know first , Whether any body , or no , has this Infallibility . Secondly , if any body has it , where he , or they , are to be found ? And thirdly , how others may be assured , that they , who pretend to have it , have it indeed . First , Whether any body has this Infallibility . I take it for granted , upon the foregoing Proofs , that it is a Divine Supernatural Gift ; and being such , that it must issue from the good Pleasure of God. Now any Gift whatsoever , which is Arbitrary , and Depending upon the Will of any one , cannot be pretended to in Reason , till he in whose Power it is , has made his Will known , that the Right and Possession of it pass over to him that Claims it . In like manner , no Divine Gift , which concerns more than them , who personally pretend to it , can have any weight or force without a Divine Testimony to ensure its own Credit . Upon this Point the Papists argue , That Christ , who was not less able or faithfull than Moses in his house , would not leave his Church destitute of sufficient means for Peace and Unity 't is granted ; But then , say they , without an Infallible Guide ( beside the Scripture ) there can be neither reason for Faith , nor ground for Peace among Christians . A bold Assumption this ! Nay farther , 't is said , That Christ has promised to teach his Church all Truth , by special Assistance of the Holy Ghost , to the end of the World. This indeed is to the Purpose ; but , that if any thing , it proves more than they wish : For it does as much prove all Christians to be Infallible as one , or more . For the Promise , being indefinite , cannot justly be appropriated to particulars ; and , if it contains perpetual Infallibility , let them that can shew , from that Promise , that the Pastors have more right to it than the People . But suppose now there is Infallibility in the Church , let us see whereabouts it is Lodged , that we may have recourse to it , to end the Disputes , which have so long disturbed the Peace of Christendom . For if it cannot be found , we shall hardly be made to grant that there is any such thing ; or , if it cannot be come at , we shall value it at the rate of all useless things . I ask therefore , Where this Infallibility is , that has been so much talked of ? Why , some have shewed their good will to fix it to the Popes of Rome : And one would at first think the Author , who represents a Papist , looked that way ; when he told us , he did not doubt but God assists them ( the Popes ) with a particular helping Grace , such as was given to all the Prophets , when they were sent to Preach , that was Extraordinary . Such as was given to Moses , when he was made a God to Pharaoh , that was Miraculous . Sure he forgot the Lives of some Popes ; or else , some late Pope has divided the Sea , or turned a River into Blood , and so filled him with Wonder , that he never thought to make any Reflexions . Lastly , with such Grace as was given to Caiaphas , when he prophesied that Jesus should dye for that Nation : A Truth which he utter'd without any good Design , as appears by his Sentence afterwards ; and this instance indeed might well fit Pope Greg. 7. Yet , after all this , we are told that it is our Choice , Whether we will allow the Pope to be personally Infallible , or no : And if they do not see reason enough to believe it , I am sure I do not ; and so the Pope's Claim must be dismissed as indefensible . But is a Council without him then Infallible ? If it be , what becomes of the Pope's Supremacy ? For whereever Infallibility goes , the Supremacy , touching matters of Faith , must go with it . And they cannot be separated , since , as we shewed above , the one has its whole dependance upon the other . This difficulty has been apprehended ; and so , to secure the Pope's Supremacy , a Council without him has been judged not Infallible : And where any Council has wanted the Pope's Confirmation , as we see for matter of fact , it has been thought to want Authority to . Though for all this , the Point of Supremacy , of how great importance soever , is not well agreed among them ; for Councils have taken upon them to depose the Pope , and the French Roman Catholick Divines allow them in it . The only expedient in this Case is , what some lay down , That a Council assembled by and under the Pope , whose Authority must confirm their Decrees , is Infallible . Being come to this , as the last effort , we will proceed with a regard due to a Tenet of such moment . And here I ask again , Whether every Bishop and Devine , that Debates and Votes in Council , be Infallible ? No ; this must not be said , because there have beeen great Differences among the Divines , and contrary Opinions much urged : Besides , it would make every Bishop as absolute as the Pope , to make him Infallible , which would quite undo the pretences of the Church of Rome . But then , if every Bishop in Council be not Infallible , for ought I can see , this Infallibility must be given to the Pope . And if his approbation be indeed necessary to Authorize their Decrees , he has e'en most right to it . For if the Authentickness of the Decrees depends upon the Pope , 't is plain , he must have a Negative vote to the Council ; and , if he has a Negative vote to the Council , either he must have this Infallibility , or there can be none at all of any use . But as to the Pope's being Infallible , we were told before , it is no Article of Faith ; and so we are at Liberty from them to believe it , or let it alone . Though , to say the Truth , if I had been told the contrary , the Errors which some Popes have fallen into , would have hindred me , in despite of any good will , from owning him so . Is this Infallibility shared among them , so that every one has some ? For Infallibility they must have , or their Authority is lost : No , this cannot be neither ; for Infallibility is a Quality that cannot be divided , or enjoyed to the halfs . And if it could , it would not do the business ; for then they would be Fallible in part , as well as Infallible in part . And so we should be as hard put to it , to find which part their Infallibility reaches to , as we are to find that they have any at all . Here peradventure , it may be thought , because it has been said heretofore , That though the Pope and his Council may be Fallible , in their Arguments and Discourses , yet , in the Result of them , viz. their Definitions which only concern the Church , they are Infallible . This indeed is to the purpose , if it could be as easily proved as said . But since neither Art nor Nature does allow an Infallible Conclusion to issue from Fallible Means , it must be wholly Supernatural and Divine . And so we are come , in the third place , to ask , How they came by a Power to make the Conclusion Divine , the Means being Humane ? or , How they will make it appear to me , or any Man else , that they are endued with such a Power ? Certainly a Claim so bold as this , ought to be very well made out . But here , alass ! we are turn'd over to Motives of Credibility , which are sometimes called the marks of the Church ; however , we will see what can be made of them . By Motives of Credibility , must be meant , such as may work upon my Reason , and so incline my Mind to believe , or assent to any thing for a Truth ; and so I can be induced to believe no farther than the point is made Credible to me . Well ; but whatever is Supernatural can never work upon my Reason , as being quite above it , without some Divine Evidence and Testimony ; and that must either be Miracles ▪ or Scripture . For Miracles , they have of late been little pretended to : But from Scripture , they tell us , Christ has promised to his Church a perpetual Assistance of his Grace ; yea , such a measure of the Spirit , as made Caiaphas prophesy Truth , almost whether he would or no. But how can they pretend Scripture in this Case ? who have told us , we must receive the Sense and Interpretation of Scripture from the Infallible Authority of the Church : And that not in a few Points , but in every Doubt ; and never presume upon our own private Sentiments , howsoever seemingly grounded on Reason and Scripture . If we must thus absolutely depend upon the Authority of the Church for the Interpretation of Scripture , then the Authority of the Church must be better known to us than the Sense of the Scripture : And if it be better known , it cannot be proved by Scripture ; for every thing that proves another must it self be more evident . And if the Churches Authority cannot be proved by Scripture , it can never be proved without Miracles ; and by consequence can never be believed . But if Christians must read and judg of Scripture , and believe it in this Point , I can see no reason why they may not in every one else that concerns Religion ; since there are few Points in it that are not much more cleary expressed . Here Traditions would put in to help out . But , to spoil all we are told , we must receive them too upon the Authority of the Church ; for it would be as dangerous to trust the World with a liberty of judging Traditions , as of judging Scripture , and more contests there are and would be about them . And yet , which is an insuperable Difficulty , Tradition is silent in many Points of the Romish Faith ; nay , in all , whereabout any Difference is , I mean , as to the Primitive Church ; and sure Tradition cannot be produced where there is none . If Tradition could be produced , still the Difficulty returns : That Tradition would be more manifest , and therefore above the Churches Authority . And how acceptable a Point that is at Rome , Mr. White and Mr. Serjeant could have told at their own Cost . But though Scripture and Tradition are insufficient , perhaps Succession may make out this Matter ; or else , why are we so often told of it ? and truly , I must needs say , I do not know why we are . For , if they mean a Succession of Bishops , that can prove nothing to Rome , because it is common to other Churches , who have as undoubted a Succession as they . If they mean a Succession of Doctrin , from the Apostles to us , 't is what we allow ; and , for want of it , refuse those other Doctrins they would impose . There is behind a very forcible Argument , to prove , That the Pope and his Council together are not Infallible , or , that the Papists themselves do not think them so . I Instance , in the Lateran Council , under Pope Innocent the III. where it was decreed , that Princes may be Deposed . He that Represents a Papist , answers , That this is no Article of Faith , and that they are not bound to believe it . But if this be not to be believed , it is because the Truth of it is not evident enough ; and if it be not evident enough , it must be because the Churches proposing or decreeing is not sufficient to make it evident , which is the Point I aim at . If he will , as some have , acknowledge the deposing Doctrin to be true ; let the World consider what kind of Subjects those must be that are in such a Communion ; and if he disavows it ; he makes it appear that he does not think their Church Infallible . Nor can I think that Church has sufficiently cleared it self from the Charge of this Doctrin , which some of them call a Calumny , till it be as Publickly and Authoritatively Repealed , as it was Decreed . Nor can I imagine , how that Author could tell us , in the fourteenth Chapter of his Book , that he thought himself obliged not to rely on his own private Judgment , but upon the Authority of the Church , in any Doubt ; and yet , in the twentieth Chapter of the same Book , tells us , in Consequence , what the Church has peremptorily Decreed , is not to be believed . I am sorry , when that Decree passed , such a powerfull Measure of the Spirit , which made Caiaphas Prophesie , was absent . And since it was so then , I do not see how they can reasonably presume he was not absent in other Points too . Damnation being so particularly denounced against Rebellion , we cannot think that a Point so inconsiderable as to be passed by in advertency . It now plainly appears , that this Challenge of Infallibility is very unaccountable ; and , to shew its absurdity yet more , you shall see , that though we should grant ( as we do not ) that they have Infallibility some where , yet , in the resolution of Faith , it would be useless . The Church at this day is vexed and divided by many Heresies , and contrary Opinions . How must the Truth be cleared , and Peace be restored to Christendom ? By the Churches Authority , say the Papists . But it has been proved that the Churches Authority extends no farther than she has Infallibility ; and the Pope being not Infallible alone , and their being no Council assembled under him , the present Church has no Infallibility , and so , by Consequence , no Authority to determine Controversies about Faith. Peradventure it will be said , the Council which sat in the last Age defined all Points , and so determined our Faith. I answer , That what that Council defined is one thing ; and its setling Faith , and determining Controversies , appears by the effect to be another . It will be said , it determined all but what Pride and Obstinacy still kept on foot . But if Controversies still remain , whether from Pride or Heretical-pravity , or from any other Cause whatever , it matters not : Why should the Scripture be taxed as insufficient to be a Rule of Faith , for not effecting what their Infallibility cannot bring to pass ? Sure , there is no reason why it should . Well , but for obstinate and prejudiced Persons , we will set them aside ; and see what can be done for inquisitive People , such as are Willing to be Convinced ; what shall these do ? They tell us , They must be guided by the Definitions and Decrees of the last General Council assembled at Trent . But how shall they be ascertained that they have a true Copy of the Acts of that Council ? For upon occasion Suppositious Canons have been alledged by the Church of Rome . The Authority of the present Church cannot do it , as you may conclude from that which has already been said ; besides , it is the thing in Question . However , suppose from the Testimony of the present Church witnessing , though not authorising , and by such Methods as we receive the Works of other Writers , we should admit the Acts of the Council of Trent to be truly derived to us ; What shall we do to attain the true Sense and Meaning of them , without which they can signifie nothing ? And to shew you that this is no Captious Question , some great Men among them have interpreted that Councils Decrees very differently . And the late Representer of a Papist has construed them in a Sense very wide , from what some eminent Doctors long since gave of them . Are we not now in a fair way for Peace and Unity ? After all , if so many Difficulties surround the Learned , what shall Women do , and such as only understand their Mother Tongue ? I can meet with no Answer to this , but that the Learned must with honest Minds , and just Diligence , search out the Sense of the Churches Definitions ; and from them , must those of less Judgment and meaner Capacities , receive it . But if the matter must rest here , for my Life , I cannot see why the like Care and Pains should not bring a Man to the true Sense of the Scripture , as well as of a Council . 'T would be an ill Reflection upon God's Wisdom to say , he ordered his Will to be written , but not so intelligible as human Writings . And if there be some , who for want of Ability in themselves , must rest their Faith upon other Mens Judgments , I do not see why the Clergy of the Church of England may not as well be relied on , as the Priests of the Church of Rome ; since the World has no reason to think them less Learned , or less Sincere . The Church of England , among all impartial Men , has this manifest advantage , that She derives Her Faith from Scripture ; not fancifully Interpreted , but Expounded to a Sense which the Text reasonably leads to . And to strengthen Her Exposition , She takes in the Testimony of the Church in Her four first General Councils : Not that She rests upon an Authority in them , but She takes them as Witnesses to shew , that in Her Interpretation , She is neither Singular nor Private . Thus , in short , a Member of the Church of England proceeds . He is certain his Faith is right and true , because it is founded , as to its Object , upon the Will of God. He is certain it stands upon the Will of God , because it stands upon the Word of God. He is certain it is built upon the Word of God , because it is built upon the Scripture . He is certain the Scripture is the Word of God , because the Prophets , Evangelists and Apostles , that wrote it , were Divinely Inspired . And he is made certain that they were Divinely Inspired , by the Divine Testimony of Miracles which God gave them . Nor , lastly , can he doubt , but whatsoever God sets his Seal to , is Truth ; for he will not , he cannot Lye or Deceive . If he be asked , how he knows these Books to be Written by those Inspired Men , to whom they are attributed ? He Answers , for that , he has an universal Testimony of Friends and Enemies through all Ages : Which is as good an Evidence as a Matter of Fact can bear , or does require ; and , when he reads them , he is farther Confirm'd , by finding them so admirably Compiled and Suited to that Character . If he be asked , how he attains the right Sense of them ? He answers , by using due Attention , and an unprejudiced Mind , with such other helps as are fit for that Purpose ; he gains as great Certainty of the true meaning of Scripture , as Sense and Reason can bear in an ordinary Capacity , ( I mean , as far as concerns the Articles of Faith summ'd into his Creed ; ) and is as safe , in this Resolution , as was the Primitive Church , with which he agrees . More than this , he does not apprehend necessary . After this , since the Papists have taxed our Faith as wavering and uncertain , how unjustly , you may easily discern , I might here make them a Requital ; by telling the World , that upon their own Principles , they can have no Faith at all . For if what Faith they have arises from the Churches Authority , then , if the Church has no Authority , they can have no Faith. But , I have proved before , the Church can have no such Authority , because it has not Infallibility ; and it cannot reasonably pretend to Infallibility , because it can make no Evidence of it , and without Evidence no Man can believe . But God forbid I should say , or think , they have no Faith : I only offered this , to shew the weakness and insufficiency of the Principles they go upon , and what little Reason they have to charge us . And now to that Question so often asked , By what Authority we depart from the Faith of the Church of Rome ? I answer , by an Authority which is inseparable from the Mind of every Man , to refuse to believe any thing for which he has not a Reason to him sufcient ; indeed , no Man can believe without it . For the Mind of Man is so disposed , as to Truth , that it immediately imbraces it , and closes with it as soon as ever it discerns it : But if the Mind discerns no Truth in a Proposition , it cannot assent to it , whatever Profession the Man makes . The Church of Rome has not sufficiently proved the Doctrins in dispute betwixt us ; and that , if we had no more , would be Authority enough for us to refuse them , and depart from her ; since She will not receive us to Communion , but upon Conditions which they cannot make out to be reasonable , unless we grant that false Supposition of Infallible Authority . They ask farther , who is to be Judg of the Controversies and Reasonings between us ? I answer , every Man must for himself : For as every Man must believe , so every Man must have a Reason why he believes ; and sure every one must be a Judg of his own Reason whether he be Convinced or no. We are told , That then there will be Heresies and Schisms ; it is true there are so , and , for ought I see , will be so still : But that 's no more than the Apostle told the Corinthians must be , that those which are approved may be made manifest . The Church of Rome may appear yet more unequal in Her Pretences ; for that She advances a Doctrin which cannot be believed , even by those who pay the utmost deference to her Authority , and that is Transubstantiation , which implies several Contradictions . Some , that own the Churches Infallible Authority , and are resolved to rest upon it , may so overrule their Minds as to keep them from considering or thinking upon that Doctrin , and so for the time do not as it were disbelieve it ; but , whenever they come to weigh it , their Minds cannot imbrace it , because there can be no Reason for a Contradiction : For sure Church Authority cannot go on where the Power of God ceases . If it be said , it is only a Contradiction in appearance , that comes to the same thing ; for 'till it can be made not to seem a Contradiction ▪ it must have the same effect upon all Mens Minds , as upon ours , who know it to be really a gross one . And this makes me sensible , That it is a greater absurdity to believe , as they say , implicitly or indefinitly as the Church believes , when a Man considers not what that is , than to Pray implicitly , or in a general intention with the Church , when one knows not what the Church Prays for . It being absurd to say , a Man believes any thing which the Mind does not particularly imbrace , or apply it self to ; and the Mind cannot be said to imbrace that which it thinks or knows nothing of . Here it must not be forgotten , that I am not speaking of the Habit , but the Acts of Faith. Nor do the Principles I have laid down oblige me to think , every one has alwas a true ground for his Faith. I doubt not , but many believe upon inducements , that would , if examined , be found Slender and Disproportionate : for such it is their good fortune if they believe aright , but if they are in the wrong , they must answer for not taking greater Care. But if they have used their utmost Care and Diligence , and yet continue in the wrong , we may leave them without any desperate apprehension to the mercy of God. Most of the Points about which we differ with Rome have been discussed in particular Treatises , and so I will meddle little with them , having from the first designed in chief to consider the grounds of Faith. I would here have taken leave , but that I am stayed with a Pretence , That the Faith which we own , we had from the Church of Rome . * I will not here inquire into the merits of this Pretence , but examin what use they make of it . Suppose now we had the Scripture , and the Creeds from them , what follows ? Why , then they would have us receive all the rest of their Additional Articles too . Indeed , if we had received all we believe upon their Churches Authority it had been a better inference . But they know , we did not receive any Articles upon any Authority but the Reason of them ; and therefore where that ends our Faith stops , and we receive no more . They would it seems prescribe ; and , supposing we imbrace some Truths which they pretend to have delivered to us , would have us entertain whatever else they offer . This is very strange indeed ! If any one hearing the Devils declaring Jesus Christ to be the Son of God , as the Gospel tells us they did , should have believed him so ; and † Tertullian we know made it a great Argument , and appealed to the Heathens upon it , when the Devils made Confession ; must they therefore have believed all the Devils said at any time , because they saw reason to believe what they said some times : 'T would have been a strange Case with Religion , unless Men had been assured the Devil's inclinations to deceive should have always been overruled ; and they , like Caiaphas , should have been made to speak Truth whether they would or no. In like manner , to have received some Truths from the Church of Rome , can be no reason why we should believe others . Thus far I have considered the Grounds of Faith , and shewed the Weakness and Insufficiency of those Means which the Church of Rome takes to resolve it by . I pray God , by his Grace , so to inlighten the Understandings , and dispose the Wills of all Christians , that they may heartily endeavor the Peace and Unity of the Church , by an humble and impartial Enquiry after Truth , the only Way effectually to bring it about . Popery has of late been Expounded to a more favourable Sense , and Represented in a less formidable Dress , than it wore heretofore : And so far am I from being angry at it , that I am heartily glad ; hoping it may tend to the Scattering those thick Mists of Prejudice and Ignorance that have obscured the Truth , and hindred many from discerning it . I only wish they would manifest the Sincerity of their Representation by a Practice answerable to it . They took away the Scriptures from some , least in reading they should misinterpret it : And I wish they would take away Images , which have been horribly misunderstood ; since they now tell the World they think them but as Books to instruct the Ignorant , and honorary Remembrances to the Learned . This would be one reasonable and fair Step toward restoring Peace , and healing the Schism . And since we are told , that no Power upon Earth can limit , alter , or annul , any Precept of Divine Institution , contrary to the Intention of the Law-giver , ( a Position highly reasonable ) we expect the Cup should be given to all of the Communion ; seeing that our Saviour instituted and gave that as well as the Bread. And after his Institution , the same Night that he was betrayed , I cannot find that he made the least Alteration . To say our Saviour had no Mind that should be done which he appointed , would be very absurd : Therefore what he once instituted , must continue in force as his Mind still , unless they can shew that he altered it ; and this would be another good Step toward our Union . They have now reduced their praying to Saints departed , to a desire only that the Blessed would assist them with their Prayers to God , as we desire good Men on Earth to pray for us ; but this not implying any Necessity of praying to them , though for no more than to pray for us , 't is great pity they will not lay down a Practice to which our Apprehensions will never suffer us to be Reconciled . One would think they that aggravate the Sin of Schism so much , should remove all Obstacles that may be a hindrance of Union : The Order and Decency of God's Service would be no way disturbed by such abatements . And let them look to it , that divide the Church upon Points by their own confession not necessary ; and no otherways to be accounted for , but upon the pretended Authority of the Church . But this is to enter into particulars , which I resolved to decline , having undertaken only to examin that Pretence : And so I will wind up all in a short Advertisement , That when I dispute against the Authority of the Church , I do not mean that Power which every Church , as an Incorporate Society , must have to cast out of her Communion such as walk Disorderly ; nor that Power therefore which every Church must have over Her Members to establish Rules for Decency and Order , in the Circumstantials , the Ceremonies of Religion : But , I mean , that Authority which the Church of Rome pretends to have over our Consciences and Faith ; in which Case we own no Master but one in Heaven . Cui Tri-uni-Deo sit honor , laus & gloria , in secula seculorum . Amen . FINIS . ADVERTISEMENT . BEcause the Author could not attend the Press , to correct the Errors of it , he prays the Reader to excuse the Faults he may find that are Literal , and such as are in the Pointing ; and read Page 4. Line 25. instances , p. 12. l. ult . but at the rate of , p. 13. l. 20. it is in our Choice , p. 19. l. 20. Supposititious . Notes, typically marginal, from the original text Notes for div A66427-e110 Sect. 40. pag. 38. Printed at Oxford . Notes for div A66427-e260 1 Cor. 2. 11. a Joh. 5. 31. b Joh. 14. 11 ▪ * Post . monstra tot perdon●ta , post Phlegram impio Sparsam cruore , postque defensos Deos , nondum liquet de Patre ? Sen. Her. Fur. Act. 2. Sc. 3. Mark 16. 20. Deut. 13. 1 , 2. Origen . cont . Cels . lib. 2. pag. 91. Ed. Cant. Matt. 12. 24. Ibid. vers . 28. Euseb . Eccl. Hist . l. 7. cap. 13. & alibi . 1 King. 13. 18. * Cum sit perfectus Scripturarum Canon , sibique ad omnia s●tis superque sufficiat , &c. Vinc. Lirin : Com. adv . Haer. cap. 2. † Papist Misrepr . and repr . cap. 13. Mons . de Meaux Expos . of the Doctr. of the Cath. Sect. 19. Cap. 15. of Tradition . Pap. Misrepr . and repr . cap. 16. pag. 19. De non apparentibus & non existentibus eadem est ratio . Cap. 18. p. 21. Pap. Misrepr . and repr . cap. 18. pag. 22. Vide Not. Bever . in Conc. Nic. en . secund . Chron. Vrsper . An. Dom. 793. Vide quid Chron. Vrsper . ex Brunone Card. de Greg. 7. ad An. Dom. 1080. Pap. Misrepr . and repr . cap. 14. pag 15. Vide Histor . Haeres . Blaclo . Pap. Misrepr . and repr . cap. 20. Duplici modo munire fidem fidem nostram debemus Primo scil . divinae Legis Authoritate tum deinde Eccles . Catholicae Traditione . Vinc. Lirin . Com. adv . Haer. Cap. 1. 1 Cor. 11. 19. * They that desire an account of our Church primitively , let them read the Learned Origins Britanicae . † Edatur hic aliquis sub Tribunalibus vestris , quem Daemone agi constet , jussus à quolibet Christiano loqui Spiritus ille impurus , tam se Daemonem confitebitur de vero quam alibi . Deum de falso . Apolog. Cap. 23. 
A66767	----	Predictions of the overthrow of popery, and the landing of the Prince of Orange in the west written by George Wither Esquire, in the year 1660 ; and some proposals for perpetual Parliament written by the same author in 1652. Wither, George, 1588-1667. 1689 Approx. 9 KB of XML-encoded text transcribed from 3 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A66767 Wing W3179 ESTC R12194 12931264 ocm 12931264 95675 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. A66767) Transcribed from: (Early English Books Online ; image set 95675) Images scanned from microfilm: (Early English books, 1641-1700 ; 993:21) Predictions of the overthrow of popery, and the landing of the Prince of Orange in the west written by George Wither Esquire, in the year 1660 ; and some proposals for perpetual Parliament written by the same author in 1652. Wither, George, 1588-1667. 4 p. s.n., [London : 1689?] Reproduction of original in Huntington Library. Caption title. In verse. Imprint taken from NUC pre-1956. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- Great Britain -- Poetry. Religion and politics -- England -- Early works to 1800. Great Britain -- History -- Restoration, 1660-1688 -- Poetry. 2005-07 TCP Assigned for keying and markup 2005-09 SPi Global Keyed and coded from ProQuest page images 2005-10 Mona Logarbo Sampled and proofread 2005-10 Mona Logarbo Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion PREDICTIONS OF THE Overthrow of Popery , And the Landing of the Prince of Orange IN THE WEST : Written by George Wither Esquire , in the year 1660. And some Proposals fo●… ▪ PERPETUAL PARLIAMEN● Written by the same Author in 1652. TO Act the last Scene which proceeds their Doom , They now new vampt upon the Stage are come ; And , though that with the King , as if his Friends They seem to side , they come for other ends , Which he not yet discerning , in his Grace Vouchsafes them a considerable Place , And of prevailing they already boast , As if they saw the LAMB and all his Host Quite overthrown , which me as confident Hath made that God their proud hopes will prevent , And overthrow that Tyranny out-right , By what they Dream shall raise it to its height . But many Tryals must the Saints abide , And very much their patience will be try'd Here and elsewhere before that Act is done , Which with an Anti-mask is now begun . Our Friends inhabiting beyond the Waters , And who were of our Tragedy Spectators , Now Twenty years ( though they perceive it not , Or seem not to perceive it ) in that Lot Which these have cast for us , designed are ( Or in what follows next ) to have a share , For Hamans PURS on foot ; not only here , But likewise almost every other where . And these think that to take them by his Gin , With most speed , is , with us first to begin . But there 's a Counter-Mine , which will be sprung , To blowup them , and all their Mines e're long , &c. — wherein they see The Beasts late deadly wound nigh cur'd to be , They on a sudden , are become as Jolly , As if they thought it to be cured wholly ; And , to impose their Mark , will now begin To be more strict than ever they have been ; So that e're long , few men shall live in peace , Bear Office , or a free Estate possess Where they have power , unless they marked are In Hand , or Forehead , with their Character . But , if that , whereof some imperfect views Far off appear , accordingly ensues , There will to thwart their hopes , a new Star blaze Within the West , that shall the World amaze ; And influences through the Vniverse So quickly , and prodigiously disperse , That , aided by concurring Constellations , It shall have some effects upon most Nations , And cause such changes , as will make a stand In those Attempts which they have now in hand . Yet know , it will but a diversion be , Not that which must from Bondage set us free . We , on this side the Water are not yet , Confus'd enough , that order to beget Which must establish us , and shall therefore Pursue Self-interest a little more . With new Wine our old Bottles must be fill'd , ( Endangering Wine and Bottles to be spill'd ) Till such as are in power be pleased to hear The Counsel of a slighted Engineer . With new Cloth our old Garments patcht must be , ( Whereby the Rents made wider ye shall see ) Till every old Rag be worn out , and then The Robe so rent shall be renew'd again . And they that own it , be secured more , And much more dignified , than heretofore . If they who must compleat it , make their choice By Lot divine , as well as humane voice . Whereto Self-seekers never will agree , Until enforced by some streights they be . Before the Sons of Jacob entrance found Into their Promis'd Land , they had a round , Or progress to fulfil , and many years They in the Desarts were Probationers , By several hardships , thereby to improve The Seeds of Faith , new sown at their remove From Egypt , and by Signs and Wonders shown To make unto themselves their frailties known . But they at each restraining of their Lust , Brake forth into repinings and distrust ; Yea , into flat Rebellion , into rearing Of Idols ( when his Law God was preparing ) Into a wicked causless Murmuring Against the Means of their delivering From Egypt's . Tryal , and into Wishes vain , That they might thither back return again ▪ For which of many hundred thousands none Enjoy'd the Promis'd Rest , but two alone . And we are just like them , yea , we have done , Since God , to bring us from our Thrall begun , The very same things in the Wilderness Of our Probation ; and our Carcases Shall there be left , unless we do betimes Make an Attonement for our passed Crimes ; And with unfeignedness that course pursue Which leads unto the Rest , that is in view , &c. There is a course whereby , without disgrace , Or danger , you may bring that work to pass , And free your selves from that great cost and pain , Which without thanks or profit you sustain ; Afflicting others too , by those Confusions Which are increast by your irresolutions . Until a better therefore shall appear , Be pleased that Expedient to hear , And by those preventions , or that good It promiseth , you find a likelihood , Take heed , that no self-interest , divert That approbation , whereunto your heart Inclineth you ; for God will find you out , And cross the Counter-work you go about . In England and in Wales , there is a Shire , For ev'ry Week that 's numbred in the year . By Twelve , according to the Months divide The Counties , with their Persons qualified For Knights and Burgesses , proportioning As near as may be , to an equalling The number of the whole , so , or so many Unto each Month , without omitting any . Ascertain then , the Month and Day , wherein Each twelfth part an Election shall begin ; ( The middle of the Week , appearing best , As being furthest from the day of Rest . ) On each first Wednesday , of each Month , let those By whom our Deputies are to be chose , Respectively convene in ev'ry Shire , Upon that Month , and Wednesday ev'ry year , Which is to them assign'd ; and having chosen , ( At Months end ) let each twelfth part , of the dozen , Send up their Chosen men , to represent Their Shires and Boroughs in the Parliament ; And on that very Day , in which they come , Let all their Predecessors give them Room . Thus one Month some , and Month by Month for ever Let each twelfth part , still orderly persever To take a turn , till ev'ry Shire hath had A Month in ev'ry year ; and having made Their choice , let them still enter and withdraw Successively by a perpetual Law , No man a place of Trust , supplying there , At one Election , longer than one year . The Book Intituled , The Perpetual Parliament , is designed to be Reprinted , and presented to all the Members . FINIS . Notes, typically marginal, from the original text Notes for div A66767-e10 Printed Anno 1652. 
A66859	----	Is this to deny the Popes supremacy? to wear his robes and livery, to worship in his form, and contrary to the form and power of God. Wollrich, Humphry, 1633?-1707. 1661 Approx. 2 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A66859 Wing W3294 ESTC R8815 12589672 ocm 12589672 63854 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. A66859) Transcribed from: (Early English Books Online ; image set 63854) Images scanned from microfilm: (Early English books, 1641-1700 ; 971:3) Is this to deny the Popes supremacy? to wear his robes and livery, to worship in his form, and contrary to the form and power of God. Wollrich, Humphry, 1633?-1707. 1 sheet ([1] p.) s.n., [London : 1661] Reproduction of original in Huntington Library. Broadside. Title taken from text. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- England -- Early works to 1800. Broadsides 2008-02 TCP Assigned for keying and markup 2008-03 SPi Global Keyed and coded from ProQuest page images 2008-04 Mona Logarbo Sampled and proofread 2008-04 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion IS this to Deny the Popes Supremacy ? to wear his Robes and Livery , to worship in his Form , and contrary to the Form and Power of God. O ye Hypocrites ! Have ye made the Outside White , like the Saints ? But like he Pope , Is not the Inside Black as Hell and Death ? Is not he Lamb of God Slain in you ? Are ye not the s ; piritual Egypt and Sodom , in which Christ is Crucified ? What! Do ye appear like Sheep Outwardly , whilest Within there lodgeth all manner of Putrefaction ? O ye Graves , Tombs , and Painted Sepulchers ! Rottenness , Stinks and Corruption are ye filled withall . Oh! ye are a Stink in the Nostrils of the pure God ; your Singing is no better than the Howling of Dogs : Ye appear , and are Transformed as Angels of Light in White Linen , whiles ; t the Black Vail , and Cloud of Errour is over your Hearts ; and the mist of thick Darkness are ye filled withall your Selves . What! Areye Singing , whilst the Lords Spirit doth Mourn , and the Lamb of God slain in you ? And is not your Hearts sad , and condemnation upon your Spirits at the same time ? Is this to make Melody in your Hearts to the Lord ? Can the Dead praise Him , and they that lie in the Pit Celebrate his Truth ! Nay , it is the Living , The Living that can make known his Truth : Can the Grave praise Him ? Or can his Loving Kindness be declared in Death , or his Faithfulness in the Land of Destruction , and shadow of Death ? Repent ye Idolaters , and Mock the Lord no longer , or else he wilI Destroy you , and that without Remedy . I bare my Testimony against the Popes Supremacy amongst you QUERISTERS . Humphry Woolrich . 
A69527	----	A vvorthy speech by Mr. Tho. Abernethie ; wherein is discovered the villany and hellish plots (which himselfe hath been an eie and eare witnesse of) wrought in the Popes courts against these our three kingdomes, and now disclosed this 29, Iuly, 1641. Abernethie, Thomas, fl. 1638-1641. This text is an enriched version of the TCP digital transcription A69527 of text R1172 in the English Short Title Catalog (Wing A95). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 15 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A69527 Wing A95 ESTC R1172 12884872 ocm 12884872 95013 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. A69527) Transcribed from: (Early English Books Online ; image set 95013) Images scanned from microfilm: (Early English books, 1641-1700 ; 1:21 or 259:E199, no 5) A vvorthy speech by Mr. Tho. Abernethie ; wherein is discovered the villany and hellish plots (which himselfe hath been an eie and eare witnesse of) wrought in the Popes courts against these our three kingdomes, and now disclosed this 29, Iuly, 1641. Abernethie, Thomas, fl. 1638-1641. [8] p. Printed by T.H., London : 1941 [i.e. 1641] Reproduction of original in Huntington Library and Thomason Collection, British Library. eng Anti-Catholicism -- England. A69527 R1172 (Wing A95). civilwar no A vvorthy speech, by Mr. Tho. Abernethie. Wherein is discovered the villany and hellish plots (which himselfe hath been an eie and eare witn Abernethie, Thomas 1641 2746 9 0 0 0 0 0 33 C The rate of 33 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-02 TCP Assigned for keying and markup 2007-03 Aptara Keyed and coded from ProQuest page images 2007-04 Mona Logarbo Sampled and proofread 2007-04 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A VVORTHY SPEECH , BY Mr. Tho. Abernethie . WHEREIN IS DISCOVERED THE Villany and hellish plots ( which himselfe hath been an eie and eare witnesse of ) wrought in the Popes Courts against these our three KINGDOMES . And now disclosed this 29. Iuly , 1641. LONDON , Printed by T. H. 1641. Right Honourable , I Will briefly let you understand how the Papists lie in waite to deceive you : and that it may bee seene that I am not partiall , ( I speake to all the three Kingdomes ) minding to shew you all that Papists lie in waite to deceive you by two meanes , Seminaries and Pensions ; yet it is first to be remarked , that the ground of both is the councell in Rome , called , Congregatio de propaganda ( or rather ) extirpanda fide , a congregation of propagating ( or rather ) extirpating of faith . This Congregation hath a most sumptuous Pallace in Rome , and extreame rich ; the members of it , are the Pope as head of the Church , his nephew Cardinall Francis Barbarine as his Lieutenant , divers other Cardinals , the generalls of severall orders , the great Master of the Inquisition and some Doctors , all as Iudges , they convene every Friday , or ofter as they please ; the end of their meeting , is to finde out meanes to bring all people and Nations under the Popes dominion , for this end they have sundry meanes , such as the Seminaries of divers Nations and pensions : The Seminaries are furnished with youths out of their severall Countries , by Iesuits , who have the care of them : These youths are of two sorts , the one called Convictors , because they pay for their entertainment , and these are noble Barons and Gentlemens sonnes , sent thither by their Popish parents , to be brought up for divers ends : The other are called Seminarists , a●d these have their foode , raiment , studies , bookes , &c. all the time of their studies out of the Colledges , with condition that after they have staied three months in one of the Colledges , they must make a vow to take Priesthood upon them , and to returne to their severall Countries , when they shall be found fit by the Iesuits their Masters , to the end they may seduce others , as they were seduced themselves ; and therefore after their studies , they are sent into their own Country , furnished with all things necessary , as apparrell , monies , masse-graith , and the like , as they are thought of , and have mony at Court of their Semiries : there be five of our Nation out of the Country ; at Rome , Paris , Madrid , Doway and Brounsberg , and one promised by the Emperour in Osnabruck , which the Sweds keept for them , of Irish some , and many and great of English . These Seminaries , Iesuits and other Priests , send their relation every yeare , of all what passe in the Country , spirituall or temporall , to the foresaid congregation , wherein all treasons , massacres and other bloudy mischiefes are hatched . This presupposed as an assured truth , I speake first to thee my deare Country , thou that wroughtest thy selfe mightily to suffer schismes and divisions in thee , which are now with great pitty to be seene and shame to be heard ; one saith I am a Covenanter , another I am not , what meanest thou , not covenanter ? wilt thou not subscribe the contract which thy parents , Godfathers and Godmothers , as thy spirituall tutors , seeing it is for God and truth onely ? God is partly contracted , the Angells were witnesses , and hell fire the penalty , take heed , and fight not against God , for as he is Alseeing , so he is Almighty , and as mercifull to have spared thee so long , so is hee just , to punish thy inexcusable wilfulnesse . But some will say , that there begreat Doctors not Covenanters , and wherefore may not wee likewise stand out as well as these learned men ? I answer first , that they are but few , and to my judgement ( for I have discoursed with some of them ) not the learnedst of the Kingdome , brought up in a Towne which was never yet clensed from Popery , and where I have seene an hundred at masse at one time within these few yeares : Secondly , these Doctors , suppose they were learned ( as I know some of them are ) they shall not answer for thee in that great day , wherein there shall bee had no respect of persons . Thirdly , what if these Doctors would maintaine Popery and hinder a reformation , as their predecessors have done , wouldst thou follow ? God forbid . My counsell now to you that are Covenanters is , that qui stat , videat ne cadit , let him that thinkes he stands take heed lest he fall , for the Crowne of glory is onely for him that overcommeth , Qui perseveraverit usque in finem hic salvus erit , hee that shall indure to the end the same shall be saved : yeeld not a word , a syll●ble , a jot , lest thou scandalize thy weake brother , and give occasion to Rome , to stand and expect thy returne , she not so much as beginning a motion towards thee : for they seeing your novations of Bishops , Deanes , Doctors , kneeling at Sacrament , crosse in Baptisme , and the rest of these articles , were in assured confidence , that ye were turning to them again , and used commonly to say , ( see so faine as they are to creepe into us againe ) which did confirme all our people , and made sundry of yours to follow us : If these points which sometime by the most part were thought allowable , did so much harme to Gods Church , what their English masse , canonicall inquisition , and the rest of that almost banished trash had done , if they had not beene prevented by the alseeing God , judge yee . And finally , grant thou nothing that Rome desireth of thee , for it hath no warrant from God , and thou knowest no conformity to be admitted betweene God and Dagon , hold fast that which thou hast , lost another take thy Crowne from thee . And to you not Covenanters , I say , that of your Bishops I never saw any but one , neither would I mourne , albeit I never saw more of them in this land , and I am their friend or enemy , as they are Christs ; yea , more I say , if ye knew as well as they and I know , even the draughts that are drawne against you , the strength and policy of your enemies without , and within , against this poore Church of God , I am certainely perswaded that you would all subscribe that worthy covenant , before that yee went out of this Church , or else I would hould you as internall Papists ; I perceive you all curious to demand me a question , if modesty would permit you to speake it ; to wit , what is that I know more then other men ? let us ( say ye ) understand it , and we will yeld to reason . To this lawfull question , I answer , that I know more then any Protestant in this land , of this businesse ; for I was imployed in it in the yeare of God , 1632. and gave in ( amongst other points of my commission ) a petition to the foresaid congregation at Rome , and elsewhere , desiring them to advise upon the meanes , for the reducing of this Kingdome to Rome ; divers were proponed by these politicke heads , who study onely to destroy Kings , and pervert Kingdomes , of many , these few were most considerable . First , that they should all employ their wits for the pervertion of his Majesty , our soveraigne Lord , and contribute for the levying of an Army , under pretext of giving assistance to some confederate Prince , and therewith to force liberty of conscience : this opinion was rejected as dangerous , till all things were surer , and their faction stronger . S●condly , that if they could not attaine to their purpose with his Majesty , they should endeavour to get two Iesuits in our Princes service , for his Graces instruction , and education , in Popery . Thirdly , that pensions should be given by mediate waies , through the universities , and other parts where they might worke their ends . Fourthly , yet this was all thought little of by some of our country men , who advised them to set their whole minds for the pervertion of England , which being nearer to them in points of doctrine then Scotland , as also in forme of Service , worships , and Ecclesiasticall government , they might worke surer and with greater hope of prevailing , then with Scotland , whom he assured to be of a stubborne nature , dangerous to be dealt with , and great Puritans , directly opposite to the Church of Rome , and therefore nothing more should be desired of Scotland , but conformity in matters of religion with England , which the English Church would gladly wish , as if she were a Mother Church , wherof others did flow ; neither could his country men deny it in respect of his Majesties supremacy , and of the union of the two Crownes , and Kingdomes ; that they both might have but one Lord , one Faith , one Baptisme , & one King . For the execution of his councell , he proponed mutuall intellegence to be procured betwixt England , and Rome , which shortly after was begun by an Italian Priest , a great polititian , well versed in the french tongue Il signior Gregorie , who stayed above a yeare and a halfe in London for that effect , and with whom I conferred in his own lodging , in the Covent-garden at London , and with two great men of our owne nation , and now continueth there himself , with great grudge to both the Kingdomes , seeing this mutuall intelligence was never heard of betwixt Rome , and us , since the Cardinalls Woolsy and Polus daies , neither is it necessary , as states men may see . Now non-covenanter , is thy curiosity satisfied : This I know , and more , looke then to it in time , and bee not one of those , who for vanity or other ends , will be thought singular against Gods cause , and thy owne promise in baptisme . I will end this discourse , that my enemies say not that I minde to put dissention betwixt Protestants and Conformists , letting these three Kingdomes see some of the dangers wherein they stand of the Roman Antichrist , and his Congregation de extirpanda fide : first ye stand in these dangers , especially that mutuall intelligence between Rome and England : secondly , of your Countrimens affection to Rome , if they be Papists , for alledged rights of the Popes upon each of you , viz. Peters penny and Peters patrimony : thirdly your extreme great number of Iesuits , and Priests , extending in England to five or six thousands , so that they are striving among themselves , and writing books against others for Bishopricks in your Church ; as for Ireland it hath 15. Papists Bishops alone , this is great danger : fourthly , your populous multitudes of Papists in you extending many thousands , so that I am of that mind , that in England the people ( if not already ) may shortly desire a generall assembly for liberty of conscience : Fiftly , the education of your Nobility in forraine Countries , who having drunke in the doctrine of iniquity from their tenderage , are both more perverse in themselves , and more dangerous bringing in their friends and neighbours by their Priests to p●rdition with them : Sixtly , that which is to be lamented of all , that you have good Lawes against Papists , and every good reason to execute them , but alas ! mony breaks them , gr●nting to all P●pists a pecuniall liberty of conscience , and present banishment to all these poore reformed Christians who will not conforme with you ; and that which is to be laughed at or r●ther weeped at , that vee would blind pe●ples eies with your searchers going on the one side to apprehend Priests and punish Papists ; and on the other side , to have your customes to receive monies , and give discharge for liberty of Papistry . O God! who doth not evidently perceive these monstrous dangers ? and not oppose himselfe with all his power against them , if there remaine any sparke of true Christianity ? truly , who doth it not , I must of necessity thinke him an internall Papist . The last danger of all the 3. Kingdomes is Pensions , whereof we may consider foure things : First , the giver : Secondly , the persons to whom they are given : Thirdly , the quantity of the summes : Fourthly , the end wherefore they are given . There is certaine pensions given in the Country , for Priests and intelligencers , and out of the Country for Seminaries and correspondents of these intelligencers , but to come to the particulars . First , the givers are the house of Austria , and the foresaid congregation , de extirpando fide . Secondly , the persons to whom it is given , to my knowledge , are the Priests , the man that goeth for it and the keeper , whereof I was one , and know the names , and residence of the rest , which I have declared by writ already : and if there be given pensions to any others as to these , the superiour with his councellors , and the treasurer know it , for me I know not , but this I am sure of , that there was more sent into the Country then was bestowed on them . Thirdly , the quantity , in cumulo ▪ is best knowne to them , I being none of the superiors councellors , in respect of my travells for the mission ; the quantity that wee who were Priests got , was a 100. Crownes in the yeare from Rome , and eighteene pence every day from Spaine , besides our purchase by our masse , confessions and pardons , which was more or lesse , conforme to our imploiment , and the persons with whom we dealt . Fourthly and lastly , in a word , the end of these gifts is pretended zeale and pitty , but which may appear by the deposition of Master George Ker , and the Iesuits Abercrumby , Chrighton and Gordon , with three Noblemens letters intercepted with him , and registrate by his pensions given to us , and his pretended rights were our native Countries , truly intended Hierarchy of Rome , and Monarchy of Spaine ; If this then be not an evident danger to suffer so many forraigne Princes pensioners in your bosome , God see to it in his owne time , and give me grace that I may follow my Christ in feare and hearty resolution . FINIS . 
A70777	----	The great and popular objection against the repeal of the penal laws & tests briefly stated and consider'd, and which may serve for answer to several late pamphlets upon that subject / by a friend to liberty for liberties sake. Penn, William, 1644-1718. 1688 Approx. 28 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A70777 Wing P1298A ESTC R12742 12254672 ocm 12254672 57321 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. A70777) Transcribed from: (Early English Books Online ; image set 57321) Images scanned from microfilm: (Early English books, 1641-1700 ; 364:6 or 1510:16) The great and popular objection against the repeal of the penal laws & tests briefly stated and consider'd, and which may serve for answer to several late pamphlets upon that subject / by a friend to liberty for liberties sake. Penn, William, 1644-1718. 23 p. Printed and sold by Andrew Sowle ..., London : 1688. Attributed to Penn. Cf. Wing; NUC pre-1956. "Licensed February the 4th 1687" Reproduction of original in the Harvard University Library and University of Michigan Libraries. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Church and state -- England. Anti-Catholicism -- England. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2005-09 Mona Logarbo Sampled and proofread 2005-09 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Great and Popular OBJECTION Against the Repeal of the Penal Laws & Tests BRIEFLY Stated and Consider'd , AND WHICH May serve for Answer to several late PAMPHLETS upon that Subject . By a Friend to Liberty for Liberties sake Licensed February the 4th 1687. LONDON , Printed , and Sold , by Andrew Sowle , at the Three-Keys , in Nags-Head-Court , in Grace-Church-Street , over-against the Conduit , 1688. THE Great and Popular OBJECTION Against the Repeal of the Penal Laws & Tests , &c. IF the Consequences that are imagin'd to follow the Repeal of the Penal Statutes and Tests ( and which so many give for the reason of their dislike to the Liberty that is sought by it ) were indeed so Terrible as they are industriously represented , I should readily fall in with the common Jealousie , and help to augment the number of those that are for their Continuance ; but when I consider how long our Government was Happy without Them , how much of Heat and Partialty prevail'd in their Constitution , and how troublesome and impracticable their Execution are , and that , in our present Circumstances , They appear a plain Barriere to our Happiness , instead of a Bulwark to our Religion , I cannot but lament the misfortune of the Publick , that those Gentlemen are yet under the fatal mistake of thinking Them necessary to our Safety , that with more Reason and Charity , in my opinion , should Endeavour to save us from the Inconveniences of them . For the Question being gain'd against Coertion in Religion , and the impiety & impolicy of Persecution , agreed on all hands , all that is said by the most averse to the extent of the Repeal desired , issues here , If the Papists should happen to have Power or Ease , they are sure to use it to the prejudice of the rest , and therefore it is the Interest of the rest to oppose all their attempts to get it . The Consequence of which is this , It were better the Power of Persecution rested where it is , then to come into hands that would use it more Rigorously . I say , All Arts and Rhetorical Declamations set aside , This is the Center and Substance of all that 's said , by Any Body , against the Repeal of the Penal Laws , and more especially the Tests : And to this I would modestly offer what follows . I can by no means imagin there should be so much Danger where there is so little Trust : indeed none : And where one does not Trust one cannot be Deceived : Now there is no Trust , where there is a Law that puts all Parties out of the Power of one another : For therefore is a Law desired , that the hazard of Trusting may be out of Doors . And as this Law may be fram'd , I humbly conceive , it will not be impossible to secure every Party from the bigottry of the rest , else , I must acknowledge , nothing will save us from the mischief of Relapses . And whatever may be said against a Legal Security now , is as strong and reasonable against the hopes of any , whoever has the Chair : For Ambition , we see , is but too apt to creep into all Parties , and worldly Dominion has been an old and powerful Baite : If Law cannot secure us against it , we shall ever be to seek for the assurance we desire in this World. It will yet be said , That the best Law Men can make , is nothing without Execution , and That being in the Power of Those whose Principles or Interests may lead them to Evade or Perver it , the Insecurity is the same ; yet with their leave that think so , it is one thing to dispence with a Pe●●● Law against a thing , not evil in it self , and another to violate a Law of common Right and Safety , which is evil in it self ; for this were both to Repeal and Make Laws without a Parliament , which the Judges of no Raign have ever attempted to deliver for Law. If the Law propos'd , Repeal Penal Laws for Religion ( and surely 't is propos'd for that end ) the Prince of himself cannot Enact a Penal Law to burt any body , whatever be his Religion , and we are so far safe from the Mischeif of Persecution , tho our security went no farther . But that we should be less safe , because the King , we so much Fear , is ready to Consent to a GREAT CHARTER for Liberty of Conscience , by which , it shall be Declared the RIGHT of Mankind to make a free and open choice and profession of Faith and Worship towards GOD , and that any Constraint or Interruption upon that Freedom , is Impiety , and an Evil in it self , and that Law , therefore Indispenfible , Is , I must confess , a Notion very Extraordinary . However , It is not hard to Execute a Law , when it is best Executed by doing nothing , for letting men alone compli●● best with such an One , and the Common Law secures them , as well as this , from those that meddle with them . I know it is further Objected , that tho this were done , it would not rest here , A Parliament might quickly be Packt to over-throw this Establishment , and then we should be all ruin'd ; for we should not only have Laws of the severest Nature , but force to execute them . But as Grave as the Objection looks , permit me to say , there is more of Art then Truth or Force in it : For don't we see that Wagers are every where laying by the present Enemies of Liberty , That the King can't , even with the help of his Dissenters , get a Parliament that will Repeal the Penal Laws and Tests , and yet that they should pretend to fear he may get One to Repeal Liberty of Conscience , and Enact the Bloodiest Laws in lieu of it ( to which to be sure the Dissenters will never assist ) is a contradiction , like that of Magnifying the Prerogative , and Rayling at the Declaration , Crying down Common Wealths Men , and Opposing the Monarchy constantly with their Arguments ; Fighting against the distinction of the Natural and Political Capacity of the King , and making it every day to serve their own turn , and upon the worst terms too , Persecution , I mean. But waving the Humour , let us examine the Fear : In my opinion 't is Groundless ; for since their Master-piece , the Letter to a Dissenter tells us , that there can be no danger of the Bet , where the Odds are so great as Two Hundred to One , we must conclude that Objection is of no weight against our Liberty : For Number being the Natural Power of a Kingdom , the Artificial ( which is the Executive part of the Government ) must needs move heavily and dangerously when it works against it . But if a Law be no security , because of the fear of a Packt Parliament , and Force to back it , what security , after all , can the Penal Statutes and Tests be ? are they any more then Law ? If it be said , they caution and awe the Roman Catholicks . I say the Uiolation of a Great Charter for Liberty of Conscience will do it much more , because the Penalty may be Greater , and better fixt and applyed . And since we only fear the Repeal of the One by a Packt Parliament , as well as the Other , the Authority which abolishes either , is equally Invalid , and therefore the Caution and Fear of Violating the one , must needs be as Great as of Overthrowing the other . This would be less difficult to us to apprehend , If we made the equal Reflections that become our present Condition . We look on France till we frighten our selves from the best means of our worldly Happiness , but will not look at home upon greater Cruelties , if we consider Theirs were exercised against those of another Religion , but Ours upon the People of our own ; tho when we observe their Conduct elsewhere , it is easie to see , it must have something very particular in it . But at the same time we will take no notice of the greatest Tranquility in Germany and Switzerland under a compleat Liberty . Is this any thing but the Fruit of Law , The Agreement of Princes and States , The Great Charter of those Countries inviolably kept these forty years , The Thing his Majesty , with so much Zeal and Goodness presses to establish in his Dominions ? Why then may not that be done here that has been so happily acted elsewhere ? Are our Papists and Protestants worse here then there ? Or are our Differences greater ? Or are our Numbers more dangerously unequal , that we dare not trust a Law that others in our very Circumstances are so happy under ? They don't only endure one anothers Religion , but take their Turns the same Days in the same Churches or Places for Divine Worship ; and will not the same Kingdom serve us ? we must then have the worst of Natures , or be the worse for our Religion . And tho many good reasons have been given , and may be elsewhere in evidence of this Notion , I will venture to offer a few at this time that never saw Light yet , that I know of , and which may happen to give some , to those that labour under the disbelief of it . I say then , a GREAT CHARTER for Liberty of Conscience , to be made and kept , is not only the true Interest of the Roman Catholicks , but they think so , because they must think so : For if the Destruction of Protestancy , by a way of Violence , had been their Project , as much as it is our Fear , they had but one way in the World to have brought it to pass , and that was , to have made the utmost use of the Church of Englands Penal Laws , which they found ready to their Hands , for the Destruction of the Protestant Dissenters , and to which she could not refuse her assistance , upon her principles of Obedience , if there were no Inclination left in her to that Fierce and Inhumane chase . By this , one Party of Protestants , had been easily made the Means of the others Extirpation , and how far Pleasures , Honours , Offices and Fear would have gone to have made an entire Conquest , easie upon her , is not the hardest thing in the World to apprehend , when the Bodies of her Dissenters had been thus cruelly dissolved by her . And if this have any sense in it , we must conclude , that delivering one Party of Protestants from the Rage and Power of the other , cannot be a way to bring in Popery . I own , it may affect the present Ecclesiastical Policy of the Church of England , but I never took that for Protestancy : On the contrary , it has evidently weaken'd the better part of the Protestant Interest in General , in these Kingdoms , ever since the Reformation . But besides this , 't is one thing to Constrain a Law from the Prince , and another to have it offer'd by the Prince : The one , to be sure , he thinks against his Interest , and the other he takes to be as certainly for it . And if he thinks it is his Interest to preserve such a Law , we are sure of our Safety by it . That which moves him to it , must oblige him to maintain it ; and if he does not heartily intend to support this Liberty , his giving it , must needs increase the Power and Interest he would suppress : An Error too gross to be made with so much Preparation and Art. Nor is this all , in my opinion it is much more reasonable to believe that a Law for Liberty of Conscience should preserve us against the thing we apprehend so much , viz. Popery , because 't is easier to fall from one Extream to another , then from a Mean to an Extream : And 't is certain , there are more Parties concern'd to support such a Law for Liberty , then to maintain those of Severity ; for the Church of England only appears to uphold these , but all Parties besides agree to maintain That . And if it was the Interest of the Roman Catholicks to divide the Dissenters from the Church of England , to be sure they cannot think it safe to unite Them : They have divided Them by the Liberty , But any attempts to take it away will infallibly joyn them . And when I consider how much more the Roman Catholicks will in all probability want Liberty in after Raigns , then the Dissenters in this , I am also led to Conclude , that they are not so secure in the Repeal of the Penal Laws and Tests themselves , as in their own Moderation in the use of the Liberty that follows : For a Parliament in after Raigns may easily return them , and worse , if that can be , and will certainly do it , if they use their present opportunity too Eagrely and Partially ; but no Parliament will ever think so harsh a Constitution fit to be reviv'd , when the Moderation of the Gentlemen against whom it was made , hath prov'd it Useless , Unreasonable and Unsafe . This consideration is a reciprocal Caution to Us , not to refuse them the Rights of English Men , and to Them , not to mis-use them . And since hitherto we seem not so angry at the Liberty , as at the Manner of its being granted ; if we are sincere in this , we cannot refuse the King in our own way , I mean , by Law. And in my Opinion , 't is a point gain'd , not to have this ease Precarious from the Crown , as well as that it shews the Kings sincerity beyond a doubt , that he is Solicitous to assure so great a Good to us in our own method . Let it not then be thought a Crime , that he does so , or that he takes the next and plainest ways to discriminate Persons for that end ; for if the Consequence of his Endeavours were to ruin others for a Party , it might be thought Packing indeed ; but when it is to open Enclosures and Level Interests , and by Law , to secure Them from the Ambition of one another , it seems to me to be Unpacking for the Good of the Whole , that which hath been so long Packt for the sole Good of a Party . And truly if we will yet scruple the Sincerity of the Prince , I know not an easier and better way to assure our selves , then by chusing such Persons to serve in Parliament , whose Love and Sincerity for this Liberty we have the greatest Confidence in ; For as that will certainly help to facilitate the Work , so where two Parties seem to conspire one end , nothing discovers the Insincerity of one side , like the Truth and Integrity of the other in persuing it . Let us not then dislike Liberty in the Kings way , and refuse it in our own , because he would make it his ; for that would justly question our Truth and Charity , without which , our pretence of Religion or Safety is vain . We have heard it said , that the Persecution of the last Raign came from the Papists , and therefore we cannot expect they should be sincere for Liberty in this ; but if that were true , ( tho it could not be the Roman Catholicks that forc'd the late King to cancel his Declaration for Liberty , or that couzn'd the Dissenters of a Law for it ) yet there is this use to be made of the Trick , that now the Roman Catholicks are for Liberty , the Church of England cannot , with any credit , be against it . On the contrary , it shows , if they did Move those Storms of Persecution , it was to constrain the Dissenters to joyn with them in the Repeal of the Laws that rais'd Them , that so they might be allow'd to share in the Calm : People are most apt to see the Necessity and Benefit of Liberty by the want of it . It is a Misfortune to be lamented , the Church of England should always be against Liberty , when the Court is for it , because the Court , in her opinion , is not Sincere ; when at the same time , she knows , it is at no time to be had without them : A way for poor Dissenters , never to hope for such a thing as Liberty of Conscience at her hands : For without offering any Violence to the rules of Charity , she seems to excuse her unwillingness by their Insincerity . But with her favour , They must be sincere when their Interest will have them so . And tho it is Imagin'd the Dissenter has no other bottom for his Confidence and Conjunction then the Roman Catholicks Faith and Truth , 't is too mean an Insinuation against his understanding , that I assure that Author is yet Good and Jealous enough , not to depend upon either the Councel of Trent , or the Thirty Nine Articles for his safety . By no means ; those Spiritual Mortgages , Folks give of their Souls , are too uncertain securities about worldly Matters , unless Men had , at least , a better Practice . Nothing , humanely speaking , fixes any Man like his Interest ; And tho this Agreement were only Hobson's choice in Roman Catholick and Dissenter , the security is not the less : For what-ever be the Morality of any Party , if I am sure of them by the side of Interest and Necessity , I will never seek or value an Ensurance by Oaths and Tests . Interest is the choice Men Naturally make , and Necessity compels Submission from the unhappy Subjects of her Power . And tho some do Insinuate that better terms are to be hop'd from the Church of England hereafter , then now from the Roman Catholicks , I take leave to say , that it is an unwarrantable use of Providence , for them to neglect the present Certain Overtures ( tho they were the effects of Necessity ) out of hopes the Church of England will use them better , when she has Power , not to do it , and not to care : when all Parties show their abuse of Power in their turns , 't is reason enough to embrace the Benefit of Necessity from the first that offers : And nothing else , I fear , moves the Church of England to promise ; And if so great a number may lie under such a Necessity , a less number cannot but be under a greater , and that I take to be the Roman Catholicks Case , and our Assurance . If the Church of England could secure the Dissenters without that compliance she fears , 't were something , if not , they are under an equal necessity to accept what the Roman Catholiks are under to offer : And for this reason , I cannot but think her joyning in the Liberty more reasonable , then their refusing it for her sake . If she affects an Union , why should she uphold the Means of Division ? Ought not the Dissenters to suspect her Integrity , in refusing a good Understanding , in the very way that must save those she would gain ? And since she is sure They won't turn Papists , how does she lose Them in that way , in which she can only pretend to have Them , viz. as Protestants ; for otherwise they will as little conform to her . And if the Price of her Good Will must be to uphold the Brand of her Conduct , and Means of their own Ruin , It is what they can never give , and she in Conscience and Wisdom should never ask . And what ever is suggested , it is too unwarily thought of any , that the Dissenters intend only their security against the Power of the Church of England , 't is against the Spirit of Persecution in all Churches , they must all seek to be safe ; that , which so ever of them happens to have the Government , the Rest may be secure under it ; Else , 't is but shutting one Door against an Evil , and opening another to let it in . If she will please but to tell me what way she can secure the Dissenters against her own Ambition , when one of her Communion Ascends the Throne , I will undertake to tell her , how she and the Dissenters may be safe from the Danger of Popery in the Raign of a King of that Religion . For the Spirit of Persecution being the same every where , it must have the same Remedy . She can't think we ought to Trust Her , That won't Trust , and That makes Trusting Dangerous . And what-ever the Gentlemen of her Communion are pleas'd to suggest of the present good understanding , between the Roman Catholicks and Dissenters , to blow their Interest with the People , Men must be greatly Impos'd upon , to Imagine the present Affinity between them , can regard any thing but their common Safety ; and common Danger makes that every where , reasonable and necessary . If this were not the case , I should hold my self concern'd to act another Part in this affair ; And if this be the case , it plainly answers all the Jealousie and Objection of the Times : For 't is as lawful for them to joyn in this as in any Society of Trade , and more requisite . I say , It can be no just Reflection from the Church of England , when they must be ill read , that don't know , that she is the Half-way House between the two Dissenters , and that the Protestant Dissenter is a refine upon her , as she is upon the Church of Rome . So that tho it be true that they joyn with the Papists , it is as true that it is not with Popery , but for Liberty , which the same Author tells us , is such a contradiction to Infallibility , which is his dangerous Popery : Tho I must tell him , I think it a greater to Persecute People upon a professed fallible Principle . Let it satisfie that Gentleman and his Followers , whose main drift , is Rallying Dissenters for relying on Romish Faith for security , that tho They joyn with Roman Catholicks to get Liberty , They will trust them , and every body else , as little as they can to keep it , and less joyn with them to take it away . On the contrary , in case of such attempts , 't is reasonable to believe they will sooner unite with the Church of England to Preserve , what they now so freely oppose Her to obtain . But it may be said , It will then be too late , and therefore now too dangerous , to give that Interest , in the mean while , so much Play and Progress . This were an Hazard indeed , if the Roman Catholicks could do any thing then , that they cannot do now , or if the Dissenters were to be less Numerous , less Sensible , or less Free and Able to resent it . I cannot see how the Roman Catholicks can be in a better Cordition to Hurt us , if the Dissenters are not in a worse to Help us . Certainly their numbers must have the odds . On the other hand , the Dissenters , under Persecution , can do nothing , and while the Liberty is Precarious they dare do nothing ; so that the way to render them useful to oppose the Violence fear'd , is to make their Interest in the Liberty Legal , as well as that a Legal Freedom is the best way to prevent all violent attempts in the Roman Catholicks . For when the Law supports their Joynt Interest , that will naturally joyn and lead Them to maintain the Law that defends it . I shall be heartily sorry if the Church of England cannot tell how to venture her self with those under Liberty , who have liv'd so well with her under her Persecution : Tho , as I have said before , there is no Trust in the case , since , therefore , a Law is desired , that we may not rely on so frail a Security : And where a Law puts all Parties upon one Bottom , I cannot help thinking all Parties are oblig'd in Example and Interest carefully to preserve it . And if we would but reflect how much more Law in all Ages hath preserv'd Mankind then Force , we would less argue the Insecurity of Law ; but 't is utterly Inconsistant at a time , when we plead the Almightiness of present Laws for our Safety . In short , If she only seeks to be Safe , let her not refuse the Security that Others are ready to take , and if she desires more , 't is an unhappy Instance of her love to Dominion , and they can never be safe that Grant it . Let her not then be Fond but Wise ; and remember , that the Security is not destroy'd , but Chang'd and Enlarg'd : For from a Single , it becomes more then a Double Bond , and They that reject such a Security , cannot be thought sincere in asking of any . But , be that as it will , If we can but once see A MAGNA CHARTA for Liberty of Conscience , Establish'd in these Kingdoms by the wisdom of a Parliament , They will be very Hardy , indeed , who Dare , at any time , Attempt to Shake It , That has the Jealousie , Union and Resolution of so many Great , Serious and Wealthy Interests to support It. I will not say , what this Charter shall be , for it does not become me , nor is it yet time ; but I dare say , that it may be , and in such terms too , as all Parties shall find their Account : And unless that be the Reason why any will oppose it , It can neither miss to be , nor to be kept ; and if such a Dissenter be to be found to this common Good , his opposition makes him a Common Enemy . I say , nothing can oppose such a Charter , but State Religion , and that which can Govern the rest , will Hazard the rest . A National Religion by Law , where it is not so by Number and Inclination , is a National Nusance ; for it will ever be matter of Strife . If she seeks to be Safe , but not to Rule , that which preserves the rest , secures her ; If more is expected , 't is less reasonable , in my opinion , for the Rest to Sacrifice their Safety to her Authority , then only to subject her Rule to their Security . FINIS . 
A75900	----	His Grace the Arch-Bishop of Canterbury's address to His Majesty for the suppression of monasteries, fryeries, nunneries, and other popish seminaries, or allowing any general tolleration to the Roman Catholicks of England Church of England. Province of Canterbury. Archbishop (1611-1633 : Abbot) 1689 Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A75900 Wing A59A ESTC R11862 12591469 ocm 12591469 63951-01 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. A75900) Transcribed from: (Early English Books Online ; image set 63951-01) Images scanned from microfilm: (Early English books, 1641-1700 ; 332:3 or 2261:2) His Grace the Arch-Bishop of Canterbury's address to His Majesty for the suppression of monasteries, fryeries, nunneries, and other popish seminaries, or allowing any general tolleration to the Roman Catholicks of England Church of England. Province of Canterbury. Archbishop (1611-1633 : Abbot) Abbot, George, 1562-1633. Sancroft, William, 1617-1693. Church of England. Province of Canterbury. Archbishop (1678-1690 : Sancroft) 1 sheet ([1] p.) s.n.], [London : 1689. Place of publication from Wing. Two columns. This item is found at reel position 332:3 as Wing S548 (number cancelled in Wing 2nd ed.), and at reel 2261:2 as Wing (2nd ed.) A59A. Reproduction of originals in the Chetham Library, Manchester, England, and the Henry E. Huntington Library, San Marino, California. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Catholic Church -- Controversial literature. Anti-Catholicism -- England. Broadsides -- England -- 17th century. 2007-03 TCP Assigned for keying and markup 2007-04 Apex CoVantage Keyed and coded from ProQuest page images 2007-05 Pip Willcox Sampled and proofread 2007-05 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion His Grace the Arch-Bishop of Canterbury's ADDRESS , to his MAJESTY , For the Suppression of Monasteries , Fryeries , Nunneries , and other Popish Seminaries , or allowing any General TOLLERATION to the Roman Catholicks of ENGLAND . May it please your Majesty , I Have been too long silent , and am afraid by my Silence I have neglected the duty of the place it hath pleased God to call me unto , and your Majesty to place me in : But now , I humbly crave leave , I may discharge my Conscience towards God , and my duty to your Majesty ; and therefore , I beseech you freely to give me leave to deliver my self , and then let your Majesty do with me what you please . Your Majesty hath propounded a Toleration of Religion , I beseech you take it into your Consideration what your Act is , what the Consequence may be . By your Act you labour to set up the most Damnable and Heretical Doctrine of the Church of Rome , the Whore of Babylon : How hateful it will be to God , and grievous to your good Subjects , the Professors of the Gospel , That your Majesty who hath often disputed , and learnedly written against those Heresies , should now shew your self a Patron of those wicked Doctrines which your Pen hath told the World , and your Conscience tells your Self , are Superstitious , Idolatrous , and Detestable . And hereunto I add what you have done in sending the Prince into Spain without consent of your Council , the Privity and Approbation of your People : And although you have a Charge and Interest in the Prince , as Son of your Flesh ; yet have the People a greater , as Son of the Kingdom , upon whom next after your Majesty are their Eyes fixed , and wellfare depends ; and so tenderly is his going apprehended , as ( believe it ) however his return may be safe ; yet the drawers of him into this Action , so dangerous to himself , so desperate to the Kingdom , will not pass away unquestioned , unpunished . Besides , this Toleration which you set up by your Proclamation . cannot , be done without a Parliament , unless your Majesty will let your Subjects see that you will take unto your self ability to throw down the Laws of your Land at your pleasure . What dread consequence these things may draw afterward , I beseech your Majesty to consider , and above all , lest by this Toleration and discountenancing of the true Profession of the Gospel , wherewith God hath blessed us , and this Kingdom hath so long flourished under it , your Majesty do not draw upon this Kingdom in general , and your self in particular , Gods heavy wrath and indignation . Thus in discharge of my duty towards God , to your Majesty and the place of my calling , I have taken humble leave to deliver my Conscience . Now Sir , do what you please with me . FINIS . Collect. V. I. Printed in the Year , 1689. 
A78109	----	To all that observe dayes. F. B. This text is an enriched version of the TCP digital transcription A78109 of text R170409 in the English Short Title Catalog (Wing B64). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 5 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A78109 Wing B64 ESTC R170409 45789144 ocm 45789144 172457 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. A78109) Transcribed from: (Early English Books Online ; image set 172457) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2630:23) To all that observe dayes. F. B. 1 sheet ([1] p.) s.n., [London : 1660] Signed: F.B. Date and place of publication suggested by Wing. Reproduction of original in: Friends' Library (London, England). eng Anti-Catholicism -- England -- Early works to 1800. Christmas -- England -- Early works to 1800. Society of Friends -- England -- Doctrines -- Early works to 1800. Broadsides -- England -- 17th century. A78109 R170409 (Wing B64). civilwar no To all that observe dayes. The Lord is a witnesse against all your idolatry who are following idols, and observing dayes, and times, and sea F. B 1660 849 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2008-07 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2008-08 John Pas Sampled and proofread 2008-08 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion To all that observe Dayes . THe Lord is a witnesse against all your Idolatry who are following Idols , and observing dayes , and times , and seasons , which is idolatry . Oh London ! what , art thou falling back into Popish Idolatry again ? which sometime there hath been a spirit in thee which hath denyed ? What , have you lost your zeal for the Lord ? and is your zeal quite dead which once was in you against the practices of the whore of Rome ? Alas , what do you meane , in your observing the Popish Mass-dayes , in observing Christmas , as you call it . I had thought that spirit had been banished ; And I looked e're this , that observing of dayes would have been quite extinguished ; and I hoped that your mindes and hearts would have enclined to better things , and would wholly have forgotten and left off all your superstitious practices , which had any foundation or savour of the Popish Church . But alas , I see your zeal for God is grown dead , and the spirit of Idolatry cleaves fast unto you ; even so fast is it seated in your hearts , that an Act of Parliament , or any outward teaching or profession can separate you from Idolatry ; and I perceive there is nothing till the just judgement of God fall among you , because of your sins that can worke out of your hearts , the spirit that runs after Idols . You seem to be joyned to Idols , as if an Idol were your God ; is not this idolatry ? As if you kept dayes wholly to the Lord , you keep your Shops shut , and you forbear all manner of worke , and you put on your fine apparell ; and yet you go into vanity , into pride and wantonnesse , and commits great wickednesse in the sight of God , in pleasures , in sports , and lusts , and drunkennesse , and idlenesse , and all this is idolatry . And thus you keep your holy-dayes , as you call them , spending your time in vanity , both Masters and servants , Parents and children ; And ye say ye will keep Christmas , and ye are greatly offended at them that will not , and cries against them , and scoffes at their godliness ; and thus are you glewed to the old customes of the Romish Church , that whore , from whence you have learned these things ; for she was the first that ever instituted and practiced these cursed abominations ; and her practices which she was the author of , are you zealously performing even in London , the place of great Reformation as you professe : And thus are you doing , that call your selves the Reformed Churches , and that seems in words to deny her ; yet are you treading in her steps of idolatry . What , observing Christmas in London yet ? What , ye of the Reformed Churches ? What , ye that have seemed some years since to turne away from these things , are ye even again observing these things ? Oh! hypocrisie and deceit fills your hearts . Oh yee hypocrites ! that cries against the Romish Church , and yet are observing of her practices , in feasting and ryoting and ryotousness , in drinking and wantonnesse , in idleness and sports , and this ye call keeping the holy-dayes . Oh wretched idolatry ! The Lords judgements will come upon these things , the Lord is a witnesse against you . What , is all your profession come to this ? Have not some of you cryed against the Pope and his inventions these many years ? and are you sitten down in the practice of his inventions ? It seems you are but reformed in words , and onely hath denyed the Pope in words , but are beholding to him for an invention , that ye may keep Holy-days as ye say , which ye keep unholy ; and manifold abominations in those days do abound to your shame . Therefore repent ye Idolaters , the time is at hand when the Lord will overturn , and overthrow all your idolatrous wayes , and practices . As for the Quakers , they feare God , and they dare not joyne with you in these abominations ; and therefore you despise them , and say in your hearts , who shall controul you ; for these things will ye do , and none shall prevent you . And thus is the Popish spirit of Idolatry shewed forth in thee , oh London , and thy reformed peeople are guilty of Popish superstitions and vain idolatries , till the judgements of the Lord enter upon you , and smite you , you will not regard nor return . F. B. 
A80546	----	The Protestant's warning-piece or, The humble remonstrance of Ieffery Corbet citizen and grocer of London, composed for the view of his Highness, the Parliament, and all the good people in England, Scotland, and Ireland; and published to frustrate the designes of the incendiaries employed by the Pope, and the King of Spain, who have severall yeares contrived to fire the city of London in a 100 places at once, and then proceed to their long intended massacre. Corbet, Jeffrey. This text is an enriched version of the TCP digital transcription A80546 of text R211849 in the English Short Title Catalog (Thomason 669.f.20[37]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 11 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A80546 Wing C6246 Thomason 669.f.20[37] ESTC R211849 99870536 99870536 163454 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. A80546) Transcribed from: (Early English Books Online ; image set 163454) Images scanned from microfilm: (Thomason Tracts ; 247:669f20[37]) The Protestant's warning-piece or, The humble remonstrance of Ieffery Corbet citizen and grocer of London, composed for the view of his Highness, the Parliament, and all the good people in England, Scotland, and Ireland; and published to frustrate the designes of the incendiaries employed by the Pope, and the King of Spain, who have severall yeares contrived to fire the city of London in a 100 places at once, and then proceed to their long intended massacre. Corbet, Jeffrey. 1 sheet ([1] p.) s.n., [London : 1656] Imprint from Wing. Signed at end: Jeffery Corbet. Reproduction of the original in the British Library. eng Catholics -- Ireland -- Early works to 1800. Anti-Catholicism -- England -- Early works to 1800. Protestants -- England -- Early works to 1800. London (England) -- History -- 17th century -- Early works to 1800. A80546 R211849 (Thomason 669.f.20[37]). civilwar no The Protestant's warning-piece: or, The humble remonstrance of Ieffery Corbet citizen and grocer of London, composed for the view of his Hig Corbet, Jeffrey. 1656 1803 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-10 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2008-08 Olivia Bottum Sampled and proofread 2008-08 Olivia Bottum Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion The PROTESTANT's Warning-Piece : Or , The humble Remonstrance of Ieffery Corbet Citizen and Grocer of London , composed for the view of his Highness , the Parliament , and all the good People in England , Scotland and Jreland ; and published to frustrate the Designes of the Incendiaries employed by the Pope , and the King of Spain , who have severall yeares contrived to fire the City of London in a 100 places at once , and then proceed to their long intended Massacre . Sheweth , THat about the yeare , 1639. The Pope and his Councell sent William Oconner , an Irish Jesuit unto the King of Spain and the rest of the Catholick Princes for their contribution of Money , Arms and Amunition to carry on the Massacre of all the Protestants in the 3. Nations . And for that end the said Oconner came over into England about Iuly , 1640. And went daily in the garbe of a Courtier attending upon the Queen Mother . About 1. Septemb. 1640. the said Oconnee did boast unto an Jrish convert that he was the chief contriver of that intended Massacre , and that there were 7000. men in private pay for the Massacre in London . And that the L. Cottington was to be Lieutenant of the Tower , and had 500. Irish Papists sent out of Flanders to guard the Tower under him . And that the Queene was to goe beyond Sea , and pawne the jewels of the Crowne for that purpose . And that the Money , Arms , and Amunition which the King of Spain had sent over was secured at the Spanish Ambassadors house in London , and was disposed of amongst the Papists by one Garrat Dillon an Irish Iesuit , who had his Residence at the Spanish Ambassadors . That upon discovery of the Massacre the said O conner was apprehended , and committed to the Gate-hoase , 3. Septemb. 1640. But divers persons in and about the City of London , and West minster , caused the said O conner to be protected from Iustice above 4. years and then to be released , contrary to the Law of God , and the laws of the Land . And though the said O conner was so timely apprehended that the Massacre was prevented here , yet because Iustice was not speedily executed upon him that others might heare & feare , and do no more so wickedly . Therefore the hearts of his Confederates were fully set in them to do evill . Insomuch that above 100000 Protestants in Ireland were barbarously murdered in cold blood severall moneths after the said O conner was apprehended . Moreover those persons did not only prevaile , that the bloody Massacre was not at all discovered to the Protestants in Ireland to fore-warn and arme them to fight for their lives ; but they improved such an Interest here , that the Popish party who had a hand in the Massacre intended in England were never searched out . Yea those persons wittingly and wilfully suffered the Queen to goe beyond Sea to pawne the Jewels of the Crowne for laying the foundation of the late warres here to carry on the Popes hellish Interest . That those Persons have from time to time , Protected the Popes Agents from Iustice , when they were apprehended by his Highness , and others during the wars , and sent to the Parliament , to be tryed for their lives as Trayterous Incendiaries . Insomuch , that the Pope & his Conclave finding such encouragement they sent over 300 chosen Jesuits into England to make factions , and parties amongst Professors , and so preach us into Confusion as they have boasted . Moreover the Pope caused his Buls to be hanged up on the Church doores at Antwerp and other places , in 1643. and 1644. giving dispensations to all Priests , and Iesuits to come into England and to transforme themselves into the various formes of Religion amongst us , the better to divide the People and carry on their bloudy Designes under a form of Godliness . And by that stratagem they have all along exasperated the spirits of Professors differing in Iudgement and made them bite , and endeavour to devour one another . Mean while the Popes interest hath gone on unsuspected . And under this colour they have conspired divers yeares to set the City of London on fire in a hundred places at once , and then fall to Massacre , and cut off the root and branch of all the Protestants in these Nations . Yea , they have boasted that they are in constant readiness , and watch only for the remove of the Army as they did in 1648. upon the Scots Invasion , and the Insurrection in Kent Wales , &c. And the Captain Generall for that bloody worke had his constant resident at the Spanish Ambassadours house till hee removed from London . That the aforesaid Persons have from time to time dammed up Justice against the Discoverers of those horrid Conspiracies , and all others who have appeared on their behalfe . And have caused them and their friends to bee defrauded of Estates above 40000. pounds in value . Mean while they have caused divers friends to those discoverers to goe with sorrow to their Graves , and others to lead languishing lives in disgrace and repreach . Upon which account the foresaid Persons being subtle secret Enemies did improve such an Interest in the three last Parliaments , that no Law was made to remedy such abhominable obstructions of Iustice whereby the Agents for the Pope , and the King of Spaine , and the King of Scots have been encouraged , and protected in their barbarous Conspiracies , and the friends of the Common-wealth exposed to ruine . Onely the good hand of Providence hath preserved those Discoverers , and many of their friends even to Admiration for to make good the fore-going particulars on behalfe of this divided , and wel-nigh distracted Common-wealth . That the King of Scots hath many yeares since engaged to the Pope to set up Popery in these Nations upon the Popes engagement to improve his Interest to settle him in his Throne . And from that mutuall Ingagement , The Presbyterians in Scotland , and here may gather that their making a party to bring in the K. of Scots for the Establishing of Presbytery was to strengthen the hands of the Popes party to murder them , and their posterities . And the Protestant Cavalier may likewise observe that if they should have conquered the Parliaments party , yet all the advantage they would have gained thereby would have been only this to have been last destroyed . For the Popes bloody Monsters would have given them no more quarter then they did the 100000. in Ireland , which they murdered in cold blood . That the Spine saith . No Prophesie of Scripture is of any private Interpretation . And because thou hast let goe out of thy hand a man whom I appointed to utter destruction , thy life shall goe for his life , and thy People for his People . And neglect to strengthen the hands of the poore and needy , was one of the sins of Sodom , And God abhorres solemne Fasts , and other duties where Iudgement and Righteousness are neglected , ( 2 Pet. 1. 20. 1 King. 20. 42. Ezek. 16. 49. Isa 1. 11. to 18. Amos , 5. 21. ) From whence it doth appeare that the unparalell'd mercies which God hath bestowed upon these Nations have been hitherto intermixed with dreadfull Iudgements threatning utter desolation . Because ! The Popes bloody Monsters have been let goe from time to time by the aforesaid secret Enemies . And , because men of knowne Integrity , fearing God , and of a good conversation are not appointed for Commissioners to bring these secret Enemies unto speedy publick Justice , and to breake the heavie yoke of oppression by delivering the spoyled from their oppressors and strengthen the hands of the poore and needy , which is the faft that God hath chosen , and promised a speciall blessing unto . In tender consideration of the premisses J doe earnestly beseech all Protestants under what forme whatsoever , specially in , and about the City of London , and West minster ( as they will answer it at the great day of Account , and desire to be free from the blood of themselves , and their Wives , Children and friends . ) That they would unite as one man , and improve their utmost Interest in the Parliament by Petition and otherwise , for the obtaining of such Cōmissioners , to the end the Innocent blood which hath been spilt by the Trechery of those secret Enemies may be expiated , and the Pope's bloody Designes now on foot may bee defeated . And that the complainings in our Streets may cease by setting the oppressed free from the obstructions of Iustice which they have long groaned under . And I doe hereby engage my Life to make good the aforesaid particulars before such Commissioners , and do professe before God and men that J am moved to declare these things out of no self-end or by-respect whatsoever , but out of a desire to discharge a good Conscience and a zeale to promote the good and welfare of these Nations ; being fully convinced that the appointment of such Commissioners would soone root out the Popes Incendiaries , and undeceive many thousands of deluded dissenters , and reconcile this divided People and open an effectuall doore for judgement , & righteousness to run downe like a mighty streame , and would give the People cause to blesse the Lord , for raising and Spiriting his Highness , and this Parliament , to be Repairers of our Breaches , and the Restorers of paths to dwell in . Prov. 14. 34. Isa. 32. 17. Iustice exalts a Nation . And the worke of Righteousness shall be Peace . Prov. 3. 27. Withhold not good from them to whom it is due , when it is in the Power of thy hand to doe it . Iudges , 5 23. Curse yee Meroz because they came not to the helpe of the Lord against the Mighty . 8. Novemb. 1656. JEFFERY CORBET . 
A80973	----	By the Protector. A proclamation commanding all papists, and all other persons, who have been of the late king's party or his sons, to repair unto their places of abode, and not to remove above five miles from the same. England and Wales. Lord Protector (1653-1658 : O. Cromwell) This text is an enriched version of the TCP digital transcription A80973 of text R212230 in the English Short Title Catalog (Wing C7140). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 1 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A80973 Wing C7140 ESTC R212230 43663262 ocm 43663262 172009 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. A80973) Transcribed from: (Early English Books Online ; image set 172009) Images scanned from microfilm: (Early English books, 1641-1700 ; 2607:13) By the Protector. A proclamation commanding all papists, and all other persons, who have been of the late king's party or his sons, to repair unto their places of abode, and not to remove above five miles from the same. England and Wales. Lord Protector (1653-1658 : O. Cromwell) Cromwell, Oliver, 1599-1658. [1?] sheet. By Henry Hills and John Field, [London : 1658] Fragment. Contains seal, header, and first five lines of text only. Publication information from Wing (2nd ed.) Reproduction of original in: Bodleian Library. eng Anti-Catholicism -- England. Great Britain -- History -- Commonwealth and Protectorate, 1649-1660. Broadsides -- London (England) -- 17th century. A80973 R212230 (Wing C7140). civilwar no By the Protector. A proclamation commanding all papists, and all other persons, who have been of the late Kings party or his sons, to repair England and Wales. Lord Protector 1658 153 5 0 0 0 0 0 327 F The rate of 327 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-10 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 Mona Logarbo Sampled and proofread 2007-11 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion PAX QVAERITVR BELLO OLIVARIVS DEI ◆ GRA ◆ REIPVB ◆ ANGLIAE ◆ SCOTIAE ◆ ET HIBERNIAE , &c PROTECTOR ◆ blazon or coat of arms ❧ By the Protector . A PROCLAMATION Commanding all Papists , and all other persons , who have been of the late Kings Party or his Sons , to repair unto their places of abode , and not to remove above five miles from the same . FOr preventing the dangers that may be occasioned by the confluence of Papists , and other ill-affected persons at this time to the Cities of London and Westminster , and places adjacent ; His Highness the Lord Protector , by , and with the advice and consent of His Privy Council , hath thought fit to Publish and Declare , and doth hereby enjoyn and require all and every person and 〈…〉 + 〈…〉 ing a Papist or Popish R 〈…〉 〈…〉 hath or have 〈…〉 
A83736	----	Die Mercurii: 5⁰ Maii. 1641. It is this day ordered by the House of Commons now assembled in Parliament ... England and Wales. Parliament. House of Commons. This text is an enriched version of the TCP digital transcription A83736 of text R209673 in the English Short Title Catalog (Wing E2609). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A83736 Wing E2609 ESTC R209673 45097753 ocm 45097753 171346 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. A83736) Transcribed from: (Early English Books Online ; image set 171346) Images scanned from microfilm: (Early English books, 1641-1700 ; 2571:61) Die Mercurii: 5⁰ Maii. 1641. It is this day ordered by the House of Commons now assembled in Parliament ... England and Wales. Parliament. House of Commons. 1 sheet ([1] p.). Imprinted at London by Robert Barker, printer to the Kings Most Excellent Majestie: And by the assignes of John Bill., [London] : 1641. A declaration against the Roman Catholic Church. Reproduction of original in the Henry E. Huntington Library. eng Anti-Catholicism -- Great Britain -- Early works to 1800. Great Britain -- History -- Charles I, 1625-1649. Broadsides -- England -- 17th century. A83736 R209673 (Wing E2609). civilwar no Die Mercurii: 5⁰ Maii. 1641. It is this day ordered by the House of Commons now assembled in Parliament, that the Preamble, together with th England and Wales. Parliament. House of Commons 1641 770 30 0 0 0 0 0 390 F The rate of 390 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-12 Mona Logarbo Sampled and proofread 2007-12 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion CR DIEV ET MON DROIT HONI SOIT QVI MAL Y PENSE royal blazon or coat of arms ❧ Die Mercurii : 5o Maii. 1641. IT is this day ●●dered by the House of Commons now assembled in Parliament , That the Preamble , together with the Prot●●ation , which the Members of this House made the third of May , shall be forthwith Printed ▪ and the Copie● Printed brought to the Clark of the said House , to attest under his hand , to the end that the Knights ▪ Citiz●s , and Burgesses may send them down to the Sheriffs and Justices of Peace of the severall Shi●s , and to the Citizs and Burgesses of the severall Cities , Boroughs , and Cinque Ports , respectively . And 〈…〉 Knights , Citiz●●s , and Burgesses , are to intimate unto the Shires , Cities , Boroughs , and Cinque Ports , with what willingne●● all the Members of this House made this Protestation : And further to signifie , that as they justifie the taking of it in themse●●s , so they cannot but approve it in all such as shall take it . WE the Knight Citizens , and Burgesses of the Commons house in Parliament , finding , to the great grief of our ●earts , that the designes of the Priests and Iesuites , and other Adherents to the See of Rome , have 〈◊〉 late been more boldly and frequently put in practice then formerly , to the undermining and danger 〈◊〉 the ruine of the true reformed Protestant Religion in His Majesties Dominions established : A●●●inding also that there have been , and having just cause to suspect that there still are , even during this 〈…〉 ting in Parliament , indeavours to subvert the fundamentall Lawes of England and Ireland , a●● to introduce the exercise of an Arbitrary and Tyrannicall Government , by most pernicious and wicked Coun●●s , Practices , Plots , and Conspiracies : And that the long intermission ▪ and unhappy breach of Parliaments , h●●h occasioned many illegall Taxations , whereupon the Subject hath been prosecuted and grieved : And that di●●rs Innovations and Superstitions have been brought into the Church ; multitudes driven out of His Majesti Dominions , Iealousies raised and fomented betwixt the King and His people , a Popish Army leavied in Ireland , ●●d two Armies brought into the bowels of this Kingdom , to the hazard of His Majesties Royall Person , the co●umption of the Revenues of the Crown , and Treasure of this Kingdom : And lastly , finding great cause of Ielousie , that indeavours have been , and are used to bring the English Army into a misunderstanding of this Parl●●ment , thereby to incline that Army , with force to bring to passe those wicked Councels , Have therefore thought ●●od to joyn our selves in a Declaration of our united Affections and Resolutions , and to make this ensuin● Protestation . I A. B. do ●n the presence of Almighty God , Promise , Vow , and Protest , to maintain and defend , as far as lawfully I may , with my life , power , and estate , the true Reformed Protestant Religion , expressed ●n the Doctrine of the Church of England , against all Popery and Popish Innovations within this Realm , contrary to the same Doctrine , and according to the duty of my Allegiance , His Maj●●ties Royall Person , Honour , and Estate ; As also the Power and Priviledges of Parliament ; The lawfull Rights and Liberties of the Subject , and every person that maketh this Protestation , in whatsoever he shall do in the ●awfull pursuance of the same . And to my power , and as far as lawfully I may , I will oppose , and by all good wayes and means indeavour to bring to condigne punishment , all such as shall either by Force , Practise , Counc●●s , Plots , Conspiracies or otherwise , do any thing to the contrary of any thing in this present Protestation contained . And further , that I shall in all just and Honourable wayes indeavour to preserve the Union and Peace between the three Kingdoms of England , Scotland , and Ireland ; And neither for hope , fear , nor other respect , ●hall relinquish this Promise , Vow , and Protestation . ❧ Imprinted at London by Robert Barker , Printer to the Kings most Excellent Majestie : And by the Assignes of John Bill . 1641. 
A83738	----	Die Mercurii 5 Maii 1641 It is this day ordered by the House of Commons now assembled in Parliament, that the Preamble, together with the Protestation, which the Members of this House made the third of May, shall be forthwith printed, and the copies printed brought to the clark of the said House, ... Proceedings. 1641-05-05 England and Wales. Parliament. House of Commons. This text is an enriched version of the TCP digital transcription A83738 of text R231860 in the English Short Title Catalog (Wing E2613). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 7 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A83738 Wing E2613 ESTC R231860 99900029 99900029 137260 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. A83738) Transcribed from: (Early English Books Online ; image set 137260) Images scanned from microfilm: (Early English books, 1641-1700 ; 2499:6) Die Mercurii 5 Maii 1641 It is this day ordered by the House of Commons now assembled in Parliament, that the Preamble, together with the Protestation, which the Members of this House made the third of May, shall be forthwith printed, and the copies printed brought to the clark of the said House, ... Proceedings. 1641-05-05 England and Wales. Parliament. House of Commons. 1 sheet ([1] p.) printed by R. Oulton and G. Dexter, London : 1641. Reproduction of original in the William Andrews Clark Memorial Library. eng Jesuits -- England -- Early works to 1800. Anti-Catholicism -- England -- Early works to 1800. Great Britain -- History -- Charles I, 1625-1649 -- Early works to 1800. Broadsides -- England A83738 R231860 (Wing E2613). civilwar no Die Mercurii 5 Maii 1641. It is this day ordered by the House of Commons now assembled in Parliament, that the Preamble, together with the P England and Wales. Parliament. House of Commons 1641 1191 2 0 0 0 0 0 17 C The rate of 17 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-12 Mona Logarbo Sampled and proofread 2007-12 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion ❧ Die Mercurii 5 Maii 1641 ▪ IT is this day Ordered by the House of Commons now assembled in Parliament , That the Preamble , together with the Protestation , which the Members of this House made the third of May , shall be forthwith Printed , and the Copies Printed brought to the Clark of the said House , to attest under his hand , to the end that the Knights , Citizens , and Burgesses may send them down to the Sheriffs and Justices of Peace of the severall Shires , and to the Citizens and Burgesses of the severall Cities , Boroughs , and Cinque Ports , respectively . And the Knights , Citizens , and Burgesses , are to intimate unto the Shires , Cities , Boroughs , and Cinque Ports , with what willingnesse all the Members of this House made this Protestation : And further to signifie , that as they justifie the taking of it in themselves , so they cannot but approve it in all such as shall take it . WE the Knights , Citizens , and Burgesses of the Commons house in Parliament , finding , to the great grief of our hearts , that the designes of the Priests and Jesuites , and other Adherents to the See of Rome , have of late been more boldly and frequently put in practice then formerly , to the undermining and danger of the ruine of the true reformed Protestant Religion in His Majesties Dominions established : And finding also that there have been , and having just cause to suspect that there still are , even during this sitting in Parliament , indeavours to subvert the fundamentall Laws of England and Ireland , and to introduce the exercise of an Arbitrary and Tyrannicall Government , by most pernicious and wicked Councels , Practises , Plots , and Conspiracies : And that the long intermission , and unhappy breach of Parliaments , hath occasioned many illegall Taxations , whereupon the Subject hath been prosecuted and grieved : And that divers Innovations and Superstitions have been brought into the Church ; multitudes driven out of His Majesties Dominions ; Jealousies raised and fomented betwixt the King and His People ; a Popish Army leavied in Ireland , and two Armies brought into the bowels of this Kingdome , to the hazard of His Majesties Royall Person , the consumption of the Revenues of the Crown , and Treasure of this Kingdome : And lastly , finding great cause of Jealousie , that indeavours have been , and are used to bring the English Army into a misunderstanding of this Parliament , thereby to incline that Army , with force to bring to passe those wicked Councels , Have therefore thought good to joyn our selves in a Declaration of our united Affections and Resolutions , and to make this ensuing Protestation . I A. B. do in the presence of Almighty God , Promise , Vow , and Protest , to maintain and defend , as far as lawfully I may , with my life , power , and estate , the true Reformed Protestant Religion , expressed in the Doctrine of the Church of England against all Popery and Popish Innovations within this Realm , contrary to the same Doctrine , and according to the duty of my Allegiance , His Majesties Royall Person , Honour , and Estate ; As also the Power and Priviledges of Parliament ; The lawfull Rights and Liberties of the Subject , and every person that maketh this Protestation , in whatsoever he shall do in the lawfull pursuance of the same . And to my power , and as far as lawfully I may , I will oppose , and by all good wayes and means indeavour to bring to condigne punishment , all such as shall either by Force , Practise , Councels , Plots , Conspiracies or otherwise , do any thing to the contrary of any thing in this present Protestation contained . And further , that I shall in all just and Honourable wayes indeavour to preserve the Vnion and Peace between the three Kingdoms of England , Scotland , and Ireland ; And neither for hope , fear , nor other respect , shall relinquish this Promise , Vow , and Protestation . WHereas some doubts have been raised by severall persons out of this House , concerning the meaning of these words contained in the Protestation lately made by the Members of this House , ( viz. ) The true reformed Protestant Religion , expressed in the Doctrine of the Church of England against all Popery and Popish Innovations within this Realm , contrary to the same doctrine ; This House doth declare , That by those words , was and is meant , only the publike Doctrine professed in the said Church , so farre as it is opposite to Popery and Popish Innovations ; And that the said words are not to be extended to the maintaining of any form of Worship , Discipline , or Government , nor of any Rites or Ceremonies of the said Church of England . Die Veneris 30. Iulii ▪ 1641. Resolved upon the Question . THat this House doth conceive that the Protestation made by them , is fit to be taken by every person that is well affected in Religion , and to the good of the Common-wealth ; And therefore doth declare , That what person soever shall not take the Protestation , is unfit to beare Office in the Church or Common-wealth . Resolved upon the Question . THat the Knights , Citizens , and Burgesses , and Barons of the Cinque-Ports respectively , shall forthwith send down to the severall places for which they serve , Copies of this Vote of the House , concerning the Protestation . Resolved upon the Question . That these Votes shall be Printed and Attested under the Clerks hand . Die Sabbati 8. Ianuarii , 1641. At the Committee of the House of Commons appointed to sit in London to consider of the safety of the Kingdome , and of the City of London , and of vindicating the Priviledges of Parliament . Resolved upon the Question . THat the actions of the Citizens of London , or of any other person whatsoever , for the defence of the Parliament , or the Priviledges thereof , or the preservation of the Members thereof , are according to their duty , and to their late Protestation , and the Lawes of this Kingdome . And if any person shall arrest or trouble any of them , for so loing , he is declared to be a publike enemy of the Common-wealth . Resolved upon the Question . That this Vote shal be made known to the Common Councell of the City of London . Iohn Wilde Sergeant at Law sitting in the Chaire of that Committee . London , Printed by R. Oulton and G. Dexter , 1641. 
A83871	----	Die Mercurii 8⁰ Septemb. 1641 Whereas divers innovations in or about the worship of God,... Proceedings. 1641-09-08 England and Wales. Parliament. House of Commons. This text is an enriched version of the TCP digital transcription A83871 of text R209692 in the English Short Title Catalog (Thomason 669.f.3[14]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A83871 Wing E2776A Thomason 669.f.3[14] ESTC R209692 99897367 99897367 135421 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. A83871) Transcribed from: (Early English Books Online ; image set 135421) Images scanned from microfilm: (Early English books, 1641-1700 ; 2499:17) Die Mercurii 8⁰ Septemb. 1641 Whereas divers innovations in or about the worship of God,... Proceedings. 1641-09-08 England and Wales. Parliament. House of Commons. 1 sheet ([1] p.) by Robert Barker printer to the Kings most Excellent Majestie: and by the assignes of John Bill, Imprinted at London : 1641. Steele notation: Headpiece have take Cities,. Reproduction of original in the Folger Shakespeare Library. eng Anti-Catholicism -- England -- Early works to 1800. Church and state -- England -- Early works to 1800. Great Britain -- History -- Charles I, 1625-1649 -- Early works to 1800. Broadsides -- England -- London A83871 R209692 (Thomason 669.f.3[14]). civilwar no Die Mercurii 8⁰ Septemb. 1641. Whereas divers innovations in or about the worship of God,... England and Wales. Parliament. House of Commons 1641 588 1 0 0 0 0 0 17 C The rate of 17 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2008-01 Emma (Leeson) Huber Sampled and proofread 2008-01 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion ❧ Die Mercurii 8o Septemb. 1641. WHereas divers Innovations in or about the worship of God , have been lately practized in this Kingdom , by injoyning some things , and prohibiting others without warrant of Law , to the great grievance and discontent of his Majesties Subjects . For the suppression of such Innovations , and for preservation of the publike Peace , It is this day Ordered by the Commons in Parliament assembled , That the Church-Wardens of every Parish Church and Chappell respectively , do forthwith remove the Communion Table from the East end of the Church , Chappell , or Chancell , into some other convenient place , and that they take away the Railes , and levell the Chancels , as heretofore they were , before the late Innovations . That all Crucifixes , scandalous Pictures of any one or more persons of the Trinitie , and all Images of the Virgin Mary shall be taken away and abolished , and that all Tapers , Candlesticks , and Basins , be removed from the Communion Table . That all corporall Bowing at the name ( JESUS ) or towards the East end of the Church , Chappell , or Chancell , or towards the Communion Table , be henceforth forborn : That the orders aforesaid be observed in all the severall Cathedrall Churches of this Kingdom , and 〈…〉 Churches or Chappels in the two Vniversities , or any other part of the Kingdom , and in the Temple Church , and the Chappels of the other Innes of Court , by the Deans of the said Cathedrall Churches , by the Vice Chancellour of the said Vniversities , and by the Heads and Governours of the severall Colledges and Halls aforesaid , and by the Benchers and Readers in the said Innes of Court respectively . That the Lords Day shall be duly observed and sanctified : All Dancing , or other Sports , either before or after Divine Service be forborn and restrained ; and that the preaching of Gods word be permitted in the afternoon in the severall Churches and Chappels of this Kingdom , and that Ministers and Preachers be incouraged thereunto . That the Vice-Chancellors of the Vniversities , Heads and Governours of Colledges , all Parsons , Vicars , and Church-Wardens , do make Certificates of the performance of these Orders : and if the same shall not be observed in any the places aforementioned , upon complaint thereof made to the two next Iustices of Peace , Major , or head Officers of Cities or Towns Corporate , It is Ordered that the said Iustices , Major , or other head Officer respectively , shall examine the trueth of all such complaints , and certifie by whose default the same are committed , All which Certificates are to be delivered in Parliament before the thirtieth of October next . Resolved upon the Question . That this Order now read shall be an Order of it self without any addition for the present , and that it shall be Printed and published . It is further Ordered , That the Knights , Citizens , and Burgesses of every Shire , Citie , and Borough , do take care to publish this Order in their severall Counties , Cities , and Boroughs . ¶ Imprinted at London by Robert Barker Printer to the Kings most Excellent Majestie : And by the Assignes of John Bill . 1641. 
A83909	----	An order of the Lords Spiritual and Temporal, assembled at Westminster, in the House of Lords, December 22. 1688. England and Wales. Parliament. House of Lords. 1688 Approx. 7 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A83909 Wing E2836A ESTC R213737 45097772 ocm 45097772 171361 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. A83909) Transcribed from: (Early English Books Online ; image set 171361) Images scanned from microfilm: (Early English books, 1641-1700 ; 2572:9) An order of the Lords Spiritual and Temporal, assembled at Westminster, in the House of Lords, December 22. 1688. England and Wales. Parliament. House of Lords. 1 sheet ([1] p.). Printed for Awnsham and William Churchill, London, : M DC LXXXVIII [i.e. 1688] Orders all papists to leave the city of London. Reproduction of original in the Henry E. Huntington Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- England -- London Great Britain -- Politics and government -- Revolution of 1688. London (England) -- History -- 17th century. Broadsides -- England -- 17th century. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2007-12 Elspeth Healey Sampled and proofread 2007-12 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion AN ORDER OF THE LORDS Spiritual and Temporal , Assembled at WEST MINSTER , in the House of LORDS , December 22. 1688. PRESENT , Lord Archbishop of York . Duke of Norfolk . Duke of Somerset . Duke of Grafton . Duke of Ormonde . Duke of Beaufort . Marquess of Hallifax . Earl of Oxford . Earl of Shrewsbury . Earl of Kent . Earl of Bedford . Earl of Pembroke . Earl of Dorset . Earl of Northampton . Earl of Devonshire . Earl of Bolingbrooke . Earl of Manchester . Earl of Mulgrave . Earl of Rivers . Earl of Stamford . Earl of Winchelsea . Earl of Thanet . Earl of Scarsdale . Earl of Clarendon . Earl of Craven . Earl of Burlington . Earl of Sussex . Earl of Maclesfield . Earl of Radnor . Earl of Yarmouth . Earl of Berkeley . Earl of Nottingham . Earl of Rochester . Earl of Abington . Lord Visc . Fauconberg . Lord Viscount Mordaunt . Lord Viscount Newport . Lord Viscount Weymouth . Lord Viscount Hatton . Lord Bishop of London . Lord Bishop of Duresme . Lord BP of Winchester . Lord Bishop of St. Asaph . Lord Bishop of Ely. Lord Bishop of Rochester . Lord Delawarr . Lord Grey of Ruthen . Lord Eure. Lord Wharton . Lord Paget . Lord North and Grey . Lord Chandos . Lord Montague . Lord Grey of Warke . Lord Maynard . Lord Howard of Escrick . Lord Jermyn . Lord Vaughan Carbery . Lord Culpeper . Lord Lucas . Lord Delamere . Lord Crew . Lord Lumley . Lord Carteret . Lord Ossulstone . Lord Godolphin . Lord Churchill . THE Lords Spiritual and Temporal Assembled in this Extraordinary Conjuncture , considering the great Mischiefs that have happened unto , and do still threaten this Kingdom , by the evil Designs and Practices of the Papists , in great numbers restoring unto , and abiding in the City of London , and places adjacent to the said City ; For the better preservation of the Peace and common Safety , have thought fit , and do Order and Require , That all Papists , and Reputed Papists do , and shall , within Five Days after the Date hereof , depart from the said City , unto their respective Habitations ; from which they are not to remove above Five Miles distance . Except such as now are in the Actual Service of the Queen Dowager ; and Except all Ambassadors , and Foreign Ministers , with their Domestick Servants , being Foreigners ; and all other Foreigners , being Merchants or Factors , or who are come into , or do reside in this Kingdom upon the account of Trade only . Except also all such Persons as have been Housholders , or have exercised any Trade within the said City of London , or within Ten Miles of the same , by the space of Three Years last past ( other than such as do sell Arms , ) so as such Housholders shall , within Eight Days from the Date hereof , leave an Account in Writing with the Lord Mayor , the Recorder , or some Alderman , being a Justice of Peace within the said City , or other Justice of Peace , of their respective Names , and Places of their Habitations . Except also all such Popish Officers as shall within Six Days from the Date hereof , give good and sufficient Bail before the Lord Mayor , the Recorder , or some Alderman , being a Justice of Peace within the said City , for their Appearance in the Court of King's Bench , the First Day of the next Term , to answer such Things as shall be there Objected to them ; and in the mean time for the keeping of the Peace . And it is hereby Ordered , that such Popish Officers as shall not within the said Eight Days give such Bail as aforesaid , shall be committed into Custody ; and be detained and kept in some publick Inns , by the Trained Bands or Militia of the said City or Counties adjacent respectively , until further Order . Signed by their Lordships Order . FRANCIS GWYN . WE , the Lords Spiritual and Temporal Assembled in this Extraordinary Conjuncture , Do appoint Francis Gwyn , Esquire , for Vs , and in Our Names , to Sign and Subscribe such Orders as shall be from time to time by Vs made . Dated at the House of Lords in Westminster the 22 day of December , 1688. Tho. Ebor. Norfolk . Somerset . Grafton . Ormond . Beaufort . Northumberland . Hallifax . Oxford . Kent . Bedford . Pembrooke . Dorset . Devonshire . Bolingbrooke . Manchester . Rivers . Stamford . Thanet . Scarsdale . Clarendon . Burlington . Sussex . Maclesfield . Radnor . Berkeley . Nottingham . Rochester . Fauconberg . Mordaunt . Newport . Weymouth . Hatton . W. Asaph . Fran. Ely. La-warr . R. Eure. P. Wharton . Paget . North and Grey . Chandos . Montague . Grey . Maynard . T. Jermyn . Vaughan Carbery . Tho. Culpeper . Lucas . Delamere . Crew . Lumley . Carteret . Ossulstone . LONDON , Printed for Awnsham and William Churchill , M DC LXXXVIII . 
A84455	----	By the Council of State, a proclamation whereas by an act of the last Parliament intituled An act for dissolving the Parliament begun the third of November 1640 ... persons engaged in the late rebellion in Ireland, and all who profess the popish religion, and all ... who have assisted ... in any war against the Parliament ... shall be incapable to be elected to serve as members in the next Parliament ... England and Wales. Council of State. This text is an enriched version of the TCP digital transcription A84455 of text R211784 in the English Short Title Catalog (Wing E761). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A84455 Wing E761 ESTC R211784 36272520 ocm 36272520 150039 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. A84455) Transcribed from: (Early English Books Online ; image set 150039) Images scanned from microfilm: (Early English books, 1641-1700 ; 2226:12) By the Council of State, a proclamation whereas by an act of the last Parliament intituled An act for dissolving the Parliament begun the third of November 1640 ... persons engaged in the late rebellion in Ireland, and all who profess the popish religion, and all ... who have assisted ... in any war against the Parliament ... shall be incapable to be elected to serve as members in the next Parliament ... England and Wales. Council of State. 1 sheet ([1] p.). Printed by Abel Roper and Tho. Collins, Printers to the Council of State, [London] : [1660]. Title from caption and first words of text. "Wednesday March 28. 1660. By the Council of State at VVhitehal. Ordered, That this Proclamation by forthwith Printed and Published. W. Jessop, Clerk of the Council." Reproduction of original in the Huntington Library. eng Great Britain. -- Parliament -- Qualifications. Anti-Catholicism -- England. Catholic nonjurors -- England. Broadsides -- London (England) -- 17th century. A84455 R211784 (Wing E761). civilwar no By the Council of State. A proclamation· Whereas by an act of the last Parliament, intituled, An act for dissolving the Parliament begun the England and Wales. Council of State 1660 523 3 0 0 0 0 0 57 D The rate of 57 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-12 Mona Logarbo Sampled and proofread 2007-12 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion By the Council of State . A PROCLAMATION . WHereas by an Act of the last Parliament , Intituled , An Act for Dissolving the Parliament begun the Third of November 1640 , and for the calling and holding of a Parliament at Westminster the 25 of April 1660. It is expresly Declared and Enacted , That all Persons Engaged in the late Rebellion in Ireland , and all who profess the Popish Religion , and all and every other Person and Persons who have Advised , or Voluntarily Ayded , Abetted , or Assisted in any War against the Parliament , since the first day of January 1641. and his or their Sons ( unless he or they have since manifested their good affection to the said Parliament ) shall be incapable to be elected to serve as Members in the next Parliament . And whereas the Council of State is given to understand , That notwithstanding the good provision that is therein made , and albeit the happiness and settlement of the Nation is so much concerned in the observance thereof , yet divers Persons more respecting private Interests , and Personal Satisfactions , then Publique Safety , do intend and endeavor ▪ to promote the Electio●● of Persons not qualified ▪ as by that Act is directed , to the violating of that Law , and the perverting of those good Ends of Peace and Establishment which are thereby aimed at ; Therefore , according to the Trust reposed in them for the due Execution of the Laws , and to the intent , those who have not been hitherto acquainted with the Tenor and purport of that Act , may be the better informed how far they are thereby obliged , and that they may avoid the penalty unposed upon the Infringers thereof , The Council have thought fit hereby strictly to enioyn , and require all Persons any waies concerned in the Election of Members to serve in Parliament , to take notice of the said Act , and of the Qualifications thereby prescribed as aforesaid , and not to do , or attempt any thing to the contrary thereof . To which purpose , the Sheriffs and Chief Magistrates of the respective Counties , Cities , and Borroughs of this Nation , are required , at the times and places appointed for Electing their Knights , Citizens , and Burgesses , and before they do actually proceed to such Elections , to cause this Proclamation to be publickly read , and Proclaimed in their several Counties , Cities , and Borroughs , that none may have colour to pretend ignorance thereof ; In which behalf , the Council shall expect a punctual Compliance , and call those to a strict Accompt who shall neglect the same . Wednesday March 28. 1660. By the Council of State at VVhitehal . ORdered , That this Proclamation be forthwith Printed and Published . W. JESSOP , Clerk of the Council . Printed by Abel Roper , and Tho : Collins , Printers to the Council of State . 
A44790	----	The glory of the true church, discovered, as it was in its purity in the primitive time also, a manifestation how and when the apostacy came, and how long it hath continued in the Church of Rome, proved to be in it, because she differs in doctrin & practice from the Church of Christ in the Apostles dayes : published for this end, that people may be informed, and their understandings opened to discern of the times and seasons, and see the difference between the lambs wife and the mother of harlots / by one who desires that all may come to the knowledge of the truth and be saved, and walk in the light of the Lord, Francis Howgill. Howgill, Francis, 1618-1669. 1661 Approx. 319 KB of XML-encoded text transcribed from 90 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A44790 Wing H3162 ESTC R38990 18203728 ocm 18203728 107057 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. A44790) Transcribed from: (Early English Books Online ; image set 107057) Images scanned from microfilm: (Early English books, 1641-1700 ; 1125:8) The glory of the true church, discovered, as it was in its purity in the primitive time also, a manifestation how and when the apostacy came, and how long it hath continued in the Church of Rome, proved to be in it, because she differs in doctrin & practice from the Church of Christ in the Apostles dayes : published for this end, that people may be informed, and their understandings opened to discern of the times and seasons, and see the difference between the lambs wife and the mother of harlots / by one who desires that all may come to the knowledge of the truth and be saved, and walk in the light of the Lord, Francis Howgill. Howgill, Francis, 1618-1669. [10], 160 p. Printed for Giles Calvert ..., London : 1661. Numerous errors in paging. Imperfect: stained and print show-through. Reproduction of original in the British Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Society of Friends -- Apologetic works. Anti-Catholicism -- Early works to 1800. Apostasy. 2004-12 TCP Assigned for keying and markup 2005-02 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 John Latta Sampled and proofread 2005-04 John Latta Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE GLORY OF THE True Church , DISCOVERED , As it was in its PURITY in the PRIMITIVE TIME . Also , A Manifestation how and when the Apostacy came , and how long it hath continued in the Church of Rome ; proved to be in it , because she differs in Doctrin & Practice from the Church of Christ in the Apostles dayes . Published for this end , that People may be informed , and their understandings opened to discern of the times and seasons , and see the difference between the Lambs Wife and the Mother of Harlots . By one who desires that all may come to the Knowledge of the Truth and be saved , and walk in the Light of the Lord , FRANCIS HOWGIL . LONDON , Printed for Giles Calvert , at the Black-spread-Eagle , at the West-end of Pauls , 1661. TO THE READER OR Readers . GReat hath been the Wisdom which God hath shed abroad in the hearts of his People , and made known unto his servants through Ages , wherein he hath made known his mind and will at sundry times and in divers manners , sometimes by Types , sometimes by Shadows and Representations , sometimes by Dreams , sometimes by Visions , sometimes by Prophecy , and there was not the least Ministration , but it had a glory in it , and the one living God manifested his mind unto the sons of men who feared his Name in every Generation , and shewed unto them , and signified his mind unto them what he was , and shewed unto them how he would be worshipped , and they that were obedient unto that which was made manifest in every Age and Ministration found acceptance with the Lord , and the peace of God in their hearts ; After man had transgressed and gone from his Maker , and lost the guide of his youth , and broken Gods Covenant , then blindness came upon him , and a vail was betwixt him and his Maker , and man increased and grew in an earthly part , and lusted after earthly things , whith fed and increased that part , and the Image of God was lost , in which the creature delighted , yet notwithstanding such was and is the Love of God towards his Creation , and to his workmanship , that he did not utterly cast off man for ever , but followed him to draw him back again out of the transgression , to have unity with him who was his Maker , and when man was gone into the darkness , the Lord stooped so low as to come near him , and to that state he was in , and made a Covenant with man , ( when mans heart was outward upon outward things ) and gave him commands outward , and Statutes and Ordinances outward , that he might worship therein , which were shadows and types of some better thing to come , and these were the Ordinances of the first Covenant which pertained to the changeable part that was above the seed , but they typed forth more Heavenly things which was to be revealed in due time , and when the seed came to be manifested and raised up , they had an end and the cloud passed away , and the day did spring forth in clearness , and he brought forth which restored all that believe unto God , viz. Christ Jesus ; then did God more clearly manifest himself in the earth through his Son , who had the will of the Father and declared it , who rent the vail , and put an end to the shadows , and blotted out the hand-writing , and ended the types and figures , and all that believed in him , who was the end of them and the sum of all , he overthrew the nature in them which was changeable , unto which they pertained until the time of Reformation , which was when he was sacrificed up a Propitiation for the sins of the whole world , and they that did believe and received him came to be the Sons of God , and declared the mind of God as it was revealed , and as the spirit gave utterance , and many did believe , and did grow up and become of one heart , mind and soul , and worshipped God with one accord , and in the spirit and in the power of the Father , and separated from the Jewish worship and the form thereof , and met together in the Power of God , and glorified God , and spoke of the things of his Kingdom unto all that waited for it freely , and the Lord was honoured by them , and glorified in them . But soon after the mystery of godliness was brought forth , the mystery of iniquity began to work and opposed the work of the Lord , and transformed into the similitude and outward appearance and form , and yet lived in the flesh , and there began to be an apostacy , and a deviation from that glory and power which was once revealed , and Antichrist wrought with signs and lying wonders , and got the words , and hated the life and power , and them that appeared in it , and then they that were under his Government and Reign hated the Reign of Christ , and said in their hearts we will not have him to rule over us , though in words they confess him , and then persecuted and drove the true Church into the wilderness , and set up imitations , and inventions and traditions , and vain customs which they have called Apostolical , and holy Institutions , which are contrary unto Primitive Institutions and Ordinances , onely brought in by them when darkness began to spread over the earth , when the Bishops , in the first three hundred years after Christ , began to contend about dayes , and times , and meats and drinks , and Rome began to claim superiority over all Churches called Christian , and the Pope became as a Law-giver . I have led thee through divers ages and times as briefly as possible may be , to single out the Original and beginning of those things , and who were the first Ordainers of them betwixt this and the Apostles dayes , which are now accounted as holy Institutions ; The state and glory of the true Church in this Treatise thou wilt see before the Apostacy , and the state in the Apostacy , how she fled into the wilderness , and how Mystery Babylon was raised , and the false Church called her self visible , many of her Doctrines and Practices which are contrary to the Primitive Church are here discovered , and the Authors and formers made known , whereby thou may come to see a difference in the Ordinances of the true Church , and the Traditions and Inventions of the false Church , which are too much contended for in this day by them who say they are come to the true Reformation , according to the Primitive times ; but thou wilt see as thou compares but their practice with the Primitive times , to be quite contrary , and to be but smoke , and that which has darkened the ayr , clouded peoples understandings , and hath led them into ignorance and darkness , so that the way of Truth hath not been discovered unto many ; but the Lord is arisen and that which comprehends time is made manifest , and all that which hath got up in the Apostacy is viewed and seen and laid open to the view of all , that they may depart out of these things which are but the inventions and traditions of men , in which Eternal Life is not to be had . Read with meekness , and in that which is spiritual in thy self , through which the things of God are made manifest , for with that I have unity , and in that as thou livest and walkest , I bid thee farewell . F. H. The Principal Heads treated upon in this following Discourse . 1. THe State of the Church from the manifestation of Christ in the flesh to the end of the Apostles , briefly discovered . 2. The entring in of the Apostacy and the declination from that purity and Doctrine , Worship and practise , downward unto this present age and time . 3. The Reformed and separated Congregations called Parochial , proved in the Apostacy , compared with the Primitive times in Worship and Practise . 4. A few words unto all , how they may come out of the Apostacy to the true Church which is in God the Lambs wife . 5. Concerning Baptizing or sprinkling Infants . 6. Concerning the sign of the Crosse , and ordaining of Parishes and Parochial Churches . 7. Concerning swearing by the Gospel as it is called , and kissing the Book and Bishopping of Children , the first Authors shewn . 8. Concerning Fasts and Feasts , and Holy dayes , their Institutions and founders in the Apostacy . 9. Concerning Priests Vestures and Garments , and Bells , their Authors shewn which are practised amongst Christians as Apostolick Institutions . 10. Concerning the Mattens and singing of Psalms by course in Musical tunes , and supplications , and short Prayers called Lettanies , their Authors shewn . 11. Conrerning the Passeover and the Lords Supper , and the Ceremonies about it . 12. Concerning Ministers and their Office under the Law , and under the Gospel . 13. Concerning the ten Persecutions under the Heathen Emperours , and how diverse vain Traditions and Institutions got up among the Christians in those times , and Constitution amongst the East and Western Churches after the Apostacy was entered in the first 300. and 400. years after Christ. 14. Of the decrees of the Church of Rome , and Ordinances which are held as Apostolick Institutions . 15. Concerning the general Councils since the Apostles dayes which belonged to the Church of Rome ; their Decrees not infallible but are contradicting one another . 16. Concerning the worship of God , and whether Kings and Rulers ought to compel in Spiritual things , declared ; and some Scriptures cleared , and divers objections answered about this thing . 17. Concerning Oaths in the first Covenant , and the Lawfulness thereof and the unlawfulness thereof discovered in the new Covenant in the Gospel times , though the Apostates mingle the Ordinances of both together . 18. Tythes in their first Institution unto whom they were due according to the Command of God , declared ; And that Tythes are no way lawful to be received , neither sought for by any who are Ministers of the new Covenant , and the everlasting Gospel , proved out of the Scripture and Antiquity . 19. Respecting of Persons and Complemental bowings and worshipping one another , and flattering Titles no good manners , but are in the transgression , and hath been antiently reproved and condemned . 20. Universities and Schools of Natural Learning are of no use , as to the making of Ministers of Christ in the Primitive times , but a thing introduced , and brought in , in latter ages , by the Apostates who had erred from the Spirit , who then admired and set up natural Languages and Philosophy , that thereby they might be furnished to make discourses , speeches and Sermons to get money by ; and as they are holden up at this day , are made an absolute Idol ; and as to their Practise , it s generally known to be prophane , and no way meet to advance the Church of Christ. CHAP. I. The State of the true Church , from the manifestation of Christ in the flesh , to the end of the Apostles dayes , briefly discovered . GOd according to his determinate will , and everlasting Counsel , in the fulness of time , sent his onely begotten Son into the World , to be the Light of the World , and to be a Leader to the People , and to be a Propitiation for the sins of the whole World ; Who obeyed the will of the Father in all things , according as it was testified of him by Moses and the Prophets , and as it was said by David concerning him , in the volumn of thy Book it is written concerning me . I come to do thy will O God , Psal. 40. 7. And so he did as it was written of him , he fulfilled all righteousness , and ended all the Types , and Figures , and Shadows , and Worship of the first Covenant , as the Apostle testifieth of him , Heb. 7. 12. The Law was changed , and the Priest-hood changed , in that they were but Figures and Shadows of Good things to come ; and in regard that they were faulty and did not make the comers thereunto perfect , as pertaining to the conscience , but the bringing in of a better hope did , and the better Covenant , to wit , the Covenant of life and peace , which the Prophets by the Spirit had testified of from Moses to Samuel , and till John , and John likewise bore Testimony of him , who was the Lamb o God , that took away the sins of the world , Joh. 1. 29. 36. And now he being come ●o whom the Prophers testified , who was not made by a carnal Commandment as was Aaron , and the rest of the Priests under the Law , but after the power of an endless life , offered up himself once for all ( putting an end to all the offerings of the first Covenant ) for the perfecting them that are Sanctified . Heb. 10. 14. Now he being come into the fulness of time manifest , according to the Testimony of the Prophets , he fulfilled all things which the Prophets Testified of him , and his works did Testifie of him that he was the Son of God ; Now he declared the will of the Father , and discoursed with them who were Doctors and Ministers of the first Covenant , declaring unto them divers times , and shewing unto them in divers places , that the Kingdom of God was at hand , and to be manifest in power , and testified of himself and the Father also with him , and his works declared the same , that he was the everlasting high Priest , which put an end to all the first Priest-hood , Covenant , and Ordinances thereof , and he preached the word of the Kingdom , and declared against them who sticked behind in the figures , and types , and shadows ▪ and did reprove them , to wit , the professors of the first Covenant , who were searchers of the Scriptures , and said , you will not come unto me that you may have life ; I am the bread of Life that came down from above , and came to fulfill the Law and all righteousness , and to publish the word of Faith , which did not make void the Law , but establish it which was new ▪ And so he said while you have the ●ight , believe in the Light , that you may be children of the Light ; And this he spoke to the Pharisees , which had the Law and the Prophets , and were acting in the Types , and Figures , which were shadows of the thing it self , but not the very thing , but he preached the very thing ; The word of the Kingdom , the word of power , and the word of life , and many were quickned by it in their hearts and minds , who believed and heard the voice of him who was the Son of God , and so came to live ; Who could not be made alive in the exercising themselves in the Ordinances , and many believed in him , and he chose unto him Disciples who believed in him , and sent them out to preach Repentance , and to begin at Jerusalem , though they were the chiefest professors and ordinance men , and were for conformity to the Ordinances of the first Covenant , yet repentance was to be preached to them , and the first Principles of Religion , though they had been and were the greatest professors and observers of the Ordinances of the first Covenant that was in the Earth at that time . And afterwards he sent out Disciples , and gave them Commandment to preach , and Disciple all Nations in the name of the Father , Son and holy Ghost , and these which he sent out to preach the Gospel , unto whom he gave power to cast out Devils , and work Miracles , Prophesied after a season the word of the Kingdom , both to Jews and Gentiles according as the Prophets had testified ; And these who was sent out and made Ministers by the holy Ghost , and received gifts from the holy Ghost , for the work of the Ministery , they preached not up the Ordinances of the first Covenant , but preached Christ the everlasting Covenant , and the power of God , and the wisdome of God for the remission of sin , and the word of faith they declared in the mouth and in the heart , and went not to Tables of stone to direct people thither , but to bring people to believe in him who was the Light of the World , and lighteth every man that cometh into the World , that all men through him might believe . And many did believe in him who was the Covenant , and did believe through the Apostles words who was commissionated , and fitted for the work of the Ministery , and through their words which they declared many did beleive , both of Jews and Gentiles , and as many of Jews as did believe , and separated from the Temple , Priests , Sacrifices , Ordinances of the first Covenant ; and they met together in houses and other places , Acts 20. 7. Chap. 28. 30 , 31. And the Gentiles which believed separated from their dumb Idols , after which they had been led formerly , and from their Temples , and ceased any more to ▪ offer unto Idols ; and they met together at certain places , in Towns , and Cities , not onely at Jerusalem , but also at Antioch , Collosse , The ssolonica , Corinth , and divers other places , which were long to enumerate ; Act. 11. 9. Chap. 17. 1 , 2. Chap. 18. 4. But now mark this , that by which the Apostle gathered them from the Jewish Temples , and Priest-hood , and the Gentiles from their ●dols Temples , was by the preaching of the everlasting Gospel , to wi● , no● the Law , nor the Ordinances of the first Covenant , but the Power of God , and the word ▪ of reconciliation ; for the first Covenant of the Jews made not the comers thereunto perfect as pertaining to the conscience ; Neither the Gentiles Idols Temples nor Worships , made them perfect as pertaining to the conscience , but rather made them worse and more corrupted , Heb. 9. 9. But the preaching and publishing of the word of reconciliation that did , it was committed to the Disciples , it was received and believed in by many , both Iews and Gentiles , as at Ephesus and elsewhere , and they were made a habitation of God through the Spirit , Ephes. 2. 22. Now mark this , they preached not up the Letter of the Law , nor that which was written in Tables of stone , for the first Priest-hood that was ended , and the Ministry of that , and the vaile was over their hearts while Moses was read , and their ability stood not in the litteral knowledge , or in that which was written ; But they were able Ministers of the New Testament of the Spirit , and so all that did beleive both Jews and Gentiles , who received the word of Faith , which was nigh in the mouth and in the heart , Rom. 10. 8. They grew up in the knowledge of God , and of his holy Sprit , and great gifts grew amongst them , as of Prophecy , of speaking with Tongues , of Interpretation , and there was diversity of gifts , and diversity of operations , yet all by the same Spirit which the Apostles was made Ministers of , and which , they that did beleive and receive , received gifts from it , and knew the operation of it , which wrought in them mightily to the throwing down the strong holds , 2 Cor. 10. 4. And the principalities and powers of Darkness , and to the translating and changing of them from darkness to Light , and from Sa●ans power , to the power of God , even into the Kingdom of his dear Son , Col. 1. 13. And several Congregations in divers Places were all one body , whereof Christ the life was the head , in which they had believed , and of whose power they had tasted , grew up in knowledge , and wisdom , and gifts ; and the day of Christ approached which Abraham saw ; And they exhorted one another & admonished one another , and when they met togethere at several places , every one according to the gift of God , as he had received ( nor from the Letter ) but from the Spirit , did and might admister to the edification one of another , and to the building up and comforting one another in the most holy faith , which gave them victory over sin , which faith was ought in them by hearing of the word that was nigh them , in the mouth and in the heart , which was the word of consolation , which was in the beginning . Moreover when they met together , they might Prophesie one by one , and every one exercise his own gift to the edification and comfort of the body , as the Spirit did lead them in order , and if any went out from his measure , he was judged by them that were in the Spirit . Furthermore they that had beleived the Gospel which was published to them for remission of sin , they grew up into great enjoyments and attainments in the righteous life of Christ , which was manifest in them ; And though first they knew the Ministration of Condemnation and the sentence of death , yet afterwards came to know the Ministration of the spirit , and the sweet assurance ard Testimony of it , bearing witness to the Spirit , that they were the Sons of God , and they were made heirs according to the promise , Heb. 6. 17. and were made joynt heirs and co-heirs with Christ in the Kingdome which is immortal which fados not away , and did come to know Mount Sion , and the City of the Living God , Heb. 12. 22. and it were large to speak of the glory and the transcendent excellency of the Church of Christ ( which became a purchased possession to him ) in the primitive times , or the first hundred years after the manifestation of Christ in the flesh . But take notice of this , that them that were sent out , who had received freely of the Father , of Christ , and of the Spirit , Ministred freely , as they had received freely without making any Covenants , or enquiries after wordly revenews ; but went from City to City preaching the Gospel of Christ freely , as they had received without any conditions from the people ; And as many as beleived and received the Gospel , did Minister freely , their hearts being open unto them , who had declared unto them spiritual things , Acts 4. 34. Mat. 10. 8. &c. So that we read of no compulsion , or forceing maintenance from any of the Cities whether they beleived or not believed , the Father took care of such harvest men , and what they received was given freely , and there was no complaint , though often they denyed that which was profered to them , and their care was to make the Gospel of Christ not burdensome or chargable , but rather their hands should Minister unto their necessities , Act. 18. 3. Again , though divers gifts were given unto the Disciples before and after Christs ascention , as some to be Apostles , some Prophets , some Evangelists , some Pastors , some Teachers , and some Elders or Bishops ; yet they were all made Ministers by the holy Ghost , yet it were large to speak of the Power and of the wisdome , and of the enjoyments of God in that day and time , and of the gifts , and of the order which was in the Church at that time . But in a word the Son of God was made manifest and gave them an understanding , and they knew him that was true , ( Truth it self ) and Christ was revealed in them , and manifested to them the hope of their Glory , Col. 1. 27. Furthermore , they came to see over the new Moons , and Fasts , and feasts , and Dayes , and Times , and Meats , and Drinks , and nonecould judge of them , or ought to judge of them in those cases , for they saw the Body Christ , for the man-child was brought forth , and the woman was cloathed with the Sun , who had the Crown of twelve Stars upon her head , who brought forth the holy Child Jesus , who saves his people from their sins ; In whom all Shadows , Types , Figures , representations ends ; This in short was part of the glory of the Primitive Church , which would be large to spake of , as it was in the first State of its purity ; But hereafter some fuller thing the Lord may bring forth in his own time and day . CHAP. II. Concerning the entering in of the Apostacy , and the Declination from that purity of Doctrine , Worship and Practice , and when it began downwards from the entering of it in , until this present age and time . CHrist the true Prophet , which Moses spake of , whom the Lord raised up , & manifested in the fulness of time , he prophesied and declared of false Prophets that should arise , Mat. 7. 15. Beware of false Prophets which shall come unto you in sheeps cloathing , which are inwardly ravening Wolves , ver . 16. ye shall know them by their fruits ; and in Mat. 24. 11. But many false Prophets shall arise and deceive many , and this came to be seen , and fulfilled in the age of the Disciples ; and John Testified , 1 Joh. 2. 18. Little children it is the last times , as ye have heard that Antichrist should come , even now there are many Antichrists , whereby we know that it is the last time , they went out from us , but were not of us ; and Chap. 4. 3. So they entered in then and went out from the Light , from the Power of God , which the Apostles preached for the remissions of sins . And Jude he testified against such as was entered in , who was in Cains way , that were degenerated , and killed , and in Balaams way for gifts and rewards , and yet preached up the words which the Apostles spoke , ( but for filthy Lucre ) and had mens persons in admiration because of advantage . And Peter said , false Prophets and false Teachers should arise , that should bring in damnable Heresies , that should deny the Lord that bought them , and many should follow their pernicious wayes , 2 Pet. 2. 2. And the Apostles wrote to Timothy the Bishop or overseer , that the Spirit spoke expresly that in the last times some should depart from the faith , giving heed to seducing Spirits , and Doctrines of Devils , speaking lies in Hypocrisie , forbiding to Marry , and abstain from meats , &c. 1 Tim. 4. and again Paul in the 2 Tim. 3. saw the Apostacy coming in , and perillous times should come , that men should be lovers of their own selves , Covetous , Boasters , without natural affection , Truth-breakers , False accusers , dispisers of them that are good , Traytors , Heady , High-minded , lovers of pleasures more than lovers of God , men of corrupt minds , reprobate concerning the truth , having a form of Godliness , but denying the power ; and as the same Apostle saith in another place , was enemies to the Crosse of Christ ; And these went out into the world , and this is 1400. years agoe and upwards . Then the mystery of iniquity began to work and worught , and they went out and did not preach up the Jews Religion , the ordinances of the first Covenant : But they preached Christ in words , and transformed into the form of the Apostles words , but denyed the Cross , and spoke those things they ought not for filthy Lucre sake ; and there was the beginning of the Hirelings that care not for the Flock , and those went out into the world , and many followed their pernicious waies , and there held the form but denyed the power , and so indeed preached another Gospel , and they lived in the liberty of the flesh , and held People in the Liberty , yet prosylited them into a kind of a faith which was seigned , and these kinde of false Apostles , and deceitful workers , led many after them ; and there was the beginning of the Apostacy , and they published these things in the World , and when the Name of Christ came to be in reputation , and the preaching of the Gospel to be in request , then they for filthy Lucre went out with the words , and retained the form , not the Jewish from altogether , but the form of the Saints worship and practice , which were in the Church of Christ , which were elect and precious ; and they grew to such a head and to such a body , and became such a number ; and yet gain-sayers , and in Cains way , for they were out of the power , and out of that which mortifies the deeds of the flesh ; and they spred themselves over Nations , and Kindreds , over Tongues , and People ; and Nations , and Kindreds , and Tongues , and People , have now got the name of a Church , and the seat thereof came to be great , the false Church the Harlot , Mystery Babylon the Mother of Harlots , which had denied the Husband Christ , the power of God ; her seate was set upon Nations , Kindreds , Tongues , and People , and these were her seate ; And John said these were the waters , which he saw the Whore or false Church sit upon , and she turned , and all her children against the free-woman , the Lords spouse , the Lambs Wife , and made her fly into the Wilderness , for a time , times , and half a time , and she reached out her Golden Cup ( a fair out-side ) but full of fornication within , and she claimed Christ to be her Husband , and sate as a Queen , and the Kings of the Farth , John sa● in the Revelation drink of her Cup , and bewitched by her Sorceries ; and then all the Nations becoming Water , and unstable , being drunk with fornication , sraggered up and down , and reeled up and down , and stood in nothing , being out of the power which should have stablished them : And then a great Beast arose ( out of these Nations , Kindreds , and Tongues , and People , which are these waters ) with seven heads and ten horns , and then these Apostatized Disciples or Ministers which preached for filthy Lucre , and them that beleived them , sheltered them under the Beast , and cryed , who is able to make war with the Beast ? and the Kings of the Earth gave their strength to the Beast which arose out of the waters ; and now the false Church gets upon him , ( these that had the form of Godliness and out of the power ) and rides upon the Beast and he carries her , and hath done this many years , and she hath travelled in the greatness of his strength . And then Laws began to be made about Religion , and then began compelling ; we heard of none in the Primitive times , nor in the true Church , but now the false Church calling her self by the Free-Womans name , and getting on the outward dress , and habit , and attire , saith I am she ; have not I the form and ordinances which was practised in the Apostles dayes ? Who doubts of that , may look into the Primitive times , and see that I am conformable to the form which was amongst the first Christians in things that are outward . And thus she hath deceived the Nations , Rev. 18. 23. Now Rome look to thy beginning , and read thy Original , and view thy Antiquity . We will grant thee every dram , and every hour of time these thirteen hundred years , and prove thee to be in the Apostacy in doctrine and practice from the Primitive time , after the first hundred years after Christ was manifested in the flesh . And Christendom look about thee , for thou art measured , and thy compass is seen ; If Nations , and Kindreds , and Tongues , and People , have drunk the Whores Cup , since Johus dayes , as will be made manifest ; then what cause hast thou Rome , to boast of Antiquity , and universality , for that doth the sooner prove thee to be a Harlor then the true Church , and thy universality which hath long been boasted of , proves thee no more to be the true Church of Christ , then the sea can prove it self to be a Rock ; for if Nations , Kindreds , and Tongues , and Languages , and People universally be the waters that the Whore sits upon , and the Beast rose out of the Waters . Now read thy self ; we have measured thee as in the hollow of a hand , and we have thee in the Apostacy , clear thy self when thou can ; If the Beast compelled all both small and great to worship him , and made war with all that bore not his Image , then we have thee between us and the Apostles time as in a press , for not such compelling was in the true Church , by any Ecclesiastical or Secular power ; Instance if thou can from the Apostles writings any such thing , or where Cains Weapons was lifted up , or Creatures men and women killed by the Sword , or destroyed with lingring torments in the time of the Apostles . Now in that it is said the Church hath been universal , to that more might be said . Europe or some parts adjacent is not all the Earth , and it is no where found since the Apostles , that klling , and compelling , and forcing hath been but by thee , and them that are at the best , but in the Suburbs of thy City which afterwards I shall in brief descend to , and so it is evidently known , that thy Church ( so called ) hath been upheld more by cruelty and force then any sound Doctrine or Practice agreeable to the Apostles dayes : Though thou may wipe thy Mouth , and say I am clear , we persecute none to death , we have a Beast to ride upon , and will make war for our City , and will compell to our worship , and institutions , we 'l cry him up for the higher power , and we will frighten people that who resists this , resists the ordinance of God ; And he will kill , and destroy , and compel , and force , and we shall be clear , and he will call us the holy Church , and we will call him the higher Power ; And so it is clear and evident by what hath been said that thou art in the Apostacy , as hereafter shall be manifested by name and practice . First , thy Ministers are not according to the Ministers of Christ in the Primitive times , their call not such , their practice no● such . They were made Ministers in the primitive times by the holy Ghost and by the Spirit , but yours by natural parts , Tongues , Arts , Philosophy , and Study , and packing up Old Authors together to make a little discourse of , and this must be called the Gospel . Secondly , the Ministers of Christ they preach freely , not for gifts , and rewards , and Tythes ; but you have brought in Judaisme , Tythes which belongeth to the first Priest-hood , your Oblations , Obventions , your Mortuaries , and these Invented , and Introduced things to maintain your Ministers by . Thirdly , the Ministers of Christ did not compel any at Corinth , Thessalonica , Macedonia , or any other Church to give them such and such maintenance by force , who received not their Doctrine . But you compel and force , and have made that which you call the Gospel , chargeable to the Earth where you have power , 1 Cor. 9. 18. Fourthly , your Doctrine is contrary to the Doctrine of Christ and the primitive times , as that the real and substantial presence of Christs Body and blood ( after the consecration of Priests ) is in the bread and wine which may corrupt , and so doth not the body of Christ do contrary to Christs Doctrine , who saith he that eats my flesh and drinks my blood shall live for ever , Joh. 6. 56. But you that eat that which you call his substantial and real Body and blood ; both it and you shall corrupt . Fifthly , of the unbloody Sacrifice of the Masse , this sacrifice doth no good at all , for where there is no blood there is no life , and where there is no blood there is no remission saith Paul , Heb. 9. 14. and so your sacrifice is abominable , and an Idol , and such an one as there is no mention made of in the Scriptures . Sixthly , of your Liturgy , and publick prayers in an unknown tongue , this is an unprofitable and a vain Worship , and this is like your unbloody Sacrifice ; herein you are like Barbarians one to another , and how should they that worship with you say Amen , when they know not what you say , you praying in an unknown tongue is contrary to the Apostles Doctrine , who said , 1 Cor. 14. and the 18 verse . I thank my God I speak with Tongues more than you all , verse 19. yet in the Church I had rather speake five words with my understanding that I might reach others also , then ten thousand in an unknown Tongue . Seventhly , your Doctrine of Purgatory , an invented and an imagined thing , as to clense from sin ; this is contrary to the Primitive Doctrine , the blood of Christ clenseth from all sin , John 1. 7. and your distinctions of mortal and venial sin is to blind people withal , for the wages of sin is death , Rom. 6. 23. Eightly , Of worshiping and invocation of Angels , and Saints as mediators between us and God ; this is contrary to the primitive Doctrine , there is one Mediator between God and man , even the man Christ Jesus , 1 Tim. 2. 5. and he alone makes intercession for all them that beleive . Heb. 7. 25. and the Angel reproved John , Rev. 22. 8 , 9. when he would have worshiped him , and said unto him , see thou do it not , for I am thy fellow Servant , &c. and the Prophet said thou art onr Father though Abraham know us not , and Israel be ignorant of us , Isay. 63. 6. Ninthly , of Reliques and sacred Images , this is contrary to what the Lord spake by the Prophets , Lev. 26. 1. ye shall make you no I dols nor graven Image , neither rear you up a standing Image , neither shall you set up any Image of stone in your Land , to bow down unto it , Deut. 6. 22. neither shalt thou set thee up any Image , which the Lord thy God hateth ; and Ezek. 6. 4 and your Images shall be broken ; and Rom. 1. 23. there they were condemned that changed the glory of the incorruptable God , into an Image made like to corruptable man , &c. Thus you may plainly see your Idolatrous Image worship is forbidden , and condemned in the Law , Prophets , and new Testament , and as for your Reliqne worship you have neither command nor example for it from Christ nor his Apostles . Many more things might be enumerated , which is found among you in the Apostacy , as your voluntary poverty , and feigned humility , and your wilful vows , and many more things which are found to be contrary to the Church of Christ , which must be turned from and denyed , if ever you come to know the everlasting Gospel which is to be preached again to the Nations , by which they must be brought out of all this Apostacy . Furthermore , as to the practice and Discipline of the Catholick Church ( as it is called ) which pleads for antiquity , we find it not consonant and agreeing to the Churoh in the primitive times , the first hundred years after Christ. As for the vestmeuts your Priests wear at certain times , one on this manner , another on that , your Ecclesiastical men , or Church-Officers of several ranks and orders , such we find not in the primitive times , in that which may be truly called primitive . And for the invented holy dayes and their eves , for fasting , and feasting , we find no such things in the Primitive Times , and such a service for such a day , and such a worship for such a day , we find not in the first hundred years after Christ. And for your Lent , which one of your Fathers invented , and this was his ground , because God had the tenth of the increase or Tythes due to himself , and for his Ministers under the Law , therefore it was necessary that the tenth part of dayes should be allowed as Tythes to the Lord ; O grosse ignorance , and palpable blindness , midnight it self came upon you in the time of your visibillity , when the True Church was fled into the Wilderness . As though the Lord was not Lord of all dayes , and as though all dayes were not his , and to be used to his glory . And your prohibiting meats , and distinguishing of meats , one holy for such a day , another for such a day , flesh one day , and fish another day , as though there were not the flesh of fish , or one thing were clean and another unclean . And this invented trumpery hath been observed for Catholick and Apostolick Doctrine , but by whom we must needs tell you , by the Nations , Kindreds , and Tongues , and People , upon which the Whore sits , and out of which the Beast rose . And we will grant you antiquity enough this many hundred years , and yet we will prefer the Primitive times before you , and bring their Doctrine , and practice to reprove you , though we do not desire to go in Cains way , and to kill Creatures that are out of the Doctrine of Christ , and contrary to Apostolick and Catholick Doctrine , which wrestled not with the flesh and blood , but with spiritual wickedness , whose weapons were not carnal , but Spiritual , and yet they had great might in them , and threw down by these weapons , that which never could be by Carnal , 2 Cor. 10. 4. Again , your forbiding to marry , which is reckoned by the Apostles Doctrine to be a Doctrine of Devils , and contrary unto that the Apostles Doctrine was , marriage is honorable in all estates , the bed undefiled , Heb. 13. 4. And seeing you plead Peter was at Rome , and Peters chair , and that the Bishop of Rome doth succeed him , and hath the Keys as Peter had ; Why do you exclude the chief Bishops as you account them , from marrying , and divers other orders , seeing Peter had a wife , and seeing that it is Catholick , and Apostolick Doctrine ( before you could claim the name of visible Church ) that a Bishop should be the husband of one wife , and should not be covetous nor no striker , nor given to Wine , nor filthy Lucre , &c. But since the Bishop of Rome hath appropriated to himself , to be the head of the Church , and the chief Bishop over all the Catholick Church , It hath been manifested how much covetousness , and covetous practices hath been acted , as money for Pardons , and Indulgences , and get money for the living and the dead , and the invented Purgatory hath filled your coffers , and your meritorious works have been sold at a dear rate ; In so much that a poor Woman who hath lost het husband , and he deceased must pay ten shillings for a mortuary , that he may be prayed for , or some of your merits may be accounted to him which you have in store as a stock to sell to any , who come with a prize in their hand . And from whence have you all these Tythes ; have yo● not borrowed them of the Jews ? And yet you are no Jews , and such things we do not read among the Iews were Tytheable , as Pigs , Eggs , Hens , and Geese ; to omit greater matters , and the smoak passing up the chimneys , and that which you call your Peter pence . And this is contrary to the Catholick and Apostolick Doctrine , which Peter would have been ashamed , to ever have mentioned either amongst Iews or Gentiles . And now I would ask you a question or two , seeing John saw the true Church flee into the Wilderness , the woman that was cloathed with the Sun who brought forth the man-child . What cause have you to boast of visibility , or universality ? Now when were you in the wildernesse ? if your Church hath not been so , then it demonstrates that your Church is nor the woman cloathed with the Sun , for she did fly into the wilderness as with the wings of an Eagle . Secondly , whether hath your Gospel been universally and publickly preached these sixteen hundred years or nay ? And is it the very same that was preached in the first hundred , or two hundred years , seeing that John saith , that all Nations did drink of the whores cup of fornication . And then N●tions were Waters , Seeing he saith the Gospel shall be preached again to Nations , Kindreds , and Tongues ; which clearly demonstrates , there was a time when the everlasting Gospel was not preached to the Kindreds , and Tongues , which are the waters upon which your Church is Scituated ; And it is evidently manifested that yours hath been another Gospel then that which was preached in the Apostolick Church , and in the Catholick Church , the first hundred or two hundred years after Christ was manifested in the flesh . Much might be said , to demonstrate the Truth which is in hand , that there hath been an apostacy , the beginners whereof came forth in the Apostles dayes , and afterward ; grew into a body and became like a great Sea , which according to the best Ecclesiastical writers , which have given a narrative of the first five hundred years , declared that there was a great loss within 300. years ; but in five hundred years or less , the very power of Godliness was denyed , and very much of the form . And though your Church pleads Antiquity for a Thousand years for these things a fore mentioned , which they would be hard to prove ; For although it should be granted them , yet we will joyne issue with them in this thing , and are able to prove all these Doctrines and Practices , not to be as it was in the first two hundred years ( except they will own such as taught the Doctrine of Balaam , and taught the Doctrine of Devils , and went in Cains and Chores way ) for an example . It were not hard to prove the introducing of all these things before mentioned , and how they have come in by degrees , one Counsel that rose out of the waters ordaining this , another ordaining that ; and so have risen up into this great body of darkness , some of the practices borrowed from the Jews , and some from the Heathen , and some invented of themselves in latter ages ; So that the worship that was in the Spirit and in Truth , in Christs and the Apostles dayes is turned from , and such a numberless number of vain Traditions , Avemaries , Creeds , and Pater nosters , and such a deal a do as there is about their unbloody Sacrifice of the Masse , that they are glad to be counted by their beads on strings , as many very well know ; By all that which hath been said may easily be collected , that there hath been a great Diviation , and apostacy from the Doctrine and practice of the Primitive times ; thus far as I am descended I leave it to the Reader to judge , and compare these things with the Churches doctrine and practices in the first hundred years after Christ , and if these things be found invented , and without footing or ground , then let them that are informed , depart from them . CHAP. III. But now to descend a little further , nearer unto our own age , to speak somthing to them , which I believe look upon themselves , to be Catholick and Apostolick in Doctrine and practice according to the Primitive time and order , and that they are totally come out of the Apostacy . THis I have to say to you , which is my judgement and belief , and that upon good ground , that you are in many things in the Apostacy , as hereafter I shall demonstrate , and to tell you nakedly and plainly we look upon the reformation which was made in denying the Church of Rome , to be but very weak , and poor , and feeble , and imperfect , comparatively with the Doctrine and practice , and order in the Primitive times , in so much that we judge upon good grounds that it cannot be parrelled with the Church in the Primitive times , which I have spoke of before , in that you have denyed the Pope to be the head of the Church , and so are called Protestants ; So am I , knowing that Christ is the head of the Church , and ought to rule by his Spiritual Scepter and his eternal power in the hearts and consciences of people , and in and over the true Church which is his body whereof he is the head ; and let all take heed who doth intrude , and take upon them that which belongeth to the King of Kings , and King of Saints , as to matter of head-ship , Regulation , or Goverment , for all power is committed unto him in Heaven and Earth , and the Father hath given it to him , and will not have any other have that Glory ; But whosoever seeks it must be condemned , and his glory he will not give to another . For the Lamb is worthy of glory and strength ; And though the Church of Rome be generally acknowledged to be in the Apostacy , by them that are separated from them , and that upon good grounds , yet I say the Separation is in some little or smal part , more in name then in nature , more in form then in power , more in some circumstantial things , then in the very ground it self , and very many of these Doctrines , Practices , Discipline and order ( as they call it ) I find to be upholden , practiced , and contended for , which are found in the former I have mentioned . First of all to instance that which is generally holden out by the reformed Protestants , is , that the writings of Mathew , Mark , Luke and John , and the several Epistles is the Gospel which the Primitive Disciples and Ministers preached and published , and which People did receive , and by believing the found thereof , were accounted Christians , and believers . We would have all to know the Gospel was preached to Abraham , before Mathew or Mark or any of the Apostles writ a word . Moreover we would have all to know , that Christ had preached glad tidings to the captives , and some of the Disciples had preached the word of the Kingdom , before Matthew , or Mark , or Luke , or John had wrote a word ; my reasons are divers , Matthew , Mark Luke , and John must needs hear and see that done which they testified of before they writ , and if Matthew , Mark , Luke and John be the Gospel , the writings of them I intend , then the Disciples could not preach it before it was given forth ; and if the Epistles be a part of the Gospel , this the Disciples , could not preach before it was written , for Paul succeeded and was converted , after divers of the Apostles had preached the Gospel ; so then doubtless the Disciples and Apostles , had something to say , and declare and p●blish before any of the new Testament was written ; and it is manifested that they were not sent out to preach the Law , nor the ordinances of the first Covenant , after Christ were offered up the end of the first ; So then there was something , and is something which was preached by them , and is to be published now to all that are made Ministers by the holy Ghost , and that is in few words ( the power of God ) which was before the new Testament ( so called ) though the words declare of it , but is not it ; Now they went and preached , and Discipled in the Name of the Father , Son , and holy Ghost , which is a Ministery far beyond the written or declarative sound ; and indeed is a Spiritual and invisible thing , which the Apostles , Acts , 26. 18. declaring his Message which he had received by the holy Ghost , saith , I was sent to turn them , ( viz. the Gentiles and Iews , and them of Arabia and else where he Sojourned ) from darkness unto light , and from Satans power unto Gods Power , that they that beleived in the light and received the power of God , which he preached to them , might receive remission of fins , for remission of sin was onely preached in his Name , and no name under Heaven there is , by which men can be saved , but by the Name of Jesus , though the Apostles spoke according to the motion of the Spirit , in divers words , calling him the gift of God , the free gift of righteousness , the unspeakable gift , the true Light that lightneth every man that cometh into the World , the Power of God , and the wisdom of God , which wisdom and power they had received , and because the Son of God was revealed in them , The Apostle said , I am a debter to the Jews , and the Greeks , Rom , 1. 14. and he having received this freely of the Father , he went to the ●ews , and went to the Greeks , to the Gentiles and Heathen , where the name of this gift and power , and Jesus had not been named and published , freely without gifts and rewards , and the necessity did lie upon him , 1 Cor. 9 16. and the love of Christ which was shed abroad in his heart constrained him , and made him reckon himself as a debter unto all , because of the abundant loving kindness and riches of Gods love and grace , and spiritual gifts , which he had received , he longed , and thirsted , and travelled to communicate it unto others . Largely I might speak of this hidden mystery , as to demonstrate what the Gospel of Christ was and is , but in what I have already said , them that are any thing spiritual minded will iudge , that the Law and the Prophets , Matthew , Mark , Luke and John , and the Epistles , was not the everlasting Gospel , but it was a thing beyond and above , and before any of these writings was ; although they all in their several ages , bore Testimony of it , ( viz. ) the power of God , which condemns sin in the flesh , and mortifies the deeds thereof , and gives victory over it , and taketh up all that believe in it into one life , power and vertue , into pure peace , and heavenly contentment , and perfect satisfaction : So you who are calling the letter the Gospel , or the new Testament writings the Gospel , I would ask you a question also ; when was there a time since the first hundred years after Christ , or in that time till now , but these words and writings have not been spoken and preached bought and sold as a Gospel , not only in the Church of Rome , but also among all them that are separated from her , even untill now , this hath been preacht to Nations , Kindreds , Tongues , and People ; and if the writings be the everlasting Gospel , then how doth John say , or why did he so say , that the everlasting Gospel should go forth again , and be preacht again after the Apostacy , or to bring out of the Apostacy ; But it clearly implies the words had been preached and published , and the temporary writings which was given sorth at divers times had been preached up for Gospel these many hundred years , which many have received by tradition ; but the power of God , and the gift of God , by which , and from which the Ministers of Christ in all ages ministered , hath been wanting , if not altogether lost , for the most part among them that are called Christians ; Then what is the quarrel betwixt you and the Romanists , it s but in translation at the most ; and while words and translations , and vertions have been contended about , the everlasting Gospel hath been hid ; Therefore all people are upon heaps , and the Nations like waters rowling up and down in instabillity . Now the reformed Ministry ( so called ) are in many things in the same practice with the former ; You deny an immediate call ; and sets up an outward Ordination , and a form of Laying on of hands without the holy Ghost , ordaining such and such who have some skill in natural Tongues , or some words of Oratory , to be a subject matter to make Ministers upon ; and that which they preach in words , which hath been held in the form long without the life , you call the Gospel ; and these are confined to a Parish , as the former to such a Cloyster , and such a Monastry ; and these preach for hire , and gifts , and rewards , and for maintenance , and kepts up all the soresaid wayes , and maintenance , as Lawful , and will make people believe it is according to Gospel institution , when alas it is but the Popes Tythes , Oblations , Obventions , Mortuaries , and Prayers for the Dead , keeping up the wages but denyes the work ; And Tythe of all things , as Piggs , and Geese , Hens , and Eggs , Apples , and Cherries , and Turnips , and all , nothing excepted ; this is a feeble thing , as to hold out to people for Gospel maintenance , and the preachers of the Gospel are ashamed of it . Furthermore , them that will not give it , sue them at Law , throw them into holes till they dye , take away ten fold that which is claimed , say the man is not subject to Gospel order , denies Ministers maintenance ; this hath been crime enough to take away the estates and lives of men ; all this is in the Apostacy . And seeing it is said we are under a Gospel administration , and ordinances ; what do you with Organs , whistlers , and Pipes in any part of your Services ? this pertained to the Jews and not to the Primitive Church . And what do you do with Surplices , Tipets & Hood , and other strang● kind of Garments ? It may be the High-priests Garments , or the Priests linin Ephod , or linin breeches , must be brought in for a Gospel proof , and for an Apostolick Ordinance ; And what do you with the Popes Lent ? And why should the Popes Lent be among the reformed Protestants Churches , forbiding meats and drinks ? And why forbidding marriage in Lent , and who ordained these dayes ? What have they been borrowed from the Heathen ? Or are they looked upon to be such dayes as used to be cited in the Callender for the dog-dayes , which have been brought from the Heathen , and stands to this day , in too much credit among believers so called . And why is one day preferred before and above another , and some counted holy dayes , as though some others were unholy dayes ? and why such a Collect , and such a Gospel , and such a Chapter , and such a Psalme , mincing , and cutting , and severing the Scriptures into pieces and shreds ? Is this like Apostolick Doctrine ? Truly friends , many things we have to say , if you had an ear to hear , and that upon good grounds we can speak , that we look upon all these thing , to be feeble , and poor , and beggerly things , and hath no agreement , or congruity with the primitive times . And should people be limitted or stinted to such a certain form of words , called service , or prayer , and divine worship ? Was that ever reckoned divine worship , that was not from the Divine Spirit ? But it may be you will say the words are good or some of them ; I am not speaking about words , but the Spirit , from which every service ought to be performed to the Lord God ; and the primitive Christians prayed in the spirit , and with understanding , and sung with the spirit and with understandnig , 1 Cor. 14. 15. And there was some that knew not what to pray for as they ought , but the Spirit helped their infirmities . Rom. 8. 26 But you konw what to pray for , and how much must be said on such a day , or such a time , and if there be a Homily , or a Sermon , Lettany must be missed . Now I say if it be Divine worship , or any thing wherein God is honoured , and the people bettered , nothing of it ought to be wanting . But these things the Primitive times doth not countenance ; but when the power was lost , and the life gone from , and the Spirit erred from , these things have come into the latter dayes , which have been very perillous times , as to them who have kept the Apostolick faith , and the order of the primitive Church . Many more things we could instance which are practiced , as for discipline and order , and some for necessity , which hath no affinity or union at all with the Primitive Churches , but rather are things which are too near of Kin unto her that sits as a Queen upon the waters , whose flesh must be burnt with fire , who hath drunk the blood of the Saints ; and how many of the Lords servants have suffered in and about these things , not only in the Church of Rome , but also by them which have been called reformed , many have known and are living witnesses thereof . And all these Temples , Bells , Hour-glasses , Pulpits , & Cushons , Altars , Tables , and Founts , which are things that pertain to them that locks they are come out of the Apostacy ; but the Spiritual minded sees over them , and beyond them , and before these things ; And also sees through the Spirit of Prophesie and time when they shall be no more adored , worshipped and honoured ; But God shall be feared in the hearts of the Sons of men , and glory shall be given to him , and he shall be worshiped in Spirit and in Truth as he was in the Primitive times , when the Beast and the false Prophet , and them that wrought Miracles before him , and all they that have cryed who is able to make war with the Beast , and have cryed worship him , All must be taken alive ; Remember that ( alive ) in their strength , and cast into the Lake , and the Mother of Harlors shall be made desolate , her Cup of Fornication thrown under foot ; The Kings of the Earth shall deny it , and to give their strength any longer to the Beast ; and then shall that be fulfilled , Rejoce ye Prophets and holy men of God , and ye that have suffered , for the hour of his Judgement is come , and as she hath served the Saints , so shall she be served , and rewarded double , and the day hastens , and the times and seasons we see and know as God hath made them manifest . The man-child is descended again , who hath right to rule the Nations with a rod of iron , and break the ungodly in pieces as at potters vessel , and stamp the residue of his enemies under his feet ; And the Church is coming out of the wildernesse again , who leans upon the breast of her beloved ; who is clothing her again with beauty in stead of ashes , and putting upon her again the beautiful garments of glory and excellency , even his own righteousness , and they that see it , their hearts shall be made glad , and their souls rejoyce in God , and their flesh rest in hope , for the time is come when she must appear again , which hath been retired and hid in a place which God hath prepared for her , while the false Church sate as a Queen , and the Apostates as Princes , and their merchandize sold at dear rates ; But their joy shall be turned into mourning , and alas , alas , shall be the cry of them that have been in Glory with her , for their frankincense , odours , and sweet perfumes , and scarlet , and purple , and gold , and silver , and wood , and Tin , and Iron , and Brass , none will buy any more , none of the Lambs followers , nor none of the true Churches children , who worship God in the spirit , and have no confidence in the flesh , neither in any outward appearance , but in the hidden life of God , but in the immortal life , which he hath brought to light through his blessed Gospel , which he hath caused to be published again ; the joyful sound whereof many captives have heard and are glad , and a numberless number shall hear the joyful sound thereof , and shall enquire after the brightness of the rising of the Son. Therefore all Apostates , Hills and Mountains , make room , make way , the Lord is risen in power and in Glory , which shall dazzel the eyes of all the Earthly , and shall extinguish and put out the very brightness and the glory of all invented worships , in the Apostatized ages , and shall bring them that believe in the everlasting Gospel to stability , to the rock of ages , to the valley of Achor , to Mount Sion , to the blessing of the everlasting hills ; And blessed are they that hear , and believe , and wait to be made partakers of that which the Lord is about to do in the Earth , as he hath shewn , and foreshewn to his servants the Prophets . CHAP. IIII. Now a few words to shew unto all , how they may come out of the Apostacy , to be members of the true Church , which is in God , the Lambs wife . SO far as God did appear in any age or generation . or manifest himself unto the Sons of men , in any shadows , figures , representations , or outward appearances , the evil Spirit , and Serpents seed . and evil doer , alwayes took up the form of the thing , when it came into reputation , as largely might be demonstrated and instanced through all ages and Generations , till the closure of the Apostles Writings ; something whereof hath been briefly hinted at before , so in this I shall be very brief . The Jews held up the Types and Figures of the first Covenant , and the ordinances thereof , and opposed Christ the Light , the everlasting Covenant , and also the publishers thereof . Moreover , when the name of Christ came to be spread abrood , then false Apostles and deceitful workers , who were enemies to the Cross , and to the power of God , they preached Christ out of contention , and envy , and for filthy lucre , and by wicked practices made the name of Christians odious among the Heathen , as it is this day , and caused the worthy name by which the Saints were saved , to be blasphemed by their ungodly practices , Rom. 2. 24. When the Apostle gathered together many that believed , and setled them in the order of the Gospel , and the order came well to be accounted of , and the conversation of the Saints of good account amongst many ; divers false Prophets and deceitful workers got up , and as the Apostles met in houses , and the Saint met together in houses , the false Apostles they crept into houses , and held the form , as I said before , and denied the power , and they were to be turned away from , by the Apostles exhortation to Timothy . Now since the true Church fled into the wildernesse , the false Church came into visibility , and to sit as a Queen upon the Waters , the Nations and Peoples ' ; other things have been brought in , other things are brought in and invented , which were not constitutions of Christ or the Primitive Churches ; And these the world have wondered after , in the dark night of Apostacy . And the worship hath been made up , and compacted partly from the Jews worship , partly from the Heathen , and partly from themselves , being corrupted , and the Scriptures perverted every way to prove all this deceit . Now many have Judged to relinquish the former superstitious practices , and to come and to take up the form and practice again in the outward , as it was in the Apostles dayes , is to come out of the Apostacv . Let all know this , the outward Court of the City was given to be trodden under foot of the Gentiles , to pollute and defile it , and many may wait there , and look there in the polluted Court , and in the out-side , that hath been defiled ; and many may visit the Sepulchre and wait for Christ when he is risen , and so look for him to appear in that which he is risen out of , the Iews at their Temple when it is left desolate , the Christans ( so called ) may glory in their outward Court , though it be defiled , and so defiled as God will not appear therein again ; for he hath another way manifested himself unto the sons of men . And now , that worship that God requires , that service that he requires , and that glory wherein he will manifest himself , is , and will be in the Spirit , which all people is to wait for , which comes to witnesse restoration , and to come to the end of the night of errour , to the Bride the Lambs wife again . Now a measure of Gods spirit being given to every one to profit withal , which shews them sin and transgression , and will lead out of it , which shews formal worship , and how deceit hath transformed into them , and leads them that believed in it , out of that which is polluted , and out of deceit , to Christ the sure foundation , and mighty power of God ; and to know Gods peace , and good-will to all men . And that which must restore all people , and bring them out of the Apostacy , into purity , and to have fellowship with the Father and the Son , and one with another , as it was in the Primitives times , is the mighty power of God alone , which must be waited for , and believed in , and received , and made manifest in the heart of the People , or else thev cannot come out of the Apostacy , nor see to the end of those things that are to be abolished ; And this is that which must be witnessed by every man , that comes to be a living stone of the holy City , and a living Son of the free-woman , and true member of the Heavenly Jerusalem , whic● God hath caused to descend , which is the Mother of all the Saints , and the womb that brings them all forth , and the breast at which they all suck , and are satisfied and nourished up to everlasting life . These sayings are faithful and true , and blessed is he that heareth , believeth , and receiveth them . And this is a Testimony of the People called QUAKERS , whom God hath brought out of the Apostacy , to the beginning again , to see the brightness of the day of the Lord , wherein there is not a Cloud . Furthermore it is manifest how many things have been introduced and brought in , concerning worship , and ordinances , and are taught to be Doctrines of the Primitive times , when as they are brought in by men of corrupt minds in latter ages , which had lost the faith once delivered to the Saints , and had lost the Gospel order , and compelled people by outward Law to submit unto them , and yet all those things they would fasten upon the Scriptures , and bring some Scripture which they pervert , as a cloak and a cover to blind people withal ; but I shall descend to some particulars . CHAP. V. Concerning Sprinkling Infants . ANd first concerning baptizing or Christning Infants ( as it hath been called ) which is without prescribed command or example , commanded or ordained by Christ or his Apostles , although many in these latter ages , have wrested the Scripture , thinking thereby to make their own inventions to be reckoned or accounted to be Ordinances of God , and the main ground which the greatest Rabbies have given , hath been from these or the like Scriptures ; Go teach and baptize all Nations , Mat. 28. 19. but this is nothing at all to prove baptizing of infants ; here teaching was to go before baptizing , or Discipling as the words may be rendred , for they were not like to be Discipled which were untaught ; now Infants not being capable of teaching , so are not capable of being made Disciples : Now to baptize Infants , or sprinkle them with water which are untaught , and not capable of being Disciples , is a ridiculous thing , and to do it so as the Church of Rome uses it , and they who are separated from them , is contrary to the Scriptures , and there is no mention made of water at all , nor Insants ; and their other Scriptures they have offered for proofs , to prove this an Ordinance of Christ ( and why ) only because Christ took up Children into his Arms and blessed them , and because he said , whosoever enters into the Kingdom of God , must enter as a little Child ; these Scriptures have been tendred for good proofs , but the Spiritual minded will judge of the weakness of them who offer these things for a proof . But again it hath been said and accounted Orthodox , that baptism came in the room of Cricumcision , but how they will prove it is yet unknown to many , for the Scriptures make not mention of any such thing , for one Type did never Type out another , but every Type Typified a substance ; Now circumcision , was a Type or a Figure , and cutting off the fore-skin was a Figure of Circumcision , and cutting off the fore-skin of the heart ; now baptisme with water is a Type or a Figure , 1 Pet. 3. 21. which Typed out the spiritual washing of Regeneration ; and if baptism of Infants came in the room of Circumcision , then how do they agree in a paralel ? the males was only circumcised , and why are the females now baptized , if baptism came in the room of Circumcision ? Another thing which hath been alledged for a proof that which Christ spoke to Nicodemus , John 3. 5. Except a man be born again of water & the Spirit , he cannot enter into the kingdom of God ; from whence it hath been inferred by many , that baptism of infants was absolutely necessary to salvation : Christ spoke of that which did regenerate and make a new , and clense the heart , and of the clean water which the Prophet Ezekiel spoke of , which he would pour upon his people ; visible water cleanses not the inside , neither doth regenerate , but the water which Christ giveth to every one that thirsteth to drink , is the water of life , and this washeth the inside , and cleans the heart , and this is the washing of regeneration , which whosoever comes not to know , connot enter into the kingdom of God , because that which is defiled is shut out , but they that do not look after the substance , hath made an idol of the figure ; but the Chuch of Rome themselves which were the first inventers and setters up of this humane institution , have said that this must be recieved by tradition , and not from the Scriptures , because it could not be proved as a commandment , witness Claudius Espontius a Popish Bishop at a counsel at Pysoy in France 1500. and yet this Doctrine hath been held out to the Nations for Catholick and Apostolick , which the Primitive Churches made no mention of , neither the Apostles taught any such Doctrine , but was preached up by such who went out of the light , and from the power into the Nations , which became as waters ; for the first ordainer of baptism of Infants , and that they should have a Godfather and Godmother , was ( Ignatius ) Bishop of Rome , long after the Apostles daves , when Rome was got up into pride , and claimed authority over all Christian Churches to impose upon them what ever they listed for Doctrine ; and such dark things as these have been brought forth whereof mention might be made of many things , and what unsavory words , as Godfathers and Godmothers is used not only amongst them , but also amongst the Protestants to this day , who is Gods father , or who is Gods mother ? is this Apostolick Doctrine ? as though God was begotten by generation , indeed is it not Blasphemy to affirm such things , and also to hold up such things , all which demonstrates these things to be in the Apostacy . And therefore you who profess your selves that you are come out of the Apostacy , and are reformed Churches , for shame leave off practising and pleading for the upholding such things which the Scriptures do not own , or else the practice of the Saints in former ages will judge you ; And it hath been reckoned as absolute necessary to salvation , and therefore Victor Bishop of Rome did institute , that the children might be christened by a Lay-man or Lay-women in time of necessity , because infants were often in danger , as Polydore makes mention , Lib. 4. CHAP. VI. Concerning the Sign of the Cross , and ordaining of Parish Churches . LIkewise the Sign of the Cross , and the Chrism , are invented things which are in the Apostacy , and therefore you who profess your selves reformed , for shame leave off these things and come out of them , and deny them . Secondly , Parishes and Parish Churches , which were ordained and builded in the Apostacy , and dedicated unto Saints , which stand to this day both in the Church of Rome , and in the reformed Churches so called , and Church-yards , which they call holy and consecrated ground to bury their dead in , this is an invented thing and superstitious , and yet it stands as an Apostolick order both among Papists and Protestants in the Primitive times , in the dayes of the Apostles ; The Scriptures make mention of the Jews Temple at Jerusalem , and of the Gentiles Idols Temples in which they worshipped , the Apostles and Ministers of Christ , who published the word of reconciliation , and Christ the substance of all figures , they gathered them that did believe of the Iews from the Temple and Temple-worship , and the Gentiles from their Temples and Idols , to worship God in the spirit , and they met together in houses ; we read of no Parish Churches dedicated to Saints nor consecrated ground , for they knew the earth was the Lords and the fulness thereof , and was clean and good and blessed to them that believed , and there was no dividing into Parishes then , nor no compelling ; then Corinth was not divided into a Parish , Antioch , Philippi , Thessalonica , Philadelphia , and Smyrna , and the rest were not all made into Parishes , neither were them that believed not compelled or forced to come to the Christians meeting at Antioch , Philippi , Thessalonica , Philadelphia , or any other place that we read of in the Scriptures ; and the Apostles were not confined , nor their spirits were not so strait as to stay over one hundred or fifty families twenty years , and call that their Parish between such an hedge and such a ditch , and such a water and such a way , as Parishes are now divided into ; though I say they had houses to meet in , and preached the Word , and brake bread from house to house , and sometime by the sea-side they congregated , and sometimes on an hill , and at certain places they met together to worship God , they went not back to the Jews Temple nor Gentiles Idols Temples , neither forced any of their maintenance as to minister unto them , by which all may see that these invented Churches and Church-yards for holy ground and Parishes are not Apostolical , nor was no Catholick nor universal thing then in the Primitive times , neither was there any command given to the Christians to do any such thing , neither reprehension for not doing such things . The first Church or Temple that we read of was consecrated by Pius Bishop of Rome in honour of the Virgin Prudentia , and afterwards Calistus made a Temple to the Virgin Mary a place beyond Tibris , and instituted a Church-yard in Apius his street , and called it after his own name ; And Dionysius in the year 267 , divided both in Rome & other places , Churches and Church-yards to Curates , and made Parishes and Diocesses to Bishops , and commanded that every man should be contented with his prescript bonds , and there was the beginning of Parishes , Churches and Church-yards , consecrated ground ; and in process of time when all Nations had drunk of the cup of fornication , the Nations began to imitate their mother , and to build and consecrate Temples , and Churches and Church-yards , to this Saint , and the other Saint , as is too too manifest through Christendom to this day ; And here 's the rise of holy Parish Churches , which of late have been preached up for the house of God , and the house of prayer , which bears the name yet by which the Pope baptized them , Saint Peter , Saint Paul , Saint Mary ; Saint Hellen , Saint Katherine , Saint Gregory , Saint Maudlen , Saint Alban , Saint Anthony , Saint George , Saint Margaret , Saint Dunsto● , Saint Clement , Saint Christopher , Saint Giles , Saint Martine ; and painting and garnishing these houses with Images and pictures , and hanging of flowers and boughes and garlands , this came from the old heathen who sacrificed to Saturn and Pluto ; and this hanging up candles , and their Candlemas dayes , this came of the Gentiles and Pagans , who honoured their false God Saturu , and their Altar which they have builded in this Temple , and their tables upon which they offer and set their sacrifice , these Boniface the third commanded that they should be covered with linen clothes , and here was the beginning of these kinds of orders ; so that as I said before , most of the●e things in and about the worship , which hath been since the reign of Antichrist , and since the Whore hath sate as a Queen , they have been either borrowed from the Jews , or else from Pagans and Heathens , and the mother of Harlots hath put these things off for Apostolick institutions , these many hundreds of years , and divers other things which are in and about the Parish Churches , your many crosses in and about them of wood and stone , your baptized bels , and consecrated pulpits , and sonts , and hour-glasses , and soft cushions to preach on , all these the Scriptures makes no mention of , not in the Christian Churches the first two hundred years after Christ. Now Protestants who have denied the Church of Rome and their practices , which was contrary to the Primitive and the Scriptures , look about you and see how you are sticking yet in Babylon , and buying yet the merchandize thereof ; and as for your holy ground called your Church-yards , which you only judge fit to bury the dead in , and would compell all to come thither , because there are many Officers in and about this Temple , who are greedy of rewards , so that they would not miss any thing that might be commodious unto them , and so would compell all to come there for their gain ; But , Abraham was the first we read of that made any place of burial in Hebron , which he bought so Ephron an Hittite for thirty shekels of silver , and there was he and his wife buried , and this was no Parishyard , neither did he leave any Priest or Clerk that we read of to receive wages and fees , and for ringing a bell , and reading and singing over the dead ; and so for shame , you who profess the Scriptures and the Apostolick order and institutious of Christ , come out from among all this trumpery , and wait that you may come again into the order of the Gospel , and the primitive order which hath been talked of these many years , and yet not known . CHAP. VII . Concerning swearing by the Gospel and kissing a book , and that which is commonly confirmation or Bishoping Children , things invented contrary to the Apostles Doctrine , and are in the Aopstacy . IN the first Covenant the Jews were commanded to swear by the Lord , and oaths were observed by the Jews that were in the first Covenant which was faulty , Heb. 8. 7. which Ordinance did nor make perfect as pertaining to the Conscience , and so there came to be an end of that Covenant , and the better was brought in , which stood upon better promises , and then the Priest-hood , Law , first Covenant , and the ordinances thereof ( which was only to continue till the time of Reformation , H. b. 9. 10 ) by Christ the everlasting Covenant came to be made manifest , the everlasting offering , who perfected them that are sanctified , who is the oath of God , the end of oaths , and of all strife and contention ; his Doctrine was , Swea● not at all , Mat. 5. 32 , 24 , 35 , 36 , 3● . neither by the head nor 〈◊〉 , nor Books , nor Gospel , nor any other thing , but that yea should be yea , and nay nay in all things ; and James an Apostle of Christ Jesus , who knew the New Covenant which was everlasting , which saw over the ordinances of the first Covenant of the Jews , saith , Above all things my brethren sweare not at all , neither by heaven , neither by the earth , nor by any other oath ; but let your yea be yea , and vour nay nay , lest you fall into condemnnation , James 5. 1 , 2. and this was Apostolical and Catholick Doctrine in the Primitive Churches . But afterwards the faith being lost which once was delivered to the Saints , and the power lost , they began to set up oathes again , imitating the Iews , and bringing the commands of the Iews who were under the first Covenant as their Ground ; But this was in the Apostacy : And Justinian the Emperour appointed , first , that men should swear by the Gospel or book called the Gospel , and lay their hands thereon , and kiss it , saying , So help me God , and here Christendom may see who are in the Apostacy , and who were the first instituters of this Swearing , and the manner thereof , which the teachers of these latter ages do ignorantly press for an ordinance of God. In the primitive times , they that had the word of reconciliation , who had received the holv Ghost and gift of prophesie , and were made able Ministers of the Spirit , who had discerning , and saw by the Spirit who was fitted for the work of the Ministry , and fit to be Elders and helpers in the Church ; they laid hands on them in Gods power , and they received the holy Ghost ; but now since the Apostacy came in , this kind of Imagination of laying on of hands one Hypocrite upon another , who are out of the power , who have not received the holy Ghost , neither they upon whom their hands are said , but afterwards it came to be a custom , and a holy rite to be performed upon Children . Sylvester Bishop of Rome ordained ; that all that were Christned Churches and Chalices should be anointed with oyl ; And Fabianus commanded that it should be renewed every Munday and Thursday . Clement the first ordained that Children that were Christned should be anointed with Chrisme , and he also instituted the Sacrament as it is called of Confirmation , or as it is now called Bishoping , and did suppose that no man was a perfect Christian if this Rite and Ceremony was omitted ; and for this cause it hath been judged , and lookt upon as Catholick Doctrin , both by the Church of Rome and the Protestants , that the holy Ghost is more plentifully given them by the hands of the Bishop ▪ and on this wi●e in the first Institution thereof it was only administred by the Bishop ; First he asked the name of the child , making the sign of the Cross in his forehead , saying , I sign thee with the token of the Cross , and confirm thee with the Chrisme of Salvation , in the Name of the Father , Son , and holy Ghost , &c. and smote the cheek of the Child softly ; but if of greater age , which was to be confirmed , the Bishop gave a sharper stroak , that he might remember this great mystery ; and here you may see how these things came in , and the traditions , and inventions and precepts of men have been and are taught for Doctrine and Apostolick institutions , many of which are upholden in the reformed Churches , so called , unto this day , and so people are kept in blindness in a multitude of traditions and heathenish customes , and their minds led out from seeking after the living God. CHAP. VIII . Concerning Fasts , Feasts , and holy dayes . THe Jews in the first Covenant had many Fasts , and Feasts , and holy dayes , as the Sabbath and feasts of the new Moon and Passeover , and Feasts of unleavened bread , Penticost , the Feast of Tabernacles , and Feast of Dedication , which are largely shewn in the Books of Moses ; all which things as the Apostle saith to the Hebrews , were but shadows of things to come , and not the things themselves , which only continued till the time of reformation , and till the better hope which brought in the better Covenant , which stood upon better promises ; Now in the Primitive Churches they came to see the end of these things , and were brought to him that was the substance , in whom all Figures , and Shadows do end , C●l . 2. 16 , 17. Let no man therefore judge you in Meat or Drink , or in respect of a holy ●ay , which are a shadow of things to come , but the Body 〈◊〉 Christ ; Now afterwards when they minded the form more than the power , they run out into those things with many additions , some borrowed from the heathen , and some by their own invention , and then press them as Apostolick Ordinances upon Christians , which things stand in force with many until this day , too too much among them that are called reformed . Victor Bishop of Rome about the year 196. decreed , that Easter should be kept and Celebrated on the Sunday , from the 14th . day of the first Mon●h , that is March , to the 22d of the same ; Now the ●ews kept it sooner , and so it is without ground from the Iews practice , and meerly an invention of their own , which led people back into dayes , and about what time they judged any thing to be done , which Christ or the Apostles did , they invented a day and a time to keep for it , as to reverence Sunday in advent and Nativity , Circumcision ▪ and Epiphany , Purification of Mary called Candlemas , Lent , Palm-Sunday , Monday , and Thursday on which Christ washed his Disciples feet , as it hath been imagined , good fryday , Easter , Pen●●●●st , was kept by the Iews ; and this they would hold out for an Apostolick example to Christians and for all the former dayes they were invented with many more which have been brought in since ; And so they were decreed and ●a●ified at a Councel at * Lions in France , that such dayes as either the holy Saints departed this life , or did any notable deed , a day should be kept holy as they said in that Council for the increase of their Religion : there was also other dayes instituted , the feast of Saint Steven and Innocents , by Pope B●nifa●e the fourth , and likewise John Baptist , and that which they call Lady day , Lawrance , Michael , and Martin , and generally of All Saints , and these were his institutions which are practised by the Church of Rome , and oractised among the Pro●estants to this day . Likewise that which is called Corpus Christi day , this was made a holy day and dedicated by Urbane the fourth ; Sylvester assigned the day of advincula Sancti Petri , commonly called Lammas in memorial of Peters pains and persecution ; Felix the first to magnifie the glorious commendation of Ma●tyas , made a Statute that a yearly oblation should be had in memorial of them : And Gregory would that Masse should be said over their Tombes or graves ▪ Now Priests read the original of your service over the graves of the dead and see if this be Apostolical . The fast of Wednesday and Friday was appointed , the one day Christ was Crucified , and on wednesday Judas purposed in his mind to be●●ay him . Gregory was he that ordained that neither flesh nor any thing that had affinity with it , as Cheese , Milk , Butter , Eggs , should not be eaten on such dayes as were fasts , and here came in this Doctrine of Devils . Soulmass day this was begun by Odilo that was Provost or Provincial of Cluniassentis Order , upon the occasion he heard about Etna the burning Mountain of Sicily oftentimes great lamentations , and cryings and weepings was heard , which he supposed to be the w●epings of evil spirits that bewailed because the souls of dead men were taken from them by the pe●itions and Sacrifices of well disposed Christians ; therefore he appointed his Covent to make a general oblation for all Souls the next day after the feast of all Saints ; and this great institution was ordained about the year . 1002. and so all whose eyes God hath opened , will see all this heap of Invention hathbeen practiced since the Beast rose out of the Sea , and the Whore hath sat upon the waters , which is since the Apostles dayes . CHAP. IX . Concerning Priests Vestures and Bells , which are Practised among Christians as Apostolick Institutions . THe Iews high Priests had Vestments , and the rest of the Priests who offered Sacrifices and Oblations at the Temple and Tabernacle , Lev. 8. 6 , 7 , 8 , 9 , &c. 13. And Aaron the Priest had a coat girded with a girdle , and cloathed him with a robe , and put a linen Ephod upon him , and put a Brest-plate upon him , and a Mitre upon his head ; And Aarons Sons had coats with Girdles and Bonnets , as was commanded by the Lord ; and Chap. 16. 4. and he put on a linen coat , and linen Breeches , with a Coat and Mitre , and girded it with a linen girdle , and these were the holy garments , and these Garments were to be put off in the holy place , and divers other Garments and Vestments , which were worn by the Priest about the Temple-worship and Sacrifice , which were Shadows of better things , and of more holy Garments , but this was in the first Covenant that made nothing perfect which was faulte , and was to continue untill the time of Reformation ; But Christ being come and offered up , all shadows had an end , and they Preached up the everlasting offering , and him who offered up himself once for all ; Now Christ sent out his Disciples without great provision as to attire , for they were to take neither staff , nor scrip , nor shoes , nor mony , nor brass in their purses , and yet they were to go among them that were like wolves , renting and tearing , devouring and destroying , and there was no great likelihood of obtaining any earthly thing from such while in that nature ; but the Apostles lived by faith , Mat 10. 9. 10. and Luke 10. 3 , 4. and they were not to take two coats , and the Apostle in his travels was often in necessities , in hunger , and cold , and nakedness , and did not go in costly array , nor in disguised habits , but in his old age wore sometimes a Cloak among the Churches which he sent for to Troas , an ordinary Garment , 2 Cor. 4. 8 , 9 , 10. chap 6. 4. 10 the 11 verse , 2 Tim. 4. 13. and John the Baptist who was a great Prophet , had a Coat made of hair , and a leathern-girdle about his loyns , Mat. 3 , 4. and the Primitive Christians wandered up and down in Sheeps skins , and Goats skins , being destitute , of whom the World was not worthy , Heb. 11. 37 , 38. But after the Apostles decease , deceitful workers and evil Beasts , and they that abode not in the Doctrine and Ordinances of Christ , went out into the World , and the World went after them , and so lost both Power and form of Godliness , and invented things some from the Heathen , and much from the Priests under the Law. Sextus the first commanded that the Corporis should be of linen cloath only , and that of the finest and purest , and forbad that Lay-men should handle the Hallowed Vessels , and namely Women were Prohibited hallowing the Priest ; Vestures , and Altars and Cloaths , diversity of vestures of sundry orders were muchwhat taken from the example of the Hebrew Priest-hood , was practised and ordained by S. even Bishop of Rome . And Sabinianus decreed first that the people should be assembled together to hear Service at certain hours by ringing of bells ; And John the 22. Bishop of Rome ordained that bells should be roled every day three times , and that the● every man should say three times A●emary as Polidore saith , Lib. 6. The invention of bells was from imitation of the Hebrews , because the high-Priest had in the skirts of his uppermost garments little bells to ring when he was in the holy place within the vaile . And the banners and trophies which are hung up in Churches , were taken from the Heathen , which did bear them to signifie the Conquest of their enemies ; and these have been set up in the Churches , so called , by some of the Bishops of Rome , to declare as they said , the triumph of Christ over death and hell . Now all Nations who are called Christians , look to your original and from whence these practices have risen , and those things are continued , even amongst the Protestant Churches , are either from the Iews or from the Heathen , or from the Apostatized Bishop of Rome , long after the dayes of the Apostles ; and so these Hoods and Surplices , and Caps and Bonnets , and Cowls and Tipets , and Miters and canonical Coats , and Girdles , and divers strange attires ; it is like to prove these things we must have Aarons breeches brought in , and the linnen Ephod , and his Sons Girdles and Coats , and Bonnets , and the high-Priests Mitre , and all these Candlesticks for a Gospel proof . CHAP. X. Concerning Mattens and singing of Psalms by course in musical tunes , and supplications and short prayers , called Letany . THE Jews under the Law had many Officers which belonged to the Temple-worship , among which were singers , as the sons of Corah and the sons of Asaph , and Exrahites and chief Musitians , &c. and divers Psalms were given forth by the Spirit of God by David and others upon several occasions , sometimes after victories , and sometimes when he felt the presence of God , and the working of his power , and who were eye-witnesses of his wonderous works , as the rest of Israel was many times , as at the dedication of the Temple , and also when they came out of captivity , Neh. 7. 44. chap. 12. 27. 42 , 43. Psal. 149. 3 , & 150. 3 , 4. and all these Singers of songs pertain to the Temple and the first Covenant , and to that Priest-hood which could not continue by reason of the faultiness thereof , Heb. 8. 7. and because all these things did not make perfect as pertaining to the conscience , and was but to continue for a time untill the time of Reformation , and then an end of the Temple Priests and Worship , of the Singers and Porters , and Organs and stringed Instruments as in matter of worship , an end was put to all these when he was offered up that perfecteth for ever them that are sanctified . And the Christians and true Believers in the primitive times , who had received the spirit in which they did Rejoyce , in and with what words the Spirit was pleased to utter , and they that had received the Holy Ghost did joy in the Holy Ghost , and they that did sing sang in the Spirit , and with the Spirit , and with understanding , from the feeling of the living which they had in their hearts of Gods presence and his assurance ; and he that had a Psalm might sing , but all the Church did not sing together , a Psalm was a gift of the Spirit , every one had it not , there was diversity of Gifts , and diversity of Operations , Prophecy , Interpretation , and a Psalm were Gifts which were received from the Spirit and not by tradition , 1 Carinth 14. 15. Ephes. 5. 19. James 5. 13. And they that overcome and were redeemed from the Earth , who had followed the Lamb , who had given them victory over s●n , death and the Grave , they sang a new song , which none could learn but those whose names were Written in the Lambs Book of life . Rev. 14. 1 , 2 , 3. chap. 19. 1. 6. and these were the songs of the redeemed which God had delivered our of their Enemies Hands , and they were witnesses of his Wonderous Works , and praised the Lord in the Spirit and with understanding , and did not get a form of words , of Davids words which he spake after his victories and Triumphs over his enemies , and also they prayed in the Spirit and with understanding , and spoke as it gave utterance , and as they were moved by the Holy Ghost , and were not limitted as how Short or how Long , but as the Spirit gave utterance , and not limited to hours and set times , but when the Spirit of God which they had received moved thereunto , and then their Prayers were accepted , and were as sweet incense , Rev , 5. 8. chap. 8. 3. 〈◊〉 . and were not stinted to set hours , but as they saw in the Wisdom of God , and were moved by his Spirit . But since the Apostacy that the Spirit hath been lost by many and the power , and some of form retained , and then they began to imitate three times a day , and seven times a day , but Mattens at set times , and hours was appointed by Hierom , as Polydore and others say . Also the Heathen they had Mattens , as Apuleus saith , which they sung at divers times of the day , and so sorted the hours of the day for sacrifices which they did offer unto their Idols . Pelagius the second , was the first that Commanded Priests to say them dayly , and said , as the just man falleth seven times , so by instant prayers and Mattens , he might as often rise and amend . Urbanus the second ordained the Mattens called the Ladies Mattens to be said daily , and confirmed them in a Councel which he had at Mount Clear in France ; and Damasus Bishop of Rome gave Commandment , that Martens should be said or sung in all Churches , and added Gloria Patri to the end of every Psalm . Damasus also instituted that Psalms should be said or sung by course ; Damasus also Commanded that the Creed should be said every hour : And Vitilianus invented the decent tunes wherewith the hymns be sung , and joyned the Organs ; but there was divers and sundry manners of prayers , and forms and Mattens , and singing devised by many , as Bennets Monks had one use , and Bernard another , and Dominicks brethern had one order by themselves , and every provincial Bishop made a several use in his Diocess , and all was confirmed by the Bishop of Rome Telesphorus appointed that Lent should be kept before Easter , and added another week to it , which we call Quinquagesima , and this week he commanded Priests to fast more then the Laity ; and thus one runs into one invention after another , and hath brought in all this mountain of darkness , so that the practice of these things since the Apostles dayes hath been much-what corrupted , and imitation at the best without life , and are either from the Jews and their worship , or from the Heathen , or from their own inventions and imaginations , which are so many in their Mattens and their prayers , that at last Beads where glad to be got to tell them ; and so all who view these things and sees them to be in the Apostacy , come out from among them , and them that are joyned to Idols let them alone , and keep your selves from them , and compare but the worship and practice of the primitive times in the Apostles days , with all this which hath been brought in since , part of which is here demonstrated : and much more might be said , but you will see that these practices are not Apostolical , neither agreeable with the purest times , but people have been corrupted with them , and made twofold worse than before . And as concerning the Mass and Letany which are used in many congregations , there hath been so many Authors about patching them up , that they are almost past numeration , but take a short hint of the forming of them up near unto the Apostles time , although they did celebrate the Sacrament as it was called , it was done with little mixture or ceremony but only repeating the words of Christ , and after the consecration they joyned to it the Pater noster ; Celistinus ordained some prayers that the Priest should say when he re-vesteth himself to Mass , or putting on his clothes , and began Judica me Domine , &c. And in the Church of Greece they sang when the people assembled together ; Damasus instituted the confession at the beginning of Mass ; And Gorgius caused confession to be said nine times over in the Latin Church ; Gregory in Excelsis is ascribed unto Telesphorus and Hilarus . And also Telesphorus ordained Epistles and Gospels , and Damasus divided them as they are read at this day in the reformed Churches : And Anastasius commanded that People should stand at the Gospel ; Marcus ordained the first part of the Creed to be read after it was made by the Councel of Nice , and the second part , and Spiritum Sanctum , that the Councel at Constantinople composed ; Eutichianus instituted the Offertory to be sung while the people offered something to the poor ; Galasius made the prefaces , in the beginning they used but one ; An●ekius added the Snactus out of the Prophet Esay ; Burning of incense that which was occupied in the Old Testament by Aaron and the Pannims in their superstitious rites . Leo the third ordained it to be had in the Latine Church , and privity of Mass , called the Common , was made by divers persons , as Gallatius made reigitur , Satitius added Communicantes ; and Alexander made qui pridie , hanc igitur Leo joyned to it ; Gregory annexed three petitions in the same , Dies qui nostros , &c. Innocentius , Priests in the upper part of the Church called the Quire should kiss one another , that Pax should be born to the people ; blessed with hands and challices came out of the Hebrew Ceremonies , Christ at his ascention blessed his Disciples ; and Surgius from this ordained Angus Dei seven hundred years after Christs ascention , to be sung of the Clergy at the time of Communion , and often turning the Priest to the Altar , and wheeling about when he saith Dominus vobiscum , or Oratis Fratres , these came from the Hebrew rites ; When the Mass is ended , the Deacon turns to the People , and saith , Ita missa est , which words are borrowed from the Pagans , they were used in the Sacrifices of Isis , that when the Sacrifices was done , this was the Watch-word that the People might depart , and of this sprang the custom of singing Ita missa est , signifying that all service was ended . Mass is an Hebrew Word , signifies an Oblation and sacrifice , with all circumstances concerning the same ; Alexander inhibited that they should not sacrifice but once in a day ; Telesphorus ordained three Masses to be said on Christmas day , the first at midnight when Christ was born , the second in the morning when the Shepherds visited him , the third further on the day , as at the third hour . Foelix decreed on that Mass might be said but in places consecrated , and none was to meddle with the mysteries of consecration but the Priest. Anaclatus ordained that no Mass should be said but in the presence of two in the least least the Priest should say in vain to bare walls , Dami us vobiscum , the Lord be with you , when none were present ; and so on this wise , one piece and scrap was added to another , with much more , which I shall not trouble the Reader with ; by which Peoples minds have been drawn from attending on Gods Spirit , to hearken to these foolish ceremonies and invented charms , and so have been led out into ignorance and into the region of the shadow of death , where many have taken up their habitations ; and Babylons Merchants these many hundred years have traded with such Merchandize , under the name of Apostolical Ordinances and holy Institutions . CHP. XI . Concerning the Passover and the Supper . THE Passover was a command of God by Moses unto Israel , while they were in captivity in Egypt , which God manifested his wonderous works in the land of Egypt , and in the field of Zoan , for their deliverance , Exod. 12. 3 , 4 , 5 , 6 , 7 , 8. That every family shall take to them every man a Lamb , according to the house of their Fathers , a Lamb for an house , and where the family was little the Neighbours were to joyn with him , ver 21. Then Moses called for all the elders of Israel , and said unto them , draw out and take a Lamb according to your families , and kill the Passover , and ye shall take a bunch of Hysop and dip it in the Blood that is in the basin , and sprinkle the lintel and the two side posts of the door with the Blood , and none of you shall go out of doors untill the morning , ver . 22 , 23. The Lord will pass through to smite the Eyptians , and when he sees the Blood upon the lintels and posts , he will not suffer the destroyer to come into your houses to smite you , and ye shall observe this thing as an ordinance for thee and thy seed forever , ver . 24. And it shall come to pass when the children shall say unto you , what means this service ? ye shall say it is the sacrifice of the Lords Passover , who passed over our Houses in Egypt , and smote the Egyptians ; And this was the Ordinance which was performed , and this is that Passover which Christ sent his Disciples to prepare according to the time prescribed , because it became him to fulfill all Righteousness , and he being not yet sacrificed up , this offering was not ended , but now he being offered up , this is to be witnessed in the Spirit , and in the hearts of his people who are marked and bear his spot , when a destroyer comes to execute vengeance upon the Wicked , he passes over his Seed which bears his Image . And when Christ came with the twelve and sate down in the place appointed in the even , the same night he was betrayed , And he said unto them , I have desired to eat this Passover with you before I suffer , Luke 22. 15 , 17 , 19. And he took Bread , and gave thanks and brake it , and gave it unto them , saying , this is my Body which is given for you , this do in remembrance of me ; likewise also the Cup after supper , saying , this is the Cup of the New Testament for you in my blood , ver . 20. and this he gave as a sign & a token to the Disciples , that as often as they did eat the bread , & drink the Cup , they should remember him ; and it should shew forth his death till he came again , and this was practised by the Disciples according as Christ had said unto them , therefore the Apostle said 1 Cor. 11. 23. That I receive of the Lord , that delivered I unto you , that the Lord Jesus the same night he was betrayed , took Bread , and brake it , and said , take , eat , this is my Body which is broken for you after the same manner also he took the Cup when he had supped , saying , this Cup is the New Testament in my blood , this do ye , as often as ye do it in remembrance of me , ver . 24 , 25. For as often as ye eat this Bread , and Drink this Cup , ye shew forth his death till he comes ; and so he pureth them upon examination , ver . 28. Let a man examine himself , and so let him eat of this bread , and drink of this cup , ver . 29 , For he that eats and drinks unworthily , eateth and drinketh damnation to himself , not discerning the Lords Body ; But Believers grew in the knowledge of the mystery , which was revealed through the Spirit , and came to see beyond these outward things , and things visible , 2 Cor. 4 , 28. While we look not at the things which are seen , but at the things which are not seen ; for the things that are seen are temporal , but the things that are not seen are eternal ; So that which was given for a sign to be observed in remembrance of Christ till he came , was visible , to wit the bread and the Cup , which he gave to the Disciples at supper , which they were exercised in for some time , in the time of weakness while their eyes and minds where much outward , but they came to look at things which are beyond time , and things they saw which are not seen in time , but things that were Eternal , and this they sed upon ; and so the Corinthians grew up in the Life , and knew the flesh of Christ and his Blood , and they did eat his Flesh and Drink his Blood , and had Life in them ; now they which eat his flesh and drink his Blood , need nothing to put them in memory of that which they already enjoy and possess , and so the Apostles brought them to a further examination , not to look at things visible , but to examine themselves whether they were in the Faith , for he that is in the Faith , is in that which is visible , Prove your selves , know you not your own selves , how that Jesus Christ is in you except you be reprobates , 2 Cor. 13. 5. Now they who came to witness Christ in them , knew the Resurection and the Life in them , and witnessed the Life of the Son of God to live in them , and they in it , and this was a further state then looking at visible things , which was in remembrance only of his death ; and blessed are they who have an eye to see , and an heart to believe these things . And now the Apostle spake unto wise men , and bad them judge what he said , 1 Cor. 10. 15. So that novices or them that were young , or Babes , had hardly been able to discern if he had spoken such things to them , but he spoke to wise men which could judge of what he said , and ver . 16. thus he said , the Cup of blessing which we bless , is it not the Communion of the Blood of Christ ? and the Bread which we break , is it not the communion of the Body if Christ ? ver . 17. for we being many are one Bread and one Body , for we are all partakers of that one Bread , and that one Bread was Christ , who said , I am the Bread of Life , and this they witnessed , and these are great mysteries , and them whose eyes are towards visible things cannot see them . And what a noise and a stir hath been made these many hundred years , and what killing and persecuting about things that are seen . And since the Mysterie hath been lost , and the key which opens the Mysterie , how people have waded in the dark till they have lost themselves , and are sunk down into utter darkness , as hath been manifest about visible things which do corrupt ; how many have been killed about this Bread and this Cup which are visible , since the Apostles daies ? and how many Institutions and Laws have been made about this , and have foughten like Swine about the husk , and discerns not the life , neither the Lords Body . It is endless to declare what stir they make about this Bread and this Wine in the Church of Rome , which I shall not now stand to particularize much ; but however after the Priest have consecrated it , they conclude it to be the very Body and Blood of Christ , and yet a thing which may be seen , and that is a temporal thing , and so gave it names past numeration . And what work they have made about times and dayes , when it was fi● to be received , and how many Decrees have been made about these things . Anaclatus caused a Decree to be made that all was to come to it under pain of Excommunication . And Victor denounced that those should be interdectid from all service , when they should receive the Sacrament that would not be reconciled to their Neighbours of all Gurdges and hatred . Again Clepheranius one hundred years after Anaclatus , commanded that all that professed Christ or bare the name of Christians , being of the age of twelve or fourteen years , should at least once a year at Easter receive the blessed Sacrament . Fabianus decreed that they should receive it three times in a year ; and Innocentius the third , decreed it should be kept in the Church , that it should be ready at all times , least they that were sick should want the spiritual comfort of it ; And Honorus the third confirmed the same ; And Austin concluded , the Eucharist to be of absolute necessity for Infants . And what a stir hath been in the reformed Churches so called about this ? And what disorderly work , and what high Imputations they have gained to it , when as they commanded the Parishes to buy it , and then sells it them again , that the Priest must have an offering at Easter ; also a token of a piece of lead , a token that they are at unity with the Priest , or else they may not have their bread and wine again for which they paid before , and this hath been called a great mystery . CHAP. XII . Concerning Ministers and their Office , under the Law and the Gospel . BEfore the Law was given forth , there were divers did offer sacrifice , and buidled Altars unto the Lord , as Seth , Abel , Melchizedeck , Abraham , Isaac and Jacob , who pere guiders and directers of People in the way of righteousness , who instructed their Families in the fear of the Lord ; But after the Law was given forth , Aaron and his Sons , and they were to offer sacrifice according to the command of the Lord , and to perform the worship that God had appointed ; For that time and age at the Tabernacle and Temple there was Levites who bore the Ark , and looked to the vessels , and pitched the Camp , and div●● other services , as singers and readers of the Law and Prophets on their Sabbath dayes , and Porters and the like , and all these petrained to the first Covenant and Priesthood , which was to have an end , both the Priesthood , and the Law and the service thereof ; for it was but to continue till the substance came . Now Christ being come the end of the Law , for righteousness unto all that beleive , made after the order of Melchizedeck and not by a carnal commandment , he offered up himself once for all , and became the Author of eternal Salvation unto them that believe , put an end to the first Worship and Priest-hood . Before he was offered up , he chose Disciples unto him , Twelve and also Seventy , and endued them with Power ; and many did Believe through their words , and they were not Men of great parts , but as they were sitted by the Holy Ghost that gave them utterance ; and they were sent out not to Preach the Law but the Word of the Kingdom , and many did Believe , and grew and were confirmed in the Faith ; and after Christs Ascention the Holy Ghost was Poured forth upon them in a more ample manner , and it did bring to their remembrance , as Christ had foretold , and they received great Gifts for the work of the Ministry ; some were Prophets , some Apostles , some Evangelists , some Pastors , some Teachers , and all made Ministers by the Spirit for the work whereunto they were chosen , and many were converted and did believe , then they that had the Word of God to publish , travelled as they were led and Moved by the Spirit , to publish the glad tydings of the Gospel ; and when the Believers were many , and many young in the Faith , they ordained Overseers , or Bishops , or Elders , who were sound in the Faith , to watch over them that were begotten ; but mark , they were approved men and Faithful , and of blameless lives , not given to covetousness , neither did tirannize over them in rigour , but were apt to teach and instruct in love and gentelness ; and they that had been Ancient Laborers in Gods Work did so , who had received a Gift to Minister unto others , and as to be helpers in the Work of the Gospel , and all that were ordained , were ordained by the Holy Ghost although its true they had the consent of the Brethren and the Church in that thing , and there were also Deacons ordained , which served to look to the Widows and for the Ministration of the Poor , and these were faithful men , and had also a gift . Stephen was one full of the Holy Ghost , and these were helps unto the Apostles , also the●e were some Faithful Widows , who were examples to younger men , and to instruct them , and to be patterns unto them , and all was as a body knit together in love , and served the Lord , and strengthened one another in the faith , and served one another in love , and all these forementioned served the Lord freely and willingly , and not for rewards , and gifts , and benefices , and earthly things ; this was the state and glory of the Church in that time in short , and these are the Ministers we read of in the Primitive times . But since the Apostacy hath entered in , and the Power hath been denied of Godliness , there is such a numberless number of names crept in we never heard of then , and so many offices , and yet none of that work done which the Ministers of Christ did , but certain new invented things brought in for worship and service , and the power despised , and men seeking offices , and great titles , and great benefits , and great revenues , and the heritage of God is laid waste , and the earth become like a wildernesse unplanted with good , and the sheep is scattered ; And so all may compare these ensuing names and off●es with the Apostles dayes and the primitive Church , and see if they be alike . First of all , The Pope , his holiness , Christs Vicar , universal Bishop , Metropolitan Bishop , Lord Cardinals , which were but Priests at the first ordained to baptize the Heathen , who came to Rome when the seat thereof began to be had in honour ; but now they are swelled big and become Princes and the only men to govern States ; also Monks of divers orders ; and Friars of divers orders , Hieroms order , of Austins order , Gregorys order , Carmalite Friars , Cross or Crouchet Fryors , of Dominicks order , of S. Frances order , Benets order , and all of these orders sprung up and were ordained in the midnight of darkness , within this four hundred years at the most , as were easily proved ; and Trinity order , and Brigandine order of Jesuites and Hermites , and Anthonies order , and Clunisencies order . And Nuns sprung up ; First , of one St. Clara , one order , then Brigidia a widow in the time of Urban the fifth , in the year 1370. and all these kind of orders were distitute of the true order of the primitive Church , and their service was appointed by them that ordained them , and these practised the patched inventious that were given them for worship which hath not concord with the primitive Doctrine , but borrowed from the Iews or Heathen ; And all these kind of Offices , and Officers have been acting their parts this many years , and led people into superstitious blindness , and further from the Lord then ever . But to come to the reformed Churches so called , and there is so many Officers and names , but few that do accord with the Apostles times either in name or nature ; As Metropolitan Bishops , Arch-bishops , Lord-bishops , we heard not of Lord Timothy , or Lord Titus Bishops , before mentioned ; but to come on to other Orders , Arch-deacons , Deans and Chapters , Prebends , and these must attend on some old superstitious Buildings called Cathedrals or Ministers , and there performs a service somewhat like the former , & these are injoyned their service like the Levites and Priests of old by turns and course , as once in a month or two it may be , and have a hundred or two hundred pounds in the year for the same , and hardly stir from thence till they die , except some greater advance offer it self ; also Commissaries , Procters , Parotters and these are subservient to the former : then Chancellors , Vice-chancellors , Doctors of Divinity , Batchelors , of Divinity , Doctors of Art , Masters of Art , Batchelors of Art , Graduates , under-graduates , and these belong to the former ; then Prelates , Parsons ; Vicars , Priests , Curates and Church wardens , all which titles and names , and Officers , if they be but compared with the Scripture , there will be hardly any parallel either concerning office , work , or Doctrine ; and notwithstanding all these orders and sorts who are fitted by humane learning or natural study , though divers years exercised therein , are not skilled in the word of righteousnesse , neither hath the tongue of the learned to administer a word in season to the weary , nor to turn the sinner from his sins ; and thus the form of things , titles and names are holden up , but who seeks after the power of God , or to be made able Ministers of the Spirit . Literal Ministers enough while maintenance lasts , but the ministration of the Spirit few is acquainted with ; and if there be any such , it is well if they be not Persecuted ; So in that which I have said the understanding will see , that there hath been a great Apostacy since the Apostles dayes in the Ministry , in Doctrine , in Worship and practice , divers of which I have touched upon , to the intent that they that enquire after the Lord , may depart out of the mist of ignorance and come to worship God in spirit and truth , and in the Temple made without hands , and be joyned to the Church which is in God , which the Gates of Hell prevails not against ; though many will claim Authority from the Apostles , few will own their life , neither walk after their example ; so take but a few more Institutions which is called Apostolick to this day , among them called Christian Churches . Clatus the third Bishop of Rome , was the first that wrote this tittle , that is , greeting and Apostolick blessing , he ordained the order of Priesthood . Everastus the fifth Bishop , ordained that Priests should be honoured , and that they should be shaven . Alexander the sixth Bishop of Rome , ordained that Matrimony should be only solemnized , and that the married should be Blessed with the Priest , there was the beginning of being married by Priests . Sextus about the year 114. after Christ , the seventh Bishop of Rome , ordained Holy Water , and ordered that it should be strowed abroad in Christians houses , and when the People met to worship . Telesphorus the eight Bishop of Rome , ordained that the Communion should be laid upon an Altar , and that Lay people should not touch the Holy vessels nor the Holy Garments of the Priests ; he ordained Lent which was to be kept by the Clergy in the year one hundred forty two . Higinus the ninth Bishop ordained the Communion to be celebrated three times at Christmas , and that Lent should be fasted . Pius about the year 147 after Christ , the tenth Bishop , ordained that Crism should be Ministred as Baptism , and that Children should have God-fathers and God mothers ; here was the beginning of this great Ordinance , and he ordained that Easter-day should be kept on the Sunday . Urbanus the seventeenth Bishop of Rome ordained Church-yards to be hallowed , and forbad marriage of Priests . Pontianus the eighteenth Bishop , ordained that Psalms and Mattens should be sung in Church night and day to drive away evil spirits . Sextus the twenty fourth Bishop in the year 222. after Christ , ordained that Priests should wear Holy Garments , as Coops and divers other things in imitation of Aaron , and then came up surplices ; he commanded Images to be set up in Churches . Foelix the twenty sixth Bishop of Rome ordained division of Parish Churchres and Diocesses to Bishops . Leo the Emperor gave Commandment that all Images and Pictures of Saints should be taken out of the Churches for the avoiding of Idolatry , but the Bishop of Rome withstood the Emperor ; the Emperor for his confirmation of taking of Images away , called a Councel of Bishops about three hundred and thirty , and they ordained and decreed that all Images should be taken away and burned in the 740. But in the year 769. Gregory the third called a Council together at Rome , near a thousand Bishops , and condemned Leo the Emperor and three hundred Bishops for taking Images out of the Churches , and yet the former Counsel and this , all of one Faith and Church , which they use to say could not erre , and the latter decreed they should be adored and Worshiped with all reverence . Boniface the eighth , he gave licence to the mendicant Friars to hear the private Confession of sins , that people should confess to them . Pope Alexander gave commandment that the Sacrament should be made of the Sweet Bread , and commanded that water should be mingled with wine . Innocentius the third ordained that People should confess their sins to a Priest once a year , in the year at the least . And these kinds of Decrees stand for Apostolical to this day among the Apostates ; and the reformed Churches so called do own many things that are too near a kin to them , and preffeth them for Ordinances and holy Institutions ; yea in many Countries the self same things are both owned and practised in many particulars , which I have mentioned before in other parts of this Book , and are looked upon as divine service and holy Worship , which the Ministers of Christ who have the word of reconciliation to publish , are ashamed of , knowing them to be such things as never was practised nor holden out by Christ or his Apostles , but are brought in since darkness hath over-spread the Earth , and the Power of God hath been lost ; And at the first Institution thereof , though there might be some shew of a good intention in the formers of them , but now they are become absolute Idols ; and however at the first some of the things mentioned might seem to some to be indifferent , yet now being prest of necessity , as the Ordinances of God , they are become Idols , and ought to be thrown away and departed from by all that professeth the Gospel of Christ Jesus , and the worship of God in the Spirit . For the Lord God hath drawn away his presence , out of all formal and visible appearance , since Antichrist and the false Church hath got them on for a Garment , and to cover themselves withall , to the deceiving of the Nations ; And now in this the day of his power hath appeared in a more mysterious , and secret and hidden way , and in a more spiritual appearance ; Into this , deceit cannot enter nor transform , and therefore all Babylons Merchants are angry , and Antichrists followers are full of Wrath , and the Dragon cast out floods after the heir , and her that brings him forth , and makes War with her Seed , but the Lord is putting on her Beautiful Garments , and Marrying her to himself , and she shall reign , and her Seed who are born of the Spirit , when she that sat as a Queen upon the Waters shall have an end , and the Dragon shall be laid hold on and Chained up , and the Beast and false Prophet be cast into the Lake for ever . Blessed are they who keeps in the Faith and patience till these things be fulfilled , their hearts shall rejoyce , and their tongue praise the Lord , and magnifie him , whose throne is established in the Heavens , and his Kingdom is over all . And although there was a defection from the Faith and practice of the Apostles in the first two hundred years after Christ , yet doubtless there were many who lived and died in the Faith , and suffered as Martyrs in the time of the great Persecutions by the heathen Emperors , and many who could not , nor did not sacrifice to their Idols , suffered death , and under-went cruel torments by the Heathen who were in the Dragons power , for the Testimony of a good Conscience , for confession of Christ Jesus ; and although divers of the Bishops of Rome and other places , did bring in things which they instituted as matter of worship , & so people was darkned by them , yet in the ten Persecutions by the Heathen Emperors many of them suffered Death , and thousands of the Christians besides ; but deceit crept in by degrees , and invented things were brought in by the Leaders of the People , but these things that were invented , were prest to be observed in their Diocesses and Parishes which they had made and sat down in , but there was little compelling yet till the Dragon gave his power to the Beast , and it was 650 years before ever the Bishops of Rome did climb up unto their heigth , as to claim the title of the Universal Bishop or head of the Church , or challenged Supremacy over all Christian Churches ; yet before this time abundance of Darkness was entred in , and the power was much lost , and divers innovations were brought in for Ordinances , divers of the Jews Ceremonies , and divers of their institutions which belonged to the first Priest-hood , and these were prest upon the Churches by several leaders or Bishops , as Apostolick Ordinances , which had no concurrence with the Primitive Church in the firist hundred years after Christ , as hereafter may be shewn in diverse things wherein they were Apostatized from the life and Power of God , and from the practice of the Saints mentioned in the Scripture , and of the Churches planted in the Apostles dayes . CHAP. VIII . Something concerning the ten Persecutions by the Heathen Emperors of Rome . FOR the first three hundred years after Christ , who was born in the reign of Augustus Cesar then Emperor of Rome , and was rejected and crucified by the Jews in the seventeenth year of the Raign of Tiberius Cesar then Emperor of Rome , who Raigned eight years after Christ was crucified , when Pilate gave sentences against and delivered to the Jews , the said Pilate was banished by the Emperor , and afterwards he killed himself , in which time Stephen the Martyr was stoned to death by the Jews , and the same day Stephen was stoned ( Dorothees saith ) Nicanor one of the Deacons suffered with two thousand Christians more in his Raign ; about this time Paul was converred . The next Emperor that succeeded Tiberius Cesar was Cesar Caligula , who commanded his Image to be set up in the Temple at Jerusalem to be worshiped as God ; Herod who Mocked Christ with his souldiers , and set him at nought , was banished and died miserably ; he likewise put forth Caiaphas the High Priest , and afterwards in the fourth year of his Raign , Caligula was slain . Claudius Nero succeeded him , and Raigned thirteen years , a grievous Tyrant and an hater of all good ; by him was James the Son of Zebedee Martryed , and Symon and Pemenius the second of the seven Deacons Martyred , and Thomas who Preached to the Medes and Persians , was slain with a dart in his Raign ; about this time Simon Zelotes who Preached in Africa , was crucified , Andrew and Matthew , the one crucified , and the other slain with a spear ; Matthias and Philip , the one was crucified , and the other stoned to death . About the 62. year after Christ , James the Son of Alpheus called the Brother of Christ , was stoned to death with many more , and Mark slain at Alexandria . Domitius Nero began his Raign about the sixty seventh year after Christ , he Raigned fourteen years Emperour of Rome , under him was the first of the ten Romane persecutions , he caused the Christians of all ages , sects and sorts to suffer ; he commanded Rome to be set on fire in tewlve places , and to avoid the infamy thereof , he accused the Christians with it , and caused them to be persecuted and put to death ; and in the latter end of his raign , Paul was put to death for the Testimony of the Faith of Christ. In the year sixty nine , this Nero was afterwards proclaimed by the Senate of Rome , an enemy to all Mankinde , and condemned to be drawn through the City , and to be whipt to death , for fear of which he fled , and afterwards slew himself , and the Church had rest for a season from persecution after him . In the ninety sixth year began Domitian the Emperor to raign , who began the second persecution , who was a blasphemer against God , and an Idolater ; In his dayes was Simon Bishop of Jerusalem crucified , and John the Evangelist Banished into the Isle of Patmos ; but after the death of Domitian he was released by Pertinax ; this Domitian the Emperor fearing the coming of Christ again , commanded that all that could be found of the stock of David in Jury should be slain , and many false accusations was brought against the Christians , and the Inquisition was this , Swear the truth whether thou art indeed a Christian , and if they confessed , they were condemned and put to death for that alone . Clement succeeded Anaclatus the Bishop of Rome , and after him Everistus who was Martyred under Trajanus in the 102. year after Christ. In the Raign of Trajanus the Emperor , began the third persecution of the Christians , Simon who was said to be Christs Kinsman was Bishop of Jerusalem , and Ignatius Bishop of Antioch who suffered Martrydom in the raign of Trajanus , in the year 111. with many other of the Christians who were destroyed in this Persecution ; the Church of Rome was not so highly exalted as afterwards she usurped Authority ; neither were the Officers thereof nor Bishops so corrupt as afterwards they came to be both in Doctrine and Practice . Marcus Antonius Verus began the fourth Persecution in the year 162. in whose time a great number who professed Christ , suffered cruel deaths in Asia and in France , and other parts , amongst whom was Policarpus the Bishop of Smyrna ; this Persecution continued thirteen years ; The Church had some rest under the raign of Lucius Antonius Comodus , and then the Christians began to wrangle and jangle about the celebration of Easter , and about observation of times and Feasts , and run into things outward , and contended about them , and so weakned themselves , and , hurt one another . Alexander Bishop of Rome succeeded Everistus , and Telesphorus succeeded him likewise , and Higinus , and Pius , and Ansatus Soler , and Elutherius ; all these were Bishops of Rome , but many things began to creep in in their time , but being kept under by the Romane Emperors , they did not get much outward power , because they had no outward compelling Laws to force their Institutions in divers things which were contrary unto the former Apostles Practices , yet notwithstanding there was something of Truth , and of the Power of it kept , and they testified against the Idolatry of the Heathen , and so suffered Death . Severus succeeded in the Empire about the year 195. under whom was the fifth Persecution against the Christians , who Raigned eighteen years ; in the beginning of his Raign he was somewhat favourable to the Christians , but afterwards through the malitious suggestions and accusations of wicked men , he was so enraged and incensed against the Christians , that by proclamation he commanded through the Empire , that no Christians any more should be suffered , whereby a great number were destroyed and killed , as Eusebius saith in his sixth book about the year 205. This Severus the Emperor was slain in Britain about the year 214. and was buried at York . Aurelius Alexander Severus began his Raign about 224. at this time the Church had gotten some rest from persecution , at this time the Christians had gotten some house or place to meet in in this time of rest in Rome , and the Cooks and Tiplers challenged it to belong to them , the matter being brought before the Heathen Emperour Severus , he judged it to be more honest and reasonable , that this place should be continued to the Christians to Worship God in , then that the Cooks and Victuallers , and Tiplers should enjoy it ; by this all may understand that there was no great Ministers , Steeple-houses , or places called Churches erected in Rome unto this time for the Christians , although there be so much ado in this time about Steeple-houses and Ministers , and Parish Churches , within this latter age , by them that are run into visible things have been so strongly pressed for a House of God , and a Holy Church ; so that in this time the Christians had no Mass-houses with steeples , and Crosses , and Bells , and Organs . standing East and West , which are pleaded for to be decent and Holy Institutions , yet notwithstanding the moderation of this Emperor , Calistus and Urbanus Bishops of Rome were put to death , but yet the Bishops of Rome did not arrogate to themselves to be universal , and these were not called Popes , though divers superstitious things crept in , and were allowed by the said Bishops , and they were declining from the doctrine and practice of the Apostles in the first Century , and this was about the year 226. Maximinius the next was chosen Emperor rather by the wilfulness of Soldiers , then the will of the Senate , he caused the sixth Persecution , which was great against the Christians , especially against the Leaders and Teachers , hoping that when they were smitten , the Sheep would soon be Scattered , this was in the year 237. Pontianus Bishop of Rome was banished by his Emperour , and many more Christians suffered under this Emperor , and were put to death , and more its likely would have suffered , but the Lord shortned his dayes and his tyranty , for he Raigned but three years . The next Emperor was Gordianus in the year two hundred and forty , who was more moderate towards the Christians , so that the sixth Persecution ceased ; but after he had Raigned the space of six years , he was slain by Philip the succeeding Emperor . Philippus who slew Gordianus who was called the first Christian Emperor , who slew Gordianus , & began with Blood , he with his Son Philip governed the Empire seven years ; about the year 246. it is said this Philip with his Son and Family was converted by Fabianus and Origen ; it is said that both he and his Son was slain by Decius one of his own Captains , and though being the first that brought in Christianity into the Emperial seat , but the name of Christianity would not save him , being out of the nature beginning with Blood , it was required at his hands , and Anthetius Bishop of Rome after Pontanius ; Damasus saith , that this Bishop was put to death , because he recorded the deaths of the sufferers , and here was the beginning of that which they call the Legend of Martyrs in the Church of Rome . The seventh Persecution began by Decius who succeeded Philippus in the year 250 , by whom was moved a terrible Persecution against the Christians , which is noted to be the seventh Persecution . Fabianus being a married man , and had a wife , was chosen Bishop of Rome ; this Doctrine of Devils forbidding to marry , was not yet brought in , which the Apostle to Timothy Prophesied of , no not in the Church of Rome , not for 250. years after Christ ; So the Emperor Decius put him to death , and gave forth a Proclamation that all that Prosessed the name of Christ should be put to death . Origen suffered many bonds , Wrackings , Torments for Religion , yet afterwards it is said he sacrificed to Idols , and was excommunicated , yet afterwards Repented ; And Nicephorus saith of this Persecution under the Emperor Decius , that it was as easie to number the Sands of the Sea , as them that Suffered under him . Cheremon a Married Bishop fled with his Wife into the Mountain of Arabia , and never was seen more ; the Prohibition of Ecclesiastical men , or Ministers Marrying was not yet begun , no not in the Church of Rome , although they plead Antiquity for their Institutions and Practices ; the Emperor Raigned but two years , and was slain by the Barbarian ; about this time divers Bishops suffered , and others were condemned to the Mettal Mines ; Cyprian Bishop of Carthage was Banished ; these had no power yet to give forth Laws nor Inquisitions , nor to force things upon People , for they had not the outward Authority then , though divers things which were unfound Crept in by little and little , even amongst them ; About the year two hundred and fifty five , Valerianus together with his Son Gallienus came to be Emperors , who Raigned together ; at first they were moderate to the Christians for about two or three years , insomuch that in the Emperors Court there were many Christians ; but afterwards being moved by an Egyptian , was stirred ●p to Persecution , which was about the year 259. this Emperor was stirred up to Persecute the Christians , which was the , eighth Persecution , being Instigated by the Egyptian who was great in his Court , telling the Emperor that the Christians was the cause of the evils of famine and plague upon the Empire ; divers Bishops and many hundreds were put to death besides ; Stephanus suffered with six more which were leading Men , also Lawrence suffered , who was pinched with fire tongues , and laid upon an Iron Grate or Grid-iron red hot , and so broyled to death . In the sixth year of the Raign of Valerianus Gallianus , having laid for the space of three years in Prison with Claudianus and Bossa his Wife , were put to death for being Christians ; Likewise Fructuousus Bishop of Tarracona with two Deacons were burned the same year for being Christians ; this Valerian the Emperor Raigned seven years , and was taken in the War by the King of Persia , who made him his Block to take Horse on to his dying day ; and though the Christians in this time were much Darkened , yet they were much more justiffed in the sight of God then the Heathen Emperors , who came all or most of them to a woful End for their Cruelty , and Tyranny , and Murther ; for the hand of the Lord who distributes Justice equally to every man according to his Works , found them out ; and Gallianus the Son of Valerianus who joyned with his Father in Persecution had many earthquakes , and thirty rebellions and insurrections raised in his time , in the Empire in nine years time , and this stopt their Persecuting of the Christians somewhat ; And after Gallianus the Emperor succeeded Claudius , who Raigned two years , and after him Quintilian●s the Brother of Claudius , who continued only seventeen dayes , about the year 274. in this time the Christians had some rest from Persecution . The ninth Persecution began under Aurelianus , who began his Raign mildly , but soon after moves the ninth Persecution , about this time many Christians suffered , and some of the Bishops of Rome , and Sixtus , and Dionysius , and many others in the middle of his Raign , there was a Council of the Christians at Antioch , the Emperor seeming not to be against it , nor them , but afterwards he was about to seal an Edict for further Persecutions of the Christians , but he was so terrified with thundering and lightning , that it stopt his tyranny , in the sixth year of his Raign , he was slain about the year 276. After him succeeded Tacitus , who Raigned but six Months , and Florianus Raigned next , who Raigned but sixty dayes , and after him Raigned Marcus Aurelius Probus , who Raigned six years and four Months , in this time there was no Persecution , but the Christians had rest as in matters of Religion , but he was slain by his souldiers in the year 248. Carus with his two Sons Carinus and Numerianus succeeded Probus in the Empire , the Raign of which Emperors continued in all but three years ; Carus was slain with lightning , and Numerianus was also slain , and Carinus the other Son Raigned alone in Italy with much Wickedness , who afterwards was slain by the hands of the Tribune at Rome ; so that from the latter end of the Raign of Valerianus , unto the Raign of Dioclesia , there seeming to be about forty four years , in which there was little Persecution of the Christians , but they had rest and enjoyed their Worship in quiet , and they were kept under sufferings , and the Law , and did not exercise Authority over the consciences of the rest , as afterwards they did , when they came to have Power in their hands , although as I said before , divers things were brought in by the Bishops of Rome in this time , which were much disagreeing from the Apostles dayes , yet they held part of the true Worship , and bore a Testimony against the open prophaness and cursed Idolatry and Pride of the Heathen Emperors ; who killed one another for the Impeiral Seat ; and in this Testimony that they bore for God , I Beleive they were accepted , and had peace with God. The tenth Persecution began under the Raign of Dioclesian , which was in the year 289. this was the last Persecution against the Christians , which was horrible and grievous , that never was any Persecution before or since comparable unto it , for the time which it continued , which was the space of ten years together , though there were more Emperours which had an hand in this Persecution , yet principally it beareth the Name of Dioclesian ; This Dioclesian the Emperor took unto himself Maxillianus to be Partner with him in the Empire , those two Emperors chose two others to themselves , that is to say , Gallerius and Constantius whom they called Cesars ; Gallerius was sent into the East parts against the Christians , and Constantius to the West to Britain , these two last Raigned moderately and did not Persecute the Christians for about 10. years , so they Prospered in their Wars abroad , but afterwards by reason of their victories were puft up with pride in their hearts , they Ordained a triumph at Rome , after which triumph Dioclesian gave commandment that he himself should be worshiped as God , and said he was Brother to the Sun and Moon , and so commanded the People to kiss his feet , which afterwards when the chief Bishop of Rome got up into pride , and claimed superiority over all the Christian Churches , having got the Authority of the Dragon , commanded the Emperors , and Kings then to kiss his feet , and so in this the Pope hath imitated the Heathen Emperor , who was the greatest Persecutor that ever we read of ; But to return to Dioclesian , he began a great and grevious Persecution of the Christians which was the nineteenth year of his Raign ; in the year of Christ 103. he commanded all the meeting places of the Christians to be spoyled , and the Books of the holy Scriptures to be Burned , he sent out a Proclamation for casting all the Bishops and Elders into Prison in his Empire , and constrained them by several torments to Worship Idols , and so great Persecution there was among the Christians , and grievous torments they suffered , because they would not offer sacrifice to Idols ; one Nobleman at Nicom pluckt down the two Emperors Proclamations against the Christians , not fearing the Emperors who were then in the City , for which act he was put to most bitter death ; afterwards they were so mad that they sought to destroy all the Christians in the World , it can hardly be expressed with words what numbers suffered , and what Blood was shed throughout all the Regions , and they cast the Christians among the Lions , Bears , and Leopards who were kept Hungry for that purpose , and them that the wild Beast would not Devour , they , slew them with the Sword , and threw them into the Sea. Cerena the Wife of Dioclesian he killed , because shee was a Christian ; two thousand were burnt in one place , many suffered in Phrygia , and were burnt with the whole City in this Persecution ; likewise in France , Spain and Brittan , so that some Rivers were Coloured with Blood , one thousand slain sometimes in one day , and they slew them by ten , twenty , sixty , and sometimes an hundred Men , Women and Children . Damasus , Beda , Oratius , Honorus , and others do testifie that there was slain in the space of one Month seve●●een thousand Persons ; likewise Peter Bishop of Alexandria , and three hundred more were slain with axes there ; Mauritius was slain with 6666. Victor with 360. were slain in the City of Troy ; the Christians notwithstanding all this Persecution did increase , and though a Cloud was over many , and darkness entred in in part , respectively to what had been in the first Century , yet they were the best Witnesses for the Lord in their generations , and the Christians did increase , so that the two Heathen Emperors were tired with Persecuting , and gave up their Empire , and led a Private life , having Raigned one and twenty years , which was in the year 305. these two latter Emperors Maximinius and Constantius who were called Cesars , now became the Emperors of the whole , one in the East , and the other in the West . Maxentius was set up Emperor by the Souldiers , and goes against Maximinius the Emperor , who sent Severus his Son to War against him , which Severus being slain Lycinius Caesar was chosen in the room , so that Maximinius , Constantius and Maxentius continued the tenth Persecution after Dioclesian and his partner had given over , saving Constantius , and esepcially his Son Constantius were kind to the Christians ; Constantius Chused those who refused to offer Sacrifice and commit Idolatry to be in his Court , and Banished the Heathen Idolaters as unfit for his service that were Traitors to God , and this was about the year 311. On the other hand . Maximinius the Emperor and his partner was very Wicked in Idolatry and Cruelty , God struck him with a great Plague in the Belly and secret parts , which purrifying broke our with swarms of Lice , which caused such a stink that the Physitian could not endure the same , wherefore he slew the Physitian , and by the anguish of his Disesase , he slacked Persecution , making confession that his Persecuting of them had brought this upon him , and so acknowledged his offence ; and the Infidels divers exalted the God of the Christians , yet afterwards being incensed against the Christians , this Emperor set up Decrees afresh , to Persecute the Christians , whereby many Bishops and others were Martyred ; here was no titles of Lord Bishops and Arch-Bishops not yet in the first three hundred years , neither was there any Pope then that did lay claim to supremecy over all the Churches , neither had these Bishops whole Counties and Provinces for their maintenance , neither all Rome , Constantinople , Antioch , and Jerusalem , and all People therein for their Dioceses , but them only of the Christians who believed , in each of those places ; but afterwards in the great Persecution there followed great famine and pestilence on the Heathen , which caused the Persecution to cease , and caused Maximinius to revoke his Decrees , and punished the Inchanters that incensed him against the Christians ; Maxillianus who was joyned in the Empire with Dioclesian , who laid down the Goverment of the Empire , endeavoured to have slain Constantius the Emperor , that he might have got up again into the Empire , but failing of his enterprize , was slain of Constantius . Maxentius this time Reigns wickedly and tyrannically at Rome , which caused the Romans to entreat Costantine to come against Maxentius for his Wickedness , who made War against him , and upon a Bridge made of boats over the River Tyber , he was intraped by Constantine , and drowned in Tyber ; and thus the Righteous Judgements of God at last came upon them for their Blood and cruelty , as a recompenence and a reward for their deeds , but Constantine set forth Decrees of favour to the Christians . Marcellinus was Bishop of Rome about the tenth year of Dioclesian , in the Persecution he sacrificed to Idols , and was excommunicated by three hundred Bishops , but afterwards was killed in the Massacre of Dioclesian . Marcellus succeeded , and one Lucina a rich maid of Rome dying , made Marcellus her heir , and gave him all her substance , and from that time saith Pollidore lib. 1. the Bishops of Rome were greatly enriched , and so began to grow up in earthly honours higher and higher . But Constantine the Emperor , about the year 318. caused a Cross to be made of Gold and precious stones , and to be born before his Army instead of a Standard , when he went to fight against Maxentius , Maximinius , and Lucimus , these were the least Persecutors of the Christians in the Romane Monarchy , which this Constantine did vanquish , and set the Christians at liberty who had been Persecuted about three hundred years ; and so afterwards this Cross others began to Imitate and set up in their Churches , and became a flat Idol ; notwithstanding after this , some Persecution was stirring in the Eastern Counties , yet in Rome and the Western parts , and there was no general Persecution for many years , and also in the East part he subdued those Tyrants ; and we read of no Persecution against the Christians , untill the time that John Wickliff suffered , which was when the Spirit of the Heathen was entred into the Bishops of Rome , and Popes , who had retained the name of Christian , but lost the life and the Power ; he began with fire to Persecute the Members of Christ. But long before this time the Wisdom and Power of God was much lost among many of the Bishops of Rome , and also divers others , that the Apostacy was entred in , and they made great contentions about Easter , and about dayes which should be Fasted , and some was for two , and some was for three , and some was for forty dayes , all the Churches of Asia , and their Bishops was for keeping it the fourteenth Moon , as Eusebius saith , lib. 5. For Asia observed the Feast of Easter , and they called a great Council together , and decreed that it should be observed the fourteenth Moon upon what day soever in that week the Moon fell , and appointed fasting dayes , and Meetings and Synods in all parts met together about this trivial matter , in the year 199. At Rome likewise there was a Synod gathered together , wherein Victor the fourteenth Bishop was President . and the Eastern Churches decreed it the day aforesaid , and fastings before it , and a Western Church decreed it to be the day wherein Christ rose from death to Life ; but Victor Bishop of Rome with the adjoyned Congregations , pronounces flatly all the Westren Churches to be excommunicated Persons , and gives them up to Sathan , so that it became a Proverb , that the Bishop of Rome must judge all , and be judged of none ; this was about the year one hundred ninety nine after Christ , when they had respit from Persecution . And Iraeneus Bishop of Lyons , he was of Victors mind , that it ought to be celebrated on the Sunday only , yet reproved Victor Bishop of Rome , Peters successor as they say , for cutting off all the Churches of God in Asia for such a trivial thing . And Policarpus and Anisatus contended about trivial things ; and although there was much good in them both , yet this weakned the Christians , and led the minds of People out into the observance of outward things , and neglected the life and the Power . Lucius the two and twentieth Bishop of Rome , about the year 255. and Stephanus who succeeded him , a great contention in their time about baptism ; the matter was , whether they that returned from any heresie should be rebaptized or be received in with Prayer , and laying on of hands only ; and so here was a great jangling and contention about outward things , which were geting up as Idols ; And Cyprian Bishop of Carthage judged that Hereticks had no way to be purged from Error , but by baptism ; but Stephanus was greatly offended with Cyprian for this . After Stephen Xystus succeeded , and Dionysius writes unto him , how that all Cilicia , Cappadocia , Galatia , and the bordering Nations , how great Synods had decreed , that they would not communicate with them because they rebaptized Hereticks ; and saith further , the greatest Synods of Bishops hath decreed that such as renounce any heresie , should first be instructed , and then Washed and Purged of their impure leaven ; and thus they Wrangled and Jangled about things with one another , and brake into Fractions ; notwithstanding many of these men Suffered under the merciless Cruelty of the Heathen Emperor ; likewise they excommunicated one another , and called Councils , and censured one another , and hurt the spreadng of Truth amongst them that believed in the Name of Jesus ; all this is to shew that they were declining and coming to loss in this time , though so near the Apostles time ; and though they suffered under the Emperors , and found peace with the Lord , yet many practices and institutions were made which are not according to the Primitive times , which ought not to be binding to all generations afterwards because of the Antiquity of them , as the now called Church of Rome would have all to receive as Apostolick Doctrine . But to return to Constantine the Emperor , when peace was established in the Empire , he set forth a general Proclamation or Edict , not constraining therein any man fro any Religion , but giving liberty to all men to exercise their Religion , whether Christians or others , which thing was taken well by the Romans and all wise men ; this Licinius joyned with Constantine in the Government of the Empire , and seemingly favoured the Christians , and joyned with Constantine in setting forth an edict for the Christians liberty , yet afterwards he had great hatred towards Constantine , and conspired his death , rejecting the Christian Religion , and Persecuted them , who said he would become an Enemy to the Christians , for that in their Meetings and Assemblies they prayed not for him but for Constantine ; so cast the Christians into Prison , and Persecuted them within his Dominions , and many were put to death , but at length he was slain after several battels between him and Constantine by the souldiers in the year , 324. Constantius the Emperor the Father of Constantine dyed a natural death , and was buried at York , Dioclcesian died at Salena , as some say by his own Poyson in the year 319. he was the chief of the seven Tyrants in the tenth Persecution . Maximinian the second , who was hanged at Mazilla by Constantine in the year 310. Thirdly Galerius who was plagued with a terrible disease ; Severus the fourth was slain by Maximinian the father of Maxentius the wicked Tyrant , who was Banished by Constantine in the year 318. The sixth was Maxentius who dyed not long atfer in the year 320. Lastly , Licinius was overcome by Constantine , and slain about the year 324. And thus the Lord Plagued the cruelty of the Heathen Emperors who knew not God , but hated his appearance , and rewarded them according to their deeds . The Christians in these three hundred years wherein was the ten Persecutions , they were sufferers under the Power of the Dragon , who ruled in the Emperors , and then they were not Persecutors , having not the outward power in their hand , but when they had the outward power , then they turned Persecutors , especially the Bishops of Rome , when they had the outward power on their side , then they were worse then Constantine the great , who gave liberty to all Christians and others to Worship God without forcing of any , as their actions following afterwards makes it appear ; for being countenanced by the Emperor , they grew proud and lordly , and increasing in power and outward Authority , though set up at first by the Emperor , at last excluded him for having any Authority or Power over the See of Rome . as after a season may be made appear . In the year 367. Damasus was Bishop of Rome 18. years . Also in the first three or four hundred years before ever the Bshop of Rome did get so high as to be called universal Bishop , abundance of Darkness spread over , and abundance of Idolatry and superstitious things was invented , and abundance of Orders , as Friars , and Monks , and Monasteries , and Nunneries , wherein they were diverted from the order of the Gospel , and a great Apostacy came in . In the year 260. Anthony is called the Father of the Monks , who followed the Example of Paulus born at Thebes in Egypt , who retired himself to a private Gave under the foot of a Rock in the seventh Persecution by Decius ; And one called Basil is said to be the first that built Monasteries , and ordained vows of Poverty , Chastity , and Obedience ; and these are called the Monks of Basils Order , and are bound to abstain from all kinde of Flesh ; and here began this Doctrine of Devils , contrary to the Doctrines of the Apostles of Christ. The next who prescribed Orders , was Augustine born in the year 350. this order was called Austin Fryars , they wear a Lethern girdle to distinguish them from the Monks ; the first Order of the Eriars was Mendicants ; the third that Prescribed Orders was Benedict in the year 472. and out of this Order did spring the Monks of Benedict , and divers other Orders which I have mentioned before in the former part of the Book . The fourth that Prescribed Orders was Francis of Assis , these are called Franciscans or Grey Friars , their rule and order was confirmed by Innocent the third , these are the fourth Order of Friars Mendicants , or begging Friars , and from this order sprung Friars , Miniries , and Capouchen Friars ; Miniries were ordered by Franciscus de Pola , and Capouchens were ordained by one Matthew Basa of Acona ; The Jesuites were first founded by Ignatius Loyolla born in Navar , they were first confirmed by Paul the third . The Nuns first Author was one Clare the Daughter of Asses who forsoke her Fathers House , and devised an Order of religious Women who vowed Poverty and Virginity , they were confirmed by Honorius the third ; but many of these being mentioned , and their Practices which are contrary to the Primitive time is mentioned before in this Book , and so let them pass , and to return to the Bishops of Rome ; but divers contentions and sects began to breake forth , and the Bishops not only of Rome , but of Alexandria and Nicomedia , and Miletus , and one clashing against another , Alexander Bishop of Alexandria , and Eusebins Bishop of Nicomedia , and many Bishops in other places joyning one to one side , and one to another , and envying one another , insomuch that as Eusebius saith , a man might have seen not only the Presidents and chief Rulers of the Churches envying one against another with spightful approbrious Terms , and also the Multitude severed into parts , that the Christian Religion was openly derided of all Men , and so called Councils and Synods , and condemned one another , and excommunicated one another as Hereticks , and so went out of the Long-suffering , and Patience , and forbearance which the Apostle exhorted unto . And so no less then four hundred years many run wholly out into contention about dayes , and Meats , and Drinks , some Running this way , and some that way , and forging things upon the Apostles and Churches in Asia , saying , that John the Disciple gave them an order to observe Easter the fourteenth day of the Month ; And Rome and the Western parts alledge Peter and Paul for their Author , how they left them this tradition , both alike true , for this came up more by custom , then any injunction from the Apostles , or tradition either ; for they condemned such things in their life time , and called them beggarly rudiments , such as inhabit at Rome , they began to make fasts , and fasted three weeks before Easter , excepting the Saturday and the Sunday ; Illyricum , Greece , and Alexandria began their fasting dayes six weeks before Easter , and that they call fourty dayes fasting , or Lent , others begin to fast seven weeks before Easter ; Yet in all the while they use abstinency but onely fifteen dayes , and hath intermission amongst those dayes , and yet calls these fourty dayes fasting or Lent ; so that they disagreed in the time , disagreed in the months , disagreed in the dayes , and times , and in the abstinence , and contended about these things , or for life and death , and excommunicating one another , and judging one another Hereticks , and at last when they got power , killed one another , and stirred up the Emperours one against another , and this in the 350 or 400 years after Christ. And all this fasting was but from some meat , as though some had been clean and some unclean , some abstained onely from flesh , and fed onely upon fish , and abstain from all other Creatures , others upon fish and fowls of the Air , affirming their Original is of the water , and so no flesh ; and others some fasted till nine of the Clock , and then eat of divers sorts as they pleased ; and here was their fast and their Lent , about which all this contention and stir ; all which practices are condemned in the Apostles writings , and such ignorance and hypocrisie ; for the Kingdom of God stands not in meats and drinks , and yet the Protestants and them that calls themselves reformed will needs presse these things as holy Institutions , when as it is manifest when the Christians in former dayes began to judge one another about these things , and strive , and bite one another , and devoure one another , and they lost the power , and then Mystery Babylon began to rise , these things became her Merchandize , and these practices became to be called Christianity , which Christ and the Apostles would have been ashamed of . And about the Sacrament great contention arose , as about the time and the manner , some did receive the bread and wine every Sabbath day , yet Alexandria and Rome do not use it : Yet the Egyptians joyning to Alexandria , and the Inhabitants of Thebes they had another order , they did receive it when they had banquetted , and filled themselves with delicates , and then received their Communion , and so they judged one another in these things : In Thessalonica , Macedonia , and Hellas in Achaia , they baptize only on the Easter holy dayes : Likewise in Hellas , Jerusalem , and Thessalia , their service they said with Candle-light : likewise in Caesaria , Cappadocia , and at Cyprus the Priests and Bishops expound the Scripture on the Saturdayes and Sundayes by Candle-light , as Socrates saith Lib. 5. In this time it is said the Customes and observations were so many that none was able to find two which did retain one Order of the service . At Caesaria in Cappadocia , they receive not into communion such as sin after Baptism , and even so the Macedonians in Hellespont did the same . The Phrygians allow not of two Marriages : The Original Authors of so great diversity of services , rights , and customes were Bishops which governed their Churches at several times , and such as do like of such practices have commended them to posterity for Laws , and such vain and frivolous Contentions did arise in this age , whereby it is manifest the Apostacy from the life and power of God was great , and Gods wisdome and the Unity of the Spirit was wanting , and Philosophy and customary practise was their chief Foundation . And one Bishop exiled another , and complained to the Emperors , and banished one another , and so the sheep was made havock of , and starved , and scattered , and the name of Christ and Christian came to be evil spoken of by the many fractions and contentions that were amongst them . But to return to the Bishops of Rome after the raign of Constantine in which persecution ceased , many Superstitious Injunctions and Idolatrous practices were set up in the first five hundred years , which I shall not much trouble the Reader with further then what is already said ; But divers other things were brought in afterwards more gross then the former . Gregory called the Great , the Bishop of Rome , of whom it is said of all that went before him , he was the basest or worst , and of all that came after him , he was the best ; It is he that brought in this Title among the Roman Bishops , to be called the servant of Gods servants , but by his practise he proved a Lord over Gods servants , consciences , and over their faith , he made an Act that Priests should not marry a wife , and he ordained a book called the Service or Letany , which goes under the name of Gregories Mass-book to be recived in all Churches . After the death of him , Fabianus was Bishop , who continued scarce 2. years , he was the last of the Roman Bishops , who had not the Title of universal Bishop or Head of the Church , he was the last of sixty five Bishops before the first Pope , he died in the year six hundred and five . Palagius , the first was the 69 Bishop of Rome in the year 355. he ordained that Hereticks and Shismaticks should be punished with temporal death ; there was 65 Bishops before Boniface the third , who was the first Pope , and since there hath been 179 Popes . Boniface the third ( who succeeded Fabianus was the first Pope , he reigned but one year , and did more hurt in that year then Gregory could do in many , before he obtained of the Emperour Phocas that he and his Successors after him in the See of Rome above all other Churches should have the preheminence , and that the Bishop of Rome should be the head of all the Churches of Christ in Christendom ; alleadging this frivolous and reasonless reason , that Saint Peter had left to Saint Peter his successors in Rome the Keyes of binding and loosing ; for before this Constantinople , Asia and other Churches , their Bishops had some stroak , and divers times many of the Bishops of Rome were reprehended by the rest , but now obtaining this Decree of Phocas , he began to take head over all other Churches , and this Phocas to aspire to the Empire of Rome he murthered his own Master , and Mauritius the Emperour and his Children ; so Phocas somewhat fearing and willing to have Boniface his favour , gratifies him and condescends to all his petitions , and grants him to be universal head Bishop over all Christian Churches , and there was the first rise of the Pope ; But Phocas for his murther was justly rewarded , for Heraclius the Emperour cut off his hands and feet and cast him into the Sea ; but Rome would not so soon loose her supremacy once given as the giver lost his life , and ever since that time the Popes have holden , defended and maintained the same by all force , pollicy and cruelty that possible can be ; this was in the year 606. And so the Bishop now became Pope , his rise was not because of his holiness or righteousness , or doctrine or holy practices suitable unto Peter . whom he saith he succeeded for his Doctrine and practice , Peter had condemned the same things before Boniface was , but his rise was by a Heathen Emperor who had Command over a great party at that time , and so by the force of his edict he claims authority . Vitilianus , the eleventh Pope in the year 657 he confirmed that practice which was set up before by some other of the Bishops of Rome , that organs should be set up in Churches . Paschal , in the year 817 was the first that appointed Cardinals to be in number 70. Adrian the third the 47 Pope in the year 884 ordained that the Emperour of Rome from thenceforth should have no more to do with the election or confirmation of the Pope , but that it should be left wholly to the Romane Clergy ; So now that which first gave the Pope power , to wit the Emperour , he now throws off the yoak , and if the Emperour please not him , hath stirred up the people to mannage war against him , and against divers Princes , as may be seen in the histories of latter ages . Sergius the third was the first who ordained bearing of Candles in the feast of the purification of Mary , thence called Candlemas day . Calistine the second in the year 1143 was the first inventer of cursing or anathamizing any who received not his Ordinances , with Bell Book and Candle . Innocent the third 1198 was the first that brought in the Doctrine of Transubstantiation , and imposed auricular confession upon the people . Clement the fifth 1350 was the first that sold indulgencies and pardons . Sixtus the fourth 1471 brought in the beads to be numbred when they prayed , & authorized the Ladies psalter . Leo the tenth in the year 1553 set Indulgencies and pardons on sale in Germany and France , which things caused Luther in Germany and Zunglius amongst the Switzers to write against the Popes Ministers , and afterwards questioned many points of the Popish Doctrine upon which the Pope burned Luthers writings and condemned him for an Heretick , and Luther burned the Popes Canon Law at Wittenburg , and declared the Pope to be a persecutor and a very Antichrist . The Inquisition began first in Spain which was set up by the Papists there , to terrifie the Moors who had inhabited Spain for 760 years , and so long Spain was governed by the Emperour of the Moors in Africa until the year 1492. And after this time the inquisttion began against the Moors , which was not so cruel at first as afterwards it began to be against the Protestants , and is now accounted the greatest violence and torture , and the greatest Tyranny and severest kind of persecution upon the Earth , insomuch that many papists abhor the very name and mention of it , and to the death withstand the bringing in of this slavery amongst them ; the extremity and rigor of this inquisition untill the year 1609. in Philip the third King of Spains time , notwithstanding , though the Moors did make a shew of the Papists Religion because of the Inquisition , yet eleven hundred thousand of them was forced to quit the Country it was so dreadful ; And all these kind of Ordinances and Institutions before mentioned , compare them with the Scriptures , and the cruelty and severity which hath been exercised towards them who could not receive them ; none who have their eyes open in any measure , but must needs conclude , that all this is in the Apostacy ; and so all who prosess reformation flee from these things , and from this Spirit , and from this Church who forces and kills all them that oppose , who are under his power ; and why should any plead for the holding up of those practices as good and warrantable when as so many has been killed about them , and so many has been led from the life and power of godliness while they received and practised these humane inventions & vain and customary traditions for the Doctrine of Christ , and for Apostolick Ordinances ? and must it not needs be concluded them who would tye people up , and bind men to observe such and such things as is mentioned before in this book , and persecute for not observing , that they are they who draws back to perdition , and keeps people from laying hold upon eternal life ? Many more vain practises and Doctrines which have been brought in since the Apostles dayes might be mentioned , but in that which is said already , the understanding will see that there hath been a great Apostacy both in life , doctrine and practise from the Apostles time downward untill now , & that which is called the Catholick Church in Rome is in it ; And likewise diverse of them who are separated from her sticks too much in these things , because of the custom , Tradition and Antiquity of them ; In part I have shewn their Antiquiry and their rise , and also shewn that which is more antient then they , from which they have swarved , to the intent that all may come out of Babylon , and drink no more of the cup , nor buy no more of the Merchandize , nor wear no more the harlots cognizance nor the false Churches at tire , but that all may come to see before this heap of dark confusion , and beyond the vain observations which hath been introduced , which maketh no man through the observation thereof more acceptable unto God , but rather twofold more like children of the wicked one , who abode not in the truth . CHAP. XIIII . Something further of the Decrees and Ordinances of the Church of Rome , which are holden out for Apostolical Ordinances . POpe Paul about the year 757 condemned the Councel at Constantinople for condemning worshipping of Images , he wrote a book of the worshipping and vitility of Images , calling them the Laymens Kalendar . Pope Adrian about the year 770 cloathed the image of Saint Peter with silver , and covered the Altar of Saint Paul with a pall of gold , and condemned them for Hereticks , who kept Peter and Pauls Doctrine which declared against idols . Pope Nicholas about the year 858 enlarged the Popes Decrees , equaling them to the writings of the Apostles , he decreed that service should be said in Latine . And although by the Emperours the Pope was first elected , yet now having got head did climb up so high in power , and pride and arrogancy , endeavoured that no Emperour should be crowned without his leave in Germany . And Pope Clement the fifth excommunicated Andronicus Peleologus Emperour of Constantinople as a Heretick , because he would not suffer the Greek Church to appeal to Rome . And when any Kings or Princes had displeased him , he hath excommunicated them , and given away their Kingdomes to some other , teaching their people to rebell ; and also instigating other Princes to make war against them , and to kill one another for trifles , and if any displeased him , he caused many Kings to do penance , and to pay great summes of money to get an absolution from excommunication ; and the Rule and power of the Empire which gave him first his being to be universal Bishop , and to be called Pope , he hath raised war often against , and if he like not the Election of the Emperour , he hath deposed them , and one he brought into such subjection that he caused him to hold his stirrop , a thing that the Emperour was not accustomed with , he happened to hold it on the wrong side , for which he received a sharp reproof by his holiness . Likewise some difference being between Pope Innocent the fourth , in the year 1250 and the Emperour Frederick the second , the Pope would not be reconciled , though the King of France strongly interceded , and offered full satisfaction for all pretended wrongs , would go out of his Empire if the Pope could not endure him there , never to return into Europe again , so as that his son with the popes approbation might but succeed him in the Empire , which the Pope would not do . And how England and diverse Nations hath been troubled with his oppression is well known , and what exactions and great sums of mony there hath been enhaused and squeezed out of the Dominions where he had power , the Nations well remembers , to maintain the pride of his Court at Rome , which abounded with all manner of vitiousness , in so much that it was grown to that height that Vincentius Clemence the popes Legate , said it was now too late , and past reforming . But to take the Legates own words as follows against his Master the pope and his Court , W. H. in his book called a description of England in the 136 page , saith thus , that this Vincentius Clement in the year 1452 being Legate for the pope , was here in England about the popes business , and hearing that the Clergy had given the King two tenths for the repaying of his losses which he had sustained in France , and for the recovering of Bou●deox ; this Legate Vincenti●s coming into the Convocation house , he earnestly required the Clergy to be no less favourable to their Spiritual Father the Pope , and their Mother the See of Rome then they had been to his vassal and inferiour , meaning the King ; and in his speech in the Convocation he shewed them how that his holiness the pope was much disturbed and in daily danger of his life by cut-throats , varlors , and harlots which did much abound as he said in Rome ; but the Clergy in the Convocation slighted his speech , and said how should we contribute towards the suppression of such , whenas he and such as you continually uphold them ? I grant saith the Legate that there wanteth just reformation of many things in the City of Rome which would have been made sooner , but now it is too late and past reforming ; nevertheless I beseech you send the Legate to write unto his holiness the Pope , to request him that he would abandon and leave that Baby●on which is but a sink of mischief and of all ungodlinesse , and keep his Court elsewhere in some place of better fame ; and this is the Legates testimony of the seat of the Mother Church of Rome . Besides many of her own Members in England in the year 1245 do manifest what exaction has been upon this Nation , as may be seen in a supplication written in the names of the Nobles and Commons of England to Pope Innocent the fourth , shewing how many Subsidies and taxes had been levied and sent out of the R●alm , and how they had been liberally paid , they complaining also how he sent Italians and forraigners to possess their Churches and Benefices in England , who had no regard of peoples souls , and so were no good Shepherds as they said ; and how the Italians received threescore thousand Marks by the year , besides other vails and excises they do reap more rents then the King himself , and so when he could not have his subsidies , and raise all the sums which he exacted from year to year , Pope Innocent perswades the French King to make warre with the King of England , for his not condiscending to the pope in all things , although he was then one of his sons , and of his Church , but enough of this ; it were large to enumerate the actions and cruelties , the oppressions which hath been done in that which is called Christendom , since the Emperour gave unto the Pope his power , and how much idolatry , supersttion , her●sie , and Doctrines of Devils hath been spread over the Nations these many hundreds of years , and how many have been put to cruel death ; for not obeying and conforming to the said Doctrines and practices , Injunctions and Ordinances , and how many he this falle Church hath stirred up to kill one another , and destroy one another about these things , which hath been put upon people under the name of Divine Authority , and holy subjection , and Apostolical Institutions ; by what as i● written , all may see that these things are in the Apostacy , and in the fall , in the cu●se , and in the night of darknesse wherein all this wickedness hath been wrought by the false Church which the Lord God will reward double , and dry up her waters under which she sits , and make her seat desolate , and throw down her pride who hath drunk the blood of the Martyrs , and shed the bloud of the Saints , and devoured the Lambs of Christ , and made merchandize of souls ; and therefore all who are in part departed from her , stay not in the Suburbs , but come out of her-City , and the Adjacent places thereof , that ye be not partakers of the Judgement which is to come upon her ; But Oh abundance of darkness remains yet in the Nations , and even in the Protestant Churches who hold up things yet which was invented by her , insomuch that one belonging to the Church of Rome , Dionysius Petavius 〈◊〉 Cardinall layes claim to the Ceremonies which were practiced in England in the Bishops time ; For saith he in his book called the History of the World , the Religion of England and Doctrine is Calvinis●● , the Doctrine of Geneva , but the Ceremonies are of Rome as they were practiced in England in the year 1640. In the time of Leo the fourth , Edelw●lphus King of England went to Rome , for performance of a vow that he had made , and was courteously received and accepted by the Pope Leo ; For which cause he ordained atribute to be paid yearly to the Pope , to wit a penny sterling for every house in England that kindled a Fire . New Protestants look to your Easter reckonings , you have denied the Popes supremacy , and yet Vicars and Parsons receives his tribute of every house that kindles a Fire , and this stands yet as a good and wholsome Institution amongst you . And so for shame , let all that profess Reformation , and the Doctrine of godliness , and the faith of Christ , and the practise of the Apostles as their example , Come out of things which the Harlor hath invented , and say as Abraham said to the King of Sodom , That he would not take a shoe-latchet , least he should say he had made Abraham Rich ; So let them that professes Reformation , not keep a shoe-larchet , nor one lap of the Whores garment , nor any piece of her Ornaments , that she may not boast any more that we are made rich by her merchandize ; so purge out horn and huff , and all the old leaven out of your hearts and out of your Assemblies , and come to believe in Christ the true light that lighteth every one that comes into the world , that he may be your Law-giver , whose Institutions are spiritual and his Ordinances heavenly , which makes perfect , and clean and pure the comers there unto , and so let the old Rom●sh t●ash and foolish Ceremonies about worship alone , many of which are borrowed from the Heathen ; and judge not any for departing from them , nor per●ecute none for not observing of them ; for who so doth , will manifest themselves to belong to the City which is to be overthown , and to be in the Apostacy , and not Members of the true Church of Christ , the Lambs Wife . And many more things which stands yet amongst them called Christions , as set discourses hath been set up ●●lled homilies . And the a●oresaid W. H. shews the ground wherefore they were devised ; Some complained that their Churches and Universities were spoiled with error ( as many are at this day ) by which there was a want of able Pastors ; four Sermons were appointed by publick order in the year only , and certain homilies was devised by learned men , and confirmed for sound Doctrine by the Clergy , who made them , and the Authority of the Prince , which homilies were appointed to be read by Curates of a mean understanding , and them that had but mean pay , as five mark or twen●● Nobles a year , of which sort we had many in England in the year 1640. I desire we have no more , le●st more ignorance abound ; and these homilies were to be read after a certain number of Psalms read , and the Le●any , and an Epistle and Gospel , and it may be A●h●nasius or Nicene Creed , and this was the worship which hath been holden out even amongst the reformed as spiritual worship ; all which while people has been exercising themselves in those things , they have been further and further off from God and the knowledge of his truth , which is manifest to them that believe not by the Injunctions and Ordinances of men , but by holy Spirit which leads out of all Error , Superstition and deceit , and all that believes in it comes to be taught of the Lord , and worship in that which is pure , and are acceptable in his sight . CHAP. XV. Something Concerning the General Councils since the Apostles dayes , though they have been all of one faith , and though it hath been said the Church could not err , all which of the several Councils belonged to the Church of Rome , yet see the difference . IN that which some call a Council or a Syn●d at Jerusalem , Acts 15. when some dissention arose , because of some of the Phari●ees that believed , and yet would needs Judge it needful for all that believed to be circum●i●ed ; So they that stickt in the outward Types and Figures would needs lay yoaks upon the necks of them who were come to the substance ; So the Apostles , Elders and Brethren coming together , seeing the state of the matter stood not disputing years together , as the Council of Trent forty years ; but they as they saw in the wisdom of God sent some chosen men from Jerusalem to the Gentiles , to certifie the Gentiles , by the Spirit of the Lord that they abstained only from meats offered to Idols , and from blood , and from things strangled , and from Fornication , from which if you keep your selves , you shall do well , Acts 15. they pressed not upon them the ordinances of the Jews , neither the custome of the Gentiles in the unbelief , which since this the Church of Rome hath done ; and diverse Councils appertaining to her , hath cumbred people with multitudes of things and heavy yoaks , some borrowed from the Jews in the unbelief , and some from the Heathens in the unbelief , and prest their Institutions and inventions as Ordinances of Christ upon all the Members of the Church , which are so many and so innumerable , and all contrary to the Primitive Church ; And they have been of the nature of those Councils that David speaks of , Psal. 2. who took Council against the Lord and against his Anointed , and that was a Council which condemned the Son of God , Christ Jesus , and these Councils though Rabbies and great men , yet they ●rred from the life ; But to come downward amongst the Doctors and Bishops of that which they call the Catholick Church , the Council that was held at Carthage under Cyprian decreed that those who were baptized by Hereticks ought to be baptized again , which others called it error : And that Councils proceedings was condemned . The Nice●e Council decreed flat Idolatry about worshipping of Images : and the Council at Constantin●ple condemned that proceedings and their decrees : The Council of Basil as Albe●●us P●igius saith , decreed against all reason , and against the Scriptures : The Council of Armenium decreed for the A●me●ia●s that Christ was not God : The Council of Calcedon which was one of the four that Gregory the great compares to the four Gospels , that the Decrees were as sure and Constitutions as certain & infallible as the Scripture ▪ yet Pope Leo did not stick to condemn it and all them as unadvised ; And these Councils has been one against another , and the multitude of their votes is brought for great proof , not only amongst the Romanists but also amongst them that are separated from them ; so Councils have erred , and hath opposed one another , yet and the Popes and Bishops of Rome to Leo the fourth abrogated and made void the Acts of Adrian , & yet they both said they were Peters successors and infallible ; And Stephanus Bishop of Rome made void the Acts and decrees of Formos●s ; and Sabinian the Pope commanded that Gregories Mass , and all Pope Gregories writings should be burnt ; And all of these said they had the Keyes to bind & loose , and yet one bound that which another had loosed , and another loosed that which the former had bound ; and yet all these claimed infalibility ; The Council of Carthage Decreed that the Bishop of Rome should not be called high Priest nor chief of Priests , nor the head of the Church , but following Councils have stiled him chief Priest , chief Bishop , and head of the Catholick Church . The Eliberine Council Decreed that no Images should be set up in the Churches ; nor worshipped , nor the walls painted ; Likewise the Council of Constantinople before mentioned , decreed that Images were not to be suffered in the Churches or Meeting places , but on the other side , the second Nicene Councils determined , that Images were not only to be placed in the Churches , but also to be worshipped , and the pope said that Images were to be Lay-mens Calenders ; The latter Council under Julius the second did repeal the Decrees of the Pisan Council ; The Basil Council deterrmined that a Council of Bishops was above the Pope ; but the Lattern Council under Leo , Decreed that the Pope was above the Council , and they decreed also that he that should think otherwise should be held for an Heretick , and yet the Bishops and Abbo●s in the Council of Basil aforesaid , Decreed that they that judged that the Bishops were not above the Pope , were Hereticks , and yet these Councils the Church of Rome layes claim to , to be of their Faith and Church , and yet one making void what another had decreed ; The same Council did with an uniform consent remove the Pope Enge●ius , and put Amidius in his place ; But Engenius vilifies the Councils decrees and condemns them ; The Council of Trent commanded that Bishops should teach the people , and should have no more benefit for preferment then one place ; But since they have made this decree void , and now whole Countries is too little , and the Protestants imitates the same , and does not teach the people ; and so of what validity have these Councils been worth , or of what force hath the Decrees been of mutable men who have been tossed up and down like waters need ; I nominate the several Convocations and Councils that hath been amongst the reformed Churches as they are called , and their Synods ; one while decreeing this , the next throwing it down again ; And yet all these will lay claim to be Ministers of the True Church , and persecute as Hereticks to death them who owns not their Changeable Decrees , and mutable Institutions ; but such hath been the Arogancy and pride of her that hath set as a Queen upon the waters , that she must be the only Judge ▪ and then the Prophets must be slain . Pope Julius said no Council is of any credit , unless it be confirmed by the Church of Rome ; And Boniface the eighth saith , that no man in the world can be saved , unless he be subject to the Romane Church ; And Pope Paschal thus said , as though said he any Council could make Laws for the Church of Rome , and all Councils do subsist by it , and receive their strength from it ; and that w●h the Pope approveth or disapproveth : And so all Confederacies & Councils of men who are out of the life and power of God doth decree that which brings the Seed of God into bondage . Now Rome look to thy infallability , and thy universality , which thou so much cryest up , and thy unity one while sets up one thing , another time throws it down again when it wil not s●rveparticular interests : and what a stir has here been amongst them that call themselves reformed in these latter ages , one setting up this , & another that , sometimes this service for a worship , then the next calls it Idol●trous ; & then another service , and this Ceremony and the other Ceremony , and this Pater noster , and the other Creed , this Ca●echism and the other Ca●echism , these Articles of Faith , & the next Synod make them void , and so leads people into distraction and madness , and this Ca●on and the other Institution , one while its Idolatrous , another while Sacred and Holy ; And thus people has been led up and down many generations , too and ●ro , up and down , and persec●tion about Changeable , Mutable and alterable things , and the life which redeems out of the world up unto God has not been sought after ; And so all that looks to have peace , and to enjoy the Testimony of Gods blessed Spirit , come out of this Babylon this City of confusion , whose seat is ●rected upon the sand , whose Foundation is laid in the waters , and faith upon the humane institutions of men which are variable and subject to Mutation , and come to know the Rock of Ages and the unalterable Council of the Lord , and the wisdome of the most High to rule in your hearts , & wait in the Immortal Light of God which is within , that you may see over all these Mountains of darkness which is risen up in the Apostacy , and over all the Institutions , Decrees , Statutes , Ordinances and Inventions of men , to before all these things were , and come to him who is the beginning of the Creation of God , who is that quickning Spirit by which all that believe are raised out of death to be partakers of the Life which is Immortal which fades not away , and the Lord will be worshipped in Spirit and in Truth ; Away with all Types and Figures , Shadows and Vails , humane Institutions and Ordinances of men , Ceremonies and vain superstitions , Traditions , which God hath no pleasure in , which doth not profit at all , and whatsoever leads the mind into visible things from the invisible God is to be thrown aside as a menstruo●s Cloath , and as the breath of abominable things which God will confound , because he hath no pleasure in them ; for the life is risen , and the vail of the covering is rent which has been spread over all Nations ; the night is gone , the day is come , and appeared in brightness , the shadows are past away , and the morning of Righteousness is appeared , the Son of God is come who has given his flock an understanding , in whom life and blessedness , and peace , and everlasting Consolation resideth and resteth upon his People for ever more . CHAP. XVI . Something concerning the worship of God , whether that Kings and Rulers now in Gospel times have any power from God to compel or force about Spiritual things declared , and some Scriptures answered which hath been perverted by them who are in the Apostacy , to maintain the Beasts power , and the false Churches worship under the raign of Antichrist . VVHen the Lord brought Israel out of the land of Eygpt by a strong hand and an outstreched arme , he made a Covenant with them , and gave forth a Law at Mount Sina , by the hand of Moses the Judge of Israel , and statures and Ordinances which Israel should walk in , who were as a family who came of one stock , and the Laws and Statutes which were then given forth was concerning civil things , as concerning man and man , and betwixt a man and his Neighbour , and for the Government of whole families , and the Camp of Israel ; And likewise Laws and Statutes which concerned the worship of the true God ; which may be read at large in Exodus , Numbers and D●uteromony , and that worshipped not the true God according to the command given in the first Covenant which was outward , were to have Judgment executed upon them according to the Law ; and Moses over Israel and the rest of the Judges were to see the Laws and Statutes Executed upon the transgressors , and if any were an Idolater & worshipped a false God or a Blasphemer , were to be stoned to death , or Sabbath-breaker was to be stoned to death ; And this was according to the Law of God , & their bloud was u●on their own heads ; And when Israel ●usted after a King , he gave them a King , and they had many Kings who were Anointed of God , by his appointment , which was to rule in the same manner as Moses , Joshua and the rest of the Judges had done , and whosoever were disobedient unto the aforesaid command of God whether in things civil , or things concerning the worship of God , and several punishments were to be in●●icted by them for several transgressions , as Blasphemers , Sabbath breakers , false Prophets , and Wizzards and witches were not suffered to live ; This was before Christ the Seed was manifested in the flesh , this was the old way ▪ the old paths that Israel was to walk in , But this Covenant was filthy as the Apostle saith , and the Ministers thereof could not continue by reason of death ; The Law was changed and the Priest-hood was changed , and the Ordinances and worship was changed when Christ came to be manifest , the end of the Law for Righteousness ; Now as A●ron and the rest of the high Priests were but types and figures of the everlasting High Priest ; So the Judges and Kings of Israel were types and figures of Christ , the King of Kings , and King of Saints , and Lawgiver , and Judge ; And their outward power which continued but for a time , in compelling to the true worship under that Covenant , or restraining from Idolatry , did but continue until the time of Reformation was ; but a type and a figure of Christ and his spiritual power and weapon , and spiritual execution upon his enemies who are not subject to his government o● power , seeing the Father hath committed all power unto him in Heaven and in Earth ; And Moses the Mediator of the first Covenant which stood in outward Ordinances , both the Mediator , the Covenant and the Ordinance had an end [ when the better Covenant was given , the Covenant of Light , and Christ the Mediator thereof was manifest ; ] And this Covenant and Ordinances pertained unto the Jews , and the compelling unto the worship and punishing for Idolatry partained to the Jews only , who were under that Covenant , and not to the Gentiles , as it is written To Jacob he gave his Law , and to Israel his Statutes , to every Nation he did not so . So they which would bring people now under this Covenant and the power thereof , denies the second , the everlasting Covenant & his power ; and them that would preach up compelling and forcing to worship , and bring those Scriptures of the first Covenant to be their ground , are ignorant of the times unto which they were spoken ; And upon this false Foundation hath the false Church persecuted about worship this many hundred years , and this Doctrine is in too much credit with many in these dayes , who say they are under the Gospel ; And this hath made people to hate and persecute one another . And the Ministers of Antichrist hath pressed it upon Kings & Rulers , that God hath required it of them to enforce and enjoyn all people unto a Worship , although they themselves are divided amongst themselves , one while for this thing , and another while for that ; and because the Kings of Israel did so , and had power to do , therefore they have concluded that Princes and Judges ought to do so , and so have made them put their neck in a yoak which is too heavy for them to hear , which the Lord hath not required at their hands ; and because of this compellings and forceings , many hypocrites have been made , and many of Gods peoples consciences wounded and burned ; and many Kings and Rulers have lost their Dominions , and they have been taken from them because of this by the Lord. So all they that have in truded upon Christs prerogative & Soveraignty in this thing , are sure to be reckoned as no other but as usurpers and intruders into that power which the Father alone hath given unto his Son , which Power , Dominion and Glory he will not give unto any other as to be Judge , Law-giver in the hearts and consciences of his people . Object . But some may say , did not the Prophets exhort to inquire for the old paths , and the good old way ? And did not the Prophets say , Kings should be nursing Fathers , and Queens nursing Mothers ? And must not this be fulfilled in these dayes ? Ans. This is true that the Prophet did exhort the Princes & people of Israel who were in the revolted estate , who had transgressed the Commandments of the Lord , and had lost the guide of their youth & the rest of their souls ; And therefore he turned them back to consider of the day of old , and inquire after the good old way that they might walk therein , wch they were gone from , but this doth not pertain at all unto this time ; for Christ Jesus is the new and living way which all is to inquire after now , who is the end of the Law for Righteousness , and the first Covenant unto them that believe ; And as for Kings being nursing Fathers , the Queens nursing Mothers , this was Prophesied by the Prophet before they went into Captivit , & how the Heathen should have power over their Kings , Prophets and Priests and people , and Jerusalem should lye desolate ; Now this the Prophet spoke of concerning the return of them unto the Lord , and they to inhabit their own land , then their own Kings and Queens should rule over them , & be as nurses to them , when they should return from their Captivity , then Jacob should rejoyce and Israel should be glad , and this was spoken to the Jews , and this had reference to their state in that time . Further it may be objected , ought not Blasphemy & Idolatry and Adultery to be punished , is this to be suffered now ? Seeing it was punished under the Law. Answer , Yea , this is to be punished , and shall be punished , and that even with death ; for as I said the Father hath committed all Power unto the Son , who will execute his judgement upon all them who will not have him to raign in their hearts , as it is written , these my enemies that would not that I should rule over them , bring them before me , that I may slay them ; with what weapons ? With carnal ? nay , but with the sharp two edged Sword which proceeds out of his Mouth , and with the Sword of the Spirit which is the Word of God ; and the Spiritual weapons which runs thorow the Blasphemer and kills him , and flayes the false Prophet , and Soothsayer , and Inchanter , and Idolator , and yet saves the Creature a live ; take one example of Christ the new and living Way , when the Pharisees brought a woman tempting Christ , which was taken in Adultery , saying , according to the Law of Moses , she ought to be stoned to death ; he that was the end of the Law , said he that was without sin cast the first stone , convicting them al that they were in the same nature , and yet did not approve of the Adultery , but said go and sin no more least a worse thing come upon thee ; Likewise Paul said I was a persecutor , and a Blasphemer ; This generation who professeth Pauls words would say , let him dye , he hath confessed he was a Blasphemer ; but he was slain with other weapons ; Christ slew the Blasphemer and the Persecutor in him , and left the man alive , and made him a chosen vessel to declare against Blasphemy , and lead out of all ungodliness . And herein is the second Covenant more excellent then the first , and the Ministration more excellent then the former , and the Dominion and Government of Christ more excellent then the Dominion and government of the Kings of Israel , and the weapons more excellent then theirs , and the power greater then theirs which is able to destroy the works of the Devil , as Blasphemy , Idolatry and Adultery , and save the Creature alive ; This is the better Covenant , indeed the everlasting ; and herein is the mercy of God exalted , his Dominion and Power exalted , and Christ the King of Glory exalted ; And these sins before-mentioned punished with great severity and great Judgment ; For in the first Covenant they slew with a temporal death ; But Christ when he appeareth in his power and glory in flames of fire , renders vengeance within upon the wicked , which burns and scorches , and brings anguish , & tormenteth all them that are in that Nature , and banisheth all them from his presence and from the Glory of his power , till that be dead and slain which would not have him to Raign , to wit , that which is born of the flesh which is within ; And blasphemy , Idolatry , Murther are the fruits of the flesh , where the flesh is not lived in these things cannot be brought forth ; I speak not of the Creature who is Gods Workman-ship , for that may be alive , when the birth & fruits which are after the flesh are both dead ; and herein is the mighty power of God made known , and his Justice and his severe Judgment , which all must pass thorow before they come to witness eternal life ; He that dispised Moses Law , died by the mouth of two or three witnesses , which was a natural death ; of how much sorer punishment shall he be worthy which treadeth underfoot the Son of God , and counteth the bloud of the Covenant an unholy thing , Heb. 10. 28 , 29. and blasphemeth . But further , it will be objected that the Apostle exhorteth for a submission unto every Ordinance of man for the Lords sake , 1 Pet. 2. 13. whether it be unto Kings as Supream , or unto Governours , as unto them that are sent of him , and in Romans the 13. 1 , 2. Let every Soul be subject unto the higher power , for there is no power but of God , and the powers that be are ordained of God. Ans. From these Scriptures many bad Constructions and Inferences hath been gathered , as that Kings and Rulers were to be obeyed in all things , and that every worship which is commanded by●a King or Superiour ought to be obeyed , and that Kings and Rulers had power in Spiritual things , to make a Law for such a Worship , or forbid such a Worship , and all these ought to be obeyed ; And so in the Apostacy the Ministers of Antichrist hath brought in many Inventions and Traditions , and humane Institutions for Divine Worship and Service , and thereby hath pressed Rulers to make Laws , and compel all people to receive them , although they have been repugnant to the true worship of God , and then such Teachers hath pressed such people to obedience as of duty and necessity , because the aforesaid Scripture doth Command subjection to all Rulers ; And thus hath Babylon reared up her City , and gotten Merchants to put off her Merchandize , and so hath cheated both Rulers and people , and hath led them to hate and destroy one another . Unto these Scriptures , and divers others which speaks of obedience to Magistrates in all things , must needs be truly understood to be of things that are Just and equal , which are onely civil ; and concerning things between man and man , and the Ordinances which are for the well being of a Nation , or the good and wholesome government of a state , and cannot be understood of things Spiritual , or relating to things appertaining to the Conscience , or respecting things about the worship of God ; My reasons are weighty , for in that time and age the Apostle wrote , whether Peter , Paul or any other , the Magistrates were all Heathens , as Herod , Pontius Pilate , Augustus Caesar , Tiberius Caesar , and Nero , who were all Heathen Emperours of Rome , and Idolators , and at that time they had power over Rome , and also over Jerusalem & Judea ; and Paul writing to the Romans , and Peter to Capadocia , Pontius and Asia who were also under Heathen Rulers , and did not worship the true God ; doubtless they injoyned not submission unto the Heathen Rulers in spiritual things , for then they must have been joyned unto Idolatry , for if it be understood that they had power in spiritual things , which partained unto the Conscience , and that they ought to be obeyed in all spiritual things , then Peter and John were transgressors themselves , when they taught boldly the things of the Kingdome of God , in every City where ever they came ; And the Rulers in most places opposed and put Peter and John out of the City , and commanded the Apostles to speak no more in the Name of Jesus ; And yet they returned again and disobeyed their Command , and their power and authority , and said , whether it were better to obey God or man , judge ye ; So that no King , Ruler nor Magistrate , as a Magistrate has power given of God to Imprison or force , or perscribe any Law or worship upon the hearts and Consciences of men ; For that belongs onely to Christ the Law given the Bishop of souls . But then it will be objected , if not as a Magistrate , yet then as a Christian , he may injoyn and give Command concerning worship , and compell and punish them that obey not . Answer , As a Christian they have no priority , but as they stand in the growth of truth , not above others for God is no respecter of persons , for the Apostles and Ministers of Christ who preached the Gospel , and had begotten many into the Faith thorow the power of God which was with them by which they spoke , and in things spiritual might have claimed obedience to their Command much more then any temporall Prince , and yet they said we are not Lords over mens faith , nor did they exercise Lorship over mens Consciences , but left every one to Gods witnesse , and to the word of his grace which was nigh in their hearts ; And furthermore said , let every one be perswaded in his own mind , & said if any should be contrary minded , God would reveal it to them , and so waited in the patience to see the work of God prosper and was content ; And so forcing and compelling about Spiritual matters by temporal punishments and temporal Law is all contrary to the Apostles practice in the primitive times , though the heathen persecuted the Christians by their temporal Laws for Spiritual things , and about Spiritual matters for the worship of God ; But we never read of any called Christians that did so untill Pelagius a Bishop of Rome or Pope , when the Emperour had given Boneface the third this power to be called the Chief Bishop and head universal over all Christian Churches ; Then he begun to make temporal Laws to punish about Spiritual things : And Pelagius made a decree that Hereticks should be punished with Temporal death about 555 years after Christ ; So let all Princes , Magistrate , and Rulers , who denies the Church of Rome in her Apostacy , follow not her example , but leave every one free to the Lord in Spiritual matters as concerning his Worship , for to him must every one give an account in his own day when it shal be required , from which the wicked shall not be able to fly . Another Objection . But then it may be said , what power will you allow unto Magistrates that profess the Name of Christ ? Or how far have they Authority from God to punish evil doers , and encourage them that do well ? Answer . It is said by me Kings Rule and Princes decrees Justice , there is a ruling by him , and that is a ruling in the power of God in him ; He that rules in the power of God , measures equal justice unto all men , and ruleth by the good and wholsome Laws which are made by the will of God , which is according to Gods witness which he hath placed in every mans heart , and such a one is a Temporall head over the temporal body & ruleth in Righteousness in temporal things ; But Christ he is the head of the body that is spiritual which is his Church . Now the Law is against the lawless , as against Liers , Swearers , Stealers , Cursed speakers , Murderers , Man-slayers , Man stealers , Violence , and Oppression , and Deceit , and that which tends to the hurt and destroying of the Creation ; And he that is the Executor of the Law , ought to inflict temporal punishments for temporall facts , provided , that every punishment be suitable to the transgression , and go not beyond it , and in so doing he rules for God , and the sword is to be turned against that which doth evil , and to keep peace amongst all men , and to keep down all strife and Contention , Quarrelling and fighting , and keeping the unruly from devouring and destroying one another ; And this is to rule for God in a Nation in the Creation , and to countenance the honest , upright , and quiet and meek , and this is a praise unto them that do well , and this is that which would keep the Nations at peace ; And here Governors and Rulers comes to be blessed , when the Princes thereof rules in Righteousness , and when people live under them a holy , godly and quiet life ; But when Godliness , Holiness , Righteousness is counted as a crime , and wickedness and violence and iniquity set up , that Nation is near a judgement , and for the iniquity of Rulers , Kings and People , many fruitful Lands hath the Lord made barren , and that which is for the well-being and preservation for the universal good , and all people therein , all people ought to render obedience unto such Command for conscience sake , and all people ought ●to obey Rulers and Governours in that which is good and lawful and warrantable in the sight of God , & unto all just commands to yeild obedience , not for wrath , but for conscience sake ; For so the Lord requires , which will be acceptable and pleasing in his fight . And all Magistrates who are Christians , ought to be paterns of Holiness and Righteousnesse to their people , and to admonish , exhort and reprove the prophane and ungodly , and to the worship of the True God who is a Spirit , and will be worshipped in Spirit and in Truth ; It is the duty of every true Christian who is a King and a Priest unto God. CHAP. XVII . Concerning Oaths in the first Covenant and the Lawfulness thereof , and the unlawfulness thereof discovered in the New Covenant , in Gospel times ; Though Apostates mingle the Ordinances of both together , denying all oaths proved to be no new Doctrine . IN the beginning when God Created the Heavens and the Earth , & all things that are therein , by the Word of his power , and set the bounds & the habitations thereof , & separated betwixt Light & Darkness ; And when man was Created in his own Image , in the Image of God created he him , Male and Female created he them ; Now the Image of God consists in Righteousness , Holiness , Equity , long suffering , Patience Goodnesse , Mercy and Truth , the Glory thereof is unspeakable , man being in this Image there was no trangression nor sin , nor sorrow , man was bound unto his Maker by the Power in which he was made , yea he was in a capacity to Fear , Love , Honour , Obey and Worship his Maker , from the virtue of that Power and Principle which God had placed in him , which some ignorantly calls the Law of Nature ; ( But that is not the intention of my discourse to contend what it was ; ) but to shew that man was at union with God and bound unto him by that which God had placed in him , in which his wisdom , power and dominion stood , to rule over all the Creatures , life was in him , there was no death then , in this the Obligation stood not in outward written commands or ordinances , but it stood in that which was internal and invisible , this was before the transgression , here was no Oaths yet nor outward Covenants made , nor outward Ordinances . But after man had transgressed and eaten of the tree of Knowledge of good and evil , and gone from the power and broken the Covenant , he lost his wisdome , and folly entred , he lost his dominion , and weaknesse entred , he lost his knowledge , and ignorance entred , and an earthly part and a mutable came to have Dominion , not that this was evil in it self , being subjected by the power and word in its place , and in the state wherein it was good , but man being gone from the power and from the Covenant joyned to something out of it , and out of the mind , and listened to that which should have been ruled over , that became a Leader which God never appointed , and this led mans heart from the invisible God of life , and light who is immutable , to lust after visible things and mutable and earthly things , and into instability : And so his heart and mind and affections became more and more to be alienated from the Lord , and his understanding more darkned , yet such was the love of God unto mankind , that he did not wholly cast him off here , but followed him with his mercies , and promised the Seed of the woman should bruse the Serpents head , and so it did , yet the Adulterers generation in the transgressing nature were great and fast , and there was but few before the flood , in comparison of the Multitude who bore the Image of God , and few in a generation , as Abel , Enock , Seth , and the rest went after the Imaginations of their own hearts , and set up Images and Idols , and also after the Flood when the Earth began to be replenished , the cursed Seed grew faster , and many great Nations were ignorant of the True God , and made Idols and Images of wood and stone , of gold and Silver according to the mind of the Crafts man ; and worshipped them , and became in love with them and swore by them : Yet Abraham the Father of the faithful , feared the Living God of Heaven and Earth , and God was with him in all his wayes and he hearked unto his voice and obeyed it , and followed the Lord where he led him , and God made a Covenant with him and his seed for ever , and gave him a Son in his old age , and said unto him , in blessing I will blesse thee , and in multiplying I will multiply thee , and this was fulfilled , for Isaac begat Jacob , and Jacob begat the twelve Patriarchs , and Jacob in the time of famine went into Egypt and sojourned in that land , he and his Sons , and all that pertained to his family increased & became a great people : But after many years the Egyptians afflicted them & multiplied their burdens ; insomuch that God considered them & the Covenant he had made with Abraham , and his seed , & sent Moses his servant as a Leader to be a guid unto them out of that Land , & they were brought forth by an outstreched arm , and great was their Deliverance ; and he led them through the wilderness & sed them with Angels food , and at Mount Sina gave forth a Law and made a Covenant with them sutable to the state wherein they were , for their minds were outward , and the Covenant was outward , their minds was Changeable and Murable , and the Covenant was so also ; And all these states and ordinances pertained to a party which was above the Seed , yet they were shadows of good things to come , & every ordinance in this Covenant was but a figure or shadow of a more Heavenly thing which was but to be in force , to wit these ordinances , untill the Seed came to be made manifest which ended them all . So all Priests , Offerings , Sabbaths , Fasts , Feasts , Oaths , though they were real in their time , and all vows , yet the Law was changed which pertained to the changeable party , when the Seed Christ was revealed who is unchangable ; The first had an end , and continued to the time of reformation , take notice of this , this Covenant was made , to wit the first after the transgression , but when and wherein Christ is revealed and manifest , the great Reformer & the restorer they end , & he leaves all to the beginning again , out of deformity to be for transgression to that in w●h man was bound unto God at the first before sin entred , and to be for shadows was for all the new Moons , Offrings , Oaths and Sabbaths were given forth to man when there was a Cloud and a vail and a shadow over within , that the glory of the invisible God could not be seen in this state , nor his naked & clear Glory , but as that part comes to be done away and crucified and subjected , and the cloud scattered , the Shadows and clouds outward pass away , the Apostle calls the ordinances outward shadows ; And Paul to the Corinthians calls them a Cloud , theywere all baptized into Moses in the Cloud ; And when the day appears and Christ who is the Light is manifest , the Clouds are scattered and ended , the shadows fly away , and clear ayr appears , & glory and clearness is beholden , even the Lord with open face , and yet man lives and is not afraid of his presence , but is glad because of the Light of his counrenance ; But this is a mystery , and these things are hidden from the wise and prudent of this world ; But this is the some of much , there was a time when there were no oath outward before the transgression , when man was the Image of God after the transgression , the oaths were given forth and the commands outward , but in the restoration or reformation they end again and there shall be none , for truth it self shall live , and it shall testifie in man , and there shal be no other witness , blessed are they that believes and understands . But to come nearer the understandings of all ; It is granted in the first Covenant under the Law , Oaths were commanded and men did and might swear , but this was after sin entred into the world many hundred years , & the Nations who were Heathens swore some by their Kings & some by their Heathen Gods ; the Egyptians swore by the life of Pharcoh , & the Romans by the life or fortune of Caesar , but Israel was to swear by the living God , Deu. 10. 20. Thou shalt fear the Lord thy God , him shalt thou serve , and to him shalt thou cleave & swear by his Name , Lev. 19. 11 , 12 , Ye shal not steal neither deal falsely , neither lie one unto another , ye shal not swear falsly by my Name , neither shalt thou prophane the Name of thy God , I am the Lord , in Num. 30 , 2. And if any vow a vow unto the Lord & swear an Oath to bind his soul with a bond , he shal not break his bond but do all that proceeds out of his mouth ; And so Josua kept Covenant with the Gibeonites , but when Israel revolted from the Lord in their hearts and yet swear a true word and said , the Lord lived , yet the Prophet Jeremiah saith , chap. 5. 2. 23. 10. Though they say the Lord lives , yet they swear falsly ; No truer thing could be said or sworn , then that the Lord lived , but he lived not in them that did lie & steal , & kill and commit adultery ; they held the form but were gone from the life and power , and then it was a customary thing with them to swear even as it s now among the Apostate Christians , and because of which the Land mourns , and in 4 chap. 15. verse . Though Israel play the harlot , yet let not Judea so offend , and come not ye to Gilgal , neither go ye up to Bethaven nor swear the Lord lives ; And Amos saith , they that swear by the sin of Samaria , and say the God of Dan liveth , and the manner of Bersheba liveth , even they shal fall and never rise up again . So when they kept the Covenant of God they swore by the Name of the Lord in truth and in righteousness , but when they revolted they kept the words & swore without fear & prophaned the Name and did swear then by the Heathen by Maleam and the sin of Samaria , even as the Apostate Christians now swear by any thing , yea even the most religious swearing is by a book , which is not the living God ; And so this kind of swearing hath no ground at all but custome and tradition , but still this is granted that the Jews and many of the faithful Fathers swore , as Jacob and Abraham and many others and they all died in the faith and yet were not made partakers of the ( promise ) but saw through the vail and the shadow , and an Oath was a type of Christ the oath of God ( and the promise ) but now the promise is come , and the Restorer and reformer is come , and all is to hear him or else be cut off from having any share in him who is the promise it self , yea all the promises of him are yea and Amen , in whom , not only the Children of Abraham after the flesh , but all the Children of the promise are blessed , and him who fufilled the Law in whom God fulfilled his Oath , who is the everlasting high Priest after Melchizedecks order , he hath put an end to all oaths and swearing and all the types and shadows . He saith , Mat. 5. 33 , 34. It hath been said of old time thou shalt not forswear thy self , but shalt perform to the Lord thy oaths ; But I say unto you ( my Disciples and followers who have believed in me the true and living way who makes all things a new ) swear not at all neither by heaven , &c. Their being and generation then ( as now ) who said to swear by the greater is nothing , but he that swears by the lesser is guilty , he calls them hypocrites , & saith whosoever shal swear by the eternal , the lesser sweareth by him ( the greater ) that dwelleth therein , and he that sweareth by Heaven ( the lesser ) sweareth by the Throne of God ( and him ) that sitteth thereon ( the greater ) and if Christ had only forbid vain swearing and oaths as most do Ignorantly imagine , he had done no more then the law had done before ; but t is manifest he forbids all swearing , yea even ( by Lord ; ) for if they that swear by heaven , swears by God that sits upon the Throne , as he himself saith , then he prohibits this also , and saith , I say unto you swear not at all , and Jam. 5. 12. Who will know Christs mind , saith , above all things my Brethren swear not , neither by Heaven nor by Earth ; now we know heaven & earth comprehends all created things , and yet the Apostle goes further , & excludes all manner of swearing , saying neither any other oath , and this he commands above and before all things , and that upon the penalty of condemnation ; But much by divers hands have been written about this particular ; So I desire not to be large , seeing we have a Cloud of witnesses wch have good assurance in themselves by Gods Spirit , sealing unto them rather then swear & bring condemnation upon themselves , have denied their estates and liberties which lies at stake upon it , but happy will they be who hath no hand in it to provoke the upright & tempt them aside out of Christs way , for woe will come undoubtedly upon such . And that others may see it is no new thing ; Take a few examples of the faithful in ages past , who suffered as Martyrs , and it were an easie thing to bring a Cloud of witnesses out of the Ecclesiastical Histories of them that denied all swearing in divers ages , I shall instance only a few . Policarpus , who was as it is said Johns Disciple , & had been a Christian eighty nine years , when he came to suffer martyrdom , the Proconsul requiring him to swear by the Emperours good fortune , and by Caesars prosperity , which was the custome of the Romans at that time , & divers Heathen Emperours set up their own Images to be worshipped , and their persons to be sworn by ; but Policarpus denied and said he was a Christian , and would show forth the doctrine of Christiany , if he desired the same , if the Proconsul would appoint a day and hear it ; so at that time it seems Christians did not swear , as afterwards they did in the Apostacy . And Basillides a Souldier and afterwards a Martyr , being required to swear , affirmed plainly , that it was not lawful for him to swear , for that he was a Christian ; so it seems that it was the mark of a Christian not to swear . And the Waldenses or Leonists ( whose names are so famous amongst the reformed Churches ) & who are said immediatly to succeed the Apostles & were the most antient and true Protestants , professed it to be as way Lawfull for a Christian to swear . In defence of whom in this very thing Bishop Usher late Bishop of Armagh Primate of Ireland , pleaded their cause against the Papists and Jesuites who are the swearers and breakers of Oaths , and yet pleads for swearing . And the plow-man in his prayer ( which is so much Esteemed of , & commended in the Book of Martyrs ) saith , Lord thou givest us a Commandment of truth , it bidding us say , yea yea , and nay nay , and swear for nothing ; thou givest us also a Commandment of meekness , and another of poorness , But Lord he that calls himself thy Vicar on Earth , hath broken both these Commandments , for he maketh a Law to compel men to swear , Fol. 585. And it is one of John Wickliss Articles ( whose works was as much esteemed of by the Protestants in England and Bohemia as dispised by the Papists and their Clergy ) having his bones taken up and burned fourty one years after his decease , & his books , and these articles condemned by the Council of Constance , who also burned John Hus and Jerome of Prauge for holding John Wickliss opinions that ●aths which he made for any Contract or civil bargain betwixt man and man be unlawful . And Walter Brute a Teacher among the people of God ( in that age by scorners called the Devils Servants ) called Lolards , against whom the Pope and the King ( Richard the second , and then the ungodly Bishops make so much a do to have the name of Truth extinguished and the professors there cut off ; ) This is Walters Testimony , As concerning Oaths , I believe and obey the Doctrine of Almighty God. & my master Christ Jesus which teacheth that Christian men in affirmation of a Truth , should pass the Righteousness of the Scribes and Pharisees of the old Testament , or else he excludeth them from the Kingdom of Heaven ; For he saith except your Righteousness exceed the Righteousness of the Scribes and Pharisees you cannot enter into the Kingdom of Heaven ; and as concerning Oaths he saith it hath been said of old time , thou shalt not for swear thy self , but shalt perform those things unto the Lord thou knowest ; but I say unto you thou shalt not swear at al , neither by Heaven nor by Earth , &c. But let your Communication be yea yea , nay nay for whatsoever is more then this cometh of evil ; therefore as the perfection of ancient men of the old Testament was not to for swear themselves ; so the perfection of Christian men is not to swear at all , because they are so commanded of Christ , whose Commandment in no case must be broken ; although the City of Rome is contrary to this doctrine of Christ , &c. A good Testimony of a blessed Martyr . Here it appeareth that the Swearing which Christ forbids , is not only prophane swearing in the communication , for that was forbidden in the law , where it s said thou shalt not take the name of the Lord thy God in vain , &c. But solemn swearing which was to be performed , & that was the perfection of law ; And Kings and Princes may take warning by this King Richard not to fulfil the cruel and bloody desires of their Prelates . And Chrysostome ( who was Bishop of Constantinople ) in commendation of whom much is said in the Ecclesiasticall histories , he blameth them greatly that bringeth forth a book to swear upon , charging Clerks that in no wise they constrain any body to swear , whether they think a man swear true or false , saying that it is a sin to swear well ; now I mentioned before it was an Emperor that commanded first that men should swear by it book , & this Chrysostom reproves ; so hereby it may be seen by these examples , it is no new doctrine to deny all swearing , and there hath been a people very many years in the Low Countries , that have denied swearing in any matter , therefore their yea and nay stand in Courts of judicature equal with an oath , they being men generally of known integrity , whose yea is yea , and nay nay , in all places and matters ; If they that despise Moses Law died without mercy , of how much more sorer punishment suppose ye shal they be thought worthy of who treads underfoot the Son of God , &c. and disobey his commands & teach others so to do , they shall be shut out of the Kingdom of God & have no part with the obedient , who keeps Christs commands , through temptations and sufferings and are not offended at them , neither counts them grievous ( they only are happy and shal inherit everlasting life . ) Likewise Jerome who was an antient Father and Teacher in the Church , which all the Protestants owneth , upon that place the 5 of Mat. and 37. ver . & 5 James 12 These are his words , It was permitted under the law to the Jews as being tender and as it were infants , that as they were to offer Sacrifices to God , least they should Sacrifice to Idols , so they might swear by God ; not that it was rightful so to do , but because it was better to swear by the Lord then by false Gods & devils ; but the great Evangelical sincerity and truth admits not of an oath since every true saying is equivolent thereunto . In like manner doth Theophilact an antient Father of the Church whō the Protestants owns , & have often cited his doctrine for proof upon the place in controversy , saith Learn hence that then under the law it was not evil for one to swear , but since the coming of Christ it is evil as is circumcision ; & in sum whatever is judaical ; for it may become a child to suck but not a man. So that oaths pertained to the Jews who were under the changable Covenant , & the mutable Covenant which continued but for a time , till the Seed Christ the oath of God was revealed , and where he is revealed and witnessed , all the Judaical Types and Figures and changeable Ordinances hath an end . Likewise Ambrose upon the 118. Psalm , he saith None doth swear a right but he that knows what he swears , and the Lord hath sworn and will not repent ; upon Psalm 110 Ambrose saith let him then swear who cannot repent of his oath ; and a little after the said Ambrose saith , do not imitate him in swearing , whom we cannot imitate in fulfilling ; And indeed the principal solution given by him is , swear not at all ; and the aforesaid Waldenses who condemned all maner of swearing as unlawful , they made it their care to avoid swearing and lying , and hereby they did give sufficient caution against all inconveniences which may come thereby as to government in general ; for where a testification or assertion is made without an oath , is as sure as if it had been sworn to . And Bishop Usher doth esteem that place of Matthew the fifth , swear not at all to be a sufficient plea for the Waldenses against swearing ; And therefore they who have any esteem of the aforesaid Authors , and of their doctrine must not condemn the Quakers as for novelties , or for broachers of new Doctrine ; For Reynerius one of the popish inquisitions saith amongst all the sects which are or have been , there is not any more pernitious to the Church , meaning the Church of Rome , then the Waldenses , and that for three reasons ; 1. Because of their antiquity , & secondly because of their universality , & thirdly in that they did profess it no way lawful for a Christian to swear on any occasion , which doctrine was contrary to the Church of Rome which made Rinerius & Jansenius two papists so much envied the Walden ses in this thing about keeping the commands of Christ ; And yet notwithstanding all this cloud of witnesses both in primitive times , & after ages , diverse who suffered as Martyrs did hold the same & also the many testimonies of them who have died in the faith , yet many are so wilful and so peevish and so envious against every thing which they cannot joyn unto , as that they will brand this Doctrine for Novelty and Heresie ; Let such consider how they will condemn this doctrine , and yet justifie Christs words , and them which have been reckoned as Fathers and Marryrs , and as Orthodox & found in the faith by all , except the Church of Rome who too much imitates the Jews , & yet are no Jews , and they have been the chief criers up of oaths , and swearing , & afterwards gives dispensations to them that breaks them ; and therefore all who reckons your selves as Christians , keep to the doctrine of Christ and the doctrine of the Apostles who were followers of him , and run not back to the Jews ordinances w●h continued but til the time of reformation ; and you that reckons your selves a● Protestants , for shame leave off that Doctrine which hath been brought in by the Apostates who hath mingled things together without having respect either to time or age or people , And so have run back to the Jews , and brings those commands & injunctions wch pertained to the Jews , & layes them as yokes upon the necks of Christians ; remember what the Apostle said to the Galathians concerning the works of the Law , & concerning Types and figures , Gal. 1 , 2. If ye be circumeised Christ profits you nothing , and an oath was a type as well as circumcision to the Jews , and what if I say of all swearers who hath no better ground for so doing then the Jewish oaths which were types , and testifie unto every one that he that takes an oath & swears at all , is bound to keep the whole Law. Christ profits him nothing ; And so ler all people who fear the Lord and doth believe that they have received Christ in their hearts the end of the Law for Righteousness , not turn back to the changeable Covenant again , least he who is the everlasting Covenant say unto them who hath required these things at your hand and also raise up his swift witness to condemn them who transgresses his pure and holy and righteous , commands , and would compel others so to do . CHAP. XVIII . Tythes in their first institution unto whom they were due according to the Command of God declared ; and that Tythes are no way lawful to be received , neither sought for by any who are Ministers of the new Covenant and the everlasting Gospel , proved out of the Scripture and Antiquity . TO omit Abrahams giving tythes , or the tenth part to Melchizedeck , after the overthrow of his enemies ; And Jacobs vowing to give the tenth when he should inherit the land of Canaan , because a voluntary promise only bindeth him that promiseth , and a free gift from one to another is no command , neither binding to all generations , because Abraham gave the tenth part to Melchizedeck freely of the spoil he had taken , and that but once ; not of his Families labors or industries , but of the spoil ; This was a voluntary and a free thing both in Jacob and Abraham , if Jacob had not vowed he had not sinned , & if Abraham had not given the tenth part of the spoil he had not sinned ; So this is no command or binding example unto future Generations , especially of them that pretends they are Ministers of the second Covenant and the Gospel , but a very feeble and a poor thing for them to alleadge . Tythes were never commanded to be paid by the Lord to any , but Israel whose Law was given forth 400 years after the promise , as saith the Apostle ; neither were ever payable but by the Jews in the Land of Canaan , and to Levies tribe only , and to the Jewish Priests that had no inheritance allotted them by the Lord of all the land of Canaan or beyond Jordan , but only tythes or the tenth part among their Brethren , & that only according to the command of the Lord , Deut. 18. 4. Ezek. 45. 13. For the office of the Priesthood , and for the service of the Tabernacle . At the giving forth of the Law after Israel came out of Egypt , God chose Aaron & his Sons for the office of the Priesthood , and the rest of the tribe of Levi for the service of the Tabernacle , God gave unto the Levites by commandment all the tenth in Israel for an inheritance for their service , and the Levites out of their tithes were to offer up to the Lord a tenth part of the tiths and give it unto Aaron the Priest for himself & his Sons , and no other portion had the Levitical Priests out of the tiths , but the tenth of the tenth ; As for the rest of the Tythes they were for the Levites that did serve at the Tabernacle , and for strangers , for fatherless and widows . Moreover the tenth of the tythe the Priest had the first ripe fruits of the ground of Wheat , of Barley , of Figgs , Grapes and Olives , of Pomgranates and Dates , at what quantity the owner pleased , a heave offering also of Corn , Wine and Oyl , fleece were given to the Priests at the 60 part , sometime the 50 at the devotion of the owner . But how comes it to pass that they that pretend another Priesthood then this , should receive the 10 of all , of unclean beasts , as Pigs , and Foals , and of such things as we never read of Tythable , under the Law ; of Eggs , Geese & Turnups , and the tenth of the wood for Faggots for the fire , and yet are not of this Priesthood , but pretends to be Bishops and Elders in the Christian Church ? so they cannot distinguish of the time ; neither of the Ministration , neither of service and worship that belongs to each Covenant , else they would be ashamed to claim title to Aarons tyths and the Levites , that was given to them that had no portion among their Brethren in the Land ; But these Bishops , Presbyters and Priests hath a great part of some Counties & Diocess for their revenue , and their inferior offices tyths of such things as were never tythable under the Law ; so what damnable deceit & hypocrisyis this ? Is it any other but the Popes yoke , an absolute Apostate for hundreds of years , and must this be received & injoyned as Apostolical doctrine ? Oh for shame let it never be mentioned among them that calls themselves Ministers of Christ , neither of any who professeth themselves to be Christians . But to return to the Levitical Priesthood , no tyths did the Priest receive under the Law of the people ; For those belonged to the Levites , 〈◊〉 . 18. 2. that were appointed over the Tabernacle to bear it , & to take it down and to ser it up , to serve Aaron and his Sons & to keep the instruments thereof ; and for the better ordering of things they were divided into three parts the Coathites , the Gershonites , and the Mararites , and these received tythes of the people & delivered , the Priests did not all ; so our tythe-●aking priests are contrary to the Law and first Covenant and the Gospel also ; And therefore are to be looked upon as no other then antichristians ; but to return to Aarons priesthood in the first Covenant , they grew & multiplied , & then the Priests were divided into 24 ranks or courses , of wch our Prebends , Deans and Chapters takes their example or imitation , so to serve by their turns at Cathedrals as they are called , or else from the Church of Rome , which is worse ; but the latter I am rather inclined to believe , because there was no such name of any Ministers among the Jews , neither in the primitive Church truly so called , but the Priests gave attendance to execute their office , and burn incense as his turn came , and hereupon Zecharias who is said to be of the course of Abiah , Luke 1. The Levites that were singers were divided into 24 ●anks also or courses , of which I believe the present Queristers or Surpless-men doth imitate , and will bring the Levites for a proofconcerning their office ; but we cannot receive Judaism for Christianity , neither their practice for Apostolical Ordinances in the Church of Christ. The Priests and the Levites being separated for the work of the Lord in the Tabernacle & Temple , ministred according to the command & ordinances of the first Covenant , which were only Figures of things to come , and shadows of things that was but to continue until the time of reformation , & then they all had an end , both the priesthood & Levites , and their service and office , and maintenance & tythes ended , as the Apostle saith to the Hebrews , the Priesthood is changed , and the law is changed by which they received these Tythes for the work aforesaid ; But to descend and to come unto the Primitive time , we shall see whether tythes were paid or no to Gospel-Ministers in the second Covenant . In the fulness of time God raised up another Priest , Christ Jesus who was not of the Tribe of Levi , nor consecrated after the order of Aaron , for he pertain'd to another Tribe , of which no man gave attendance at the Altar ; He obtained a more excellent Ministry and of a greater & a more perfect Tabernacle not of the former building , he being the sum and substance of all the figures under the first Covenant , he put an end to first Priesthood with all its shadows and Carnal Ordinances , and changing the Priesthood , which had a command to take Tythes of their Brethren , there was made of necessity also a change of the Law , and a disanulling of the Commandment going before . Christ Jesus when he had finished his Office upon earth by fulfiling all righteousnes , he offered up himself through the eternal spirit & sacrifice unto God , without spot ; The Apostles and Ministers who were made partakers of the divine nature , and of the word of reconciliation , did not look back to the former Ordinances of the first Priesthood , but testified an end was put to them , & witnessed again the Temple wherein the Priests Ministred ; Paul and likewise Stephen was stoned to death & against circumcision , saying , It was not that of the Flesh , and against all the outward ordinances of that Covenant , & called them carnal , & preached up Christ Jesus & his doctrine the new and living way wch was not manifest while the first Tabernacle was standing ; they preached freely the ever lasting Gospel , and did not desire or require setled maintenance , but were Ministred unto only by them who had believed their report & were turned to Christ Jesus , and were made partakers of spiritual things , though they often denied that which was given unto them ; Here was no Tythes spoken on , either to the Jews or Gentiles who believed . At Jerusalem and there abouts , such was the love and unity of heart among the Saints in the Apostles time , that all things were in common & none wanted ; So likewise the Church gathered by Mark at Alexandria in Egypt followed the same practice ; and the Church at Jerusalem , and Philo Judeus saith , in many other provinces the Christians lived together in societies . In the Church of Antioch . Galatie and Corinth , the Saints possessed every man his own Estate , where the Apostle ordained that a weekly offering should be made of the Saints , that every one might offer freely of that which God had blessed him with , which was put into the hands of the Deacons of the Churches whereby the poor was relieved , and other necessary services were supplied . In the next age , monthly offrings were made , not exacted but freely given , as appears plainly by Tertullian in Apologet. chap. 29. where he upbraids the Gentiles with the piety and charity of the Christians , he saith Whatsoever we have in the Treasury of our Churches it is not raised by taxation , as though we put men to ransom their Religion ; But every man once a month or when he pleaseth himself gives what he thinks good , for no man is compelled but left free to his own descretion , and it is not bestowed in vanity , but in relieving the poor , and for maintenance of poor Children Deffitute of Parents , and aged people , and such as are cast into Prisons for professing the Christian faith . And this way of contribution continued till the great persecution under Maximinian and Dioclesian about the year 304 as Eusebius witnesseth , and so doth Tertullian , Origen , Cyprian and others . Also about this time some Land was given to the Church by them that believed , and the revenue thereof was distributed , as other free gifts were , by the Deacons and Elders to the poor , for the fore mentioned uses ; but the Bishops or Ministers medled not with them ; Origen saith , It is not lawful for any Minister to possesse Lands given to the Church to his own use . Cyprian Bishop of Carthage about the year 250 also testifieth the same , & sheweth how the Church maintaineth many poor , and that her own diet was sparing & plain , and her expences full of frugality ; Prosper saith also that a Minister able to live of himself , ought not to desire any thing to be given unto him , and he that receiveth it doth it not without great sin ; The Council at Antioch , Anno , 340 finding that much fault had been among the Deacons to whom it properly belonged to distribute the offerings or free gifts where there was need , which they detained for their own covetous ends , the Council did ordain that the Bishop might distribute the Goods , but required that they took no part thereof to themselves , nor to the use of the Priests , using the Apostles words , having food and rayment , be therewith content . Chrysostome notes who lived about the year 400 that Christian converts joyned in societies , and lived in Common after the example of the former Saints at Jerusalem , by whose writings it doth appear that three was not the least mention made of Tythes in that age ; The Church at this time living altogether by free offerings of Lands , Monies and Goods , the people were much pressed to bountifull Contributions for holy uses , as may be seen in the writings of Hirome and Chrysostome , who brought the liberality of the Jews in their payment of Tythes for an example , beneath which they would not have Christians determine their charity . Chrysostome saith , I speak not these things as commanding or forbidding they should give more ; Yet as thinking it fit they should not give less then the tenth part ; And Hierome also doth admonish them to bounty and charity towards the poor , not binding at all to offer this or that part , leaving them to their own Liberty ; yet pressing them not to be shorter then the Jews in their tenths . Ambrose who was Bishop of Milane about the year 400 preached up tenths to be offred up for holy uses , as the phrase was then ; But his Authority he produceth wholly from Moses writings ; Likewise Augustin Bishop of Hippo joyns and agrees with Ambrose in this thing , but from the Law given to Israel take their whole Doctrine , and threatned them with great penalties and heavy Judgments from God that did not give their tenths ; But yet take notice to what end they required them , that the poor might not want , and saith God hath reserved them for their use ; So by this time love did grow cold in many , and the power of God was much wanting , which would have kept the hearts of people open in love and mercy to their members ; And therefore they were much prest on and threatned by the Bishops to give their tenths ; Not that the Bishops had any better ground , but only the Jewish Law for their foundation , and so in process of time this Doctrine came to be received , many following the opinion of the antient Fathers , yet hitherto it was not laid down as a positive Doctrine , to pay them as the Jews did , but onely brought the Jews for an example , that Christians should not pay less : Leo ( called the great ) about the year 440 who reigned twenty years , he was very earnest in stiring up mens devotion to offer to the Church , but speaks not a word of any quantity . Severin also 470 stirred up the Christians in Panona to give the tenth to the poor ; Likewise Gregory not only admonished the payment of Tythes from Moses Law , but also the observing of Lent , which he reckoned as the tenth of time in the year ; And this he would have given unto God , saying we are Commanded in the Law to give the tenth of all things unto God ; And thus Ignorance began to enter in , and Judaism among the Christians brought in by their leaders , and from the opinions of these and other antient Fathers who took their ground from the Law , Tythes , Easter , Penticost and other things came to be introduced and brought into the Church . Yet notwithstanding the doctrine and hard threats of some of the great Bishops of that time , It was not a General received doctrine that tythes ought to be paid till about the year 800. Neither was any thing by the then Church determined or ordained touching the quantity that should be given , though ( no doubt ) in many places the offerings of the devouter sort , tenths or a greater part of their increase were given according to Ambrose doctrine and others ; And then at this time the offerings or gifts to the Church were disposed of in this wise , being received into a common treasury , one fourth part to the Priests , out of which every one had his portion , another fourth part to the relief of the poor , and sick and strangers ; A third to the building and repairing places of publick meeting ; And the fourth to the Bishop , and generally the Bishop lived in some Monastry & his Clergy with him , from whence he sent them to preach in the Countries and Diocess , and there they received such offrings as were made and brought them to the Treasury ; So that by the way the Reader may take notice that the Priest had no such a peculiar interest in that which was given ; But now they claim all their meeting places since called Churches was builded out of the gifts of people , and the poor was relieved and the widow ; But now Tythes taken by force three or four sold , and people compelled to build & repair their houses or Temples by force , and the poor & the widdow hath no share ; nay hath not many poor been cast into prison , and widows goods spoiled by the Priests of this generation ? & how unsuitable these practices are unto the Apostle , let all judge ; nay they are proud of the antient Fathers and their words , but they will not so such as come near them in example in any thing that 's good ; So for shame you Protestans leave forcing of maintenances , and forcing of your wages , and forcing to repair your Houses of worship , and do not tell us of Church . Church and Antiquity when you are far enough off their practice , though they were in a declining state in this age I have been speaking of . And although divers of the Fathers and Bishops and Popes in this age did declare that Tythes were due and ought to be paid , ( their ground only taken from Moses . ) yet none of the first eight generall Councils did ever so much as ever mention the name of Tythes , or declare them a duty . The ninth general Council held at Latteren under Pope Calixtus the second 1119 mentions tythes , but speaks only of such as had been given to the Church by special consecration , for at that time people being led to believe that their Tythes ought to be given to the poor , did dispose of them to the heads & rulers of religious houses who keeps open hospitality for the poor and for strangers , they were esteemed holy and good Treasures for the poor , who took care of distribution of them as is testified by Cassian ; But the Councel held under Pope Alexander the third , Anno 1180. Seeing much given to the poor , & little to the Priests , made a Decree to restrain peoples freedom , and indeed by this time much wickedness was crept into these houses , as Histories relates . There was no Law Cannon or Constitution of any General Council as yet sound , that did command tythes or expresly supposed them a duty of common right before the Council of Lateren held in the year 1215 under Pope Innocent the third , about which time the Popes power was grown great & powerful ; But still the people had greater mind to give them to the poor , then to the Priest , and made Innocent complain & cried out against those that gave their tythes and first fruits to the poor , and not to the Priests as hainous offenders . At a Council held at Lions under pope Gregory the 10 in the year 1274 it was constituted that it should not thenceforth be lawful for men to give their , Tythes at their own pleasure , as they had done before , but to pay all to the Mother Church . But the great Decree which speaks most plain , and till then nothing was given forth which did constitute them , but rather supposed them as by former right , was made at the Council of Trent under Pope Pius the 4th , about the year 1560. They commanded tythes to be paid under the penalties of excommunication about the year 800 , 900 , 1000 and after tythes were called the Lords goods , the patrimony of the poor , according to Ambrose , Jerome , & Chrysostoms Doctrine only borrowed from the Jews . So thus in short I have shown that Tythes were never reckoned as due to the Clergy for a thousand years , but they did give them as they would , & how much they would , & that without compulsion , till the hight of popery and the power of darkness spread over all ; And since forcing Constitutions have been made by Councils of Priests ; And so you who looks upon your selves to be Ministers of Christ , and to follow the Doctrine of the Primitive times , for shame cease from those things of taking Tythes and giving tythes which was ordained and Constituted in the mid-night of Popery , when the power of God was lost , which should have opened peoples hearts both to the poor and to the Ministry , and then this false Church began to force and compel , or else they could not have subsisted , for the Doctrine had little influence upon peoples hearts : About the year 600 or soon after , Gregory the first then the pope of Rome sent over Augustin the Monk into England , by whom Ethelbert King of Kent was converted as they call it , but it was but to popery ; he and his Clergy long time after followed the example of former ages , living in Common upon the Offerings of their convers & those that received them , joyned into societies according unto the primitive practice by Gregories order , and that they should in tenderness to the Saxon Church that they should still imitate the primitive times that they might not make their Religion burthensome ; But afterwards having brought a great part of the Nation to their faith , they began to preach up the old Romane Doctrine , that Tythes ought to be paid ; and having taught people that pardon of sin was merited by good works , and the torments of Hell be avoided by charity , then it was no hard matter to perswade them to give their tenths and Lands , but also their outward Riches , and the Clergy had almost got a third part of the Land into their hand . As concerning Laws and Canons for tythes , among the Saxons in England , it is reported that in the year 786 two Legates were sent from Pope Hadrian the first , to Off a King of Mercland , and Elsewolf King of Northumberland , who made a Decree that the people of those two Kingdomes should pay tythes ; By this it may be seen chat tythes were not reckoned as due for many hundred years , and indeed were never due in the second Covenant ; So these things that are so pleaded for by these hireling Priests of this last age which hath no better plea then antiquity for their tyths and forced hire , may be convinced , that antiquity without truth is nothing , and yet the antiquity of the Churches in the primitive times condemns these practises ; so that let all Protestants deny these introduced institutions and the popes wages , forced tythes and hire , which is Antichristian . A cloud of witnesses might be brought out of the antient Fathers , who testified against them , and diverse Martyrs , as Walter Brute and John Wickliff who suffered Martyrs for testifying the truth against the Idolatry and superstitions of that age . Selden in his History of Tythes , saith that before the year 800 or there abouts , there is not any general Law that yet remains in publick , and is of credit , which ordained any payment of tythes in the Western Church , for the Eastern never any Law that hath been observed , mentions them ; So in the first giving of tenths was by the perswasion of some of the Fathers formentioned , for the poor and service of the Church , and they were only the free offering or free gift of the people , as almes which were brought into the Common Treasury first disposed of by Deacons , for the service of the Church ; But they being found faulty , it were ordered & decreed in a Council that the Bishop or overseer should dispose of them , to wit the offerings ; but they were not compellable , who did not offer this or that part , but were left free to do as they had freedom , only exhorted and threatened with the judgments of God , if they suffered the poor to lack or be in want . The predecessors of the Protestants , the Bohemians being descended from the Waldenses forementioned did professe that all Priests or Ministers ought to be poor , and to be content with the free gift or what the people freely offered them ; So saith AEneas Silvius in his Bohemian History , and it is one of John Wicklifs Articles for which he was censured , viz. that tythes were a free gift as among Christians , or only pure alms , and that the Parishoners may for the ●ffence of their Curates detain and keep them back and bestow ●hem upon others at their own will and pleasure . And this proposition aforesaid is maintained by John Husse in the said Book of Martyrs , pag. 461. That the Clergy are not Lords and possessors of Tyths or other Ecclesiastical goods , but only Stewards , and after the necessity of the Clergy is once satisfied , they ought to be transported to the poor . At Geneva Tiths of all sorts are taken up for the use of the state , and laid up in the publike Treasury . Ambrose Bishop of Millain , as zealous a man for Church Priviledges as we hardly read of the like , Ambrose Epist. : 3. s●ith , If the Emperour have a mind to Church Lands , he hath power to take them ; There is none of us interposeth , the poor may sufficiently be maintained by popular Collections , let them not create us envy , by taking of those Lands , let them take them away if they please . It may be observed at this time that the Ministers were not maintained by setled Tythes , like the Priests of our time , but both they and the poor were relieved by Oblations of the people , and by such Lands as were given by the Emperours to the severall Churches ; So it was upon this account that Ambr●se thus speaks ; And William Throp of whom I made mention , being examined in the year 1407 being brought before Thomas Aurandel Arch-Bishop of Canterbury & Chanceller then of England , gives a clear Testimony against tythes , how that they were no Gospel maintenance , In his Answer he saith , in the new Law neither Christ nor his Apostles took tythes of the people , nor Commanded the people to pay tythes neither to Priests nor Deacons ; and Christ and his Apostles Preached the Word of God to the people , and lived of pure almes of the free gift ; But after Christs Assention when the Apostles had received the Holy Ghost , they travelled with their hands ; and afterwards he saith , Paul when he was full poor and needy , Preached among the people , He was not chargious unto them , but with his hands he travelled , not only to get his own Living , but also to relieve others that were poor and needy ; And further he saith , Tythes were given in the old Law to Levites and Priests , but our Priests come not of L●vi , but since Christ lived and his Apostles by pure alms , or else by the travell of their hands ; At the which the Bishop said , Gods curse have you and mine , for this Teaching ; and further William saith those Priests that challinge to take Tythes dinies Christ come in the flesh ; unto which the Bishop said , heard ye ever Lossel speak thus ? And further William saith that the covetousness and pride of the Priests destroys the vertue of the Priesthood , and also stireth up Gods vengeance both upon Lords and Commons who suffer these Priests Charitably . And the Arch-Bishop said , Thou judgest every Priest proud that will not go a●ayed as thou dost ; By God , I deem him to be more meek that goeth every day in his Scarlet Gown , then thou in thy threed bare blew Gown ; An answer much like a Tything Priest ; but I refer the Reader to the whole Testimony of William Throp which is large in the Book of Martyrs . David Pareus in his Comentary upon Gen. 28 2. 22. saith Tythes or tenths were freely arbitrary , a man might give them , a man might vow them , or he might not , as he pleased before the Law ; But under the Law they were commanded to be given to the Priests and Levites ; hence saith he our Clergy men infer , if they were so of Old , then they are so now ; But this doth not follow saith he , they had a Divine Ceremonial right , but that is now ceased , they had Tythes as a Compensation of that lot they should otherwise have in Land , ours not so , ours have Towns , Villages , Mannors , yea Countries and Provinces , nor is there any end of their insatiable Covetousness ; and he concludes when the Leviticall Priesthood did cease , then did the right of that Priesthood cease , and the right of Tythes did revert to God as Governour and Soverain of the World. Great and Large are the testimonies that might be given both out of ancient and modern Writers , who were the clearest in their judgements in their age against Tythes , how that they were no Gospel maintenance , neither of Divine right do belong to any Ministry under the Gospel , who professeth Christ come in the flesh ; What I have said in this particular might be sufficient , seeing so large things by other pens have been declared ; But I am the more willing to instance divers Authors , who by our Protestants are owned as Orthodox , that they may be convinced that it is not a new Doctrine , for which we suffer the spoiling of our Goods , and our persons Imprisoned , but that tyths have been testified against by many faithfull in ages past , who died in the Faith , who though they be dead yet their Testimony Liveth , and will stand through ages , even for ever ; take this of the Primitive Bishop . Antonius de Dominis the Learned Bishop of Spalato de Repub. Eccles. L. 9. Christ himself though he were Lord of Heaven and Earth and the fulness thereof , yet would not he be possessed of great Lands and Incomes though he seemingly complained , the fowls of the ayr have nests and foxes holes , but not the Son of man where not to rest his head , Luk 9. 58. Yet did not he imbetter his Condition , although to the affecting thereof , there needed no more then that he should will it to be so ; nor did he demand Tythes though a Priest after the order of Melchizedeck indubitably ; But whilest he went through the Cities and Castles Preaching the Gospel , and instructing men for the Kingdome of Heaven , and twelve with him , several women , as Mary Magdalen , Joane , Susan and others did Minister unto him of their substance , Luke 8. 1 , 2. Nor did he otherwise instruct his Disciples who were to be Embasadors on Earth towards man kind . In the beginning when he sends them out , he did not bid them for to receive Tythes or Teach People to pay them , but bids them to live upon alms ; carry not with you Gold nor Silver , or any money in your purses , not a Scrip , not two Coats , not a staff Suternumerary , For the Labourer is worthy of his meat , Mat. 10. 9. The Disciples of Christ being thus taught by their great Master , for saking their Livelihood and Earthly possession , presumed upon the Goodness of God , who would not so have sent them abroad , but that he would dispose the hearts of men accordingly in order to their subsistance ; So they relied upon their Converts for necessary supplies , and received the benevolence of several pious women who Ministered unto them ; For so saith Paul , have not I power to eat and to drink , have not I power to lead about a woman or a Sister as do the other Apostles , and the Brethren of our Lord , and Cephas ? 1 Cor. 9. 5. he at large and very clearly sheweth how they who sows Spiritual ought to reap temporal things . If one should aske the Ministry of this age , by what right they claim Tythes , they cannot say by a better right then the Apostles had nor I hope will not , for they pretend to be but successors of them ; And if the extent of their Commission be required , you shall have it in these words forthwith , as my Father sent me , so send I you , or the like ; But if one aske if they will stand to this in all respects ; I have little hope they will comply in point of maintenance , I have good ground so to judge , even many at this day who have in times past vaunted and boasted of their call and Ministry , and have thrown many in prison for these popish Tythes ; Now when they are like to be taken from them , would give over Publication of their Gospel , if they knew how to subsist for their backs and bellies , which demonstrates that they had no mission from God , or else why should taking of Tythes away from them invalidate it ? Or do they judge all is converted , there is no more work ? Now such will be cried who have boasted of Calls and Commissions , and if all were gone , they would preach for nothing or freely without gifts ; I am afraid we shall hardly find one of five hundred , but will rather then quite cease the gainful trade , will traffique in such Merchandize as the times allows , though they must now be content with eight for a night-wake , and four for churching a woman , and sixpence for reading over a grave , or Tythe eggs at Easter , and rather then they dare stand to Christs allowance , will take this and such allowance as can be got under hand and Seal , as the time will afford them ; But to return to that which was in my heart to shew out of antiquity , Tythes no Gospel maintenance . Prosper saith , They do live of the Gospel who will be propriators of nothing , who neither have nor desire to have any thing , not possessing their own but the Common goods ; What is it to live of the Gospel , But that he who labours should receive necessary supplies by them amongst whom he labours without forcing , though Paul himself would not make use of his permission least he should create an offence , but laboured with his hands , being a tent-maker , and they that would receive it by voluntary contributions were the Apostles and others which laboured in the Gospel . Cyril of Alexandria speaking upon that passage of Abraham , Gen 14. 23 who after he had gained victory over the King of Sodomes enemies and rescued Lot , when the King offered him part of the spoiles , he would receive nothing but a few victuals , Though saith he , the holy Teachers do war in the behalf of perishing-man kind , and though they undergo much pains , yet do they not take any thing from the men of the World , nor do they heap up unto themselves riches , least the World should say I have made you rich , they only ought to receive their sustinance from the hands of those whom they have benefited ; for it is Christs command saith he , that he who Teacheth the Gospel should live thereby ; So that it is evident that very many of antient Fathers whom this generation of Teachers have talked so much on , did deny Tyths and forced maintenance from the Word ; but in this point it is like they may be judged for eronious or weak sighted , as they do the Quakers or men of weak understanding , but I see many will traduce them in words , but few in practise . Peter and John saith Silver and Gold have I none ; Behold the riches of those who were Priests of Christ , but let us quickly apply these things faith he unto our selves , who are prohibited by the Law of Christ , if we have any regard thereunto , to have possessions in the Country or Houses in the City , what do I say ? Possessions , houses , no , not to multiply Coates or Money . If we have food and rayment let us be therewith content ; Hiorom writing to Nepotianus a Clergy man , he doth much extol the poverty of the Clergy , as a Levite and a Priest saith he , I live and am supplied with the Oblations of the Altar , having food , having Cloaths I will be content therewith ; and naked follow the Naked Crosse ; I beseech you that you would not transform our Spiritual warfare into a Carnal one , nor Imagine your self in the Clergy , as if you were in an Army , getting spoils , nor seek after no more then when you came first into the Clergy , least it be said to you , their lot shall not profit them . The Albigenses Bedemontane Protestants have preserved their Religion incorrupt , longer then any Church with a ministry indowed with Tythes & Hire in the World ; And likewise the Primitive times never wanted able Teachers as the best Histories say , although they lived either upon their labour , or the free Offering of them that were converted , and was not so disquieted with politicall complying opinions and curiosities , and nicities , and distinctions , and contentions , until Constance began to inrich and give Lands and great reveneus to the Church ; And then they began to side and controvert in State matters , and grew into Pride , Idleness and Fulness , insomuch that Histories say , a voice was heard from Heaven , This day poyson hath been shed in the Church . So you Protestants view over your Fathers whom the Ministers hath talked on ; And so now if they will own their practice so as to walk in it , and let them never be reckoned as Ministers of Christ more , who cannot be content with his allowance , and let forcing alone about maintenance , and the Tythes alone to the Priest of the first Covenant , and let bargining alone for wages , and seek not hire of them you work not for ; and if your Gospel will not maintain you , you have good cause to question it , whether it be the very same the Apostle preached and the Primitive Fathers , and never such a cry be heard more among people for maintenance and hire , for wages and Tythes ; But he that hath the Gospel , let him preach the Gospel , and live of the Gospel , not upon Tythes and forced maintenance and set stipends , for the Gospel condemns this , a cloud of witness is against it , both in former and latter ages , yea it is inconsistent unto reason to require Tythes in this age by the Ministry . First the Levites were one of the twelve Tribes , if they were not the twelve part of the people , but so is not the Priests now . Secondly , they had no portion among the rest of the Tribes , but the Teachers and Priests now have equal to other men , in Lands and Revenues . Thirdly , The Priests were but to have the tenth of all clean things , but now clean and unclean Beasts , Birds and Fowls , Piggs , Eggs , Turnups , and every thing , which were not Tythable under the Law. Fourthly , their service was great at the Tabernacle and Temple , and in time of the war and sojourning , it is not so with Priests , who staies over a few families all their life long . Fifthly , Seeing the service is abrogated for which the Levites had Tythes , and none of the service performed now , no reasons that tyths should be required now , when the work is not done unto which the tythes belonged . Sixthly the Levites were of Aarons priesthood , of which tribe Christ came not ( but of the tribe of Juda ) but these priests are not after Aaron nor Levi neither their successors , therefore hath no right to tythes . Seventhly , that which was given by the command of God only to Aaron and his Sons and Levites , and never to any other priesthood or Ministry ; Now seeing the Law is changed and the priesthood changed , Christ being come , these priests are unreasonable who demanded them contrary to the command of God , which belongs only to that priesthood . CHAP. XIX . Respecting of persons and Complemental bowings and worshipping one another , and flattering titles no good manners , but are in the transgression , and hath been antiently reproved and condemned . ALthough this Generation have so far run after every invention and vain custome and tradition , into complements and flattery and deceit , and respecting of persons , which is a thing in high esteem , as a piece of good breeding and education , and good manners accounted not only among the prophaner sort , but even among Christians so called , who have conformed unto every vain custome of the Nations ; Yet they that know the life of Christ , cannot do so , and they that abide in his doctrine must not do so , though things be never so applauded by fallen men , whose glory is in that which is earthly ; Yet God beholds not nor looks not as man , but his thoughts are contrary to mans in that state , and that which the Sons of men in the fallen estate do highly esteem of , is disesteemed by the Lord. The best manner of walking is , that which the Lord directs and leads into , which is pure and holy and incorrupt , and the Saints practise who were taught of God , is the best example to follow , and their manner and deportment among the Sons of men are chiefly to be followed ; Although that which is from below , doth and hath ever disesteemed their way and the honour that comes from above , although the Heathen had many Lords and many Gods , Yet it was said to Israel , thy God is but one , and him shalt thou bow unto alone and reverence his Name ; Israel was not to follow the vain customes of the Nations , neither follow their example who served not the living God with their hearts , & multitudes are not to be followed in doing evil ; Custome without Truth is but a bad plea , antiquity with unrighteuosnesse is but bad proof , that which leads into degeneration is not to be minded , but that which leads into restoration and innocency . The Redeemed of the Lord and the Israel of God , now who works after the directions and leadings of Gods holy Spirit , upon whom peace resteth , are otherwise taught then to follow vain customes which begets one another into pride and deceit , and unbelief , Christ reproved the Pharisees for seeking honour one of another , and told them they could not believe who sought it ; Was it reprovable then , is it commendable now ? are there not many that seek it now ? Yes , that which is offended when it is not complemented and bowed unto , seeks it and would have it , and is in the unbelief ; what capping and cringing , what bowing and scraping , in which many spends much of their time , what complements and fained speeches is daily invented , and gestures and Ceremonies , of which there is hardly any end , which people runs into now , who calls themselves Christians , many generations before cannot paralel it , and yet this must be counted good manners and be reckoned as such ; Oh! The Lord is grieved with these things , and they are abominable in his sight , & will provoke the Lord to anger , if they be persisted in , and the honour which is from above they despised ; And what invented words and names which puffs up the proud minds , is people run into , and like Ephraim in the transgression seeds upon wind , and that which will vanish as a buble and pass away as a morning dew ; God will stain it all , and the pride and glory of all flesh , and bring contempt upon all the honourable of the Earth , for the Saints knew who were come out of the respect of persons , that the fashion of the world and the custom● and manners , and glory , and honour , and esteem thereof should pass away , and that all that come to the beginning again , to union with God , must die to all these things which is got and entred into the hearts of men since the transgression , and while these things are loved they alienate the mind from the Living God , and from the Honour due unto his Name . And Oh what strangers are men to the Doctrine & practice of Christ and his Apostles and to the primitive Saints , that it is even become a dispisable thing in their eyes , and then practise and manner of walking is now become an offence and reckoned unmannerly ; and 〈◊〉 〈◊〉 but it is counted such an offence and a crime as diserves punishment ; O● for shame look back upon the Saints practise for your example , unto their manners for your ●mitation , and not unto the vain custome of the N●●ions , not unto Mou●tibanks , S●●ge pl●iers , Fidlers , Roysters and Ru●●●●● , who make a mock of sin ; and live by the sins of the people . Will it be a good plea do you Judge before the Lord ( when the secrets of all hearts shall be opened , and every action brought unto Righteous Judgment ) that you have followed the fashion of a Nation , the custome of a Court , City or County , or the most in the world ? doth not the Scripture say , that the Saints should not fashion themselves like unto the World , neither be conformable to it , but rather be transformed in your minds , & seek the things that are above ? for where the mind is transformed and changed from the earthly to the Heavenly , there the actions will be new and the works new ; did the Pharisees say truly of Christ in this , we know thou respects no mans person , yes they knew it , though they tempted him ; And did not Peter say of a truth , God is no respecter of persons ; and did not Solomon say lie that respecteth persons will transgress for a morsel of bread ; And did not Elihu say I know not to give flattering Titles to men , in so doing my Maker would soon take me away : Is not this a flattering Generation and full of hypocrisie and deceit ? Flattering one another , when in a moment they are like to kill one another , hating one another , and speaking evil of one another when as soon as one is pa●ted from another , these things are an abhorrency in the eyes of the Lord. Consider what James saith the Apostle of Christ , Jam. 2. ver . 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10. My Brethren , have not the ●aith of our Lord Jesus Christ the Lord of Glory with respect of persons , for if there come into your assembly a man with a Gold Ring , in goodly apparel , and there come in also a poor man in vile rayment , and ●e have respect to him that weareth the gay Cloathing , and say to the poor stand thou there , or sit here under my footstool , are ye not then partial in your selves and are become Judges of evil thoughts ; Hearken my beloved Brethren , hath not God chosen the poor of this World rich in faith , and Heirs of the Kingdome , which he hath promised to them that love him ? Do not rich men oppress you , and draw you before the Judgment seats ? Do not they blaspheme that worthy Name , by they which you are ▪ called ? If you fulfil the Royal Law of God according to the Scriptures , thou shalt love thy Nighbour as thy self , ye d● well , but if ye have a respect to persons ▪ ye commit sin and are convinced of the Law , as Transgressors . And the Apostle concludes whosoever shall keep the whole Law , and offend in one point is guilty of all , and such is the respecting of persons , and giving flattering titles unto men , and they that do it are Judges of evil thoughts and transgressors of the Law , and is guilty of all . Marlorat out of Luther and Calvin saith upon this place , to respect persons here , is to have regard unto the outward habit , garb and attire , and accordingly to esteem or undervalue him , love or dread him , and that such respect of persons is repugnant unto true Faith , and is inconsiste●● with it , and concludes that none ought to be honoured up●● the account of Riches ; But this Generation of hypocrites are gone further into the Transgression of the Law , into honouring or disesteeming of men because of the●● Cloaths or habit , a gold Ring , a gay Cloak , a Fan or 〈◊〉 Fether , are become the only cognisa●ce or badge 〈◊〉 honourable persons in this age among professors , 〈◊〉 it was not so in the dayes of old , but Modesty , Gravity , Sobriety , Temporance , Humility were the toke● of one truly honourable . Jerome writing to a great person in the world name● Celentia , directing her how to live in the midst of h● riches and honours , saith thus , Heed not your Nobility nor do you thereupon take place of any , repute not them w● are of a lower extraction to be your inferiors : Our Religi● admits no respect of persons , nor did it lead us to value t● outward condition of men but their inward frame of spiri● it is hereby that we pronouce men Noble , and base with Go● not to serve sin is to be free , and to excell in vertue is to 〈◊〉 Noble ; Besides it is folly for any to boast of Gentility , sin● all are equally esteemed by God , nor is it material in wh● estate a man is born , the new Creature hath no distinctions ; Or was this the Doctrine of one single person alone , for Paulinius Bishop of Nola reproved Sulpitius Severus for writing himself in the title of a Letter to Paulinius ( your servant , ) he saith In the title of my Letter , I have not imitated your excellent Brotherhood ; because I thought it more secure to write truth ; Take heed hereafter how you being from a servant called out unto liberty , do subscribe your self servant unto one who is your Brother and fellow-servant , for it is a sinful flattery , not a Testimony of humility to pay those honours unto a man , which are due to the one Lord , one Master , one God ; So this is no new Doctrine to deny respecting of persons , and flattering titles and complements , although it seem strange to this generation , in whom the corruptable part is exalted , and that which is below , the truth and the power of God elevated in their minds , which dispiseth the honour which is from above , and the humility and lowlinesse of the Saints , and their plainness and innocency ; But all that comes unto Christ and to believe in him and follow him for their example will come out of all these vain complemental flattering titles and respecting of persons , and give all honour , and Glory , and Reverence unto him alone unto whom it is due , and to respect him who is their life , and have a respect unto all his Commandments , and unto that which leads out of the vanity of the World and to the beginning again , before deceit , pride and flattery had a being in the pure innocency and uprightnesse , where truth is spoken from the heart without flattery and dissimulation in all plainness . CHAP. XX. Universities and Schools of Natural Learning are of no use , as to the making of Ministers of Christ in the Primitive times , but a thing introduced , & brought in in latter ages by the Apogates who had erred from the Spirit , who then admired and set up natural Languages and Philosophy , that thereby they might be furnished to make discourses , speeches and Sermons to get money by , and as they are holden up at this day , are made an absolute Idol ; and as to their Practise it s generally known to be prophane , and no way meet to advance the Church of Christ. CHrist Jesus the Everlasting High Priest and Minister of the Tabernacle , when he was manifest in the fulness of time , to fulfill the work which was given him to do of the Father , he chused unto him twelve Disciples which believed in him , men who were not brought up at Universities , neither had studied Philosophy nor natural Tongues , but some Fishermen and such as were illiterate , to be Ministers of the glad tidings of the Gospel of peace to the Nations ; and their ability stood in the Spirit where the ability of all the Ministers of Christ now standeth , viz. not in the Letter , not in Philosophy , not in natural Languages , not in Gramar and Musick , but in the Spirit which qualified them , and from whence they received abilities to declare the word of Righteousness , and by it they had skill to divide it aright , and to give every one their Portion , and to minister to every one suitable to their state in which they were , and they were skilled in the word of Righteousnesse , and many did believe through their Testimony , though they had not the wisdome that was from below , nor much read in natural Languages , and some not learned ( at all ) yet they wanted not wisdome and utterance , and words meet and suitable to declare and demonstrate the Heavenly mind of Christ , although it is true many of the Jews and learned Rabbies opposed them , and set them at nought , the Philosophers , Stoicks and Epicures resisted , yet they desired not to be approved in that wisdome which man Teacheth , but in the wisdome which is from above , which the natural man with all his natural parts does not understand , and natural men with their naturall parts despises the simplicity of the Gospel , and they seek qualifications which the Lord never sought , and such will not heed the qualifications which is laid down by them that were Ministers of Christ , for they that had received the Spirit and were made Ministers by it , were qualified by it , and their holy conversations preacht unto others , they were vigilent , they were watchful , they were sober , they were in Temptations and Tryals , but their lives were of good report , no covetous persons , seekers for their gain from their Quarters , no Lords over mens faith , nor Masters over mens Consciences , but were servants unto all for Christs sake ; not like the Ministers in these dayes who will assume the office but has not received the gift of God , neither are so qualified or fitted as they were who had no Universities nor Schools of Learning , and these are they that cries up Natura Tongues and Languages as the chief Abilities of a Minister of Christ , and that none are fit to dispence the word of God , but such who are bred up and educated in these things , and such in former daies dispised the Cross of Christ , and the simplicity of the Gospel , and set up Tongues above it , and so do they now ; But let us consider whether soon after the Primitive times they had any such Universities , or seven years prentiships as they have now , or whether it was their practise to be studying these things which be bu● natural , and whether they did esteem them as any way helpfull to the Ministry . But that I may not be mis-understood , I know each Language and each Tongue hath a proper signification , and is not evil in themselves ; Schools of learning I am not against , natural Languages they may be servicable for natural uses , natural transaction in civil affairs betwixt Nation and Nation , man and man ; but as they are extolled and cried up to be nurseries of piety , and to fit men for the Ministry as to make it effectual , is utterly false , and more mischief is learned and impiety practised in these Universities then in any other parts of the Nation , and indeed it is one of the main props and pillars of Antichrists Throne and Kingdome , and that which upholds his seat ; And that they only are the only fitted and called men to Minister , who have natural Tongues , and have read a little in a few Heathen Authors , and thereby is able to comment and make a discourse to the hearing of the ear , ( but Gods witness is not reached at all ) and such dispises the spirit , and sets light by them that enjoy it , which clearly evidences they are out of the power of God which was among the first Christ●ans , who received the Spirit and spoke from it , which is only sufficient and able to make a Minister of Christ ; So let us see what antiquity saith . Gaudentius de mor. secul . Justinian saith , We do not read that ever the antients did ever openly in Schooles Teach Philosophy , since they did rather abhor it ; And saith a good Author I would fain see a man that could shew that Christians either before or in the time of Justinian did openly teach Philosophy ; And Hadrian Saraviah informs us the Primitive Christians had no Accademicall Schooles like to those now adayes , yet there was one at Alexandria , but in these Schooles they read only Catachristicall Lectures ; and we do not read of any Universitie of the Waldenses , Albigenses and Bohemians , for most of their Ministers were Tradsemen and Handy-crafts men , and did not spend their time in reading tongues or studying Authors . Herrald anaimad . in ar . nob . The Christians in the Primitive times , living excluded from all honours and Magistracies , did neglect these Studies which were for the discharge of civil imployments , because that Sophisters and Philosophers were the principal Enemies of Christianity ; Therefore upon this Account they condemned also all Politie , Learning , they condemned Tragedies and Comedies and other poetical writings , being the main part of humane Learning , as Judging they did not conduce to solid knowledge . Tertullian Liber de Idolatr . page 138 , 139. Judged that Schoole-Masters professing learning were guilty of great Idolatry , because they only explained names and Genealogies and Fabulous Acts of Heathen Gods : and generally believers in those dayes harbered a very bad esteem of Natural Learning , & generally the Christians were provoked thereunto , because the Gentiles did upbraid them that the Teachers were Illiterate persons , as Combers of woolls , Weavers , Fullers and the like : These things being objected a-against the Christians ; The Christians on the other side rejected all Learning , as an useless thing and no way advantagious to Salvation , though their adversaries boasted of it : Origen Lib. 3. saith the Christians did declare that men of any Condition might be saved , Servants , Idiots and Rusticks , and such as the World valued as fools , and that God did confound the wise in their own wisdome ; and Selsus as Origen in his Book saith , that Christians did proclaim it in their Assemblies , ( let none that is wise enter , none that is learned , none that is prudent , for thus it is appointed us in the Gospel ; but if there be any unwise , unlearned , any foolish , let him approach with confidence , for these were fit to be the servants of God. Ouzetius in his Animadversions page 25 saith , that the Gentiles did object against the Christians , their rude stile , their harsh Language , and how they were destitute of all Addresses , calling them Rusticks and Clowns ; So the Christians did again term the Gentiles the Politie , the Eloquent and the Learned ; Clemence Romanus saith in his writing , lib. 2. chap 6. Abstain from all the Books of the Gentiles , for what have you to do with strange discourses or Laws or false Prophets which Seduce weak men from the Truth . In the Council at Carthage there was a Canon made distinct , 37. cap. Epist. citante , Jac. Laurentio de lib. gentil . page 41. Let not a Bishop read Heathen Authors , Gracian saith , we see that the Priests of the Lord neglecting the Gospel and the Prophets , they read Comedies , and read love verses out of Beuchlies , they peruse Virgil ; And what is a sin of enforced necessity in Children is become their delight , doth not he seem to walk in vanity and darknesse of mind , who vexes himself day and night in the study of Lodgick , who in the persuit of Phisicall Speculations one while elevates himself beyond the highest Heavens , and afterwards precipitates himself below the neather parts of the Earth , and diveth into the Abisse , and chargeth his memory with the distinct knowledge of verses . Petrus Belonius saith , in Greece amongst the Christians which were very many , there were very few learned men , because they esteemed not of it , as of nenessity to Christianity , though they could speak Greek and some Latine , but few could write or read , in their Libraries were severall manuscrips of Divinity , but no Historians , no Philosophers , for those were anathomized ; And all Christians were exhorted not to study Poetry nor Philosophy ; Yet Reader thou mayest understand that the Greek Church is highly owned for a true Christian Church , and highly owned by the Protestants , yet neither they nor the Pickards nor Waldenses in Bohemia did value learning , so far were they from esteeming of it as the proper true Religion , Luther de Institu . puer . inter . aper . Wittenburg , to 7. fol. 444. Paul exhorteth to beware of Philosophy and vain deceit , Col. 2. He had been at Athens and had acquainted himself with that vain-glorious humane wisdome , and knew the multiplicity of Contradictions which it had procured ; What then hath Athens to do with Jerusalem ? What fellowship hath the Epicures and Stoicks with the Church of Christ ? Jerome lib. 1. Contra , Pelag. what hath Aristotle to do with Paul , or Plato with Peter ? A multitude of Testimonies might be brought to this effect , how the Christians did in former ages reject Philosophy and Heathen Authors , and all such frivilous stories as no way lawfull for Christians to meddle in ; nor any way good to propagate Christianity . Bishop Usher in Vindication of the Waldenses by way of Apologie , he saith God did chuse Fisher-men that so he might not give his glory to another , for asmuch as the little ones had asked bre●d came to receive it , and the learned being busied about vain contentions and disputations were sent empty away ; The Waldenses saith Bishop Usher de success chap. 6. 28. We are not ashamed of our Teachers , because they labour with their hands , procuring thereby a livelihood to themselves , because both the Doctrine and example of the Apostles doth lerd us to such apprehensions . And as for the Ceremonies which are found in these Universities and Colledges and popish superstitious practises , I shall leave the Reader to read thém else where , which are so many and so Superstitious that they come little behind Rome in Idolatry ; and as for their consecration of Priests , and the endlesse rabble of Ceremonies which do attend as such times as they take degrees is well known to many in this Nation , And yet these Universities and Schools are elevated in some mens minds as though they were the chief propagators of Christianity , when as indeed they are an in-let of Heathenism and Idolatry and no way of necessity usefull for the true Church of God. And it is judged by some learned men and that upon good ground , that the present fashoned Universities Orders and Habits was from the Dominicans ; An order instituted by the Pope to suppress the Waldenses , and their doctoral degrees by the learned are judged to be no other then Noval and accounted Antichristian , by the reformed Churches so called , in Scotland , France , Holland , Switzerland and the Calvinists in high Germany ; And so many Doctors there are in the Universities who never knew how to divide the Word aright , nor what it is to convert one Soul unto God ; A Doctor that is no Teacher he is a dumb dog and an insignificant piece of formality in the Universities , which carries a shew of something , but is nothing in substance , and the chief practise is several ridiculous Solemnities , together with constant wearing of a Coull and some other vestments fetcht out of a popish Wardrobe ; It was an Article of John Wicklifs condemned at Constance , who suffered as a Martyr , that Graduations and Doctorships in Universities and Colledges as they were in use then did conduce nothing to the Church of Christ , Acts and Monuments , page 449. Didoclavius in his book Alte Damascanum page 891. saith that Hoods , Tippets and Square Caps were introduced by antichrist to promote his splendor , and it is a Stage-play dresse and altogether ridiculous , being a distinguishment of some men from others by signes useless and destitute of all Ornament ; Upon their shoulders ( saith he ) there hangs down a hood such as fools used to wear , being neither handsome nor convenient . Bucer refused to wear a square cap , and being demanded the reason , he answered that God had made his head round . Philpot chused rather to be secludvd the Convocation of the Clergy then to wear a hood and a Tippet , who died a Martyr for the faith of the Protestant Church , as Fox tells us in his Acts and Monuments , and the superstitious hoods is but a product of the old Monkish mettel , grounded upon the superstitious exposition of that place , Heb. 11. they wandred abroad in sheeps skins , &c. And whether such men are fit to be Ministers of Christ who gives such expositions upon the Scriptures , or whether it is not altogether detestable and Idolatrous , and savours altogether of Ignorance , as to expound such a Scripture as this , stand fast having your loyns girt , &c. And this must signifie the Episcoparian girdles with which they tye their Canonical Coats or long black frocks ; And whether this is a good foundation for the Colledge Doctors to stand booted and spurd in the ( Act ) because there is mention made in Scripture of being shod with the preparation of the Gospel ; See Statute Accad . Oxon. Tit. 7. parag . 17. And whether this be not ridiculous and foolish to give for their armes the book with seven seales ? is not that a gross abuse of what is laid down in the Revelation , as if the liberal Arts ( two whereof are Grammer and Fidling ) are typified by these seals , which none were worthy to open but the Lamb ? And as for their habits and black gowns and black Coats , these have been borrowed from Rome or else from the Chimerians , a sort of people of old among the Jews who were Idolaters , Hosea , 10. 〈◊〉 . Some of the Kings of Israel who drew people into Idolatry , and countenanced Idolatrous Priests , 2 Kings 23. Who were attired in black ; These were prophesied against by Hosea 10. chap 5. They were supprest by Josiah and Zephany chap. 14. saith he , stretch forth his hand upon Judah and upon all the inhabitants of Jerusalem , and cut off the remnant of Baal and the name of the Chimerims or black-coats with the Priests ; Jerome bids Nepotian being to enter upon the Clergy to avoid black attire . In Tertullians time every one that did turn Christian or was made a Presbyter , did renounce his gown which was the Romane vestment , and afterwards the Clergy relinquisht dark coloured cloaks for Coats , and the Clergy and Laity in fine were both alike habited ; And a Bishop was condemned of the Council of Ga●grae for introducing the fashon of long sad coloured Cloaks that was condemned by the Assembly unbeseeming the Priesthood ; all this is clear out of Tertullians writings de pallio with the notes of Salmasius thereon ; And all these things had but a bad Original , and were never commanded by God ; And seeing they are made such Idols of ought no longer to be imitated but to be quite abolished ; But some may object though the original were popish and Antichristian , yet since they are employed to better uses , ( viz ) for distinction , order and decency they may lawfully enough be retained ; To this is answered , might not the Jews have given the same reason to their reformers , that the Golden Calfs and their Groves might not be consumed and turned into ashes , because they might be better employed to good uses afterwards , or might not the Brazen Serpent have continued as well as the pots of Ma●na ; Yet when it was become an Id●l away it must go ; but the sum of all is , all these habits & attir's have been used for superstitious ends , and pride , and pomp , and vain glory ; So they that retain them , they do no more then the Levite that stole away Michals Gods from Mount Ephraim and set them up at Dan , where Idolatry became a more publick worship ; So all this innovated superstitious trumpery is no way advantagious to the Church of Christ , neither conduceth to any true order , neither hath any congruity with the primitive times , & is to be denied by all that comes out of Babylon , and out of the Apostacy into the primitive Order and the true Churches practice and the Saints example . As for Parish Churches which I mentioned before , some say it was the Decree of the Lattern Council in the year 1180. But Cambden saith that Dyonysius did onely distribute into Diocesses , and others judge into Parishes ; and as concerning Church-yards to bury the dead , its Original is Superstitious , and all the ringing and singing and the reading before and over the dead is Iddlatrous and Superstitions ; Gaudentius saith that of old times , ( and so saith the Scriptures ) they did bury their dead in their own ground , which custome was taken away by Pope Innoteat the third , he prohibited that any should cause themselves to be buried in unconsecrated ground , forsaking the Sepulchers of their Fathers . Hospinian saith that at last it became so superstitious in being buried in order near the Church that they judged it material even to their salvation . De Orig. Temple lib. 3. chap. 1. The Waldenses said the uses of Church-yards is superstitious and invented only for Lucre sake , and it is no matter in what ground any one is buried , see Usher de Suc●es . Eccles. Christ. chap 6. And how much there is of this superstition in England now , and what excessive rates are paid for breaking up ground all is sensible of that , it is only one of the Popish nets which is holden up to get money by . And so I shall conclude these things and say with John , Come out of of Babylon , and be not partaker of her sins , least you be partakers of her Pla●●es , for the hour of her judgment is come , and the time wherein her filthiness and loathsomeness shall be made manifest to the Nations , and her skirts shall be uncovered , and her abominable practises discovered , of which in part I have declared unto all in this discourse , that all may see the abominations , and depart out of the snares that leads to death , and these practises which tends to destruction THE END . Notes, typically marginal, from the original text Notes for div A44790-e2770 Claudius Espontius ordain●d a●a counsel at Pysoy in France , that Infants baptism should be received by tradition , because it could not be proved as a command from the Scriptures . Ignatius Bishop of Rome was the first ordainer of Infants baptism , and that they should have Godfathers and Godmothers , &c. Victor Bishop of Rome instituted that children might be christned by Lay-men and Lay-women in case of necessity . Notes for div A44790-e3060 Pius Bishop of Rome built the first Temple after the Apostacy , in bonour to Prudentia . Dionysius in the year 267 divided both in Rome and other places into Parishes and Dioceses for Bishops . Abraham and his Wife buried in Hebron , in a piece of ground he bought . Notes for div A44790-e3640 Justinian the Emperour ordained that men should swear by the Gospel or Book called the Gospel , and lay their hands thereon and kiss it , saying , So help me God. Silvester Bishop of Rome ordained that all Churches should be Christned and should be anointed with oyl . Clement Bishop , ordained Confirmation of Children , and said none was a perfect Christian if he wanted this , and thus Children should be smo●e on the cheek signed with this Cross. Notes for div A44790-e3890 * At Lions in France they apointed holy dayes to increase their Religion . Boniface , the fourth ordained Stephen , Innocents , Lawrence Michael , Martin , John Baptists , and All Saints to be kept holy . Corpus Christi day ordained by Urbanus the fourth . Sylvester Bishop ordained Lammas day in memorial of Peters pain● . Gregory ordained that Mass , or short prayer , should be said over the Tombs of the dead . Gregory appointed wednesday and friday should be fasted . Soulmass day was ordained by Odilo . Notes for div A44790-e4440 Sextus Commanded that no Lay-people should touch the Priests Garments , Sabinianus ordained that people should come together to hear Service by ringing Bells . John 22. Bishop ordained bells to be tol'd three times a day . Notes for div A44790-e4800 Singing of Mattens at set times Hierom appointed . Pelagius the second commanded Priests to say them dayly . ●elesphorus appointed that Lent should be kept before Easter and fasted . Concerning Mass and Letany many Authors patched it up at sundry times . Notes for div A44790-e13990 Acts and Monuments vol. 2. Fol. 55. Euseb. lib. 6. chap. pag. 98. In his book de succes . cap. 6. Acts and Monuments , vol. 1. fol. 527. Fol. 653. Exodus 20. 7. Acts and Monuments vol. 2. fol. 701. De succes . cap. 6. Notes for div A44790-e15440 Acts 11. 29. 1 Cor. 16. 2. Eusebius lib. 4. chap. 22. Cyprian . Epist. 27. 34. 36. Hom. 11. in actn Hom. 16. in Evan. and dist . 5. de consecr . Acts and Mon. p. 435. Acts and Mon. p. 536 , 537. Prosper de vita contempt lib. 2. chap. 14. Cyril de adorat . in spir . & ver . lib. 4. ad finem . Origen . homil . 15 in Levit. 
A95879	----	Behold Romes monster on his monstrous beast! Vicars, John, 1579 or 80-1652. This text is an enriched version of the TCP digital transcription A95879 of text R212106 in the English Short Title Catalog (Thomason 669.f.8[29]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A95879 Wing V294 Thomason 669.f.8[29] ESTC R212106 99870758 99870758 161080 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. A95879) Transcribed from: (Early English Books Online ; image set 161080) Images scanned from microfilm: (Thomason Tracts ; 245:669f8[29]) Behold Romes monster on his monstrous beast! Vicars, John, 1579 or 80-1652. 1 sheet ([1] p.) : ill. and are to be sold by William Peake at his shop neere Holborne Conduit, next the Sun Tauerne, Imprinted at London : [1643] In verse; title from first line of verse. Signed at end: Iohn Vicars. Publication date from Wing. An engraved allegorical plate representing "Romes monster"; with explanatory verses by John Vicars. Annotation on Thomason copy: "sept: 26 1643". Reproduction of the original in the British Library. eng Anti-Catholicism -- England -- 17th century -- Early works to 1800. A95879 R212106 (Thomason 669.f.8[29]). civilwar no Behold Romes monster on his monstrous beast! Vicars, John 1643 445 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-06 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2007-07 Robyn Anspach Sampled and proofread 2007-07 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion depiction of monstrosity and skeletons. A B C D E F G H I J K L M N O P Q BEhold Romes Monster on his monstrous Beast ! To fulnesse of his foulenesse ( now ) encreast ! How He in Papall Pride doth ride along , And how his sonnes and shauelings thrust and throng To see his sacred hollow-Holinesse His Babylonish Blasphemies expresse . His Barrell-Bellied Beast on stilts doth stalke , And with 7 hideous Heads doth proudly walke . The heads , 7 Hell-spawn'd deadly sins doe show . Wherein Romes Rabble rankly rise and grow . Foure faithlesse Feet , Deceit , Debate and Pride , With ill-got-Gaine , his steps on stylts do guide ; To raise him vp aloft , in supreame Seate , Like Saturnes Sonne , ruling all Princes great . His long-cloud-threatning fierce aduanced Tayle , The very starres ( Gods Saints ) doth sore assayle : Whereby is showne , Romes bloody Inquisition , Wasting Gods Saints , hasting their owne perdition , Then Babels Bishops , Iesuits , Friers bace , About the Beasts Posteriours flocke apace , And from his Barrell-Breech , the Dregs and Lees Of Romes all-rotten Reliques , deere Decrees , They fill full-Cups of Romish Fornication ; Which , by the Princes of Romes domination , So fill'd , are swill'd , and They made drunke thereby , And in Destruction sleeping , snorting die . As ( thus ) prowd Babels Baud doth prowdly prance , In Blood and Blasphemy Her-selfe t' aduance Gainst God and his deere Saints ; Heau'ns indignation Poures-downe the Vials of dire Desolation Vpon Romes Whore , and with his nosthrils breath , Sends his obsequious Seruant , Sergeant Death , Her to arrest , with his death-wounding Dart ; Who shoots his shaft and reaues and cleaues his heart . Whom ( as She in her hight of Pride did sit ) He , with his Rope of wrath , puls to the Pit Of Desolation and Destruction dire , To burne in Hels all-euer-burning fire . Thus is prowd Babel fallen , and in her fall , Fallen are hir Vassals , Sathans Vessels all : Euen now , this worke begins , for , Rome looks sickly , Euen so Lord Iesus come , oh Lord come quickly ; To right the wrongs of thy distressed Saints . To send an end to all their woes and plaints . Most humbly , heartily prayeth , IOHN VICARS . Imprinted at London , and are to be sold by William Peake at his shop neere Holborne Conduit , next the Sun Tauerne . 
A57500	----	Rome rhym'd to death being a collection of choice poems, in two parts / written by the E. of R., Dr. Wild, and others of the best modern wits. 1683 Approx. 184 KB of XML-encoded text transcribed from 68 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A57500 Wing R1758 ESTC R16454 12255983 ocm 12255983 57484 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. A57500) Transcribed from: (Early English Books Online ; image set 57484) Images scanned from microfilm: (Early English books, 1641-1700 ; 925:2) Rome rhym'd to death being a collection of choice poems, in two parts / written by the E. of R., Dr. Wild, and others of the best modern wits. Rochester, John Wilmot, Earl of, 1647-1680. Wild, Robert, 1609-1679. [4], 130 p. Printed for John How ..., London : 1683. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 English poetry -- Early modern, 1500-1700. Anti-Catholicism -- England -- Poetry. 2002-04 TCP Assigned for keying and markup 2002-05 Aptara Keyed and coded from ProQuest page images 2002-06 Judith Siefring Sampled and proofread 2002-10 Aptara Rekeyed and resubmitted 2002-11 Judith Siefring Sampled and proofread 2002-11 Judith Siefring Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion ROME RHYM'D TO DEATH . Being a Collection OF CHOICE POEMS : In two parts . Written by the E. of R. Dr. Wild , and others of the best Modern Wits . LONDON , Printed for Iohn How , at the Seven Stars , at the South-West corner of the Royal Exchange , in Cornhill . 1683. ROME RHYM'D to DEATH ROME Rhym'd to Death , &c. An Exclamation against POPERY : By Dr. WILD . PLot on proud Rome ! and lay thy damn'd Design As low as Hell , we 'll find a Countermine : Wrack thy curst Parts ! and when thy utmost Skill Has prov'd unable to effect thy Will ; Call thy black Emissaries , let 'em go To summon Traytors from the Shades below , Where Infant Treason dates its Monstrous Birth ; Is nurst with Care , and after sent on Earth : To some curst Monks , or wandring Iesuits Cell ; Where it thrives faster than it did in Hell ! Call bloody Brutus up , Lean Cassius too ; Let Faux and Catesby both , be of the Crew ! — Nay , rather than want Help , let your BVLLS run , And Damn the Devil , if he do not come ! Yet after all your Plots , and Hatchings , we ( So long as CHARLES and 's Senators agree ) Will warm our Hands at Bone-fires , Bells shall Ring ; And Traytor 's Knells no longer Toll , but Sing . We doubt not Rome , but Maugre all thy Skill , The Glorious GOD of our Religion will , In spite of all thy Art , preserve It still ! And his peculiar Care of It to shew , Defend in Health , It s Great DEFENDER too ! I' th' Interim , Do thou new Crimes invent , And we 'll Contrive as subtil Punishment . 'T is Autumn now with us ; and every Tree , Instead of Fruit , may bend with Popery . ` T would be a Novel , tho no hated Sight , If every Bough should bear a Iesuite ! We 'll meet your Plots with Pikes , Daggers , with Swords ; And stead of long Cravats , we 'll lend you Cords . Each Stab in Private , we 'll with Use return : And whilst one Hangs , the other he shall Burn ; Till Tybourn's long-impoverish'd Squire appear , Gay as the Idol , fills the Porph'ry Chair . Yes , Mighty CHARLES at thy Command we 'll run Through Seas of Rebels Blood , to save thy Crown . Our Wives , Estates , and Children too , shall be But Whetstones to our Swords , when drawn for thee . We 'll Hack , and Slash , and Shoot , till Rome Condoles ; And Hell it self is cloy'd with Traytors Souls : 'Till Godfrey's wronged Ghost ( which still does call For Shoals of Rebels to attend his Fall ; ) Cries out , Dear Protestants , no more pursue Their Guilty Blood , my Manes have their Due ! This , Mighty Monarch ! at thy Beck or Nod , Shall be effected , as Thou wer 't a God ; With so much Readiness , thy Royal Tongue Shall hardly Speak , c're we revenge the Wrong On thy curst Enemies ; who whilst they state Thy Death , shall feel themselves th' intended Fate ; And by a quick Reverse , be forc'd to try The Dire Effects of their own Treachery . Poor Scarlet Harlot , couldst thou stand in want Of a Genteel , and Generous Gallant , Whose Noble Soul to Baseness could not yield ; But wou'd ha●e try'd thy Int'rest in the Field , We had not thus thy Policies condemn'd ; But thought Thee worthy of a Foe , or Friend : Both which , with equal Estimate thou l't find , Were always valu'd by an English Mind . But Thou of late , so Treacherous do'st grow , That we should blush , to own thee either now . Base , and Perfidious too , thou do'st appear ; Sland'rest a Pope , and spoyl'st an Emperor . What! is the Eagle from the Mitre flown ? Is there of Caesar nothing left in Rome ? Must that Renowned City , here-to-fore Fam'd for her Vertues , well as for her Pow'r ; Instead of Consuls , Vagabonds employ ? And suborn Felons , MONARCHS to destroy ? Bribe Men ( thro' Want made boldly Desperate ) To Fire-ball Cities , to their Grov'ling Fate ; Whilst Hellish-Iesuits Porters Garbs profane ; Assist the Fire , and Bless the growing Flame ! Must Rome's Great Pope , whose Piety should run As an Example , thro' all Christendom ; Whose Signal Vertues , Arguments should be Of his Admir'd Infallability ? Does he hire Ruffains , Iustices to Kill ; And send the Murd'res Pardons at his Will ? Bids them in Hereticks Blood their hands embrue ; Tells them withal 't is Meritorious too ! — If this thy Practice be , false Rome Fare-well ! — Go , Teach thy Doctrine to the Damn'd in Hell ! Where , by Black Lucifer's Destructive Pride , Thou may'st in part thy future Fate decide : Whil'st from our City we thy Imps remove , To shake their Heels in some cold Field or Grove . Since both by Ours , and all Mens just Esteem . They 're fitter to Converse with Beasts than Men. A New Song on the Hellish Popish Plot ; Sung by BELZEBUB , at a Merry-meeting of the Devils . I. COme Brother Devils , with full Bowls Let us refresh our thirsty Souls . If there be joy in Heaven when men repent ; Why should not we As merry be , When thousands to our Regions are sent . II. And first let 's give unto Christ's Vicar The Supremacy o' th' Liquor . We 'l drink his health , and may his Kingdoms grow ; The farther he Extends his See , The larger our Dominions are below . III. Of Heaven and Hell Popes have the Keys , And damn or save whom e'r they please : 'T is sign they are our friends , if this be true ; They send to th' Skies Their Enemie , And let in here only their Popish crue . IV. Next to our Friends the Priests of Mass , A Bumper round about shall pass . As many Proselyte● to Hell they win , As we trepan In tempting Man. By helping to Indulgencies for sin . V. Before the day of doom , 't is said , We Devils must be bound and laid : But if the Popish-Priests on earth may dwell , from tempting wee May well be free ; They 'l do more harm than all the arts of Hell. VI. Yet after death these Saints are made , And Divine honour to them 's paid : To them for help the common people cry , Oramus vos , Servate nos , Whilst in these flames they here tormented lye . VII . But since the name of Saints they gain , Who for their Church have felt the pain Of transitory earthly fires ; then sure Much more that name The Priests may claim , Who for their Church eternal flames endure . VIII . Oft have I try'd the British-Land To re-inslave to Romes command If in that lesser World I had my hopes I 'd sing Old Rose , And fuddle my Nose ; The Universe should quickly be the Popes IX . Early and late what pains I take For th' Catholick Religion 's sake , Did they but know , me too they 'd Canonize : My Cloven-foot And Horns they 'd put Among those Reliques that they highest prize . X. First to conspire , Guy Faux I mov'd Though Fatal to himself it prov'd . After that upwards to the firmament It could not rent The Parliament , Him downwards to this place the Powder sent . XI . And at this time to kill the King , And Popery again to bring , Many I 've tempted ; if i' th' first they fail , A Counterplot Still they have got , I hope their next Attempt may yet prevail XII . The French are ready to send o're Their Armies to the Brittish-shore . To set fresh forces on the English ground I have again Perswaded Spain , Although in eighty-eight their strength it found . XIII . The English Papists too I 'le Arm , And they shall rise at the Allarm : One blow these forces shall together joyn , If Charles they kill , I have my will , Against the Protestants they shall combine . XIV . How do I long to see that day , When Bibles shall be took away , And Popish Legends in their places laid ; When the Beads motion Shall be devotion And in an unknown tongue Prayers shall be said . XV. With joy I think upon the time , When Whoring shall be thought no crime ; When Monks and Fryers ev'ry place shall store . When Marriage all A sin shall call , And Images for God they shall adore . XVI . But by their own Accomplices I hear that all detected is . Th' impeached Traitors into Goal are thrown , Their Arms are found Hid under ground , And all their Letters to the King are known . XVII . Th' unwelcom news by Staley came , Who hansel'd Tyburn for the same . With his own hand , had he been longer lived In open day The King to slay , Raviliae-like , he says he had contrived . XVIII . O that these puny Rogues I 'd got . That did relent and spoil the Plot : If it were possible , more cruelty I would Invent Them to torment , Than e're was exercis'd on Godfery . XIX . But since we can't come at these men ; Let 's swinge the rest for trusting them . Each of you take his tort'ring instrument ; With Hangmans Noose When Life they lose , On the Conspirators our spleen wee 'l vent . XX. In the mean while 't is best I think , To make an end of all our drink : That when they 're come , and in the height of pain Their Teeth they gnash , And Throats would wash , Nothing to cool their Tongues may here remain . On the Burning of several Cart-loads of Popish Books , at the Royal Exchange . WElcome blest day , that happily didst save Our Church and Nation from a threatned Grave : A day ! must never Marks of Hononr want , Whilst there survives one grateful Protestant ; But in our Callender shall stand inrol'd Through every Age , with Characters of Gold. As once proud Haman , with a curs'd Decree , Had sign'd God's Peoples general Destinie , So cruel Factors now of Hell and Rome , Resovl'd on England's universal Doom : But Heaven's bright Eye Revea'ld the Hellish Plot , Which had it prosper'd boldly might have shot At the Celestial Throne , put out the Sun , And made the world back to its Chaos run , Though deep as Hell they laid the black Designe , Fate blasts their Projects with a Countermine : And then the desperate Vndertakers be Like Haman , sentenc'd to the fatal Tree : Thus Pharaoh perish'd , Israel scap'd free . And shall such Mercies ever be forgot ? No , no — Were we so thankless , they would not Permit it ; whose new Treasons still we see Revive their Old ones to our Memorie . The Cockatrice on the same Eggs doth brood ; Rebellion's Venom is their natural food . Rome's Founder by a Wolf , ( 't is said ) was nurs'd , And with his Brother's blood her walls at first He cemented : whence ever since we finde Her Off-spring of a Ravenous , Bloody Kinde . Long since with temporal arms and flags unfurl●d She Tyranny o're Conquer'd Nations hurl'd And now with spiritual thraldom grasps the world . Sooner the Aethiop may blanch his skin , And Devils cease from tempting men to sin ; Sooner shall darkness dwell in the Suns beams And Tybur mix with our Thames Purer Streams , Than the slie Iesuit his old arts will leave , Or cursed nets of Treasoncease to weave . But now behold ! methinks a gallant Sight . Doctrines of Darkness yonder brought to Light : Boone-fires in Earnest ! where Rome's Pamphlets fry , And Popish Authors pass their Purgat'ry . Unto the Fire their Books most justly came , Which first were wrote to set us in a Flame . As in the Air the burning Papers flew , We might in Emblem that Religion view , Which makes a while a glorious glittering Blaze , And with gay Pomp inviteth fools to gaze ; Pretends directly towards heaven to fly On whings of flaming Love and Charity : But waite a while , approach a little nigher Its Glory fades , grows faint , and does Expire . What at first view appear'd so warm and bright , Like painted Fires , yields niether Heat , nor Light , But Grose and Earthly down it comes again , And with its Blackness , where 't doth touch doth stain . Was it for this the Monk in his dark Cell , With nitrous Earth , and Brimstone stoln from Hell , First compos'd Gun-powder , that it might be The future Engine of their Butchery ? At one sad stroak to Massacre a Land , And make them fall , whom Heaven ordain'd to stand ? Or could the bold , but silly Traytors hope , Great Britain e're would Truckle to the Pope ? Erect and Lofty still her Genius stands , And defies all their Heads , and all their Hands . Nor shall their Strength or Policy , e're reach Our ruine , if our Crimes op'e not the Breach : Still we are safe , till our Transgression merits The dreadful Reformation from such Spirits . They dig in vain , nor need our Nation fear Dark-Lanthorns , whilst God's Candlesticks are here . " The Purple-Whore may lay her Mantle by , " Until our Sins are of a Scarlet-dye . Lord ! may they never to that Bulk proceed , Nor fester so within , that we should need Italian Horse-leeches to make us bleed . May Reviv'd London never more become The Priests Burnt-Offering to Insulting Rome . With Guarding Mercies still our Soveraign tender , And be thou His , as He 's thy Faiths Defender . The Catholick Ballad : Or an Invitation to Popery . To the Tune of 88. SInce Pop'ry of late is so much in debate , And great strivings have been to restore it , I cannot forbear openly to declare , That the Ballad-makers are for it . We 'l dispute no more then , these Heretical men Have exposed our Books unto laughter , So that many do say , 't will be the best way To sing for the Cause hereafter . O the Catholick Cause ! now assist me my Muse , How earnestly do I desire thee ! Neither will I pray to St. Bridget to day , But only to thee to inspire me . Whence should Purity come , but from Catholick Rome ? I wonder much at your folly ? For Saint Peter was there , and left an old Chair , Enough to make all the World holy . For this Sacred old Wood is so excellent good , If our Doctors may be believed , That whoever sits there needs never more fear The danger of being deceived . If the Devil himself should ( God bless us ) get up Though his Nature we know to be evil , Yet whilst he sat there , as divers will swear , He would be an infallible Devil . Now who sits in this Seat , but our Father the Pope ? Which is a plain demonstration , As clear as Noon-day , we are in the right way , And all others are doom'd to damnation . If this will not suffice , yet to open your eyes , Which are blinded with bad Education ; We have Arguments plenty , and Miracles twenty , Enow to convince a whole Nation . If you give but good heed , you shall see the Host bleed , Aud if any thing can perswade ye , An Image shall speak , or at least it shall squeak In the Honour of our Lady . You shall see without doubt the Devil cast out , As of old by Erra Pater ; He shall skip about and tear like a dancing Bear , When he feels the Holy Water . If yet doubtful you are , we have Relicks most rare , We can shew you the Sacred Manger ; Several loads of the Cross as good as ere was To preserve your Souls from danger . Should I tell you of all , it would move a stone-wall , But I spare you a little for pity , That each one may prepare , and rub up his ear , For the second part of my Ditty . Now listen again to those things that remain , They are matters of weight , I assure you , And the first thing I say , throw your Bibles away , 'T is impossible else for to cure you . O that pestilent Book ! never on it more look , I wish I could sing it out louder : It has done men more harm , I dare boldly affirm Than th' Invention of Guns & Powder . As for matters of Faith , believe what the Church saith , But for Scripture , leave that to the Learned ; For these are edge-tools , & you Laymen are fools , If you touch them you are sure to be harmed . But pray what is it for , that you make all this stir ? You must read , you must hear , and be learned : If you 'l be on our part , we will teach you an Art , That you need not be so much concerned . Be the Churches good Son , and your work is half done , After that you may do your own pleasure : If your Beads you can tell , and say Ave Mary well , Never doubt of the Heavenly Treasure . For the Pope keeps the Keys , and can do what he please , And without all peradventure , If you cannot at the fore , yet at the back-door Of Indulgence you may enter . But first by the way , you must make a short stay At a place called Purgatory , Which the Learned us tell , in the buildings of Hell , Is about the middlemost story . 'T is a monstrous hot place , and a mark of disgrace , In the torment on 't long to endure : None are kept there but Fools & poor pitiful Souls , Who can no ready money procure . For a handsom round Sum you may quickly be gon , For the Church has wisely ordaind , That they who build Crosses and pay well for Masses , Should not there be too long detaind . So that 's a plain case , as the Nose on ones Face , We are in the surest condition , And none but poor Fools and some niggardly Owls , Need fall into utter perdition . What aileth you then , O ye great and rich men , That you will not hearken to reason , Since as long as y' have Pence , y' need scruple no offence , Be it Murther , Adultery , Treason . And ye sweet-natur'd Women , who hold all things common , My addresses to you are most hearty , And to give you your due , you are to us most true , And we hope we shall gain the whole party . If you happen to fall , your Penance is small , And although you cannot forgo it , We have for you a cure , if of this you be sure To confess before you go to it . There is one reason yet , which I cannot omit , To those who affect the French Nation , Hereby we advance the Religion of France , The Religion that 's only in fashion . If these rea●ons prevail , ( as how can they fail ? ) To have Popery entertain'd , You cannot conceive , and will hardly believe , What benefits hence may be gain'd . For the Pope shall us bless ( that 's no small happiness ) And again we shall see restored The Italian Trade , which formerly made This Land to be so much adored . O the Pictures and Rings , the Beads & fine things , The good words as sweet as Honey , All this and much more shall be brought to our door , For a little dull English-money . Then shall Justice and Love , & whatever can move Be restored again to our Britain . And Learning so common , that every old woman Shall say her Prayers in Latin. Then the Church shall bear sway , & the State shall obey , Which is now lookt upon as a wonder , And the proudest of Kings , with all temporal things Shall submit and truckle under . And the Parliament too , who have tak'n us to do And have handled us with so much terror , May chance on that score ( 't is no time to say more ) They may chance to acknowledge their error . If any man yet shall have so little Wit As still to be refractory , I swear by the Mass , he is a meer Ass , And so there 's an end of a Story . A Continuation of the Catholick Ballad inviting to Popery ; Vpon the best Grounds and Reasons , that could ever yet be produced . To an excellent Tune , called , The Powder-plot . FRom Infallible Rome , once more I am come , With a Budget of Catholick Ware , Shall dazle your Eyes , and your Fancies surprize , To embrace a Religion so rare . Oh! the Love and good Will , of his Holiness still , What will he not do for to save ye : If such Pains and such Art , cannot you Convert , 'T is pity but Old Nick should have ye . Now our Priests are run down , and our Iesuits aground And their Arguments all prove invalid : See here he hath got , an unheard of New-plot , To Proselite you with a Ballad . Then lay by your Jeers , and prick up your Ears , Whilst I unto you do display , The advantage and worth , the Truth and so forth Of the Roman Catholick way . If you did but behold the Faith and the Gold , Of which Holy Church is possest ; You would never more stray , in the Heretical way , But flie to her Lap to be blest . The Pope is the Head , and doth Peter succeed , ( Pray come away faster and faster ) He succeeds him 't is true , but would you know how , T is only in denying his Master . He 's Infallible too , what need more ado , And ever hath Truth in possession : For though once Mob Ioan , Ascended the Throne , The same was no breach of Succession . Our Church and no other , is the Reverend Mother Of Christians throughout the whole Earth ; Though Older they be , perhaps far than she , Yet they must owe unto Her their Birth . Our Faith is so great , so sound and compleat , It scorneth both Scripture and Reason ; And builds on Tradition , sometimes Superstition , And oft-times Rebellion and Treason . Our strict Purity , is plain to each eye , That Catholick Countries view ; For there to suppress , the sins of the Flesh , Sodomy is in use ; and the Stews . Our Zeal has been felt , whereever we dwelt , On all that our Doctrine deny : If we have a Suspicion , we make Inquisition , And straight the poor Hereticks fry . In vain they may plead , or their Scriptures read , We value them all not a Pin : The best Argument , that we can invent , Is with Fire and Sword to begin . A most Godly way , whatever they say , Since it their Salvation o●tains , Makes them Orthodox , with blows and with knocks , And hammers Faith into their Brains . A God we can make , of a thin Wafer-Cake , And eat him up when we have done : But a Drop of the Cup , Lay-men must not sup , For the Priest guzles that all alone . We have terrible Bulls , and Pardons for Gulls , Holy Water to Scar-crow the Devil ; With Consecrate Swords , take them on our words , They shall make the Great Turk be civil . We have Saints great store , and Miracles more , With Martyrs a great many from Tyburn ; Pretty Nuns that dwell , mewd up in a Cell , As chast as Night-walkers of Holbourn . We have Holy Blood , we have Holy Wood , A Ship-load , or some such matter : We have Holy Bones , and some Holy Stones , Would make an old Ladies Chops water . We have Holy Men , seen but now and then , Monks , Abbots , and Capuchin Friars , With Merits so great , they can buy one a Seat In Heaven , or else they are Liars . Then all you that would sure Salvation procure , And yet still live as you list ; Do but mutter and pray , and say as we say , And your Catholicks good as e're P — . We are brisk and free , and always agree , Allowing our selves to be jolly ; And the Puritan Tricks , of dull Hereticks . We count but Fanatical Folly. Swearing and Whoring , Drinking and Roaring , All those are but Venial Transgressions : The Murthering of Kings , and such petty things , Are easily Absolv'd in Confession . A little short Penance , doth wipe away Sin , And there 's an end of all trouble ; Which having dispatcht , you may fall to 't agen , And safely your Wickedness double . Bring a good round Sum , Sins past and to come , Shall presently be forgiven ; But this you must know , before you do go , The Excize runs high upon Heaven . For we have the Price , of every Vice , Assest at a certain Rate ; So near at a word , we do them afford , Not a Penny thereof we can bate . But if you 're content , a while to be pent , And in Purgatory purged ; A smaller Spell , shall preserve you from Hell , And keep you from being scourged . Though you have liv'd a Devil , in all kind of Evil Bequeath but a Monastery , And Angels your Soul , without Controul , To Abraham's Bosom shall Carry . Nor need you to fear , who have bought Lands dear That were Holy Churches before ; We 'l lend them for life , but for your Souls health At your Death you must them restore . Thus Popery , you see , will kindly agree , If you will it but embrace . But if you delay , there 's somany i' th way , That you will hardly get a good place . The Critical Time , is now in the prime , See how Holy Mother does smile , And spreading her Arms , to preserve you from harms , So gladly would you Reconcile . To which purpose behold , do but tell out your Gold , And all things in readiness be ; For the next Year , His Holiness ( we hear ) Doth intend a Jubilee . You that Pardons would have , or Indulgence crave , To ROME , to ROME be trudging , And do not contemn , good Advice from a Friend , Nor take his Ballad in dudgeon . On ROME's Pardons , By the E. of R. IF Rome can Pardon Sins , as Romans hold , And if those Pardons can be bought and sold , It were no Sin , to adore and worship Gold. If they can purchase Pardons with a Sum , For Sins they may commit in time to come , And for Sins past ; 't is very well for Rome . At this rate , they are happiest that have most , They 'l purchase Heaven at their own proper cost : Alas , the Poor ! all that are so , are lost . Whence came this Knack , or when did it begin ? What Author have they , or who brought it in ? Did Christ e're keep a Custom-House for Sin ? Some subtile Devil , without more ado , Did certainly this sly Invention brew , To gull'em of their Souls and Mony too . Written by Stephen Colledge , the day before he dyed . Wrongful Imprisonment Hurts not the Innocent . WHat if I am into a Prison cast , By Hellish Combinations am betray'd , My Soul is free , although my Body's fast : Let them Repent that have this Evil laid , And of Eternal Vengeance be afraid ; Come Racks and Gibbets , can my Body kill , My God is with me , and I fear no Ill. What boots the Clamours of the Giddy Throng ? What Antidotes against a poysonous Breath ? What Fence is there against a lying Tongue , Sharpen'd by Hell , to wound a Man to Death ? Snakes , Vipers , Adders do lurk underneath : Say what you will , or never speak at all , Our very Prayers ( such Wretches ) Treason call . But Walls and Bars , cannot a Prison make , The free-born Soul enjoyes it's Liberty ; These Clods of Earth it may incaptivate , Whilst Heavenly Minds are conversant on high , Ranging the Fields of Blest Eternity : So let this Bird sing sweetly in my Breast , My Conscience clear ; a Rush for all the rest . What I have done , I did with good Intent , To serve my King , my Country , and the Laws , Against the Bloody Papists I was bent , Cost what it will , I 'le ne're repent my Cause : Nor do I fear their Hell-devouring Jawes . A Protestant I am , and such I 'le die , Maugre all Death , and Popish Cruelty . But what need I these Protestations make , Actions speak Men far better than their Words : What e're I suffer for my Country's sake , Not Cause I had a Gun , or Horse , or Sword , Or that my Heart did Treason e're afford : No , 't is not me ( alone ) they do intend , But Thousands more , to gain their cursed Ends. And sure ( of this ) the World 's so well aware That here it 's needless more for me to say , I must conclude ; no time have I to spare , My winged hours fly too fast away , My work ( Repentance ) must I not delay . I 'le add my Prayers to God , for Englands good , And if he please , will seal them with my Blood. O blessed God! destroy this black Design Of Popish Consults ; it 's in thee we trust , Our Eyes are on thee , help , O Lord ! in time , Thou God of Truth , most merciful and just , Do thou defend us , or we perish must : Save England Lord , from Popish Cruelty , My Country bless , thy will be done on me . Man's Life 's a Voyage , through a Sea of Tears , If he would gain the Heaven of his Rest , His Sighs must fill the Sails ( whilst some men steers ) When storms arise , let each Man do his best , And cast the Anchor of his hopes ( opprest ) Till Time , or Death , shall bring us to that Shore , Where Time nor Death , shall never be no more . Laus Deo : S. C. From my Prison in the Tower , Aug. 15. 1681. Amen . LONDON's Fatal Fall : Being an ACROSTICK , &c. Written ( as a Second Poetical Diversion ) the 8 th . of September , 1666. L o ! now confused Heaps only stand O n what did bear the Glory of the Land. N o Stately Places , no Edefices , D o now appear : No , here 's now none of these , O h Cruel Fates ! Can ye be so unkind ? N ot to leave , scarce a Mansion behind . L et England then lament , and let her keep A dismal day , let every Soul to weep T o wash away those Sins , that thus provoke E ternal Heavens all-consuming stroke . L et Penitential Tears quench out the Fire Y et reigning in our Lusts , let that expire . E lse we can have no blessed Confiden●e , N or hopes in Heavens merciful Defence . G race is the best inducement too to move L ove from the God of Mercies , God of Love. A sighing Heart becomes this Tragedy , N ero's may laugh at it , so must not we . D on 't soon forget this greatest Accident , S ince Iulius Caesar enter'd into Kent . G reatest of Men or Cities , now ye see L ay subject unto Heavens just Decree . O let us then be careful to prevent R eligiously , such future punishment . Y esterday though not thought of , yet ye see N othing to day but sad extremity : O bdurate Hearts might melt to see a flame , W hich made e'en Bells themselves to do the same . B arbarians may weep to see a City E steem'd so much , destroy'd , ( Ah pitty ! pitty ! ) C onduits not now , but Gutters , ran with Wine . O ils also did unto the like combine . M ortality ne'er Men so fast did mow , A s the consuming Flames did Housen now . T roy's Flames were fatal , What did those begin ? R ape was the cause of that , and that was Sin. A nd we have Hellen's too too many , that G od knows , our guilt ( I fear ) do aggravate . I ncontinency's ( in our sinful time ) C all'd by fond Man , a Failing , not a Crime ; K nowledge by Will is so disfigured , S atan now as a Saint is worshipped . T hen this it is , ( We cannot but confess ) O btrudeth Judgments on our happiness . R epent then , God will ( if we Sinno more ) Y ield us more Blessings unto those before . A QVADRVPLE ACROSTICK on LONDON . L-o ! what a Chaos this unhappy Fal — L , O-nly a dismal sight , and signs of W — O , N-ow Metamorphis'd , Ovid writeth o — N ▪ D-emocritus had wept too ( doubtless ) ha — D O-nly Melpomene's the Singer wh — O N-ow each , a Stoick look too putteth o — N. L-ends us instead of Englands Capital — L. O-ffers our Opticks objects , Things are s — O N-o such , not to , but from , Confusio — N. D-estiny rais'd an Object then so sa — D. O-rders my Muse , and best becomes it to — O. N-othing but Clouds appear , the Sun is go — N. LONDON Anagram , NOLO . DOLO . The EXPLICATION . THough Now I am unwilling , wOes attend Me , so I grieve by fOrce , Let Heaven send Such Detriment no more , for nOw I find , Grief wilL alONe DepOse the Noblest mind , Thus this will highest Spirits subjugate , They must ( though most unwilling ) yield to Fate . LONDON's Epitaph . HEre lies the Flower ( as you may understand ) Not of a Family , but of a Land ; A beauteous LADY , Nations did her court , And all the World unto her did resort : She had a vast Estate ( as may appear ) And many Sisters , but made none her Heir ; No , She ( that they the more might sadly mourn ) Has all , consumed with her in her URN . But from those Ashes all her Sisters crys Are , that another PHAENIX yet may rise ; And all hopes are , Heaven yet will send Unto'em such another in the End. Vpon the Fifth of November . HAil happy Hour , wherein that Hellish Plot Was found , which , had it prosper'd , might have shot At the Celestial Throne ; at whose dread stroke Atlas had reel'd , and both the Poles had shoke : And Tellus ( sympathizing in the woe ) Had felt an Ague and a Feaver too : Hell-Gates had been set ope , to make men say , Saint Peter's Vicar hath mistook his Key . Methinks I see a dismal gloomy Cell , The Lobby-Porch and Wicket unto Hell , The Devil's Shop , where great had been his Prize , Had he prevail'd to make his Wares to rise . Say , gentle Drawer , were they Casks of Beer ? Or was old Bacchus tunn'd and firkin'd there ? Nay , then the Pope's turn'd Vintner : Friends , behold What mortal Liquor 's at the Mitre sold ! Fire-spewing Aetna with good Cause may fear That her Distemper springs from too much Beer : And old Enceladus may well confess That all his Belching's caus'd by Drunkenness . Had wretched Dives begg'd a Drop of this , To allay his heat , the Fool had ask'd amiss : His hapless Rhet'rick might have done him wrong , 'T would have tormented , not have could his tongue . Had Heber's Wife but known this Trick of thine , She 'd spar'd her Milk , & given the Captain Wine . Strange , sure , had been th' Effects ; it would have sped Our lawful King , and left the Pope instead . Right Drunkenness indeed , which , for a space , Steals Man away , and leaves a Beast in 's place . 'T had caus'd a general intoxication . The stag'ring , nay , the Downfal of the Nation . Oh murth'rous Plot ! Posterity shall say , His Holiness o're-shoots Caligula . The Pope by this and such Designs ( 't is plain ) Out - Babels Nimrod , and Out-butchers Cain . About this time the brave Mounteagle , whose Firm Love to his Religion rather chose To break the Roman Yoke , than see the Reign Of deceas'd Mary , wheel about again , Receiv'd a Letter in a dubious sense , It seem'd a piece of Stygian Eloquence : The Characters look'd just like conj'ring Spells ; For this bout Hell here spoke in Parables . The Pope's and Devil's Signets were set to 't , Th Clo●en Mitre and the Clo●en Foot. But shall our State by an unlook'd-for Blow Receive a mortal Wound , and yet not know The hand that smote her ? shall she sigh and cry , Like Polyphemus , Out is quench'd mine Eye ? Is England by the angry Fates sad Doom Condemn'd to play at Hot-cockles with Rome ? No , Man of Myst'ries , no , we understand Thy Gibb'rish , though thou art confounded , and Have found thy meaning ; Heav'n can read thy hand . Thus were our Senate like to be betraid By a strange Egg which Peter's Cock had laid : For had the servant hatch'd it , the Device Had prov'd to us a baneful Cockatrice . Now like proud H●man being stretch'd upon The heightned Pegs of vain Ambition , Above Pride's highest Ela , how he took Poor Mordechai's advancement , and could brook Hanging , instead of Honouring ; that Curse Which made him set the Cart before the Horse : Just such was Faux , his baffled hopes bequeath No comforts now , but thoughts of suddain Death . Like Haman's fate , he only could aspire To be advanced fifty Cubits higher . What Phoebus said to th' Laurel , that sure he Said to the Gallows , Thou shalt be my Tree . But didst thou think , thou mitred Man of Rome , Who bellowest threatnings and thy dreadful Doom , And like Perillus roarest in thy Bull Curses and Blasphemies a Nation full , At one sad stroke to Massacree a Land , And make them fall , whom Heaven ordain'd to stand . No , though thy head was fire and thou could turn Thy Ten Branch'd Antler to a Powder-horn ; Still we are safe , till our transgressions merit A Reformation from such a Spirit As comes from thence : our Nation need not fear Dark Lanterns , whilst God's Candlestick is here . The Purple Whore may lay her Mantle by , Until our Sins are of a Scarlet-dye . Those Horns alone can sound our overthrow , And blow us up , which blew down Iericho , Christ bless this Kingdom from intestine quarrels ; From Schism in Tubs , and Popery in Barrels . The DEVIL pursued : Or , The right Saddle laid upon the right Mare . A SATYR upon Madam CELLIERS standing in the Pillory , By a Person of Quality . ALas ! What has this poor Animal done , That she stands thus before the rising Sun , In all the heats of Infamy and Disgrace , The sure Remarks of a bold Brazen-face ? Truly for no great hurt , nor for much harm ; Only inventing to spill Royal Blood , to keep it warm ; Fire Cities , Burn Houses , and Devast Nations ; Ruine us in all our several Stations . But who would think it from the Woman fine , A thing whom Nature it self hath made Divine , That she should act such horrid barbarous things , As to design to stab Statesmen , and to Murder Kings ? But here she still appears for her ill acts , Like second storms after Thunder-claps . Philosophers tell us , The best things corrupted are the worst , And from their own fine species are ever curst . When once we take to Ill and Vices Road , We then paint our selves much like the Toad ; Since Vice not only horrid is from the being of Nature , But also from the thing it self , and from its own feature . Who makes us look at once , and that several ways , Like squinting people , from their false Optick Rays . This teaches us therefore how a strange a thing is Religion , That makes one a Vulture , the other a Raven , and the other a Widgeon ; To be so very false , in the instructing those To commit such horrid acts , and with them close : As what is opened and presented here , By a Popish Midwife , called Madam Cellier . Go to therefore , all ye Papists and Men of the Red Letter , Would you but seriously consider of it , yon would do much better Than Plot such secret Villanies against the State , The direful operations of your ungodly hate . On the Murther of Sir EDMONDBURY GODFREY of WESTMINSTER : An hasty POEM . O Murder ! Murder ! let this Shreik fly round , Till Hills and Dales , and Rocks and Shores rebound ; Send it to Heav'n and Hell ; for both will be Astonish'd and Concern'd as much as we . First send to Endor where of old did dwell An Hag , could Fates of Kings and Kingdoms tell ; If that cannot be found , to Ekron go , To Pluto's Oracle and Hell below . There serve this Hue and Cry , for there 't was hatch'd , ( Except the Priests their Gods have over-match'd . ) Methinks Belzebub , if he be out-done In his Grand Misteries ; and Rome needs none Of his Black Arts , but can Out-Devil Hell , His Envy and Revenge this Plot should tell : And by disclosing in his own defence , Not only vindicate his Innocence , But hasten their destruction , and prevent . Loss of his Trade , ( the Jesuits intent ) Unless he fears them , as indeed he may ; When once in Hell , none shall Command but they . But if this Tragedy be all his own , And Roman Actors ( taught by him ) have shown How they can play all parts he can devise ; Female or Male , with or without disguise : And need no Cacodoemons prompting Art Or Whisper , but can fill up any part ; Fast , Pray and Weep , Swear and Forswear , Decoy , Trapan , Kiss , Flatter , Smile , and so Destroy , Stab , Pistol , Poyson Kings , un-King , de-Throne , Blow up or down , Save , Damn , make all their own . Knows not he then , tho' Founder of the Stage , The Laws of Theatres in every Age. That th' Actors , not the Author of the Play , Do challenge the Rewards of the first day . Make then their names renown'd , and come to hide Such Children of thy Revels and thy Pride ; Send to their Father , and thy eldest Son That Lucifer of Rome , what feats they 've done : That he may make their names be understood , Written in Kalenders of Martyrs Blood. But if the Fiends below be Deaf and Dumb , And this Conjuring cannot overcome ; They and their Imps be damn'd together : I To Gods on Earth will send my Hue and Cry. Arise Just Charles , Three Kingdoms Soul and mine , Great Iames thy Grandfather could well divine ; And without Spell the bloody Riddle Spell , Writ by like S●●●etaries of Rome and Hell. And if Thy Proclamation cannot do , We pray Gods Spirit may inspire Thee too . If Thy Prophetick Vsher did not err , The Mass would enter by a Massacre . The Wounds Thy Godfrey found were meant for Thee , And Thou ly'st Murder'd in Effigie . In Gods Kings Kingdoms Cause this Knight was slain , Let him a Noble Monument obtain ; Erected in your Westminsters great Hall , That Courts of Justice may lament his Fall : And may ( when any Papist cometh near ) His Marble Statue yield a bloody tear . Yet let him not be buried , let him lie , The fairest Image to draw Justice by . There needs no Balm or Spices to preserve The Corps from Stench , his Innocence will serve . Ye Lords and Commons joyn your speedy Votes , A Pack of Blood-Hounds threaten all your Throats . And if their Treason be not understood , Expect to be Dissolv'd in your own Blood. O Vote that every Papist ( high and low ) To Martyr'd Godfry's Corps in person go ; And laying hand upon his wounded Brest , By Oath and Curse his ignorance protest . But Oh the Atheism of that Monstrous Crew , Whose Holy Father can all Bonds undo : Whose Breath can put away the heavi'st Oath ; Who fears no Heaven nor Hell , but laughs at both Therefore a safer Vote my Muse suggests , For Priests and Iesuits can swallow Tests As Hocus Pocus doth his Rope or Knife , And cheats the gaping Farmer and his Wife . Oh Vote each Sign-post shall a Gibbet be , And hang a Traytor upon every Tree . Yet we 'l find Wood enough for Bone-fire-piles , T' inlighten and inflame our Brittish Isles Upon the approaching Fifth November night , And make Incendiaries curse the light . November Fires Septembers may reveal , One Burn ( we say ) another Burn will heal . Lastly , And surely , let this Hue and Cry Reach Heaven , where every Star looks like an Eye To that High Court of Parliament above , Whose Laws are mixt with Justice and with Love ; Whither Just Godfry's Souls already come , And hath receiv'd the Crown of Martyrdom ; Where Murder'd Kings and slaughter'd Saints do cry , Their Blood may never unrevenged lie . Ye Saints and Angels hate that Scarlet Whore , Whose Priests and Brats before your Shrines adore , And in their Massacres your Aid implore : Staining your Altars with the precious Gore : Pour down your Vials on their Cursed heads , And in Eternal flames prepare their Beds . And Thou Judge Jesus Hang'd and Murder'd too , By Power of Rome and Malice of the Iew , In Godfry's Wounds Thine own to bleed anew . Oh Rend Thy Heavens ! Come Lord and take Thy Throne , Revenge Thy Martyrs and Thine own . The Loyal Protestants New LITANY . FRom the Romish Whore with her Triple Crown , Fom the Plot she hath hatch'd , and her Babes now disown , Though they dy'd with a Lie in their Mouth is well known . Libra nos Domine . From such as presume to speak ill of Queen Bess , From a Popish Midwife in a Sanctified Dress , Adorn'd with a Wooden Ruff for a Crest . Libra nos , &c. From Iudas the Purse-bearers Protestant face , From any more of his Machiavel race , That henceforth may ever succeed in his place . Libra nos , &c. From a Doctor that durst prepare such a Dose That would take a Protestant Prince by the Nose , ( Although it be spoken under the Rose . ) Libra nos , &c. From a Papist that Curses the Catholick Whore , Although in his Heart he the same do adore , And still his contriving more Plots than before . Libra nos , &c. From a Jesuit drest up in Masquerade , That understands his Blood-thirsty Trade , That can neither by Justice or Mercy be laid . Libra nos , &c. From Bum●kin and Citt that at random do range ; And for a Sham-Plot do true honesty change , Though come off by the LEE , methinks it is STRANGE . Libra nos , &c. From such a hard Fortune as barely to write But only for Bred from Morning till Night ; That would more than a Crack-farts Courage affright . Libra nos , &c. From those that Sedition do dayly invent To render a breach and gross discontent Betwixt our Great King and Loyal Parliament . Libra nos , &c. From such as do dayly possess us with fears , And yet at the same do prick up their ears , Which care not which Course our Council now steers . Libra nos , &c. That the Rhomish Whore may be stript of her dress , And cast in the Pit that is call'd Bottomless ; That her Plots , Loyal Subjects no more distress . Quesimus te Domine . That Queen Besses Enemies run the same Fate As lately they did in the last Eighty Eight , May never one want to peep through a Grate . Quesimus , &c. That the Purse-bearer Iudas his Protestant face May never resume his former high place , Except for to fall in Eternal Disgrace . Quesimus , &c. That the Doctor beyond Sea in spight of his skill , May never return , but keep close there still ; Or else may he die by his own Poysonous Pill . Quesimus , &c. That Popish Curr in honest disguise , That Curses us all before he do rise , May his Plots be confounded though never so wise . Quesimus , &c. That such whose hands are still dipt in Blood , And intend to make second Noah's Flood , That all such may perish , and all of their Brood . Quesimus , &c. That such as do render the Plot for a Fable , And make it the talk of each Coffee-house Table ; To enter Heaven Gates may they never be able . Quesimus , &c. That such as are forced to write but for bread , May be by the dayly Providence fed , Much rather than those who will Plot till they 're dead . Quesimus , &c. That Seditious Spirits may now be supprest , And that in true earnest , not only in Jest , That such may never more feather their Nest. Quesimus , &c. That those who do dayly possess us with fears , May fall themselves together by th' Ears ; And quit us all from that Cloud which appears . Quesimus te Domine . The JESUIT Ierk'd : A SATYR . AScend , Alecto , from thy Den , and come Just as thou look'st in that Infernal Home , Hell , Fury , Fire , my Fancy , for I have More Cause than Poet e're had yet , to Rave : Thou art my Muse , thy Snakes my Lawrels are , Inspir'd by thee , I 'll Rome's Intrigues declare : Then to thy intermitted Task retire , And pay the Iesuits their Arrears of Fire . A Iesunt old Satan's Envoy is , Sent to succeed the Snake of Paradice ; For when the fatal stroke of Adam's Loss , Was healed by the Great Theanthropos , And that first Argument of Hellish Power , Was quite Confuted by a Saviour : Then baffled Lucifer no answer had , Till he a Iesuit his Rejoynder made , By whom he hopes compleatly to renew The Battel , and once more Mankind undo ; Plotting his Old Dominion to make good By false Implicit Faith , or Fire and Blood : That catches Fools , and These destroy the Wise , Thus all Mankind are equally his Prize . " Shut your Eyes close , believe me , and you 'l see , " Th' Ignatian crys the way t' Eternity : " Deny all Reason , misbelieve your Sense , " Church cannot erre , be that your Confidence : " Pin on your Sleeve your Faith , and tho' you 'r blind , " Take but fast hold , and follow us behind ; " Our open Eyes the way for both will find . This Wine and Wafer now are common Food , But a few words shall make e'm Flesh and Blood ; And though they still the self same things appear , Yet is Christ's very Blood and Body here : Such plain Impostures , such bold Cheats as these , Can surely none but Fools or Madmen please . The Snake of Paradice play'd fairer far With Adam's Wife , and more upon the square ; He call'd an Apple , Apple , bid her see How fair the Fruit , desireable the Tree : The Iesuit's tricks would ne're have ta'ne with Eve , She saw and felt before she did believe : Besides he told her that 't would make her wise , But these the gros●est ignorance advise . And thus we lose our selves b' a greater cheat , Than what the Devil us'd in Eve's Defeat : Thus we our Sense and Reason lay aside , To take an Old Ambitious Pope for Guide . Thus we turn Stocks and Ideots , and then Become good Cath'licks , ceasing to be Men ; As if the only way to save our Souls , Were to be easie Slaves , or senseless Fools . To all this fond Credulity we 're hurld , By slavish fears about a burning World ; So ( to be sure ) to feel no torment there , First strip our selves of all our senses here ▪ Now my Alecto , let 's advance and view The frauds that lurk under Religious shew ; For though to Heaven their fair pretences swell , The root lies deep and dark , as is thy Cell : No Heathen Law-giver , no Pagan Priest , Could e're with such mysterious Wiles infest The superstitious Multitude , for they Are still most apt to fear they know not why ; No Cabalist of State could e're trapan With such firm subtilety as Rome's Divan . And First , lest Holy Church should chance to float Without a last Appeal in endless doubt ; You must with dumb Obedience still repair Unto Rome's Holy Apostolick Chair , That , that 's Infallible and cannot erre . This bold Assumption keeps more in awe , Than Numa with his feig●'d Egeria ; For though it seems at point of Faith to aim , 'T is to be uncontroulibly Supream , Get universal Def'rence , and Create A close dependance on the Roman Seat : Branding on all damnable Heresie , That dare oppose the Apostolick See , Or Rome's Political Divinity . Rome's Doctrine is a secular Device , Mere trick of State in rev'rend Disguise , Th' Ambitious Spawn of latter Centuries . And tho' it proudly boast an ancient Line From Peter , 't is of basest Origine ; A Priestly Brat , by them Ingendred on Ignorance , Fear , and Superstition ; These three compleatly make the Triple Crown , And still support Old Rome's Imperial Throne . How slily do the Priests by help of these Make Men believe , and then do what they please ; How solemnly they dazle vulgar Eyes With fine mysteriovs Holy Vanities : Whose Ceremonious Pomp strikes awful dread In Fools that by their Eyes and Ears are led : But should I here endeavour to declare The num'rous Gimcracks of the Romish Fair , Their mystick Idols , consecrated Bawbles , Feign'd Miracles , and monstrous Holy Fables ; How dead Saints Relicks cure the Gout and Ptisick , And are like Aegypts Mummy , us'd for Physick ▪ How they can scare the Devil with a stench , As young Tobias did to get the Wench . In telling this I might as tedious be , As the return of their next Jubilee ; But these are petty Trifles , petty Toys , Tricks to catch Women , gaping Fools , and Boies ; They have devices of a larger Size , Traps to ensnare the Wary and the Wise. And if you chance to boggle at the Bait , They curse , and cry Damnation be your Fate , And then you swallow it at any rate . Oh! what a melancholly dismal Story They roar in dying Ears of Purgatory ; That rather than the affrighted Wretch will bu●● So long , he 'll all his Gold to Masses turn . Thus Ecclesiastick Chymists ( you 'd admire ) Make real Gold by a fictitious Fire . Next extream Unction comes from whence the Prie● Gets the most good by greasing in the Fist ; But of all cheats that necessary are Unto Salvation , Aur●cular Confession bears the Bell , and seems to me Next to Infallible Supremacy . It wears a Holy Vail , but underneath Is Shame and Slavery far worse than Death : The Priest may tyrannize without Controul , That knows the guilty secret of the Soul. So when the Gentle Sex Confession makes That they have often sinn'd upon their Backs , How easily the Priest comes in for snacks , And shrieves the pretty Pen'tent Alamode , No trick like a Iure Divino Fraud . Thus are their chiefest Doctrines plain Device , Pimp to their Pride , their Lust and Avarice ? In Holy Apostolical Disguise . In short , the whole mysterious Cheat doth lye , In Superstition and Idolatry , Two Spurious Graffs Set in the Tree of Life , Religion , By whose luxurious Branches 't is o'regrown To such a monstrous Disproportion ; That first the Planters would it quite disown . Religion like a modest Rural Maid , No artificial Dress , no Fucus had , But was in Native Innocency clad . Till in Rome's Court she ceased to be such , Thence sprang her Infamy and first Debauch ; There laying plain simplicity aside , She grew to lazie Wantonness and Pride : Yet still some modesty confin'd her home , Nor rambled she beyond the Walls of Rome ; Till proud of her successful Charms , she grew Ambitious greatest Monarchs to subdue ▪ So by deceitful Arts sh' enlarg'd her Power , And made them Slaves that she had serv'd before ▪ Then wisely some the Vassalage forsook , Others repin'd , as weary of the Yoke ; She jealous lest her Universal Sway Should lessen , and her former Fa●e decay ; Mongst others , did the Schoolmens Pen employ To vindicate her Truth and Honesty , ( Schoolmen who ransack Sciences and Arts , To prove with pains that they are Fools of parts ) So these her Honour justify'd in Words , As Bully Iesuits Plot to do with Swords ; But both in vain , for 't is concluded on , Their Mistress is the Whore of Babylon . Shift , shift the Scene , Alecto , Fury , Fiend , Wake all thy Snakes and make this Tragick End ; By Hellish Art raise up in dark Cabal , The Pope , a Iesuit , and Cardinal : Thy self place in the middle raving Wood , With Poysons , Pistols , Daggers , Fire and Blood. Now let this Scene start into sudden sight , By gloomy Flashes of sulphureous Light ; There let his Holiness's Face appear , Full of deep Counsel , weighty thought , and care , Whilst each of you in awful silence hears The sacred Oracle with humble Ears . Was it for this my ample Power was giv'n , For this have I the Keys of Hell and Heaven ? In Vain I boast of a Supremacy , And call my Chair the Universal See : A little Nest of Hereticks cut off From Europe's Earth , at all my power doth laug● Who though they kindly could decline to be A Bar to ballance Gallick Tyranny , Yet still oppose my Holy Monarchy . False Agents Heartless Traytors , have you So often swore by Sacramental Vow , Or to Convert this Island , or undo ? Was your Commission scant , did I deny Plenipotentiary Villany ? Have not I null'd Divine and Humane Laws , That without Let , you might promote the Cau●● Heaven's Laws , though fix'd by an Eternal Seal , Stoop and are liable to my Repeal . Moses once broke these Tables , often I , Not to prevent , but fix Idolatry . Thus had your large Commission no restraint , Nor did you Apostolick Blessing want ; Nay more the blackest Crimes in you were Merit , For which all others endless Flames in herit : So Treasons , Murders , Perjuries , became Sure Monuments of your Eternal Fame ; So Nature's Course was chang'd , yet nothing's done T' Advance the Catholick Religion . Be gone , Slave , fly , Delude with crafty Words , If they prove vain , use Poyson , Fire , and Swords ; Make better work on 't , or I swear by th' Mass , And the Divinity of Holy Cross — These chance unlucky Words broke all the Spell , They vanisht , and Alecto sunk to Hell. On the Murther of Sir EDMONDBURY GOD FREY . ARe these the Popes Grand Tools ? Worshipful Noddies ! Who but blund'ring Fools Would ever have forgot To Burn those Letters that reveal'd their Plot ? Or in an Ale-house told that Godfrey's Dead , Three Days before he was Discovered ; Leaving the silly World to call to mind That Common Logick , They that hide can find ? But see their Master Pollicy on Primrose Hill , Where their great Enemy Like Saul upon Mount Gilboa doth lye , Fal'n on his Sword , as if he himself did Kill . But oh , the Infelicity ! That Blood was fresh , and gusht out of the wound , This so congeal'd that not one spot was found : No , not upon his Sword , as if it wou'd Tell us 't was guiltless of its Masters Blood ; Some Carkasses by bleeding do declare , This by not bleeding , shews the Murtherer . But to its broken Neck I pray What can our Polititians say ? He Hang'd , then stab'd himself , for a sure way . Or first he stab'd himself , than wrung about His Head for madness , that advis'd him to 't ; Well Primrose , may our Godfrey's Name on thee ( Like Hyacinth ) inscribed be : On thee his Memory shall flourish still , ( Sweet as thy Flower , and lasting as thy Hill ; ) Whilst blushing Somerset to her Eternal shame , shall this Inscription bear : The Devil 's an Ass , for Jesuits on this spot Broke both the Neck of Godfrey , & their Plot. A Passionate SATYR upon a Devillish Great He-Whore that lives yonder at ROME . A Pox on the Pope , with his damn'd bald Pate , What a stir hath this Toad made here of late ; Such a Noise and a horrible Clamour Is here with this Whore , a Plague of God on her . Must the Kingdom and State be at a loss , Leave their sweet Peace to lye under a Cross ? Must Church and Church-men be expos'd to scorns , Tost up and down by a Beast with Ten Horns ? Must Christians that know no more but one God , Worship Ten Thousand , or be scourg'd with a Rod ? Must Beads , and a Cross , and a Relick from Ione , Make us fall down to Prayers right or wrong ? Must Hobgoblin Mass , that 's learn'd of Old-Nick , Complement God for the Well and the Sick ? Must Water bless'd by a Conjuring Monk , Scoure away Sins from a Pockyfi'd Punk ? Must Souls be pray'd out , the Devil hath got , At so much per Mass , else there they must rot ? Must Sinners be sav'd by Old Sinning Gulls ? I 'll ne're beg your Pardon , those are damn'd Bulls . Must We , Canibal-like , eat up our God , Or else must We not in Heaven have aboad ? Must Fire and Wood burn all that won't bow , Worship S. Doll , and the Devil knows who ? Must Ignorance be our Guide to Glory , Then Heaven I 'm sure is but an Old Story . Must all Men be blind that open their Eyes , That Priests may do what they please with their Wives● Must killing of Kings , and Princes to boot Be Marks that the Pope is sound at the Root ? Must a Conclave of Rogues , and Jesuit Priests , Perswade all the World to Worship the Beast ? Must the Pope order all by Sea and by Land , Who must turn out , and who is to 〈◊〉 Must those be intrusted that swear and receive What e're you impose , that they may deceive ? Must Iudas be saved that eat of the Sop ? No , by the Mass , he deserved the Rope : Must such be employed at Sea and at Shore , That would subvert all to set up the Whore ? Must those be good that designed to seem such ? Who in Parliament time subscrib'd to the Church : Must We all be undone by a damn'd Popish Crew , Some that is about us , and some We ne're knew ? Must the King and his Friends see and know this , And yet be advised that nothing's amiss ? Must this be the Trap , then the Devil take it , Our Hogs We 've brought to a blessed Market . Vpon the Execution of the late Viscount STAFFORD . I. SHall every Jack and every Jill , That rides in State up Holbourn Hill By aid of Smithfield Rhymes defie The Malice of Mortality ? And shall Lord Stafford dye forgot ? He that would needs be such a Sot , To dye for love of a damn'd Plot ? No , Viscount , no ; believe it not . II. Diana's Temple , all in flame , Advanc'd th' Incendiaries Name ; Ruffians , and Bauds , and Whores , and Theives , In Ballad Records live new lives : And shall a Lord because a Traytor , In such an Age so given to flatter , Want that which others , Saints to him , Ne're want to fame them , Words , and Rhime . III. Oh Sir ! the Papishes , you know Have much more gratitude than so ; For this same Lord that brake the Laws Of God and Man , to serve their Cause , Shall live in Pravers , and Almanacks Beyond what Ballad-Monger makes ; And some Years hence , you 'l see , shall work Such Miracles , would turn a Turk . IV. Blest is that Man that has a Box To save the Saw-dust in , that sokes His tainted Blood , or can besmeare One corner of his Muckinder : Oh! then , some Ages hence they 'l cry Lo , Stafford's Blood , and shed for why ? For nothing but because he sought To kill his Prince , and sham the Plot. V. Now they that dye for crimes like these , The Papists send to Heaven with case : For they secure 'em safe from Hell , Which once believ'd , the rest is well . A strange Belief , that Men should think That were not drunk with worse than Drink ; That such Rewards as Deifying , By Treason should begain'd and Lying . VI. The Man that for Religion dyes , Has nothing more before his Eyes : But he that dyes a Criminal , Dyes with a load , and none can call Religion that which makes him dream , Obduracy can hide his shame . VII . The Pope may do what he Conjectures As to the business of his Pictures , The Colours ne're can hide the Crimes , Stories will read to after Times . And 't will be found in the Hangman's Hands , Will strangely blur the Pope's Commands . VIII . Had he but shewed some Christmas Gambles , And Headless took St. Denis Rambles : The Plot had been a damnable thing , And down had gon the Scaffolding ; But 'cause his Lordship this forgot , Men still believe there is a Plot. IX . Where was St. Dominick asleep ? Where did St. Frank his Kennel keep ? That on a business so emergen , They did not brisly teize the Virgin ? To let his Lordship play a Prank Her Grace becoming , and his Rank ? X. But they that Heaven and Earth Command , You see sometimes they 're at a stand ; For truth to tell ye , should the Saints Be bound to hear all Fools complaints ; Their Lives would be as void of mirth In Heaven , as formerly on Earth . XI . Now Ballad●wise before he 's dead , To tell ye what the Sufferer said ; He both defended , and gain-said , Held up his hands and cry'd , and pray'd , And swore he ne're was in the Plot , No , by his Vicountship . God wot . XII . Come , come , Sir , had it not been better To have dy'd to Death common Debter ? And that upon your lasting Stone , This Character had been alone ? Here lies a very Honest Lord , True to his King , true to his Word . XIII . But those of your Religion , Are now a days so damn'd high flown , You think that nothing makes a Saint But Plot refin'd , and Treason Quaint ; And Heaven accepts no Offerings , But Ruin'd Kingdoms , Murdered Kings . XIV . Now you that knew who were his Judges , Who found him Guilty without grudges , Who gave him over to the Block , And how he sham'd to save the stroak , If you believe the Speech he made ye , Le'strange , and P — ton's shame degrade ye . XV. Thus us'd all Arts that could cajole , You may be sure , his silly Soul ; And were those promises perform'd , With which his Conscience they had charm'd , Who would betray a Cursed Plot , To be when Dead , the Lord knows what ? XVI . But if those jolly Promises Do send thee into Little ●ase , As certainly they must undo thee , What ever Fools and Knaves said to thee ; Then Phlegeus like in Hell condole , And Curse them that betray'd thy Soul. XVII . Now God preserve our Noble King , And bless all them that thus did bring Unto the Block that silly Head , That car'd not what it did or said . And all good Men may Heaven defend , From such a vile untimely End. The Lord STAFFORD's Ghost , &c. FRom Stygian shade , lo , my pale Ghost doth rise , To visit Earth , and these sublunar Skies ; For some few moments I'm in Mercy sent , To bid my Fellow-Traytors to Repent : Repent before you taste of Horrid Fate , Your Guilt confess , before it be too late . I am not here arriv'd on Earth , to tell The hidden secrets that belong to Hell : Nor am I sent to publish or declare ▪ Who are tormenters , whom tormented there . For now I know that it is Heavens decree , These things to Mortals still shall secrets be ; Who have fantastick Dreams , and nothing know , Of what is done above , or yet below : But I have seen with my Immortal Eyes , Things that with horror do my Soul surprize ; Too late alas ! too late , I see my Sin , With strange Chymera's I 've deluded been , By a curs'd brood , who sounded in my Ear , Dye obstinate , no Chains of Conscience fear : Upon us firmly let your Faith be built , We can and do Absolve you from your Guilt ; And after this , you need no more Repent , For you a Martyr dye , and Innocent . O Cursed Men ! who on Wretches thus Intrude , And thus poor Souls , Eternally delude : Whilst they believe what these deluders say , Li●e is snatch'd from them , and they drop away ; And falling down , by Charon Death they 're hurl'd Into the Mansions of a dismal World , Where Conscience stands , and stares them in the face , Shewing a Table of Eternal Brass : In which in noted Characters are wrot Their whole lifes crimes , which living they forgot . With Conscience these have an Eternal strife , And Curse the vain delusive Dreams of Life : With torment now their crimes read o're and o're , And waking , see they did but Dream before : Too late , and than too late , what Plague is worse ? They see their folly , and themselves they Curse ; They Curse themselves , because they did believe , And doubtly Curse those who did them deceive . When to the fatal Scaffold I was brought , I said , and did what I was bid , and laught , Tho' Conscience said , I did not what I ought . Stoutly the Guilt , as I was bid , deny'd , And for the Cause , I Rome's great Martyr dy'd . I that Religion then esteemed good , And gladly would have seal'd it with my Blood , Because I then no better understood . Let not the World to vain delusions flye , I did for Treason , not Religion , dye . Tho' on the Scaffold I would not confess , My Ghost , alas ! too late can do no less . Let all Complotters warning take by me , The World we may delude , but God doth see ; Tho' what we did should never come to light , It can't be hid from the Almighty's sight : Give God the Glory , and confess your Crime , Confess your horrid Treason while you 've time ; Publick Confession shews you do Repent , And is the best way to grow Innocent . I see too late , I have been led astray , And by Error , far from Truth , was led away ; For that Religion never can be good , That would erect it self by Humane Blood. I pin'd my self upon anothers sleeve , And blindly I did as the Church believe ; What my delusive Guides did bid me do , That I believ'd was Holy , Just , and True. With Zeal I acted , and hop'd for Applause , Of Men and Heaven , in so good a Cause : But Oh! I sigh , and now my Airy Ghost , Shivers to think what Blessings I have lost : The broadway to Destruction then I took , And Vertues Road my blinded Zeal mistook . But you my Friends , who yet are left behind , Now to your selves , and to your Souls be kind ; Open her Eyes , and be no longer blind , Pry my sad End , do you your Errors find . Confess your Crimes before it be too late , Confess , confess , before you yield to Fate : Before from Life , and from the World you go , Before that you descend to Shades below , Before your Souls taste of Eternal Woe . Truth cannot Dye , it stronger is than Death , Remains when Mortals have resign'd their breath ; To amazed Souls with Conscience she appears , To aggravate , and to encrease their fears . Confess her while you live , though drawn to Sin , Repentance with Confession doth begin . Believe no longer that accursed Brood , Who on the Necks of Kings have proudly trod , Nor him who thinks himself an Earthly God. Those Hectoring Jesuits who so Zealous be , Who think to Rule the World by Policy ; Who to the Gallows seem with joy to come , To be the Martyrs , and the Raints of Rome . When Life is fled , and they are gon from hence , In tumbling down are waked into Sense ; Where all amaz'd , and wondring where they 've bin , They howl , and cry , and wish to Dye agin . Beware I say , be fool'd no longer here , For Rhadamanthus is a Judge severe . Hark! I am call'd , I must descend below , But let me Prophesie before I go : See the bright Star● which o're your Heads doth shine , I can as well as Gadbury Divine ; What the bright stream of Radient Light doth mean , Which every Night so frequently is seen . Hear me , O Rome ! though in your Cause I dy'd , Nigh is the setting of your Pomp and Pride : That Star doth shew , that day is near at hand , That Rome no longer shall the world command , And many Years it hath not now to stand . By that bright stream , which still points to the East , The Everlasting Gospel's Light 's exprest : Which just is breaking forth , and doth bespeak , That its most Glorious Day 's about to break ; When Peace , and Truth , and Righteousness shall stand , Everlasting Pillars set in every Land , And Christ in Power alone the world command . Then shall the world shine with Eternal Glory , And Perhaps , may then leave PVRGATORY . The Ghosts of Edward Fitz Harris , and Oliver Plunket , who were Executed at Tyburn for High Treason , &c. Fitz Harirs . I Groan and Languish to Relate My Countries present Case and State , Which now lies under pressures great . I have been in my time a Thing , That would have done ought 'gainst the King , Whereby I Popery in might bring . I Boggled not Shams to devise , Whereby to charge upon ( with Lies ) The Presbyterians Plotting Guise . Tho' they in Truth for ought I knew , Had naught under design or view But what was Loyal , Just , and True. In order this Sham-Plot to vent , I a damn'd Libell did invent , 'gainst both the King and Government . Plunket . Tush , Fellow Martyr , Tush I say , You do what misbecomes your way , Rome's Plottings if you do betray . For what Man ever think you , got A Pardon for being in the Plot , That to the last deny'd it not ? Or ever heard you was there one That was o' th Roman Church a Son , But went on as he had begun ? D' ye think you ever sav'd shall be , If you retract not what you say , And Holy Church don't justifie ? I as a Priest pronounce you damn'd , You shall be into Hell now Cram'd , If you persist in things forenam'd . And there in endless Torments lye , Whilst all our Rogueries I deny , And thereby into Heaven fly . Fitz. If Heaven Sir , you think to win , By persevering in known Sin , You will I doubt fall into th' Gin. For if one Crime that unrepented Be damnable , how you 've prevented Your Fate I know not , but contented Am , that you should a Papist dye , And so by telling many a lye , To Heav'n reach , but I , Poor I , Will make a free and true discov'ry Of what I know at large or by Of this vile Plot which I decry ; ●ost Heartily confessing , that 〈◊〉 truly sorry am , for what ●●ve done , t' advance the Romish Plot. ●or now at last I plainly see ●omes Religion's damn'd Heresie ●ept up , and carryed on by Cursed Cruelty . ●or else how comes it pray about , Our Friends to 'th Cause have been so stout Toth ' very last , to brave it out ? 〈◊〉 wonder how you durst presume , God's Sacred Name in Mouth t'assume , To justifie your Lyes , and Rome . And thereby weakly to keep up The Credit of your damn'd Pope , Tho 't cost you Hell for 't , and a Rope . I do confess I justly dye For serving you and Popery , In Villanies I Blush to say . My Judges freely I forgive , Being one no way deserv'd to Live , No , nor the grace of a Reprieve . 'T was favour great indeed , I think , For th' King to give me , on the brink Of my sad Fate , time e're I sink . Wherein I reconcil'd might be To the enraged Diety , For Crimes against His Majesty . And might my Countries danger tell , And what had surely it befell , ( Viz. ) All Protestants that therein dwell . Oh! that this time allotted me , Whereon depends my Eternity , May tend to extirpate Popery . May I therein do all such things , As may Attone the King of Kings , Which is the thing true comfort brings . And likewise warn poor England yet , In this dark day , e're it be too late , To avoid both French and Popish ▪ State. And may it , as one Man , oppose It self to Ruin by its Foes , And strive to save it self from Threat and Woes . May now my Soul lie down in Peace , And ne're hereafter may it cease , To praise the God of Infinite Grace . Pl. What long Harangues , Sir , have you mad● You 've made me by 'em quite afraid , To Persevere in what I said . I do confess likewise , that I Concern'd was much i' th Villany , For which I am Condemn'd to Die. And that from Popish Treachery , England was like Reduc'd to be . To French and Romish Tyranny . But this I always took for Truth , That what comes out o' th' Churches Mouth , Is Oracle from North to South . And when I knew the Church had given Power to go on with the Old Leaven , I thought it surely come from Heaven . But now I doubt I was mistaken , And fear Rome Babel will be shaken , If England throughly awaken . I am in Truth in doubt , we shall E're long receive a lasting fall , Ne're more to vex the World at all . And though I Dye o' th' Church of Rome , Yet I believe those things will come Upon her , which will be the Final Doom . Fitz. Sir , If you do these things Believe , Your self you wretchedly deceive , If that you quickly don 't receive . The Protestants Religion 's good , Which I almost Conform to cou'd , But for my having sought their Blood. Pl. If then Sir , you are not convinced Which is the Right , pray do not mince it , But leave to Time for to evince it . And let us hearttly both joyn , And in our Prayers now combine , I' th' words of the ensuing Line . Both. May God long Bless the King , we Pray , And all Plots 'gainst him still bewray . Popish and Factious , and let all Men lay Amen . The Answer of Coleman's Ghost , to H. N's . POETICK OFFERING . Rise Nevil , Rise and do not punish me , With the vain sight of your Idolatry . You may with equal Reason call upon The good Saint I●arus or Phaeton , Who do the Sacred Name deserve as far , As some who blush in Roman Kalendar : With like Ambition I design'd to know No other Triumphs but of things below ; And rather labour'd how there might be given , French Crowns , postponing all the Crowns of Heaven . Favour'd in this , because kind Heaven declines My high Intr●gues , and baffles my Designs . None with more covetous Zeal pursu'd our Cause , Or fell a more due Sacrifice to Laws . In that sad day when strangled Life expir'd , And the just flames my bloody Limbs requir'd , Whilst my hot Soul in hasty flight retires , From Tyburns only Purgatory Fires . Immortal shapes crowd on in Troops to view , My Plotting Soul and stopt me as I flew , Such Spirits who Incarnate ever mov'd In their By-Paths , and never quiet lov'd . The Cunning Machiavel drew near and fear'd , Screek't a● the sight of me and disappeard . Shewing how weak all human Plots are laid , Where Hopes and Souls have always been betray'd . Scylla and Marius wondring at our Crimes , Pityed the near misfortune of our times , Sigh'd at those streams of blood which were to run , And curst our Tables of Proscription . Fierce Cataline our Villany decry'd , To whom the bold Cethegus soon reply'd , How New Rome imitates and yet exceeds In dire Conspiracies our puny deeds ! Great Caesars Ghost with Envy lookt on me , That for Romes sake I aim'd at more than he , To Conquer all the Isles of Britanny , Yet blam'd the Cruelties which were to come , From that Dictator which now reigns at Rome . Spiritual Dictator ! who more controuls Than he , and claps his Fetters on our Souls ? He told me old Romes Walls had longer stood , If Romulus had spar'd his Brothers blood And that Romes happiness grew always worse , When it resembled the fierce Wolf its Nurse . Ah , my good Friend , how clearly do I find , In this new State the faults of human kind . Nothing procures so high a place above , As Universal Charity and Love , Infus'd and manag'd by the Heavenly Dove Heav'n is quiet Kingdom which we call Your injur'd Scriptures true Original , There no false Comments on the Text appear , Nor must Trents Swurio●s Council dom●●eer . Sometime with me , dear Nevel , you must grant , The Church Triumphant to be Protestant . If against them on Earth Romes Malice thrives , 'T is not Romes Cause prevails , but their ill Lives . So Babylon of old vext Israel , And wicked Men raise Enemies from Hell. As once on Earth I did your good attend , So now for Love I am your Ghostly Friend : Let your Soul hate all bloody ways and things , To subvert States and Laws , to murther Kings . Or you are sure to equal my disgrace , And without Mercy you may name your place . A Dialogue between the POPE and the TURK , Concerning the Propagation of the Catholick Faith. POPE . HAil mighty Monarch ! by whose aid I hope I shall subdue , And for the future make afraid The whole Heretical Crew ; You will both wise and grateful prove While you with me combine , Who always have shew'd you my love , And now your good design . TVRK . What mean these ambiguities With which to me you come ? Is th' Oracle of doubtful lies From Delphos gone to Rome ? Your kindness I ne're understood , Whatever you pretend To him , to whom you ne'er did good , How can you be a Friend ? POPE . Ungrateful Man ! do you forget How I did once betray The Grecian-Empire , which as yet Your Scepter doth obey ? I did the Greeks to Florence call , And kept them there with me : And you were Master made of all , Before we could agree . TVRK . This manifests your wickedness And makes your cause yet worse ; I see no reason you to bless , Though Greece hath cause to Curse : You prove your Treachery indeed , But not your love to me , You 'd ne're have helpt me in my need , If they 'd submitted t' ee . POPE . I think I stood your Friend ( good Sir ) When Iames did aspire : I both did keep him Prisoner , And poyson'd him for hire ; Then against France 't was I did send For your victorious Arms , With promise that I would defend Your Kingdoms from all harms . TVRK . Two Hundred Thousand Florens , when You did my Brother's work , You had : The Benefactor then Was not the Pope but Turk ; 'T is true , me once you did invite Your int'rest to advance ; Not cause you lov'd me , but for spite Against the King of France . POPE . Though still Ingratitude you pay For kindnesses good store , If you 'l be rul'd , I 'le on you lay One obligation more ▪ I 'le raise your Empire yet so high , That you shall straitway yield That I pull down , and only I Do Monarchies rebuild . TVRK . For all your talk , I still do fear That while you make a pother , And with one hand pretend to rear , You pull down with the other : But what is 't now that I must do , My Kingdoms to extend ; That I may see at last that you Are really my Friend ? POPE . Why first I 'le give you all those Lands That 'gainst me do Rebel , Go take them strait into your Hands , I 've curst their Kings to Hell ; I freely to the King of Spain The British Islands gave : He wanted strength those Isles to gain , Which I am sure you have . TVRK . You 're generous Sir , and at one word Great Territories grant , Which if Men gain not by the Sword , They must for ever want : So while you Saintship give to some , And frankly Heaven bestow , I doubt ( what ere 's decreed at Rome ) Their Portion is below . POPE . Whether Heav'n and Hell are in my gift I do not greatly care , ( Let learned Men those Questions sift ) sure earthly Kingdoms are ; I can from antient deeds declare What pow'r belongs to me : The greatest Kings are what they are By my Authority . TVRK . I 've often heard what Tricks you use To help you in your needs , Sometimes you do the World abuse With forged Books and Deeds : Sometimes you Kingdoms give away ( As now you do to me ) Hoping that thus obliged , they Your Vassals still will be . POPE . If I your Benefactor be , I hope you won't think much , ( When I 've rais'd you to high degree ) To Honour me as such : If Vniversal Monarchy You do receive from me , The Vniversal Pastor I May be allow'd to be . TVRK . I understand your kindness now , Me thus you will advance , If unto you I 'le cringe and bow , And after your Pipe dance ; Then you 'l unto me be so kind , That you will crack your brain , Some place i' th Alcoran to find , That shall your Pride maintain . This Honour more you 'l on me heap . Whenever I you meet , That on my Knees I strait must creep , To Kiss your Worships Feet . When ere your Pride I do oppose , You 'l curse me strait to Hell ; My Subjects too shall ne're want those Shall stir them to Rebel . You still unto me plagues will send As you have done to others ▪ From Priests I must my self defend , Worse than aspiring Brothers : Where you set foot no Prince is free , But strait must be your slave , Good Sir , pray cease to treat with me ; I other business have . On Sir John Oldcaste , Lord Cobham , who suffered ' December 1417. ROMES old new fraud in Cobhoms Fate we view ; The Hereticks must still be Traitors too ; All Popish Sham-plots are not hatch'd of late Long since thir Int'rest cnllid in the State ; For God ; and for the King the Prelates cry'd But only meant thir own Revenge and Pride . Had the sly Meal-tub fadg'd , or Irish Oathes Been Jury-proof , old Churches hated Foes Ere now , had been Old-Castled , Hang'd and Burn'd ; And Loyalst Patriots into Rebells turn'a . But Midwife time at last brings Truth to light , For after Death each Man receives his right . Then sleep , brave Hero ! till last Judgments day Raisins to Glory thy twice martyr'd Clay Romes Malice , and thy Innocence display Ignoramus : a Song . To the Tune Law lies a bleeding . [ 1 ] SInce Popish Plotters , Join'd with Bog-Trotters , Sham Plots are made as fast , as Pots are form'd by Potters , Against these Furies There no such Cure is , As what our Law provides , our True and Loyal Iuries . The Action and Paction Thar breeds our Distraction , Is secretly contrived by the Popish Faction . Who sham us and flam us , Trepan us , and damn us , And then grow enraged when they hear Ignoramus . [ 2 ] Traytors are rotten , Yet not forgotten , Nor Meal Tub Devices , which never well did cotten , At evr'y Season Inventing Treason , And Shams that none believed that had or Sense or Reason With fetches and stretches , These notorious Wretches Would get loyal Subjects into their bloody clutches . They sham us , and flam us , &c. [ 3 ] If wicked Tories Could pack their Iuries , That would believe black , white , and all their lying Stories Then by Art Stygian Whig's prov'd a Widgeon , And should be hang'd for plotting against the Popes Religion . They 'd hear a , and swear a Thing that was a meer a Gross Lie as e'r was told , and find it Bella vera . Then sham us and flam us , &c. [ 4 ] This IGNORAMUS , For which they blame us , And to the pit of Hell , so often curse and damn us , Are Men by Tryal . Honest and Loyal , And for their King and Country ready are to dieall , They show it and vow it , Honest Men to know it , Their Loyalty they hold , and never will forgo it . They sham us and flam us , &c. [ 5 ] At the Old-Baily Where men don't dally And Traytors oft are try'd , as Coleman , Whitebread , Staley , Was late Indicted , Witnesses cited , A loyal Protestant , who spight of Rogues was righted , Offences commences 'Gainst all Mens Senses , 'Cause the honest Jury believed not Evidences . They sham us and flam us , &c. [ 6 ] For which a Villain Who for ten Shilling To hang a Protestant shall be found very willing . Now at this season And without reason , Shall call the Jury Traytors , and the Law make Treason In fashion is passion , Curses and Damnation , How quiet should we be , were Rogues sent to their station ▪ They sham us , and flam us , &c. [ 7 ] 'Las what is Conscience i th' Iesuits own Sence . For the Church one may lie , and forswear without offence ▪ Now what a Lurry , Keeps barking Tory , 'Cause he is not able the Innocent to whorry ! Doth wrangle and brangle , 'Cause he cannot intangle , Nor bring honest Tony to the Block or Triangle . They sham us and flam us , &c. 8 I 'll tell you what , Sir You must go Plot , Sir , And get better Witness e'r wise men go to pot Sir , When such abettors , Protestant haters Would damn their souls to hell to make them wicked Traytors ; We mind it and wind it , And are not now blinded , For what we now reject , no honest Iury ' le find it , They sham us and flam us , They ram us and dam us , When according to the Law , we find Ignoramus . A SONG . [ 1 ] A Pox on Whigs we 'l now grow wise let 's cry out guard the Throne , By that we 'l damn the Good Old Cause , and make the Game our own : Religion , that shall stoop to us , and so shall Liberty , We 'l make their Laws as thin as Lawn , such Tory Rogues are We. [ 2 ] When once that Preaching Whineing Crew are crush'd and quite undone , The Poor we 'l banish by our Laws , and all the rest we 'l burn . Then Abbey-Lands shall be possest by those whose right they be , We 'l cry up Laws , but none we 'l use , such Tory Rogues are We. [ 3 ] The Name of Protestant we hate , the Whigs they know it well , And since we can't it longer hide let 's Truth genteely tell . Now Dam me is good Manners grown , and tends to Gallantry , We 'l S — the Nation out of Doors , such Cursed Rogues are We. [ 4 ] What care We for a Parliament , no Mony comes from thence , Would they but give us Coyn enough , we 'l spend the Nations pence . These Two-penny States-men all shall down , a goodly sight to see , To finish all , we 'l plunder 'um too , such Sons of Whores are We. [ 5 ] We 'l build more Universities , for there lies all our hope , And to th' Crape Gown we 'l cringe and creep supposing 't were a Pope ; ●y what he will we 'l him believe , if true or false it be , ●nd while he prays we 'l Drink his Health , such Tory Rogues are We , [ 6 ] What Pimping Whig shall dare controule , or check the Lawful Heir , We 'l take the Rascal by the Pole , and Pox of all his Hair. Then here goes honest Iame's Health , come drink it on your Knee , ●zowns we 'l have none but honest So●ls , such Tory Rogues are We. [ 7 ] These Crafty Whigs are subtle Knaves to give them all their due , And yet we bauk'd the Popish Plot , though they had sworn it true . For this you know who we may thank , But Mum for that , yet we Are bound to pray and praise him for 't , such Tory Rogues are We. [ 8 ] When all these Zealous Whigs are down , we 'l drink and fall a roaring , And then set up the Tripple Crown , 't will Saint us all for Whoreing . When we have quite inslav'd 'um all , our selves cannot be free , Then prithee Devil claim thy own , 〈…〉 9 We 'l chuse their Sheriffs and Juries too and then pretend 't is Law , We 'l bring more Irish o're to swear 'gainst those they never saw : We 'l seize their Charters then they must come beg 'um on their Knee , If this won't do we 'l call the French , such cursed Rogues are We. On the Death of the PLOT . ALas ! what thing can hope Death's Hand to 'scape , When Mother-Plot her self is brought to Crape ? The teeming Matron at the last is Dead ; But of a numerous Spawn first brought to Bed : The little Shamms , Abortives , without Legs , ( She laid , and hatch'd , as fast as Hens do Eggs. ) But they no sooner peep'd into the Light , Than they kick'd up , and bid the World good night . The Bantlings dyed always in their Cradle , And th' Eggs , tho' kept in Meal-Tubs , still prov'd addle . She liv'd to see her Issue go before her ; And some made ( Tyburn-Saints ) who did adore her . But what is strange , and not to be forgot , The Plotters liv'd to see the Death of Plot : And O — if now he will his Credit save , Must raise thee up like Lazarus from the Grave . Men , who their Sences have , do more than think Thee dead , when it is plain thou now do'st stink . Well fare thee Dead ; for living thou mad'st work , For Heathen , Iew , for Christian , and for Turk , For Honest Men , and Knaves , for Wise , and Fool , And eke for many a witless , scribling Tool ; Who now sit mute , pick Teeth , and scratch the Head , Now th' Idol-Mother-Plot of Plots is dead . But loath these are to believe News so sad , And swear they think that all the World are mad : But blame them not for being so much vext , To lose the Uses of a gainful Text. These swear she 's in an Epileptick Fit , And P — will bring her out of it . Let them think on , and their dear selves deceive , When I shall see her rise , I will believe , And not before ? In the mean time from me , Accept , for her , this slender Elegy . I do confess she does deserve the Rhimes Of all the ready Writers of the Times : But with wet Eyes they do in silence mourn , As if they 'd drown the Ashes in her Urn. But here she lies whom none alive could paint , Old Mother Plot , the Devil and the Saint . A Popish-Protestant , Hermophradite , An hidden piece that none could bring to Light. A Mother , and a Monster rare , who had A numerous Issue , and without a Dad ; A very strange , and an unnatural Elf , Who hatch'd , brought forth , and then eat up her self ; Who 's Dead , and stinks , yet whole , and will not Was , is not now , yet ne're shall be forgot . An uncouth Mystery of a Medley Fame , A Plot , a Mother-Plot without a Name . FINIS . Books Printed for Iohn How , at the Sign of the Seven Stars , at the South-West corner of the Royal Exchange , in Cornhil . THe Present State of London . The Protestant School-Master , being plain and easiy Directions for Spelling and Reading English , and an Account of all the Plots , Treasons , Murders and Massacres , committed by the Papists , on the Protestants in most Countrys in Europe , for near 600 Years . Catastrophy Mundi , or Merlin Reviv'd , with Mr. Lilly 's Hiroglyphicks . Romes Follies , or the Amorous Fryars : a Play. 〈…〉 POEMS ON Several Occasions . Written by the E. of R. Dr. Wild and others of the Choicest Modern Wits . THE SECOND PART . LONDON , Printed for Iohn How , at the Seven Stars at the South-West Corner of the Royal Exchange in Cornhill , 1683. Dr. WILD's Poem . In nova fert Animus , &c. OR , A New Song TO AN OLD FRIEND From An OLD POET , Upon the Hopeful New Parliament . WE are All tainted with the Athenian Itch , News , and new Things do the whole World bewitch . Who would be Old , or in Old fashions Trade ? Even an Old Whore would fain go for a Maid : The Modest of both Sexes , buy new Graces , Of Perriwigs for Pates , and Paint for Faces . Some wear new Teeth in an old Mouth ; and some Carve a new Nose out of an aged Bum. Old Hesiod's gods Immortal Youth enjoy : Cupid , though Blind , yet still goes for a Boy ; Under one Hood Hypocrite Ianus too , Carries two fa●es , one Old , th' other New. Apollo wears no Bea●d , but still looks young ; Diana , Pallas , 〈◊〉 , all the throng Of Muses , Graces , Nymphs , look Bri●k ▪ and Gay , Priding themselves in a perpetual May : Whiles doting Saturn , Pluto , Priserpin● , At their own ugly Wrinkles Rage and Grin ; The very Furies in their looks do twine . Snakes , whose embro●dered skins 〈◊〉 their shine ; And nothing makes Great Iuno chafe an●●cold , But Ioves new Misses slighting her as ●●ld . Poets , who others can Immo●tal 〈◊〉 , When they grow Gray , their 〈…〉 ; And seek young Temples , where they may , 〈◊〉 Green ; No Palsie ●and , may wash in Hypocrene ; 'T was not Terse Clarret , Eggs , and 〈◊〉 , Nor Gobbets Crown'd with Gre●k or Span●● Wine , Could make new Flames in Old Ben Iohnsons V●ins , But his Atto●ps prov'd l●nk and languid strain : His New Inn ( so he nam'd his youngest Pla● , Prov'd a blind Ale-house , cry'd down the first Day : His own dull Epitaph — Here lies Ben Iohnson , ( Half drunken too ) He Hick●upt — who was once one ▪ Ah! this sad once one ! once we Trojans were ; Oh , better never , if not still we are . Rhymes of Old Men , Iliack passions be , When that should downward go , comes up we see , And are like Iews-Ears in an Elder-Tree ; When Spectacles do once bestride the Nose , The Poet's Gallop turns to stumbling Prose . Sir , I am Old , Cold , Mould ; and you might hope To see an Alderman dance on a Rope , A Iudge to act a Gallant in a Play , O● an Old ●luralist Preach twice a day ▪ Of 〈…〉 Taylor make a Valiant Knight , 〈…〉 of a Iesuite ; As a● Old ●ald-pate ( such as mine you know ) Sh●●ld make his Hair , or Wit and Fancy grow ; 〈◊〉 is there need that such a Block as I S●ould now be hew'd into a Mercury . When Winter 's gone , the O●d his foot may spare , And to the Nightingales resign the Air. Such is the beautiful new face of things : By Heavens kind Influences , and the Kings , Joy should inspire ; and all in measures move , And every Citizen a Virgil prove . Each Protestant turn Poet ; and who not Should be suspected guilty of the Plot If now the day doth dawn , our Cocks forbear To clap their Wings and Crow , you well may swear , It is their want of Loyalty , not Wit , That makes them sullen , and so silent sit . Galli of Gallick kind — I 'le say no more , But that their Combs are Cut , and they are sore ; Yet to provoke them , my Old Cock shall Crow , That so his Eccho round the Town may go . Upon the new Parliament . MY Landlord underprop't his House some years , Was often warn'd — 'T would fall about his Ears ; For the main Timber , That above , and under , By every Bla●t was apt to rend asunder . This year He gently took all down , and then What of the Old prov'd sound , did serve agen . May all the New be Heart of English Oak , And the whole House stand firm from fatal stroke , And nothing in 't , the Founder e're provoke . My Grandam , when her Bees were old and done , Burnt the old Stock , and a new Hive begun ; And in one year she found a greater store Of Wax and Honey than in all before . Variety and Novelty delights ; Old Shooes and Mouldy Bread are Gibeonites . When Cloaths grow thread bare , & breeds Vermin too , To Long-Lane with them , and put on some new : When Wine turns Vinegar — All Art is vain , The World can never make it Wine again . 'T is time to wean that Child , who bites the Breast ; And Chase those fowls , that do befowl the Nest. When Nolls Nose found the Rump began to smell ; He dock't it , and the Nation lik'd it well . Cast the old-mark't and greazy Cards away , And give 's a new Pack , else we will not Play ; Nothing but Pork , and Pork , and Pork to eat ! Good Landlord give 's fresh COMMONS for our Meat . Trent Council Thirty years lay sows'd in pickle , Until it prov'd a stinking Conventicle . And now Old Rome plays over her old Tricks , This Seventy-nine , shall pay for Sixty-six : Out of the Fire , like new refined Gold , How bright new London looks above the Old ! All Creatures under Old Corruptions groan , And for a New Creation make their moan : The Phoenix ( of her self grown weary ) dyes Unto succession a burnt-Sacrifice : Old Eagles breed bad Hawks , and they worse Kites , And they blind Buzzards ( as Old Pliny Writes ) , Deans , Prebends , Chaplins think themselves have wrong , When Bishops live unmercifully long ; And poor Dissenters beg they may ascend Into a Pulpit from the Tables end . And who hath not by good experience found Best Crops are gained by new-broken ground . And the first feed — OATS sifted clean and sound ? But yet Old Friends , Old Gold , Old King , I prise : Old Tyburn take them who do otherwise : Heaven Chase the Vulture from our Eagles Nest , And let no Ravens this March-Brood molest ; Another . BReak , Sacred Morn , on our expecting Isle , An● make our Albion's sullen Genius Smile ; His Brightest Glories let the Sun Display , He Rose not with a more important Day Since CHARLES Return'd on his Triumphant way : Gay as a Bridegroom then our Eves he drew , And now seems Wedded to his Realms anew . Great Senate , hast , to joyn your Royal Head , Best Council by the best of Monarchs sway'd : Methinks our Fears already are o're blown , And on our En'mies Coast their Terrour thrown . Darlings of Fame , you Brittish Bards that wrote Of Old , as warmly as our Heroes fought , Aid me a bold Advent'rer for the Fame O' th' British State , and Touch me with your Flame ; Steep my rude Quill in your diviner Stream , And raise my daring Fancy to my Theam . Give me th' Heroick Wings — to Soar as High As Icarus did , I would like Icarus Die ! Now I behold the bright Assembly Met , And 'bove the Rest our Sacred Monarch Set , Charm'd with the dazling Scene , without a Crime , My Thoughts reflect on th' Infancy of Time , And wrap me in Idea's most Sublime . I think how at the new Creation , Sate Th' Eternal Monarch in his Heaven 's fresh State ; The Stars yet wondring at each others Fires , And all the Sons of Glory Rankt in Quires . Hail , awful Patriots , Peers by Birth , and you The Commons , for high Vertues , Noble too ! The First by Heav'n , in this Assembly plac'd , And by Heav'ns Voice , the Peoples Votes , the Last . As Various Streams from distant Regions fall , And in the Deep their general Council call ; Conveying thence Supplies to their first Source , And fail not to maintain their rowling Course : Our Senate thus , from every Quarter call'd , And in compleat Assembly here Install'd , Shall deal their Influence to each Province round , And in our Isle no 〈◊〉 Spot be found . Iustice as plenteous as our Thames shall Flow , In Peace the Sailer Steer , and Peasant Plow . From Forreign wrongs safe shall our Publick be , And Private Rights from Home Oppressors free : Degrees observ'd , Customs and Laws obey'd , Dues , less through Force , than Fear of Scandal paid . Proceed , brave Worthies then to your Debates ; Nor to Decree alone our Private Fates , But to Judge Kingdoms and dispose of States . From You their Rise , or Downfall , they assume , Expecting from our Capitol their Doom ▪ You Form their Peace and War , as You approve They close in Leagues , or to fierce Battel move . And though the Pride of France has swell'd so high A Warlike Empire's Forces to D●fie , To crush th' United Lands Confed'rate Pow'r , And silence the loud Belgian Lion's Roar ; Yet let their Troops in Silent Triumph come From Vanquisht Fields , and Steal their Trophies home , Take care their Cannon at Iust Distance Roar , Nor with too near a Volley rouze our Shore ; Left our disdaining Islanders Advance With Courage taught long since to Conquer France , Seizing at Once their Spoils of many a Year , And Cheaply Win what they oft bought too Dear : Their late Success but juster Fear affords , For they are now grown Worthy of our Swords . Howe're 't must be confest , the Gallick Pow'rs Can ne're Engage on Equal Terms with Ours . In Nature we have th' Odds , they Dread , we Scorn , The English o're the French are Conqu'rers Born. The Terrour still of our Third Edwards Name Rebukes their Pride , and Damps their tow'ring Fame ; Nor can the Tide of many rouling Years Wash the stain'd Fields of Cressey and Po●ctiers . A pointed Horrour strikes their Bosoms still , When they Survey that famous , fatal Hill , Where Edward with his Host Spectator stood , And left the Prince to make the ●onquest good . The Eagle thus from her fledg'd Young withdraws , Trusts 'em t' engage whole Troops of Kites and Daw● . Nor has the black Remembrance left their Brest , How our Fifth Harry to their Paris prest , Whilst France wept blood for their hot Dauphins Jest , We fore't their Cavalry their Foot t'ore-run , As Tides withstood , bear their own Billows down : Such was the Virtue of our Ancestours , And such , on just Resentment , shall be Ours ; Our temper'd Valour just Pretence requires , As Flints are Struck , before they shew their Fires . Vpon the Prentices-Feast at Merchant-Taylors-Hall . THe busie Town grew still , and City Fops Had bid adieu to melancholly Shops , Had left their lonesome Cell● , and did repair To Drink , to Whore , to Feast , or take the air , I knew not which ; but being Young I follow'd The shouting croud , and most devoutly hollow'd . At length arrived at a place they call The Cockscombs-Court or Merchant-Taylors-Hall , Where the starv'd Prentices kept Carnival , I enter'd ; where in most prodigious sort Tables were placed al-a-mode at Court , I saw a Monster as I entered in ( At first I took him for a rowling Pin ) 'Till bowing with a grave Majestick grace Drew up his chaps ; and said , Sir take your place ; And so I did , for at a Loyal Dinner There is no difference 'twixt Saint and Sinner : In one place sat an hungry Irish Teague , And in another a fly cunning Whigg ; In drouzy murmurs eccho'd round the Hall The different voices of the Festival : At length the young shop Beagles enter'd in , And made a most confused hideous din ; They yelp and bawl upon the hunting strain As if they meant to kill the Bucks again , Till monumental Pasty did arise , Which stopt their Tongues and feasted all their eyes , The sharp set Prentices could scarce forbear While Dr. Crape did say a Puny Prayer , Which he made hast to do ; but kept his Eye Divinely fixt upon a Pudding pye , Least some base sneaking Rascal should convey The Schollars well beloved bit away . He having said , they all did cease from prating , Left speaking nonsence , and all fell to eating . One crys God save the King ! Rips up a Pye , But trayterous steam did put out every Eye . And then he damns the Cook , and calls him So● To serve a Pasty up that was so hot ; Another gently tastes , and then he swore In all his Life he ne're eat Buck before ; Another his long silence 'gan to break , But 's mouth was fill'd so full he could not speak ; A fourth ( whom they deem'd to be i' th right ) Declar'd 't was better for to eat then fight . At length their hungry paunches being full , With fill'd up Glasses , and with empty Scull , Bending their Marrow-bones unto the ground , With hoarse huzza's the Loyal Health went round . How many converts Wine and Age do make ? When forc'd the earthly Region to forsake , The aged Sinners whine in pious tone ; So every Drunkard is a Loyal Drone . I ( who as Loyal am , as tite , as true As any of the Drunken Tory crew ) Of all the modern Healths ne're drank but this The best , the Loyallest , his Majesties . But now was forc'd to drink all Healths of Fame A Catalogue , alas ! too hard to name ; For which base fact , I 'm markt a fallen star In every Presbiterian Callender ; But if they call me sot and fool , and say I was a Rogue ; it was but for a day ; I drank a Papist Health , and since 't was so I had a mental reservation too ; I in deceit to some a fool did show , Tories to all are naturally so ; Free from the Peoples censure and disdain I 've cast my Tories skin , and now am Whigg again . A Rejoynder to the Whiggish Poem upon the Tory-Prentices-Feast at Marchant-Taylors-Hall . WELL ! Tory Poets answers come at last , The Tory Sots never write Verse in hast ; Or else the Cur got drunk like snoaring Sow , Lay under Board , and never wak't 'till now ; But if the noise the yelping Beagles keep Did waken him , his Verse I 'm sure 's asleep . I 'le swear , I thought ( when first I looked on His Poem ) he had sent me back mine own : It began alike ; alike almost throughout , 'T was only mine was turn'd the inside out : 'T is a damn●d ●rick the Tory Tools have got , To kill an Enemy with his own Shot : Had he not imped me , he 'd been to seek For an Exordium another week ; For of the To●y Poets I must say It 's a witty Rogue can write a Verse a day But Gaffer-Goose-Cap , who tould you such stories , His Majesty sent Bucks to feast the Tories ? You might as well have said the King was drest In Royal Robes , and came to be your guest . But you may speak amiss , amiss may do , It had been Treason if I had said so ; Tories may murder Fame , may Honour kill , May slander Kings , and yet be Loyal still , Their Loyalty consist in doing ill , You may 't is like by these your Verses lewd , Make the mistaken To●y multitude Believe I Treason spake , and that I swore , And I may safely say , you 'l Drink and Whore , But this for truth they all do know before . That Noble-men were Priests , I ne're said so ; But Doctor Crape-Gown's may , for ought I know ; 'T was Scandalum magnatum , if I do in jest But speak one word 'gainst Stewards of the Feast ; Though Lords be high , yet Prentices are low , And lowsie Taylors still were counted so : You may say what you please , but without doubt I may speak Treason against the Rugged-Rout ; And Silly Fops 'cause they 've all Whiggs abhorr'd , Shall have as good a title as a Lord ; And prosecute for scandal whom they please : Such Lordly things are lordly Prentices . No , silly Citts ! for ever doom'd to Shops , Keep still your antient titles , Fools and Fops . This Sham won't take ; I 'm Loyal still and true , Although I 'm scandaliz'd by traiterous you ; Disloyal Tories ! you the Traytors are ; Whilst Loyal Baxter , Curtis , Loyal Care. Bravely maintain their Soveraigns right in truth , Without e're feasting of the snotty Youth , True Whiggs ne're stoopt to such mean tricks as these , To feast the hungry sniveling Prentices . Illustrious Charles ! by all that 's great and high ! ( Tho I am branded with Disloyalty ) No fawning Courtier e're shall so much glose As I 'le detest thine and thy Nations Foes ; No Charles the third , nor budding Embryo-King Shall be the Subject for my Muse to sing . Whilst thou do live ; let Traiterous Tories sooth , And raise Sedition in the Factious Youth ; Long may'st thou live and flourish in thy Throne , Whilst all these little Kings shall basely tumble down . An Answer to the Tories Pamphlet called , The Loyal Feast : To the Tune of Sauney will never be my Love again . TOries are Tools of Irish Race , And well belov'd by Blades of the Town ; They 've Irish Hearts , but an English Face , And Dammee and Huzza is all their tone . With Abhorring and Addressing their time is spent , Quaffing and Cursing , though all in vain : But the main thing they fear is an honest Parliament For Tory will still be a Rogue in Grain . 2. Tories are made like Bristol Cans , Round and hollow , but I 'le tell you more anon ; The Word is , Dammee Iack ! meet me at Sams ; There 's honest Roger , and Flat-footed Tom , Huffing and swearing in Silk so fine , Black-Coats , Red-Coats , Lord and Swain ; E're long they 'l Petition Caesar to resign , For Tory will still be a Rogue in Grain . 3. These are the Lads that fight the Pope's Cause , And all resolved , like pious good men , To hang by nothing but the Right Line and Laws , If the Pope and his Crew return not again ; Bristol's Tears and England's Woes , With Scotland's Groans , do tell us plain , They will not take the Oaths they impose , For Tory will still be a Rogue in Grain . 4. These are the Babes that wou'd shirk off the Plot , And under the Name of the Churches true Sons , Swear , Lye , and Sham , to have it forgot ; But a Pox take the Fops they talk not to Nuns . They 'll swear ( but who'll be thus deceiv'd ) That Godfrey murder'd himself 't is plain ; But the Devil on 't is , they can't be believ'd , Because the Tory's a Rogue in Grain . 5. But hark ! sure I hear the noise of a Feast , Mars and his Sons with a glorious Show , The thing 's very true , though I took it for a Jeast : But here pray observe how they march'd from Bow , O! the vast number , and well accourt'd too : These Bonny-boys , with their glistering Train ; But yet the hir'd Feathers , and Fagot Merchants knew , That Tory will still be a Rogue in Grain . 6. The board being spread with store of Flesh and Fish , The Fat Kid , Wine , and other things besides ; The French Mode observ'd , to garnish every Dish , And each course serv'd up with Crucifix and Bread : Oaths Rot the Whiggs , with Huzza's flew about ; But Slavery and Oppressions , there lay the main , And all to please the Image of the Rout , For Tory will still be a Rogue in Grain . 7. Many fine Shows , and other pleasant Games , Were offer'd after all , to please Spectators Eyes ; The chiefest of which was Londons fatal Flames ; May curses still attend those that mischief devise : These are the Saints that plead Common-Good , Our Persons to secure , but their Intent is plain , To Crown us with Slavery , and Christen us in blood ; For Tory will still be a Rogue in Grain . 8. God save the KING , and the true Royal Iames , Monmouths Duke , and Tony , Englands Friend , And all the honest Souls tho' I omit their Names ; May Mischief in earnest their Enemies attend : But for those Rogues , that truths do oppose , And for Romes Cause , have play'd their Shams in vain ▪ Let Shame and Confusion be Plagues to all those , That are such Tories and Rogues in Grain . The INFORMERS LECTURE To His Sons , Instructing them in the Mysteries of that Religion . COme children , come , and learn your Fathers trade ▪ Though all else fail , here 's good advantage made ▪ Come , come away , and learn my precepts all , They 'l make you rich , you 'l get the Devil and all ▪ Your very breath shall do 't , my art is such , No Lawyer with his Tongue gets half so much : Time ●'re till now did open such a door To wealth , to those who had spent all before . No trade like this , no gains can clearer be ; There 's none have to glory more then we : The gainfull'st trade comes short , the richest ●ails , Merchants themselves may here to us strike Sails . The nimble Cut-purse always works in fears , He ventures Neck and all , we but our Ears : The Souldier ventures hard for Spoils , and so Gets them by force , we don't strike a blow : The High way men oft meet with many a Prey , And yet we drive a richer trade then they : For Jugler-like we need not bid them stand , Blow but a blast , our Money 's in our hand : The Paritor , though he be near of kin , In such a way of trading ne're has bin : The pilfering Thief 's in danger of the Stocks , And Curtizans and Whores may fear the Pox ; This marres their Markets , makes them work in fear , But in our Calling no such dangers are . We need not fear , no dangers in our Eye , At least if we can scape the Pillory : And truly this we need not fear a jot , Hundreds that have deserv'd it , have it not , And if we had , for all their Mocks and Jears , For twenty pound who would not loose his Ears ? We neither Preach nor Pray , we take no pains , Preaching and Praying bravely us maintains : They preach and pray , we swear , yet who gets more ? We thrive by swearing , preaching makes them poor . We sail with tide , against the stream they row , Swearing's the All-a-mode in fashion now . Why should we labour ? will not Swearing do ? That gets both Money and preferment too . Some Swearers formerly did Money give , And yet it is by Swearing that we Live. And Perjury's but a small fault ; what more ? And better too than we , have been forswore : And what a Crime is this ? is this so bad ? 'T is but turn Papist , Pardons may be had . Whoever then is poor may thank himself , Never did Mortals easier get their Wealth . Learn lustily to swear , to damn and rant , And then my Life for yours , you 'l never want . Though swear you must , all swearing will not serve ; Many that swear and curse , yet want and starve . There is an Art in 't all Men do not know , And this I 'le now to you ( my Children ) show , Take my directions and you need not fear , I 'le shew you how , and when , and what to swear . Mark when you swear , be sure to swear for gain , 'T is those that swear for nought , that swear in vain ▪ Be sure Inform , do this without dispute , But yet don't meddle with forbidden Fruit : Observe your Friends , strive not against the tide , Oppose not those that are o' th rising side . Church men in pow'r , what e're be their Offence , Meddle not with , we will with them dispence . For this should be the greatest of your care , To know for whom and against whom you swear . For if you should reform all things amiss , It would undo you , meddle not with this . A thousand Oaths you hear , and many a Lye , Meddle not yet , you 've better Fish to frye ; For swearing , whoring , drinking overmuch , Are genteel sins , and these you must not touch ; 'T is not the Mark at which you ought to aim , You 're Hunts-men , mind not then so low a Game . Though Papists , Atheists , God and Christ blaspheme , If you Inform , you 'l sail against the stream : The Pocky-nose , and the red-pimpled Face , Are not the Persons that you have in chase . These little Sins are not worth reforming , Will never bring a penny for Informing . Fanaticks faults are of a deeper dye , And therefore mind these well , for so do I ; Mind therefore their Offences , yet not all , But chiefly that they do their Duty call . Praying and Preaching , these are worse by far , Than swearing , whoring , or blaspheming are : For men may swear unto their dying day , Before they be compell'd a Groat to pay : Fanatick Preaching though ne're so precise , Is more infectious far than Swearing is . Adultery ! no doubt Fanaticks love it , And are as bad as we , if we co●ld prove it . The mischief is , they sin as bad no doubt In secret , but the Devil brings ours out . If you should find them guilty , for your pains Shame them enough , but this is all your gains . But meddle not too much , such is our Fate , Press them too hard , they will retalliate . Be sure with Whores and Harlots you dispence , For fear you give the worshipful offence . The Sabbath-breakers Sins are less by far , Than the offences of Tub-preachers are . The Sodomites did many things amiss , Yet ne're were guilty of such a sin as this . These Meetings are more dangerous by far , Than Bull-baits , Bear-baits or Cock-fightings are : Stage-plays and Morrice-dances , Masks and Shows , Wakes , May-games , Puppet-plays , and such as those More harmless are ; for all their Mocks and Jears Are innocent , if but compar'd with theirs : You need not such-like numerous meetings fear , There 's none but Loyal Subjects will be here . Whore-house and Stews which Gallants do frequent , Compar'd with these are far more innocent : 'T is five or six crept in some hole to pray , That Plot the ruine of the Monarchy ; Women and Children have been prov'd of late , To be supplanters of the Church and State. Some Country People , though yet out of sight , Do put the King and Kingdome in a fright : And those that neither Sword nor staff did bear , Have made a Riot , put the World in fear . Though France , and Spain , and Rome , and all conspire Against our Land , our City set on Fire : Threaten a Massacre , to spill our blood , To bring in Popery on us like a Flood : If half a score Fanaticks come to hear , They 'l put the Nation in a greater fear . If silly Women , and some simple men Get God but on their side , where are we then ? Keep them asunder , that they might not pray , Or do your best to keep their God away ; For fear lest he should hear when they do cry , And should Conventicle as well as they . If they storm Heaven before us , 't is a venture , Whether they 'l leave us any room to enter . What though for King and Kingdom they do pray , If we will Swear they mind it to destroy ? They Plot in secret , though we do not hear it , We know it well enough , and we dare swear it . The Papists are by far more innocent , For all their Plots , have far less mischief meant . What those call pity , we must confess They prosecute but in a sowler dress . Call it Rebellion , Schism , or what is bad , Those that will kill a dog must say he 's mad . Say they are plotting and conspiring too , And boldly Swear it , if that will not do , What though your conscience give your tongue the lie , Heed not your conscience for to lose thereby . Praying and Preaching ! this is worse by far , Than all the crying Sins of Sodom are , These sins are Acted o're and o're each day , Yet no one yet his forty pound did pay : The fault is greater , and the danger 's more , To teach five Sisters then to bed a score . These are but tricks of Youth , yea harmless toyes , Whatever God and Man and Conscience says . Gods Laws condemn these sins say they : what then ▪ We know not those , we know the Laws of Men. Preaching and Praying , say men what they will , You must regard , this water drives your Mill. One Sermon brings more profit ten times over , Than if you should a thousand Whores discover . Fanatick-preachers bring more gain no doubt , Than if you found so many Jesuits out . Swearing and Whoring now is all in Fashion , Preaching and Praying are the sins of th' Nation . A Jesuit's a mild and Gentle man. If we compare him with the Puritan : Who say in Doctrine they with us agree , And they are Protestants as well as we , 'Gainst Ceremonies only they contend , Which do their queasy Stomacks so offend . Well , be it so : e're they and we agree , We 'll make them swallow Knives as well as we ▪ And though in secret corners now they sneak , E're long we 'll make them either bend or break . We 'll teach them shortly without much a do , To bow to th' Altar and the Image too : Who e're commands , we 'll make them to obey , The Bishops do 't , and therefore why not they ? We 'll bring them down betime , for there 's no doubt If times should change , they 'l be the first stand out . Those that the Bishops Laws do now withstand , We 'll not obey , no though the Pope command . 'Gainst Kings and Kingdoms sins they rage and roar , When in their Tubs they care not who they goar . In a right course therefore that you may sail , Take these directions and you cannot fail . Those men that will not pray and preach in jest , Mark these , they are more dongerous then the Rest. Those that act Sermons as a Stage-players part , You need not fear them , they are sound at heart . Those that against the Nations sins exclaim , Are like to bring you the greatest gain . He that doth rather chuse i' th' fire to burn , Before he 'll Atheist or a Papist turn ; This is a stubborn Rogue , and like to be A Grand affronter of Authority . He that doth bow , and bend , and stand , and sit , And shift his sails still as the Wind doth flit , Observe his Leaders , and his right hand-man , Ne're fear , he 'll never turn a Puritan . But he that Serveth God for love , not mony , Without Tradition or a Ceremony ; As the Apostles did in the days of yore , Who never Cross did use or Surplice wore : And those that in their Family would pray , And not the Sabbath spend in sports and play : Beware of those , for it is ten to one , They 're foully tainted , if not wholly gone : As also those that unto Sermons gad , Papists and Atheists are not half so bad : Watch those , and they will fall into your trap , And when they once are in , let none escape , With Sermon , Prayer , and Fasting bait the Net , And a full draught you will be sure to get . But venture Swearers , Drunkards , never fear , You need not watch them , they will ne're come there : Taverns and Whore houses they haunt 't is plain , You 'l meet them there , but nothing to your gain . Having your prey before you , spare ye none , And whensoe're you Swear , be sure Swear home . I hate these Quaking-fellows , that are loath To swear to purpose , these but spoil an Oath . E're I 'de loose twenty pound for want of reaching , I would swear home , and swear that praying's preaching . In doubtful cases you may safely Swear , For twenty pound who would not loose an Ear ? And sometimes when you cannot come to see , Swear those are present that are us'd to be . March on brave Lads , fear not to drink and roar , While the Fanatick's rich we 'll ne're be poor . We shall get mony from these rustick Boars , To pay our debts , and to maintain our Whores , Like Furies haunt Fanaticks to the Death , Leave not while they have mony , life , or breath . To drink , to drab , to whore , to lye , to swear , It is the Garb that all our Tradesmen wear . Hap'ly they 'l call us Knaves , but 't is no shame , For any honest man to own his name . O but our Names will rot they say ! what then ? Let 's dye like Beasts , so we may live like Men. But God will plague us in a darksome Den , I would we could be sure to 'scape till then . They do their duty : Well , and so do we , Our Wives and Children must maintained be . But of all men , they say , we are the worst , The Fox thrives best ( they say ) when he 's most curst : Many Informers beggars prove to be ; And many Tradesmen break , what 's that to me ? With Stocks and Pillory they would us fear , Many for Mony loose more than an Ear , But ill got Goods third Heirs do seldom see ! We mean our own Executors to be . Sons ply your work while you have ought to do , For fear the Parliament prove Round-heads too : ●nd pray no Law in England may be made ●o help Fanaticks , or to spoil our trade . 〈◊〉 once the Papists get the upper hand , ●ur trade will mend , though other trades should stand , 〈◊〉 this succeed ( my Sons ) let 's never fear , ●hey shall to Mass , as well as Common-prayer . ●●an-while we 'll let them can● , we 'll sing and roar , ●nd with their Money drink , and drab , and whore . An ELEGY upon Marsh , A Publick Sworn INFORMER against Protestant Religious Meetings in the City of LONDON , who Dyed very miserably in the Prison of the Compter . Ulter a Tergo Deus . GO set Scotch Bag-Pipes to the briskest Notes , But let the Singing-men rend all their Throats , Hang Tyburn round with Blacks , and let Ketch squeeze His Eyes to Tears having thus lost his Fees ; My self ( like a young Widdow ) fain would cry , But like her too , I know not how , nor why ; Muse ! get an Onion quickly , or else Woo Some Irish Poet for a Ha-la-loo ; Oh Hone ! Oh Hone ! tell us what didst thou ail Thus to trappan thy self into a Goal ? Thou hadst a stout protection , and 't is said A lumping Pension for good service paid : Some bribes thou got'st , and many a Penalty Was due we trow , and why then wouldst thou dye ? Thy Cloven-footed Masters works not done , Thou shouldst have Ruin'd thousands ere thou d'st gone ▪ Thou shouldst have made each Nonconformist bow , And left them all as poor as thou wert now ; Then mounted on State with solemn pride , Thou might'st to Hell in guilded Chariot ride : Been Pluto's Vice-Roy , and preferred more Than Iudas , or thy brethren all before . But now alass ! thou scarce can get i' th end To be the Groom o' th Close-stool Chamber to the Fiend ▪ But 't is in vain thus to Expostulate , For poor Informers warrant 's out of date ; The Man of Gath is fal'n that did so stickle , And swore to confound each Conventicle ; Grim Death hath by a seizure snatcht him hence , For to receive his dear-earn'd Recompence : Follow the scent , and from the Stygian Lake , Fit Junk for such a wretched Subject take ; Black as his Trade let every Line appear , And each Ear tingle his sad Fate shall hear , Not that I am of that Presumptious fry , Whose sawcy Fingers pick-lock Destiny , Who snatcht Fates-book , and furiously transpose , To Judgments all misfortunes of their Foes ; Vertue may be unhappy , and sometimes Success here waits upon the worst of crimes , ●t is another day , a clearer Light ●ust set all these seeming disorders right ; ●et must we grant that Heaven does now and then ●isibly punish Irreligious Men , ●nd against none its Arrows oftner fly ●han these sworn Enemies to Piety , ● Per●ecuting Spirit never yet ●ut in a Cloud of shame and sorrow set , ●ust God! how equal are thy punishments ●hus blasting base designs with sad events ; ●hough Crafty in self woven Nets is wrapt ●nd in the Pit he digg'd for others , trapt , ●ark how the Ravens and the Scre●ch-Owls cries ●ith frightful Ecchoes chaunt his obsequies . Whether he 's gone now Dead , I shall not say , ●ut whilst alive , he took the broader way ; 〈◊〉 Pythegorean Tenets are not flams , ●e's grown a Woolf by this , and worries Lambs . An Epitaph . Stay Reader ! and Piss here , for it is said ●nder this Dirt there 's an Informer laid , ●f Heaven be pleas'd when Mortals cease from Sin , ●nd Hell be pleas'd when Villains enter in , ●f Earth be pleas'd when it entombs a Knave , ●ure all are pleas'd , for Marsh's in his Grave . On Liberty of Conscience By Dr. WILD . NO , not one word , can I of this great Deed , In Merlin , or Old Mother Shipton read ! Old Tuburn take those Tychobrahe Imp● , Astrologers , who would be counted Pimps To the Amorous Planets ; they the Minuit know , When Iove did Cuckhold poor Amphitryo , Ken Mars , and made Venus wink and glances , Their close Conjunctions , and mid-night Dances , When costive Saturn goes to Stool , and vile Thief Mercury doth pick his Fob the while : When Lady Luna leaks , and makes her man Throw 't out of Window into th' Ocean . More subtle than the Excise-men here below , What 's spent in every Sign in Heaven they know ; Cunning Intelligencers , they will not miss To tell us next year the success of this ; They correspond with Dutch and English Star , As one once did with CHARLES and Oliver . The Bankers might have , had they to them gone , What Planet Govern'd the Exchequer , known . Old Lilly , though he did not love to make Any words on 't , saw the English take Five of the Smyrna Fleet , and if the Sign Had been Aquarius , then they had made them Nine When Sagitarus took his aim to shoot At Bishop Cosin , he spyed him no doubt ; And with such force the winged Arrow flew , Instead of one Church Stagg he killed two , Gloucester and Durham when he espy'd , Let Lean and Fat go together he cry'd . Well Wille Lille , thou knew'st all this as well As I , and yet would'st not their Lordships tell . I know thy Plea too , and must it allow , PRELATES should know as much of Heaven as thou : But now Friend William since it 's done and past , Pray thee , give us Phanaticks but one cast , What thou foresaw'st of March the Fifteenth Last ; When swift and suddain as the Angels flye , Th' Declaration for Conscience Liberty ; When things of Heaven burst from the Royal-breast , More fragrant than the spices of the East . I know in next years Almanack thou 'st write , Thou saw'●t the King and Council over-night , Before that morn , all sit in Heaven as plain To be discern'd , as if 't were Charles's Wain , Great B. great L. and two great AA's were chief Under great CHARLES to give poor Fan's relief ▪ Thou sawest Lord Arlington ordain the man To be the first Lay-Metropolitan . Thou saw'st him give induction to a Spittle , And constitute our brother TOM-DOE-LITTLE . In the Bears paw , and the Bulls right Eye , Some Detriment to Priests thou didst espye ; And though by Sol in Libra thou didst know Whi●h way the scale of policy would go ; Yet Mercury in Aries did decree , That Wool and Lamb should still Conformists be . But hark-you Will , Star-poching is not fair ; Had you amongst the Stars found this March-Hare , Bred of that ●usty Puss the Good Old Cause , Religion rescued from Informing Laws ; You should have yelpt aloud , hanging's the end , By Huntsmens Rule , of Hounds that will not spend , Be gone thou and thy canting Tribe , be gone ; Go tell thy destiny to fools or none : Kings Hearts and Councils are to deep for thee , And for thy Stars and Doemons scrutinie . King CHARLES Return was much above thy skill● To fumble out , as 't was against thy will , From him who can the hearts of Kings inspire , Not from the Planets , came that sacred Fire Of Soveraign Love , which burst into a Flame ; From God and from the King alone it came . To the KING . SO great , so universal , and so free ! This was too much great CHARLES , except for Thee , For any King to give a Subject hope : To do thus like Thee , would undo the Pope . Yea , tho his Vassals should their wealth combine , To buy Indulg●nce half so large as Thine ; No , if they should not only kiss his Toe , But Clement's Podex , he 'd not let them goe . Whil'st Thou , to 's Shame , Thy immortal Glory , Hast freed All-Souls from reall Purgatory ; And given All-Saints in Heav'n new Joys , to see Their Friends in England keep a 〈◊〉 . Suspect them not , Great Sir , nor think the worse ; For sudden Joys , like Grief , con●ound at fi●st , The Splendor of Your Favour was so bright , That yet it dazles , and o'rewhelms our Sight . Drunk with her Cups , my Muse did nothing find ▪ . And until now , her Feet she could not find . Greediness make , Prophaness i' th' first place ; Hungry Men fill their Bellies , then say Grace . We wou'd make Bone-fires , but that we do fea● Name of Incendiaries we may hear . We wou'd have Musick too , but 't will not do , For all the Fidlers are Conformists too , Nor can we ring , the angry Churchman Swears , ( By the King's leave ) the Bells and Ropes are theirs ▪ And let 'em take 'em , for our tongue , shall sing Your Honour louder than their Clappers Ring . Nay , if they will not at this Grace repine , We 'l dress the Vineyard , they shall drink the Wine ▪ Their Church shall be the Mother , ours the Nurse ▪ Peter shall Preach , Iudas shall bear the Purse , No Bishops , Parsons , Vicars , Cur●tes , we , But only Ministers desire to be . We●l preach in Sackcloth , they shall Read in Silk . We 'l Feed the Flock , and let them take the Mil●ust : Let but the Black-birds sing in bushes cold , And may the Iack-Daws still the Steeples hold . We 'l be the Fee● , the Back , and ●ands , and they Shall be the Belly , and devour the Prey , The Tythe-pigg shall be theirs , we 'l turn the Spit , We 'l bear the Cross , they only Sign with it . But if the Patriarchs shall envy show To see their Younger-Brother Ioseph go In Coat of divers colours , and shall fall To rend it , 'cause it 's not Canonical : Then may they find him turn a Dreamer too ; And live themselves to see his D●eam come true . May rather they and we together joyn In all what each can ; but they have the Coyn , With Prayers and Tears such Service much avail : With Tears to swell your Seas , with Prayers your Sails ; And with Men too , from both our Parties ; such I 'm sure we have , can cheat , or beat , the Dutch. A Thousand Quakers , Sir , our side can spare ; Nay , two or three , for they great breeders are . The Church can match us too with Jovial Sirs , Informers , Singing-men and Paraters . Let the King try , set these upon the Decks Together , they will Dutch or Devil Vex. Their Breath will mischief far beyond a Gun , And if you lose them , you 'l not be undone . Accept dread Sir , and pardon this coarse Paper , Your License 't was made this poor Poet caper . THE CHARACTER OF A True English-Man . THe free-born English , generous and wise , Hate Chains ; but do not Government de●pise ; Rights of the Crown , Tribute and Taxes , they When lawfully exacted , freely pay . Force they abhor , and wrongs they scorn to bear , More guided by their Judgment than their Fear , Justice with them was never held severe . There , Pow'r by Tyranny was never got , Laws might perhaps enslave them ▪ Force cannot . Kings are less safe in their unbounded Will , Joyn'd with the wretched Pow'r of doing Ill. Forsaken most , when they 're most absolute ; Laws Guard the Man , and only bind the brute . To force that Guard with its worst Foe to joyn , Can never be a prudent Kings Design , What Prince would change to be a Cataline ? Break his own Laws , shake the unquestion'd Throne , Conspire with Vassals to usurp his own ! Let France grow proud beneath the Tyrant's Lust , Whilst the rackt People crawl , and lick the Dust : The mighty Genius of this Isle disdains Both High-shoon Slavery , and Golden Chains . England to ●ervile Yoke could never bow ; What Conquerors ne're presum'd , who dares do now ? In vain your Holiness does rack your Brain , No Son of yours that happy Isle can gain : Arm'd with blest Bibles , and undated Law , They guard themselves , and keep the World in awe : Whilst CHARLES Survives , and Parliaments can Sit , They scorn your Tories Swords , and Iesuits Wit. ABHORRERS ABHOR'D . ABhorr'd Abhorrers , horribly Abhorr'd ! Monsters more base than Africk can afford ? What ? Not Petition to our Sovereign Lord , That Parliaments might sit , and save the KING And Kingdom too , from those that both would bring To Slavery ; first Lawless Chains at Home , And next intollerable Yokes from Rome ? Be gone ye Fops to France , and there enslave Your selves , and Spurious off-spring ; for a Knave Is fit t'en●ender Vassals ; but too brave Is this Rich Isle , which only owneth those , That Popish Bondage do resolve t' oppose : Was 't thou in England born , and 〈◊〉 born Free ? Thou profane Esan● Nay more vile than He ; To sell thy Birthright to the French and Pope , Where all the Acquisition thou could'st Hope Was wooden-shooes ; Fire , Fagot , and a Rope ? Let Tyburn take thee , and thy fellow Slaves , And all detesting and Abhoring Knaves . Then CHARLES lives sa●e , and quickly may become The Head of ●ll Reformed Christendome : S●●ure the ●elgick fears , and ours at Home . Blast 〈◊〉 - de-Luces , and the Keys of Rome . 〈◊〉 after God , to him our thanks we pay , For this ( if but well-us'd ) sure healing day ; That our gr●●t Senate sits , whose joynt Accord Does Vote ABHORRERS all to be Abhorr'd . To the Parliament . HAil , Glorious Senate , welcom as the day To wearied Pilgrims that have lost their way , Night-Mare'd by Goblins , and long led astray . Welcom ! as Liberty to Al●ier-Slaves ; As Gold to Courtiers , or Pardons to Knaves . The half-dead Genius of our trembling Isle At your Approach revives into a Smile : Each drooping Protestant begins look Gray , And dull October Rivals sprightly May. By your Sage Councels we at once become A Match for haughty France and treacherous Rome : But first subdue the Monsters here at Home ▪ Monsters ! that would our Sacred Faith and Laws Or'e-turn , and in their never sa●iate Maws Swallow ( like Egypt's Vermin ) each green thing , Enslave our Persons , and destroy our King ; That seek to strike out both our Eyes , and still Confine ( for sport ) our Sampsons to their Mill. Prevent those dire designs , Dispel our Fears , Blast the Plot at the Root , and by your Cares Secure both us , and our yet unborn Heirs . May Heavens Blessing Crown all your Debates ( On which depend more than three Kingdoms Fates . ) May your blest Union calm out jarring Notes , And Publick-Good give Birth to all the Votes , From each true English Heart these Vows are sent , Long live our King , Long sit our Parliament . A short Reply to Absalon and Achitophel . IN pious times when Poets were well bang'd For sawcy Satyr , and for Sham-Plots hang'd , A Learned Bard , that long commanded had The trembling Stage in Chief , at last run mad , And Swore and tore and ranted at no rate . Apollo and his Muses in debate What to do with him , one cry'd , let him Blood , That says another , will do little good ; His brains infected sure , under his Nose We 'le burn some Feathers of Peru , who knows But that may bring him to himself again ? Ay , for some time says Clyo ; she was more For Opiates , others for Hell●bore . Apollo having heard all they could say , Rose up and thankt them said , he 'd try away He hop'd would do , then call'd a Noble Friend Well verst in Men , and beg'd of him to spend Some time and pains upon this wretch , which he , Agreeing to , went presently to work , Open'd his head , saw where the Maggots lurk , Took many of them out , put them in Sut , Then Added Mercury and Nitre to 't , Mixt and infus'd them well , and after all , Distil'd them in a Limbeck Comical , And drew a Spirit very Soveraign , For those are troubled with the fits o' th' Brain , And gave our Poets some , all he could make The peevish , Squeamish , self-wil'd Coxcomb take , It did him good and cur'd him of those Fits : But 't was too little to restore his Wits : For since he has gin o're to Plague the Stage With the effects of his Poetick rage , Like a mad Dog he runs about the Streets , Snarling and Biting every one he meets . The other day he met our Royal CHARLES , And his two Mistresses , and at them Snarles . Then falls upon the Ministers of State Treats them all A-la-mode de Billingsga●e : But most of all , the glory of our gown , He must be bark't at , Drivil'd , pist upon . He whose soft tongue had charmes enough t' asswage The Tygers fierceness , could not scape the rage Of this same whif●ing Cur ; poor Cerberous , That taught the Rogue to bark , was serv'd just thus . This Vipers brood , contrary to all Laws , The torn out Entrails of his Parent knaws . He gives no quarter , spairs no friend , nor foe , And where he once gets hold , never lets go Until he breakes a Tooth , which he hath done So oft of late that he hath few or none Left in his mouth . Nay which is worst of all On his Physitian he does always fall , And find him out where e're he is , and bawl Eternally , taking in Evil part What he good man did by the rules of Art , And for his good , assisted by a Set Of the most able Le●ches he could get ; Apo●lo vext to see there was no more E●fect of Medicine , bid his Friend give o're , And sent some Chirurgions to him to anoint The Carcase of the whelp in every Joynt With 〈◊〉 of Crab-tree , than which nothing ●etches The itching Venome out of Scribling Wretches Better or sooner , but I know not how It came to pa●● , w●th him it would not do . For ●ince his being anointed , he is ●un Y●lp●ng with Tow●er up and down the Town , And crying out against an Absalon And an Achitop●el . The Currs had got Between them in their Mouths a new Sh●●-Plot , The Twentieth of the Kings , ●●me say indeed It is the same that Mother 〈◊〉 hid , Deep in the Meal-tub , only new lick't o're A●d brought to better shape by half a score Of ●rish Mongrels , newly fetcht from thence , The best in En●land at an Evidence . A little bribe will make them swear devoutly , They 're much more famous for their swearing stoutly , Then for their fighting so , this kind of Cattel Are better far at Roguery than Battel , An Irish man's Antiwood-cock , cares To venture nothing but his head and Ears . This Copper co●n will never with us pass , It looks so scurvily , nay it smells of Brass ; How could you think this would be currant here , That is not so at home ? 'T is cry'd down there : What then shall we do now ; saith you had best Try Scotland next , now it hath past the Test ; Come hither my Dog Towser , come , for I A new Experiment intend to try , I 'le have thee worm'd , hold out thy Venom'd Tongue , What a huge Worm is here ? 'T is an Inch Long , And of the Jebusite smells very strong , If this won't do thou shalt be fairly hung . Oliver Cromwels Ghost . By Doctor Wild. ROws'd from Infernal Caverns void of Light , Where Traytors Souls keep an Eternal Night : Through the Earths friendly Pores at last I come To view the Fate of Mangled Christendome , Treason and Blood , Ruin and Usurpation , Deceit , Hypocrifie , and Devastation ; Envy , Ambition , and untam'd desire , Still to gain more , still to be mounted higher : Wars , Janglings , Murders , and a Thousand more Vices like these , you know were heretofore . The only grateful Bantlings , which could find , A kind Reception in my gloomy mind — — But now alas I 'm chang'd — the Pondrous guilt Of Treason , and the Sacred blood I spilt ; Those crouds of Loyal-Subjects I made groan , Under pretence of strict Religion , When I my self , to speak the Truth , had none : Too weighty for my strugling Soul did grow , And prest it downwards to the shades below , Where it these twenty years has Silent lain , ●ormented with Variety of pain , ●oo great for fleshly Mortals to sustain . No● h●d it bu●g'd as yet — but that the Fame Of 〈◊〉 , Conspiracies , and Murders came 〈◊〉 the Infernal Gates so fast , that I , 〈◊〉 others good , forgot my misery : 〈◊〉 whilst the busie Daemons were Imploy'd ●n culling out a bloody Regicide , ●●ilkt my Keeper , and with wondrous pain , Once more I mount my Native Soyl again ; Where to my Grief , more Villan●es I view , Than Heav'n e're Pardon'd , or than Hell e're knew . Since Lucifer's like Romes Destructive Pride , Both Damn'd himself , and all his Imps beside : Though old in Artful Wickedness I be , Yet Rome , I now Resign the Wall to thee ; Thou in this single Plot , hast now done more Than Mankind , helpt by Hell , could do before . What! was thy swell'd Ambition grown so wide , That nought but Kings could satisfie thy Pride ? Must Monarchs , whom the Heav'n it self do's prize , Now become Morsels for thy gaping Vice. Methought , though hot with Gluttony thou burn , A Pious Justice might have serv'd thy turn ; Especially when , ( to con●ent you more ) Spitted on 's Sword , and Pickled in his Gore ; But now your aim we better understand , He was the Whet — you gap'd for all the Land. Strange Cormorant ! that in her monstrous Breast , Could at one meal three butcher'd Lands digest . Ye Powers ! I thought my Countries Innocence , ( When in fierce Whirlwind ) you had born me hence ) And by the Pow'r of your most just command , Restor'd the Scepter to the owners hand ) Would have sufficient bin to Wall you free From the Ass ●ults of su●h an Enemy . I little thought , when last I took my leave , And sadly entred my unwelcome Grave , That e're the Porphry Idol could command So great a Friendship in our Native Land ; As by that means to hope to circumvent , With black design both King and Government . But yet take heed ye Romish Idiots , That have a hand in these most Hellish Plots ; Who by your base contrivance , hope to bring Ruin to Nations , Death unto a King. Beware , I say , by my Example do , For there 's a God above does all things view : Tho wrapt in Clouds amongst the Skies he dwells , Yet he discerns you in your closest Cells ; See's your Contrivances , and whilst you poor Concei●ed Traytors think your selves secure , He your Clande●tine Plots does plainly view , And will divulge them and their Actors too . Trust my Experience , one who if you will Believe , what all the World says of him still , Had no small share of Pride , Ambition , Wit , Courage and Conduct too to mannage it . By which I wrought my Curst designs so high , I could have match'd my Brewers Family . With the best Blood in Brittain . Right or wrong , Or Life or Death , attend●d on my Tongue : All the three Kingdoms truckled to my Will — But what of this ? — I was a Traytor still . Nay , so intemperate was my folly grown , I boldly offer'd at the Sacred Crown ; Which though I mist , — yet by a holy Cheat , At last I gain'd to fill the tott'ring Seat ; And made ten Thousand Souldiers Arm'd appear With Roaring Guns to plead my Title there . Not doubting but that happy Seat should be Transfer'd from me to my Posterity . But all was insignificant , when Death Unkindly Robb'd me of beloved breath : My Titles all forsook me , and my Race , Instead of them , Inherrit my disgrace . This is the Fate of Traytors here ; but know , That could you think what they endure below , I 'm sure you would be Loyal ; but the Pope By prating Jesuits , has so rais'd your hope , That I in vain those tortures now should tell , You 'l know them when I meet you there — Farewel . R. W. D. D. Upon Nothing . By the E. of R. NOthing thou Elder Brother , Eve to shade , Thou had'st a being e're the World was mad● Well fixt alone , of ending not afraid . E're Time and Place were , Time and Place were no● When primitive Nothing , Something strait begot , Then all proceeded from the great united What! Something , the General Attribute of all , Sever'd from Thee its sole Original , Into thy boundless Self must undistinguisht fall . Yet Something , did thy Nothing Power comman● And from thy Fruitful Emptinesses Hand Snatch Men , Beasts , Birds , Fire , Water , Air , and La●● Matter , the wicked'st Off spring of thy Race , By Form assisted , flew from thy Embrace , And Rebel Life obscur'd thy Reverend Face . With Form and matter , Time and Place did joy● Body , thy Foe , with these did Leagues combine , To spoil thy Peaceful Reign , and Ruin all they Lin● But Turn-Coat Time assists the Foe in vain , And bribed by Thee , destroys their short Lived Reig● And to thy hungry Womb drives back the Slaves aga●● Thy Mysteries are hid from Laick Eyes , And the Divine alone by Warrant pries Into thy bosome , where thy Truth in private lies . Yet this of Thee , the Wife may truly say , Thou from the Virtuous , nothing takes away ; And to be part of Thee , the Wicked wisely Pray . Great Negative ! how vainly would the Wise Enquire , Design , Distinguish , Teach , Devise , Did'st not thou stand to point their blind Philosophies . Is , or is not , the two great Ends of Fate , Of True or False , the Subject of debate , That perfects or destroys designs of State. When they have wrackt the Politicians breast , Within thy bosome most securely Rest , Reduc'd to Thee are least , tho safe and best . But Nothing , why doth Something still permit , That sacred Monarchs should at Council set With Persons thought , at best , for Nothing sit ? Whilst weighty Something , modestly abstains From Princes Courts , and from the States-mans brains , And nothing there like stately Nothing Reigns . Nothing , that dwells with Fools , in grave disguise , For whom they Rever'd Forms and Shapes devise , Lawn Sleeves , and Furrs , and Gowns , when they look Wife . French Truth , Dutch Prowess , British Policy , Hybernian Learning , Scoth Civility , Spaniards Dispatch , Danes Wit are seen in Thee . On Bow-Church and Steeple . Or a Second Poem upon Nothing ! LOok how the Country-Hobbs with wonder flock To see the City-crest , turn'd Weather-cock ! Which with ea●h shifting Gale , veres too and ●ro ; London has now got twelve strings to her Bow ! The Wind 's South-East , and strait the Dragon russels His brazen wings to court the breeze from Brussels ! The Wind 's at North ! and now his hissing Fork , Whirles round , to meet a flattering gale from York ! Boxing the Compass , with each freshing Gale , But still to London turns his threatning Tail. But stay what 's there ; I spy a stranger thing ; Our Red-cross brooded by the Dragons wing ! The wing is warm , but O! beware the sting ! Poor English-Cross , expos'd to winds and weathers , ●orc't to seek shelter in the Dragons feathers ! Ne're had old Rome so rare a piece to brag on , A Temple built to great Bell , and the Dragon ! Whilst yet undaunted Protestants , dare hope , They that will worship Bell ▪ shall wear the Rope , O how our English Chronicles will shine ! Burnt , sixty six ; Rebuilt , in seventy nine , When Iacob Hall on his High Rope shews tricks , The Dragon flutters ; the Lord-Mayors Horse kicks ; The Cheapside-crowds , and Pageants scarcely know Which most t' admire , Hall , Hobby-Horse , or Bow ; But what mad 〈◊〉 set your Zealo● fire ? ( Grave Citizens ! ) to 〈…〉 Spire On Sea-coal Basis ? which will sooner yield Matter to Burn a Temple , than to Build ! What the Coals build , the 〈◊〉 bury ! no Men Of Wisdom , but would dread the threatning Omen ! But say ( Proud Dragon ! ) now prefe●r'd so High , What Marvels from that 〈…〉 ? 〈…〉 Of , sometimes Rev'rend , now Regenerate , Fauls , Thy envious Eyes , such Glories cannot brook , But as the Devil once over Lincoln ▪ look : And envies Poyson , will thy Bowels Tear Sooner than Daniel's Dose , of 〈◊〉 , and Hair ! Then Eastward , to avoid that wounding ●ight , Thy Glaring Eyes upon the 〈◊〉 , light . Adorn'd with Monstrous forms to clear the scope , How much thou art out-dragon'd by the Pope . Ah fools ! to dress a Monument of woe In whistling Sil●s , that should in Sac●loth , go ! Nay strangely wise , our Senators appear To build That , and a Bedlam in a year , That if the Mum-glass crack , they may inherit An Hospital becoming their great merit ! To Royal Westminster , next turn thine eye ; Perhaps a Parliament thou mayst es●y , Dragons of old gave Oracles at Rome ; Then Prophesie , their Day , their Date , and Doom ! And if thy Visual Ray can reach the Main ; Tell 's when the Duke , new gone , returns again ! Facing abont ; next view our Guildhall well , Where Revere● Fox-furrs charm'd by po●ent spell Of Elephants , ( turn'd wrong side outward ) dare Applaud the Plays ; and yet hiss our the Player : Player ! whose wise ●eal for City , Country , King , Shall to all points of the wide Compa●s ring Whilst B●w has Bells , or 〈◊〉 Thames a Spring ! Thy Roving Eye perhaps from ●ague may send 's How the New League , has made Old Foes , New Friends : But let substantial witness , Credence give it , Or Ne're believe me , if the House believe it ! If true , I fear too late ! France at one sup , ( Like Pearl● dissolv'd in Cloepatra's Cup ) Trade , Empire , Neitherlands has swallowed up ! But heark ! The Dragon speaks from Brazen Mouth , Whose words , though wind , are spoken in Good south ! To you of Ratling ●ame , and great esteem ; The higher placed , the less you ought to seem ! To you of Noble Souls , and Gallant Minds , Learn to outface ( with me ) the Huffing winds ! To tim'rous feeble Spirits , that live beneath ; Learn not of me to turn with every breath ! To those who like ( Camelions ) live on Air ; Popular Praise is thin Consumptive fare ! To you who Steeple upon Steeple set , Cut my Cocks-comb , if e're to Heaven you get . The Conclusion . I. LEt Gods un-erring Providence protect Great CHARLES in 's Throne , and all his ways direct ▪ Let all His Foes be scatter'd like the Dust ; And let that Sacred Trust , ( Deriv'd from God alone ) Make a lasting and a happy Throne . II. Let all State-Traytors Plots , be left i' th' Lurch , That hate our Soveraign , and would ruin our Church . May's Royal Temples wear the Imperial Crown , Till Englands Foes come down , With vengeance from that seat Usurpt to ruin us , and make them great . FINIS . 
B05688	----	A proclamation for seising the horses and arms of Papists, and persons above the degree of commons, not qualified according to the Act of Parliament. Scotland. Privy Council. 1696 Approx. 7 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B05688 Wing S1920 ESTC R183544 53299292 ocm 53299292 180022 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. B05688) Transcribed from: (Early English Books Online ; image set 180022) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2810:47) A proclamation for seising the horses and arms of Papists, and persons above the degree of commons, not qualified according to the Act of Parliament. Scotland. Privy Council. Scotland. Sovereign (1694-1702 : William II) 1 sheet ([1] p.) Printed by the heirs and successors of Andrew Anderson ..., Edinburgh, : 1696. Caption title. Title vignette: royal seal with initials W R. Reproduction of original in: National Library of Scotland. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Anti-Catholicism -- Scotland -- Early works to 1800. Catholics -- Legal status, laws, etc. -- Scotland -- Early works to 1800. Broadsides -- Scotland -- 17th century. 2008-01 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-03 Mona Logarbo Sampled and proofread 2008-03 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion WR DIEV ET MON DROIT HONI SOIT QUI MAL Y PENSE royal blazon or coat of arms A PROCLAMATION For Seising the Horses and Arms of Papists , and Persons above the Degree of Commons , not Qualified according to the Act of Parliament . WILLIAM by the Grace of GOD , King of Great-Britain , France and Ireland , Defender of the Faith : To Macers of Our Privy Council , Messengers at Arms , Our Sheriffs in that part , conjunctly and severally , specially constitute , Greeting : Forasmuch as by the Sixth Act of the Fourth Session of this Our current Parliament , It is Statute and Ordained , that all Persons who shall not swear the Oath of Allegiance , and subscribe the same , with the Assurance to Us , shall not be allowed to keep any Horses above an hundred Merks Price , nor any sort of Arms more than a Walking-Sword , certifying such as should be found to have Horses and Arms contrary to that Provision , either in their own or in the keeping of others , that both the Owner and Keeper should incur the Penalty of an thousand Merks , the one half to the Informer , and the other to Us. And by the foresaid Act , the Lords of Our Privy Council are Authorized and Impowered to take such further effectual Methods for Disarming these Persons , and seizing of their Horses above the foresaid Value , as they should judge necessary . And We Considering how requisite and needful it is at this time , that all Papists , and Heretors , and others , above the degree of Commons within this Kingdom , who have not sworn the Oath of Allegiance , and subscribed the same , with the Assurance to Us , should be Disarmed , and their Horses above the Price foresaid seized and imployed for Our Use , to oppose and withstand the Invasion now threatned from France . And for the better securing the Peace and Quiet of this Our Kingdom from all Disturbance and Commotion , that may be moved or made within the same , in case any such Forraign Invasion should happen , have therefore thought fit , with Advice of the Lords of Our Privy Council , to Require and Command ; likeas , with Advice foresaid , We hereby peremptorly Require and Command the Sheriffs of the several Shires of this Kingdom , Stewarts of Stewartries , Baillies of Regalities , and their respective Deputs , and the Magistrats of Burghs within their several Jurisdictions , immediatly after Publication hereof , to pass through every Paroch within their respective Bounds , and call before them all the Papists , and the Heretors and others above the degree of Commons within the same , who have not taken , or will not take the Oath of Allegiance , and subscribe , the same with the Assurance to Us ; and Require and Command them upon Oath to Declare , what Horses they had since the first of January last , or presently have above the Price of an Hundred Merks , and in whose Custody they are , and what Arms more than a Walking-Sword , they since the day foresaid had , or presently have belonging to them , and immediatly to deliver into the Custody and Keeping of the said Sheriff , or their Deputs , or other Magistrats respective foresaid , before whom they shall Depone the saids Horses and Arms in their Custody , to be keeped by the said Sheriffs and other Magistrats foresaids , in sure Custody , untill they make report of the Number thereof to the Lords of Our Privy Council , which they are hereby Required to do , betwixt and the Second day of April next for all upon this side of Tay , and for all the rest of this Kingdom betwixt and the Fifth Day of May next , under the pain of Five Hundred Merks Scots ; and where either the saids Heretors , and others foresaids , do not Compear and Depone , or do not instantly deliver the saids Horses and Arms , acknowledged by their Oath to belong to them . We with Advice foresaid , Require and Command the Sheriffs and other Magistrats respective above named , within their several Jurisdictions , to seize upon the Horses and Arms belonging to the saids Persons , and take the same into their Custody and Keeping , where-ever they can be found , and make report thereof betwixt and the day foresaid , under the Pains above-set-down . and for the more effectual Execution of the Premisses , We with Advice foresaid , Impower and Authorize any of the Magistrats respective above-named , to call for , and we hereby Require and Ordain the Commander in Chief of Our Forces , to grant sufficient Parties of Our Troops whenever they shall be required , to go along with , and be assisting to the said respective Magistrats , in feising upon , and searching for the saids Horses and Arms to be delivered to , and detained by the saids respective Magistrats , and reported to Our Privy Council , in manner above-mentioned ; And We with Advice foresaid , Require and Command the saids respective Magistrats , in the Report to be made by them to Our Privy Council , and likewise the Officers of Our Troops that shall be imployed for their Assistance , to Declare upon Oath , that they have not restored or given back any Horses above the price of one hundred Merks , or Arms more than a Walking-Sword to any of the foresaids persons not qualified according to Law , or others belonging to them , but that they have effectually Seized , and Reported all the Horses above the price foresaid , and Arms more than the said Walking-Sword belonging to any of the saids unqualified Heretors , and others foresaids within their respective Bounds , conform to the foresaid Act of Parliament , and the Orders here set down , and how soon soever the said Report shall be made ; We with Advice of the Lords of Our Privy Council , will send the necessary Orders to the Sheriffs and other Magistrats respective above-named , how to dispose upon the saids Horses and Arms to the best Advantage for Our Service , which they are punctually to observe and obey , as they will be answerable . OUR WILL IS HEREFORE , and we Charge you strictly and Command , that incontinent thir Our Letters seen , ye pass to the Mercat-Cross of Edinburgh , and remanent Mercat-Crosses of the Head-Burghs of the several Shires and Stewartries within this Kingdom , and there in Our Name and Authority , by open Proclamation , make Intimation hereof that none pretend Ignorance , and Ordains these presents to be Printed . Given under Our Signet at Edinburgh , the thirteenth day of March , and of Our Reign the seventh year 1696. Per Actum Dominorum Secreti Concilii . GILB . ELIOT , Cls. Sti. Concilii . God Save the King Edinburgh , Printed by the Heirs and Successors of Andrew Anderson , Printer to His most Excellent Majesty , Anno DOM. 1696. 
B06225	----	A true confutation of a false and lying pamphlet entituled, A divelish designe by the Papists to blow up the citty [sic] of Oxford with gunpowder, on Thursday the 13. of January 1641. This text is an enriched version of the TCP digital transcription B06225 of text R185575 in the English Short Title Catalog (Wing T2608). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 B06225 Wing T2608 ESTC R185575 52529333 ocm 52529333 179148 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. B06225) Transcribed from: (Early English Books Online ; image set 179148) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2778:15) A true confutation of a false and lying pamphlet entituled, A divelish designe by the Papists to blow up the citty [sic] of Oxford with gunpowder, on Thursday the 13. of January 1641. Tolson, John, 1575 or 6-1644. 1 sheet ([1] p.) s.n., [Oxford : 1641] Caption title. Initial letter. Imprint suggested by Wing. Signed: Io. Tolson vicecan. Oxon. deput., and 8 others. Reproduction of the original in the Bodleian Library. eng Anti-Catholicism -- England -- 17th century -- Early works to 1800. Oxford (England) -- History -- 17th century -- Early works to 1800. Broadsides -- England -- 17th century. B06225 R185575 (Wing T2608). civilwar no A true confutation : of a false and lying pamphlet entituled, A divelish designe by the Papists to blow up the citty [sic] of Oxford with gu [no entry] 1641 485 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2008-02 TCP Assigned for keying and markup 2008-06 SPi Global Keyed and coded from ProQuest page images 2008-07 Mona Logarbo Sampled and proofread 2008-07 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A TRVE CONFVTATION OF A FALSE AND LYING PAMPHLET ENTITVLED , A Divelish designe by the Papists to blow up the Citty of OXFORD with Gunpowder , on Thursday the 13. of January 1641. TO All to whom these presents shall come . Whereas there have lately been diverse false reports in printed Pamphlets , and otherwise raised , & dispersed , of a Divellish designe by Papists to blow up the Citty of Oxford with Gunpowder . And that for the effecting thereof , there were found upon a search by Officers at the signe of the Starre neere Carfoxe , two and twenty Barrels of Gunpowder , two Barrels of Shott and Bullets , and great store of Warlike Amunition , as Shovells , Spades , Pick-axes and the like , with compleat Armes for one hundred and fifty men . These are to certifie , that upon examination of the premises , We can find no foundation of truth for the same , neither was there found at the said signe of the Starre , any powder , shott , Bullets , or other warlike Amunition , but such as was placed there by the Lord Lieve-tenant , and Deputie Lieve-tenants of the Countie of Oxford , wherealso the Magazin and store of powder , and Amunition for the said County , hath for many yeares before been kept , nor doth any cause appeare to suspect , that the said Gunpowder and Amunition , was intended to be disposed of , or imployed , but according to the direction of the Lord Lieve-tenant , and Deputie Lieve-tenants of the said County . And whereas these false reports may tend to the great Injury , and prejudice of Mr Thomas Williams who keepeth the said Inne . These are moreover to certifie that the said Mr Thomas Williams is of very good repute within the said Citty of Oxford , and conformable to the Protestant Religion of the Church of England , no way addicted to Popery , and most unlikely to comply , or confederate with any bad or popish designe , against his King or Country . And whereas the said reports have by some been pretended to be founded on some letters or speeches of one Martin Wright Alderman of the Citty of Oxford , the said Alderman doth utterly disclaime to have given any colour to the said reports by his subscription hereunto . In Witnesse whereof , We have subscribed our names . Dated at Oxford the seventh day of February 1641. Io. Tolson Vicecan . Oxon. deput Leonard Bowman Major . Samuel Fell Deane of Christ-Church . Robert Pinck Warden of New Colledge . Christopher Potter Provost of Queenes Colledge . Gilbert Sheldon Warden of All-soules Colledge . Iohn Saunders Principall of St Mary Hall . Henry Sowtham Alderman . Martin Wright Alderman . 
B06285	----	A true relation of the Popish-plot against King Charles I and the Protestant religion. 1679 Approx. 106 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B06285 Wing T3016 ESTC R185710 52529339 ocm 52529339 179165 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. B06285) Transcribed from: (Early English Books Online ; image set 179165) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2778:32) A true relation of the Popish-plot against King Charles I and the Protestant religion. Boswell, William, Sir, d. 1649. Laud, William, 1573-1645. Habervešl z Habernfeldu, Ondřej. 36 p. s.n., [London : 1679] Caption title. Imprint suggested by Wing. Includes letters to and from Sir William Boswell, Andreas ab Habernfeld, and the Archbishop of Canterbury. Reproduction of the original in the Bodleian Library. A true relation of the Popish-plot -- Historical remarks on the Jesuits -- A compleat history of the last plot of the Papists, upon the dissenting Protestants. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Charles -- I, -- King of England, 1600-1649. Great Britain -- History -- Civil War, 1642-1649 -- Religious aspects -- Early works to 1800. Anti-Catholicism -- England -- Early works to 1800. 2008-01 TCP Assigned for keying and markup 2008-02 SPi Global Keyed and coded from ProQuest page images 2008-03 Robyn Anspach Sampled and proofread 2008-03 Robyn Anspach Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A TRUE RELATION OF THE POPISH-PLOT AGAINST King CHARLES I. AND THE Protestant Religion . IF there be any professing the Protestant Religion within His Majesties Dominions , who are yet so wilfully blinded , as not to believe the Reality of the late Conspiracies , or that it has not been a long time carrying on to extirpate the Protestant Religion , reestablish Popery , and inthral the People in all the Three Kingdoms , let them but advisedly fix their Eyes and Minds , upon the Ensuing Letters and Discoveries , and they will easily find Papistical Plots have been no new things in this Nation . To omit their attempts upon King Edward , Queen Elizabeth , and King James , these Papists make it evidently out , that the same Design , and the same Contrivances were on foot in the Reign of o●● late Sovereign Charles the First , of Blessed Memory ; a True Narrative whereof these Sheets contain , as they were found in the Arch-Bishop of Canterbury's Study in the Tower , May 31. 1643. The first who discover'd it , was an Actor in it , sent hither from Rome , by Cardinal Barbarini , to assist Con , the Pope's Legat , in the pursuit of it , and privy to all the particulars ; who being touch'd with remorse of Conscience , for being guilty of so detestable a Crime , reveal'd the whole Mystery to Sir William Boswell , the King's Leiger Embassador at the Hague , who gave private notice of the same to the Arch-Bishop of Canterbury , by whom it was declar'd to the King himself . Sir WILLIAM BOSWELL's first Letter to the Arch-Bishop , touching this Plot. May it please your Grace , THe Offers ( whereof your Grace will find a Copy ) here enclos'd toward a farther and more particular Discovery , were first made to me at the second hand , and by word of mouth by a Friend of good Quality and Worth in this place . But soon after , as soon as they could be put into order , were avowd by the principal party , and deliver'd me in writing by both together , upon promise and Oath , which I was required to give , and gave accordingly , not to reveal the same to any other Man living , but your Grace , and by your Grace's hand to his Majestie . In like manner they have tied themselves not to declare these things to any other but my self , untill they should know how His Majestie , and your Grace would dispose thereof . The Principal giving me withall to know , that he puts himself and this Secret into your Grace's power , as well because it concerns your Grace so nearly after his Majestie , as that he knows your wisdom to guide the same aright , and is also assur'd of your Grace's fidelity to His Majesties Person , to our State and to our Church . First , your Grace is earnestly pray'd to signifie His Majesties pleasure , with all speed , together with your Grace's disposition herein , and purpose to carry all with silence from all but his Majestie , until due time . Secondly , when your Grace shall think sit to shew these things to His Majestie , to do it immediately , and not trusting Letters , nor permitting any other Person to be by , or within hearing , and to intreat and counsel His Majestie as in a case of Conscience , to keep the same wholly and solely in his own bosom from the knowledge of all other Creatures living , but your Grace , until the business shall be clear'd out . Thirdly , not to enquire or demand the Names of the Parties from whom these Overtures do come , or any farther discoveries or advertisements in pursuit of them , which shall come hereafter until satisfaction shall be given to every part of them . Nor to 〈◊〉 to any Person but His Majestie , that any thing of this Nature 〈◊〉 come from me . For as I may believe these Overtures are veryfiable in the way they will be laid , and that the parties will not shrink ; so I may account , that if never so little glimpse or shadow of these Informations shall appear by His Majesties or your Grace's words or carriage unto others , the means whereby the business may be brought best unto Tryal , will be utterly disappointed . And the parties who have in Conscience toward God , Devotion to His Majestie , Affection toward your Grace , and Compassion to our Country disclos'd these things , will run a present and extream hazard of their Persons and Lives . So easily it will be conjectur'd upon the least occasion given either by His Majestie or your Grace , who is the Discoverer . These are the Points and Offers which they have prest me to represent more especially to his Grace . For my own particular , having already most humbly crav'd Pardon of any Errour or Omissions that have befallen me in the managing this business , I do beseech your Grace to let me know , First , whether , and in what order I shall proceed with the Parties . Secondly , what points of these Offers I shall first put them upon to enlarge and clear ? Thirdly , what other Points and Queries I shall propose to them , and in what manner ? Fourthly , how far further I shall suffers my self to hear and know these things . Fifthly , whether I shall not rather take the parties answers and discoveries sealed up by themselves , and having likewise put my own Seal upon them , without questioning or seeing what they contain , so to transmit them to your Grace or His Majestie . Sixthly , whether I may not insinuate upon some fair occasion , that there will be a due regard had of them and their service by His Majestie and your Grace ; when all particulars undertaken in these general Offers , and necessary for perfecting the discovery , and work intended , shall effectually be delivered to His Majestie and your Grace . Upon these Heads , and such other as His Majesty and your Grace shall think proper in the Business , I must with all humility beseech your Grace to furnish me with Instructions , and Warrant for my proceedings , under His Majesties Hand , with your Grace's attestation , as by His Majesties Goodness and Royal disposition is usual in like Cases . May it please your Grace to entertain a Cipher with me upon this Occasion ; I have sent the Counterpart of one here inclos'd . If these Overtures happily sort with His Majesties and your Grace's mind , and shall accordingly prove effectual in their Operation , I shall think my self a most happy man , to have any Oblation in so pious a Work for my most Gracious Soveraign and Master . More particularly in that your Grace under His Majesty shall be Opisex rerum & mundi melioris Origo . Which I shall incessantly beg in my Prayers at his Hands , who is the giver of all good things , and will never forsake or fail them , who do not first fail and fall from him , the God of Mercy and Peace , with which I remain ever more , Your Grace's most Dutiful and obliged Servant , WILLIAM BOSWELL . I have not dar'd to trust this business ( without a Cipher ) but by a sure band , for which reason , I have sent the Bearer my Secretary Express , but he knows nothing of the Contents thereof . Hague in Holland , Sept. 9. 1640. Stylo loci . Superscrib'd For your Grace . Endors'd by the Arch-Bishop with his own hand . Received Sept. 10 1640. Sir WILLIAM BOSWELL , About the Plot against the King. ANDREAS ab HABERNFELD ' s Letter to the Arch-Bishop , concerning the Plot revealed to him , written by him in Latin. Most Illustrious and most Reverend Lord , ALL my senses are shaken together as often as I revolve the present business , neither doth my Understanding suffice , to conceive what Wind hath brought such horrid things , that they should see the Sun-shine by me : for unexpectedly this good Man became known unto me , who when he had heard me discoursing of these Scotch stirs , said , that I knew not the Nerve of the business , that those things which are commonly scattered abroad are superficial . From that hour he every day became more familiar to me , who acknowledging my dexterity herein , with a full breast poured forth the burdens of his heart into my bosom , supposing that he had discharged a burden of Conscience wherewith he was pressed . Hence he related to me the Factions of the Jesuits , with which the whole earthly World was assaulted ; and shewed , that I might behold how through their Poison , Bohemia and Germany were devoured , and both of them maimed with an irreparable wound ; that the same Plague did creep through the Realms of England and Scotland , the matter whereof , revealed in the adjacent writing , he discovered to me : Which things having heard , my Bowels were contracted together , my Loyns trembled with horrour , that a pernicious Gulf should be prepared for so many thousands of Souls : With words moving the conscience , I inflamed the mind of the Man ; he had scarce one hour concocted my admonitions , but he disclosed all the secrets , and he gave free liberty that I should treat with those whom it concerned , that they might be informed hereof . I thought no delay was to be made about the things : The same hour I went to Sir William Boswell , the King's Leiger , at the Hague , who being tied with an Oath of Secrecy to me , I communicated the business to him , I admonished him to weigh these things by the Ballance , neither to defer , but act , that those who were in danger might be speedily succoured : He , as becomes an honest Man , mindful of his Duty , and having nearer looked into the business , refused not to obey the Monitions . Moreover , he forthwith caused that an Express should be dispatched , and sent word back again what a most acceptable Oblation this had been to the King and your Grace ; for which we rejoyced from the heart , and we judged , that a safe and favourable Deity had interposed it self in this business , whereby you might be perserved . Now that the verity of the things related might be confirmed , some principal heads of the conspiracy were purposely pretermitted , that the knowledge of them might be extorted from the circumvented Society of the Conspirators . Now the things will be speedily and safely promoted into act , if they be warily proceeded in at Bruxels . By my advice , that day should be observed wherein the Packet of Letters are dispatch'd , which under the Title of , To Monsieur Strario Arch-Deacon of Cambray , tyed with one cover , are delivered to the Post-Master ; such a Packet may be secretly brought back from him , yet it will be unprofitable , because all the inclosed Letters are written Characteristically . Likewise another Packet coming weekly from Rome , which is brought under this superscription , To the most Illustrious Lord Count Rossetti , Legat for the time ; these are not to be neglected : To whom likewise Letters writ in the same Characters are included . That they may be understood , Reade is to be consulted with . The forenamed day of dispatch shall be expected : In Reade's House an accumulated congregation may be circumvented ; which succeeding , it will be your Graces part to order the business . The intestine enemy being at length detected by God's Grace , all bitterness of mind , which is caused on either side may be abolished , buried in oblivion , deleted and quieted , the enemy be invaded on both parts : Thus the King and the Kings Friend , and both Kingdoms neer to danger , shall be preserved and delivered from eminent danger . Your Grace likewise may have this injunction by you , if you desire to have the best advice given you by others , That you trust not overmuch to your Pursevants , for some of them live under the stipend of the Popish Party . How many Rocks , how many Scilla 's , how many displeased Charybdes appear before your Grace , in what a dangerous Sea , the Cock-boat of your Graces lise , next to Shipwrack , is tossed , your self may judge ; the Fore-deck of the Ship is speedily to be driven to the Harbour . All these things ( I whisper ) into your Grace's ear , for I know it bound with an Oath of Secrecy ; therefore by open name , I would by these Presents become known to your Grace , Your Graces most observant , and most officious , Andrew Habernfeld Hague Sept. 14 S. N. 1640. Superscribed by Andreas ab Habernfeld , a Noble Bohemian , Dr. of Physick to the Queen of Bohemia , Illustrissimo ac Reverendissimo Dom. Domino Gulielmo Archiepiscopo Cantuariensi , Primati & Metropolitano totius Regni Angliae Dom. meo . The Arch-Bishops Indorsement with his own Hand . Received , Octob. 14. 1640. Andreas ab Habernfeld . His Letters sent by Sir William Boswell , about the discovery of the Treason . I conceive by the English Latin herein , that he must needs be an Englishman , with a concealed and changed name . And yet it may be this kind of Latin may relate to the Italian . Or else he lived some good time in England The Declaration of this Treason I have by His Majesties special Command , sent to Sir W. Boswell , that he may there see what proof can be made of any particulars . The general OVERTURE and DISCOVERY of the PLOT , sent with Sir William Boswell ' s first Letter , and written in Latin. The King's Majesty and the Lord Arch-Bishop of Canterbury are to be secretly informed by Letters , 1. THat the King's Majesty , and the Lord Arch-Bishop are both of them in great danger of their lives . 2. That the whole Common-wealth is by this means endangered , unless the mischief be speedily prevented . 3. That these Scotch Troubles are raised , to the end , that under this pretext , the King and Arch-Bishop might be destroyed . 4. That there is a means to be preseribed , whereby both of them in this case may be preserved , and this Tumult speedily composed . 5. That although these Scotch Tumults be speedily composed , yet that the King is endangered , and that there are many ways , by which destruction is plotted to the King and Lord Arch-Bishop . 6. That a certain Society hath conspired the Death of the King , and Lord Arch-Bishop , and Convulsion of the whole Realm . 7. That the same Society , every Week deposits with the President of the Society , what Intelligence every of them hath purchased in eight days search , and then conser all into one Packet , which is weekly sent to the Director of the Business . 8. That all the Confederates in the said conspiracy may verily be named by the Poll. But because they may be made known by other means , it is thought meet to defer it till hereafter . 9. That there is a ready means , whereby the Villany may be discovered in one moment , the chief Conspirators circumvented , and the primary Members of the Conjuration apprehended in the very act . 10. That very many about the King , who are accounted most faithful and intimate , to whom likewise the more secret things are intrusted , are Traytors to the King , corrupted with a Foreign Pension , who communicate all secrets of greater or lesser moment to a Foreign Power . These and other most secret things , which shall be necessary to be known for the security of the King , may be revealed , if these things shall be acceptable to the Lord Arch Bishop . Likewise they may be assured , that whatsoever things are here proposed , are no Figments , or Fables , nor vain Dreams , but such real Verities , which may be demonstrated in every small tittle . For those who thrust themselves into this business , are such men , who mind no gain , but the very zeal of Christian Charity suffers them not to conceal these things : Yet both from His Majesty and the Lord Arch-Bishop some small exemplar of gratitude will be expected . All these premises have been communicated under good Faith , and the Sacrament of an Oath , to Mr. Leiger Embassadour of the King of Great Britain , at the Hague ; that he should not immediately trust , or communicate these things to any mortal , besides the King , and the Lord Arch-Bishop of Canterbury . Subseribed , &c. Present , &c. Hague , Com. 6. Sept. 1640. In the Style of the Place . The Arch-Bishops own Indorsement . Recieved Sept. 10. 1640. The Plot against the King. The Arch-Bishop of Canterburies Letter to the King , concerning the PLOT ; with the King's Directions in the Margin , written with his own hand . [ I beseech your Majesty read these Letters as they are Endorsed by Figures , 1 , 2 , 3 , & c. ] May it please your Majesty , AS great as the Secret is which comes herewith , yet I choose rather to send it in this silent covert way , and I hope safe , than to come thither , Ye had reason so to do , and bring it my self . First , because I am no way able to make has t enough with it . Secondly , because should I come at this time , and antedate the meeting , Sept. 24. there would be more jealousie of the business , and more enquiry after it : Especially , if I being once there , should return again before that day , as I must , if this be followed , as is most fit . The danger it seems is eminent , and laid by God knows whom ; but to be executed by them which are very near about you . ( For the great honour which I have to be in danger with you , or for you , I pass not , so your Sacred Person , and the State may be safe . ) It is an unanswerable Dilemma . Now , may it please your Majesty , This information is either true , or there is some mistake in it : If it be true , the Persons which make the Discovery will deserve thanks and reward ; if there should be any mistake in it , your Majesty can lose nothing but a little silence . The business , ( if it be ) is extream foul . The Discovery thus by God's Providence offered , seems fair . I do hereby humbly beg it upon my knees of your Majesty , that you will conceal this business from every creature , and his name that sends this to me . And I send his Letters to me , to your Majesty , that you may see his sence both of the business and the Secrecy . And such Instructions as you think fit to give him , I beseech you let them be in your own hand for his Warrant , without imparting them to any . And if your Majesty leave it to his descretion to follow it there in the best way he can , that in your own hand will be Instruction and Warrant enough for him . And if you please to return it herewith presently to me , I will send an express away with it presently . I concur totally with you in opinion , assuring you , that no body doth , or shall know of this business ; and to shew my care to conceal it , I received this but this Afternoon , and now I make this dispatch before I sleep . Herewith I send his Warrant , as you advise , which indeed I judge to be the better way . In the mean time , I have by this Express returned him this Answer , That I think he shall do well to hold on the Treaty with these men , with all care and secrecy , and drive on to the Discovery , so soon as the business is ripe for it , that he may assure himself and them , they shall not want reward , if they do the Service . That for my part he shall be sure of Secrecy , and that I am most consident , that your Majesty will not impart it to any . That he have a special eye to the eighth and ninth Proposition . I like your answer extreme well , and do promise not to deceive your confidence , nor make you break your word . Sir , for God's sake , and your own safety , Secrecy in this Business : And I beseech you , send me back this Letter , and all that comes with it , speedily and secretly , and trust not your own Pockets with them . I shall not eat , nor sleep in quiet , till I receive them . And so soon as I have them again , and your Majesties Warrant to proceed , no diligence shall be wanting in me to help on the Discovery . I have sent all back . I think these Apostyles will be warrant enough for you to proceed , especially , when I expresly command you to do so . This is the greatest business that ever was put to me . And if I have herein proposed , or done any thing amiss , I most humbly crave your Majesties pardon . But I am willing to hope I have not herein erred in judgment , and in fidelity I never will. In this I am as far from condemning your judgement , as suspecting your Fidelity . These Letters came to me on , Thursday , Sept. 10. at night , and I sent these away according to the date hereof , being extreamly wearied with writing this Letter , copying out those other which come with this , and dispatching my Letters back to him that sent these , all in my own hand . Once again secrecy for God's sake , and your own . To his most blessed protection I commend your Majesty and all your Affairs : And am , Your Majesties most humble faithful Servant , W. Cant. Lambeth , Sept. 11. 1640. The Arch-Bishop's Postscript . As I had ended these , whether with the labour or indignation , or both , I fell into an extreme faint Sweat ; I pray God keep me from a Feaver , of which three are down in my Family at Croyden . These Letters came late to me , the express being beaten back by the wind . Superscrib'd by the Arch-Bishop , For your Sacred Majesty The Arch-Bishops Indorsement with his own hand . Received from the King , Sept. 16. 1640. The King's Answer to the Plot against him , &c. York , Sept. C. R. 13. 1640. : By the King , Yours Apostyled . Sir William Boswel ' s second Letter to the Arch-Bishop . May it please your Grace , THis evening late I have received your Graces dispatch , with the enclosed from His Majesty , by my Secretary Oveart , and shall give due account with all possible speed of the same , according to His Majesties and your Graces Commands , praying heartily that my endeavours , which shall be most faithful , may also prove effectual , to His Majesties and your Grace's content , with which I do most humbly take leave , being always Hague , Sept. 24. 1640 . S. Angelo . Your Graces most dutiful and humblest Servant , William Boswell . The Arch-Bishop's Indorsement . Received , Sept. 30. 1640. Sir William Boswell his acknowledgement , that he hath received the King's Directions in my Letters . Sir William Boswell ' s third Letter to the Arch-Bishop , sent with the larger Discovery of the PLOT . May it please your Grace , UPon receipt of His Majesties Commands , with your Grace's Letters of 9 , and 18 , Sept. last , I dealt with the party to make good his Offers formerly put in mine hand , and transmitted to your Grace : This he hopes to have done , by the inclosed , so far as will be needful for His Majesties satisfaction ; yet if any more particular explanation or discovery shall be required by His Majesty or your Grace , He hath promised to add thereunto , whatsoever he can remember , and knows of truth . And for better assurance and verification of his integrity , he professeth himself ready ( if required ) to make Oath of what he hath already declared , or shall hereafter declare in the business . His name he conjures me still to conceale , though he thinks His Majesty and your Grace , by the Character he gives of himself , will easily imagin who he is , having been known so generally through Court and City , as he was for three or four years , in the quality and imployment he acknowlegeth ( by his Declaration inclosed ) himself to have held . Hereupon he doth also redouble his most humble and earnest Suit unto His Majesty and your Grace , to be most secret and circumspect in the business , that he may not be suspected to have discovered , or had a hand in the same . I shall here humbly beseech your Grace to let me know what I may further do for His Majesties service , or for your Graces particular behoof ; that I may accordingly endeavour to approve my self , As I am , Hague , Octob. 15. 1640. Your Grace's most dutiful and obliged Servant , William Boswell . The Arch-Bishop's Indorsment . Received Octob. 14. 1640. Sir William Boswell in prosecution of the great business . If any thing come to him in Cyphers , to send it to him . The large particular Discovery of the PLOT and Treason against the King , Kingdom , and Protestant Religion , and to raise the Scotish Wars , written in Latin. Most Illusirious and Revcrend Lord , WE have willingly and cordially perceived , that our offers have been acceptable both to his Royal Majesty , and likewise to your Grace . This is the only Index to us , That the blessing of God is present with you , whereby a spur is given , that we should so much the more chearfully and freely utter and detest those things whereby the hazard of both your lives , the subversion of the Realm and State both of England and Scotland , the tumbling down of his Excellent Majesty from his Throne , is intended . Now lest the discourse should be enlarged with superfluous circumstances , we will only premise some things which are meerly necessary to the business . You may first of all know , that this good man , by whom the ensuing things are detected , was born and bred in the Popish Religion , who spent many years in Ecclesiastical dignities . At length being found fit for the expedition of the present Design , by the counsel and mandate of the Lord Cardinal Barbarini , he was adjoyned to the assistance of Master Cuneus ( Con ) by whom he was found so diligent and sedulous in his Office , that hope of great promotion was given to him . Yet he , led by the instinct of the good Spirit , hath , howsoever it be , contemned sweet promises , and having known the vanities of the Pontifician Religion ( of which he had sometime been a most severe defender ) having likewise noted the malice of those who fight under the Popish banner , felt his Conscience to be burdened ; which burden that he might ease himself of , he converted his mind to the Orthodox Religion . Soon after , that he might exonerate his Conscience , he thought fit , that a desperate Treason , machinated against so many souls , was to be revealed , and that he should receive ease if he vented such things in the bosom of a friend : which done , he was seriously admonished by the said friend , that he should shew an example of his conversion and charity , and free so many innocent souls from imminent , danger To whose monitions he willingly consented , and delivered the following things to be put in writing , out of which the Articles not long since tendered to your Grace , may be clearly explicated and demonstrated . 1. First of all , that the hinge of the business may be rightly discerned , it is to be known , that all those factions with which Christendom is at this day shaken , do arise from the Jesuitical Off-spring of Cham , of which four Orders abound throughout the World. Of the first Order are Ecclesiasticks , whose Office it is to take care of things promoting Religion . Of the second Order are Politicians , whose Office it is by any means to shake , trouble , and reform the state of Kingdoms and Republicks . Of the third Order are Seculars , whose property it is to obtrude themselves into Offices with Kings and Princes , to insinuate and immix themselves in Court businesses , bargains and sales , and to be busied in civil affairs . Of the fourth Order are Intelligencers , ( or Spies ) men of inseriour condition , who submit themselves to the services of great men , Princes , Barons , Noble-men , Citizens , to deceive ( or corrupt ) the minds of their masters . 2. A Society of so many Orders , the Kingdom of England nourisheth : for scarce all Spain , France , and Italy , can yield so great a multitude of Jesuits , as London alone ; where are found more than 50 Scotish Jesuits . There the said society hath elected to it self a Seat of iniquity , and hath conspired against the King , and the most faithful to the King , especially the Lord Archbishop of Canterbury , and likewise against both Kingdoms . 3. For it is more certain than certainty it self , that the forenamed society hath determined to effect an universal reformation of the Kingdom of England and Scotland . Therefore the determination of the end , necessarily infers a determination of means to the end . 4. Therefore to promote the undertaken Villany , the said society dubbed it self with the Title of , The Congregation of propagating the Faith ; which acknowlegeth the Pope of Rome the Head of the College , and Cardinal Barbarini his substitute and Executor . 5. The chief Patron of the society at London , is the Popes Legat , who takes care of the business ; into whose bosom , these dregs of Traytors weekly deposite all their Intelligences . Now the residence of this Legation was obtained at London in the name of the Roman Pontiff , by whose mediation it might be lawful for Cardinal Barbarini to work so much the more easily and safely upon the King and Kingdom . For none else could so freely circumvent the King , as he who should be palliated with the Popes Authority . 6. Master Cuneus did at that time enjoy the Office of the Popes Legat , an Universal Instrument of the conjured society , and a serious Promoter of the business , whose secrets , as likewise those of all other Intelligencers , the present good man , the Communicator of all these things , did revive and expedite whither the business required . Cuneus set upon the chief men of the Kingdom , and left nothing unattempted , by what means he might corrupt them all , and incline them to the pontifician party : he inticed many with various incitements , yea , he sought to delude the King himself with gifts of Pictures , Antiquities , Idols , and of other vanities brought from Rome , which yet would prevail nothing with the King. Having entred familiarity with the King , he is often requested at Hampton Court , likewise at London , to undertake the Cause of the Palatine , and that he would interpose his Authority , and by his intercession perswade the Legat of Colen , that the Palatine , in the next Diet to treat of peace , might be inserted into the Conditions ; which verily he promised , but performed the contrary . He writ indeed , that he had been so desired by the King concerning such things , yet he advised that they should not be consented to , left peradventure it might be said by the Spaniard , that the Pope of Rome had patronized an heretical Prince . In the mean time , Cuneus smelling from the Archbishop , most trusty to the King , that the Kings mind was wholly pendulous ( or doubt●ul , ) Resolved , That he would move every stone , and apply his forces , that he might gain him to his party : Certainly considing , that he had a means prepared . For he had a command to offer a Cardinals Cap to the Lord Archbishop in the name of the Pope of Rome , and that he should allure him also with higher promises , that he might corrupt his sincere mind . Yet a sitting occasion was never given , whereby he might insinuate himself into the Lord Archbishop . Free access was to be gained by the Earl and Countess of A — likewise Secretary W — The intercession of all which being neglected , he did flie the company or familiarity of Cuneus , worse than the plague : He was likewise perswaded by others of no mean rank , well known to him , neither yet was he moved . 7. Another also was assayed , who hindred access to the detestable wickedness , Secretary Cook , he was a most bitter hater of the Jesuits , whom he intercepted from access to the King , he entertained many ( of them ) according to their deserts , he diligently enquired into their factions ; by which means every incitement , breathing a magnetical ( attractive ) power to the Popish party , was ineffectual with him ; for nothing was so dear unto him , that might incline him to wickedness . Hereupon being made odious to the Patrons of the Conspiracy , he was endangered to be discharged from his Office ; it was laboured for three years space , and at last obtained . Yet notwithstanding there remained on the Kings part a knot hard to be untied , for the Lord Arch-Bishop , by his constancy , interposed himself as a most hard rock . When Cuneus had understood from the Lord Arch-Bishops part , that he had laboured in vain , his malice and the whole Societies waxed boyling hot : soon after ambushes began to be prepared , wherewith the Lord Arch-Bishop together with the King should be taken . Likewise a sentence is passed against the King ( for whose sake all this business is disposed ) because nothing is hoped from him which might seem to promote the Popish Religion ; but especially when he had opened his mind , that he was of this opinion , That every one might be saved in his own Religion , so as he be an honest and pious man. 8. To perpetrate the Treason undertaken , the criminal Execution at Westminster , caused by some Writings of Puritans , gave occasion of the first Fire : which thing was so much exasperated and exaggerated by the Papists to the Puritans , that if it remained unrevenged , it would be thought a blemish to their Religion ; The Flames of which Fire , the Scotch Book of Prayers increases , occasioned by it's alterations . 9. In this heat , a certain Scotish Earl , called Maxsield , if I mistake not , was expedited to the Scots by the Popish Party ; with whom two other Scotish Earls , Papists , held correspondency : He was to stir up the People to Commotion , and rub over the injury afresh , that he might enslame their minds , precipitate them to Arms , by which the hurtful disturber of the Scotish Liberty might be slain . 10. By this one labour , snares are prepared for the King ; for this purpose the present business was so ordered , That very many of the English should adhere to the Scots ; That the King should remain inseriour in Arms , who ( thereupon ) should be compelled to crave assistance from the Papists , which yet he should not obtain , unless he would descend unto conditions , by which he should permit Universal liberty of the exercise of the Popish Religion ; for so the affairs of the Papists would succeed according to their desire . To which consent , if he should shew himself more difficult , there should be a present remedy at hand . The King is to be dispatched : For an Indian Nut , stuffed with most sharp Poyson , is kept in the Society ( which Cuneus at that time shewed often to me in a boasting manner ) wherein a Poyson was prepared for the King ; after the Example of his Father . 11. In this Scottish Commotion , the Marquess of Hamilton , often dispatched to the Scots in the Name of the King , to interpose the Royal Authority , whereby the heat of minds might be mittigated , returned notwithstanding as often without fruit , and without ending the Business : His Chaplain at that time repaired to us , who communicated some things secretly with Cuneus . Being demanded of me in jest , Whether also the Jews agreed with the Samaritans ? Cuneus thereunto answered ; Would to God all Ministers were such as he : What you will may be hence conjectured . 12. Things standing thus , there arrived at London from Cardinal Richelieu , Mr. Thomas Chamberlaine , his Chaplain and Almoner , a Scot by Nation , who was to assist the College of the confederate Society , and seriously to set forward the Business , to leave nothing unattempted , whereby the first heat might be exasperated . For which service he was promised the reward of a Bishoprick ; He cohabited with the Society four Months space ; neither was it lawful for him first to depart , until things succeeding according to his wish , he might be able to return back again with good news . 13. Sir Toby Matthew , a Jesuited Priest , of the Order of Politicians , a most vigilant man of the chief heads , to whom a Bed was never so dear , that he would rest his head thereon , refreshing his Body with sleep in a Chair for an hour , or two , neither day nor night spared his Machinations ; a Man principally noxious , and himself the Plague of the King and Kingdom of England ; a most impudent man , who flies to all Banquets and Feasts , called or not called ; never quiet , always in action and perpetual motion ; thrusting himself into all Conversations of Superiours ; he urgeth Conferences familiarly , that he may fish out the minds of Men ; What ever he observeth thence , which may bring any commodity , or discommodity to the part of the Conspirators , he communicates to the Pope's Legat ; the more secret things he himself writes to the Pope , or to Cardinal Barbarini . In sum , he adjoins himself to any mans company ; no word can be spoken , that he will not lay hold on , and accommodate to his Party . In the mean time , whatever he hath fished out , he reduceth into a Catalogue , and every Summer carrieth it to the general Consistory of the Jesuits Politicks , which secretly meets together in the Province of Wales , where he is an acceptable guest . There Counsels are secretly hammered , which are most meet for the Convulsion of the Ecclesiastic , and Politic Estate of both Kingdoms . 14. Captain Read , a Scot , dwelling in Long-acre-street , near the Angel Tavern , a secular Jesuit , who for his detestable office performed ( whereby he had perverted a certain Minister of the Church , with secret incitements to the Popish Religion , with all his Family , taking his Daughter to Wife ) for a recompence , obtained a Rent , or Impost upon Butter , which the Country People are bound to render to him , procured for him by some chief men of the Society , who never want a spur , whereby he may be constantly detained in his Office. In his House the business of the whole Plot is concluded , where the Society , which hath conspired against the King , the Lord Arch-Bishop , and both Kingdoms , meet together , for the most part every day : But on the day of the Carriers ( or Posts ) dispatch , which is ordinarily Friday , they meet in greater numbers ; for then all the Intelligencers assemble , and conser in common , what things every of them hath fished out that Week ; who , that they may be without suspition , send their secrets by Sir Toby Matthew , or Read himself , to the Pope's Legat ; he transmits the compacted Packet , which he hath purchased from the Intelligencers , to Rome . With the same Read , the Letters brought from Rome are deposited , under sained Titles and Names , and by him are delivered to all to whom they appertain : For all and every of their Names are known to him . Upon the very same occasion , Letters also are brought hither under the covert of Father Philip ; ( he notwithstanding , being ignorant of things ) from whom they are distributed to the Conspirators . There is in that very House , a publick Chappel , wherein an ordinary Jesuit Consecrates , and dwells there . In the said Chappel Masses are daily celebrated by the Jesuits , and it serves for the Baptizing of the Children of the House , and of some of the Conspirators . Those who assemble in the forenamed House , come frequently in Coaches , or on Horse-back in Lay-mens Habit , and with a great Train , wherewith they are disguised , that they may not be known , yet they are Jesuits , and conjured members of the Society . 15. All the Papists of England contribute to this Assembly , lest any thing should be wanting to promote the undertaken Design . Out of whose Treasury , a Widow , owner of the Houses , wherein Secretary W. now dwelleth , dead above three Years since , bestowed forty Thousand English Pounds ; so likewise others contributed above their abilities , so as the business may be promoted unto its desired end . 16. Besides the foresaid Houses , there are Conventicles also kept in other more secret places , of which they dare not conside , even among themselves , for fear lest they should be discovered . First , every of them are called to certain Inns , ( one not knowing of the other ; ) hence they are severally led by Spies to the place where they ought to meet ; otherwise ignorant where they ought to assemble , left peradventure they should be surprised at unawares . 17. The Countess of A — a strenuous She-Champion of the Popish Religion , bends all her Nerves to the Universal Reformation ; whatsoever she hears at the King's Court , that is done secretly , or openly , in words or deeds , she presently imparts to the Pope's Legat , with whom she meets thrice a day . Sometimes in A — House , now at the Court , then at Tarthal . He searce sucks such things by the Claw . The Earl himself , called now about three years since , this year ought to go to Rome , without doubt to consult there of serious things concerning the Design . At Greenwich , at the Earls cost , a Feminine School is maintained , which otherwise is a Monastery of Nuns ; for the young Girls therein , are sent forth hither and thither , into Foreign Monasteries beyond the Seas . Mr. P — of the King's Bed-Chamber , most addicted to the Popish Religion , is a bitter enemy of the King , he reveals all his greatest Secrets to the Pope's Legat ; although he very rarely meets with him , yet his Wife meets him so much the ostner , who being informed by her Husband , conveys secrets to the Legat. In all his actions , he is nothing inseriour to Sir Toby Matthew ; it cannot be uttered , how diligently he watcheth on the business . His Sons are secretly instructed in the Popish Religion ; openly , they prosess the Reformed . The eldest is now to receive his Fathers Office , under the King which shall be . A Cardinal's Hat is provided for the other , if the Design shall succeed well . Above three Years past , the said Mr. P — was to be sent away by the King to Marocco ; but he was prohibited by the Society , lest the business should suffer delay thereby . He is a Patron of the Jesuits , for whom , for the exercise of Religion , he provides Chappels both at home and abroad . Secretary W — a most fierce Papist , is the most unfaithful to the King of all men , who not only betrays and reveals even the King 's greatest secrets , but likewise communicates Counsels , by which the Design may be best advanced . He , at least thrice every Week , converseth with the Legat in Nocturnal Conventicles , and reveals those things which he thinks fit to be known ; for which end , he hired a House near to the Legats House , whom he often resorts to , through the Garden door ; for by this vicinity , the meeting is facilitated . The said Secretary is bribed with Gifts to the Party of that conjured Society , by whom he is sustained , that he may the more seriously execute his Office. He sent his Son expresly to Rome , who was to insinuate himself into the Roman Pontif. Sir D — Sir W — Mr. M — the younger , who hath been at Rome ; my Lord S — a Cousen of the Earl of A — the Countess of N — the Durchess of B — and many others , who have sworn into this Conspiracy , are all most vigilant in the Design . Some of these are inticed with the hope of Court , others of Political Offices ; Others attend to the sixteen Cardinals Caps that are vacant , which are therefore detained idle for some years , that they may impose a vain hope on those who expect them . The President of the aforesaid Society was my Lord Gage , a Jesuit Priest , dead above three years since . He had a Palace adorned with lascivious Pictures , which counterfeited Profaneness in the House , but with them was palliated a Monastery , wherein forty Nuns were maintained , hid in so great a Palace : It is situated in Queen-street , which the Statue of a Golden Queen adorns . The secular Jesuits have bought all this Street , and have design'd it into a Quadrangle , where a Jesuitical College is built in private , with this hope , that it might be openly finished , as soon as the universal reformation was begun . The Pope's Legat useth a threefold Character or Cipher ; one of which he communicates with all Nuncioes ; another , with Cardinal Barbarini only ; with a third , he covers some greater secrets to be communicated . Whatsoever things he either receiveth from the Society , or other Spies , those he packs up together in one bundle , dedicated under this Inscription ; To Monsieur Stravio , Arch-deacon of Cambray : From whom at last they are promoted to Rome . These things being thus ordered , if every thing be laid to the Ballance , it will satisfie in special , all the Articles propounded . WHEREIN 1. THe Conspiracy against the King and Lord Arch-Bishop is detected , and the means whereby ruin is threatned to both , demonstrated . 2. The eminent dangers of both Kingdoms are rehearsed . 3. The rise and progress of that Scottish Fire is related . 4. Means whereby these Scottish Troubles may be appeased , are suggested : For after the Scots shall know by whom and to what end their minds are incensed , they will speedily look to themselves , neither will they suffer the Forces of both parts to be subdued , lest a middle party interpose , which seeks the ruin of both . 5. With what Sword the King's Throat is affaulted , even when these stirs shall be ended , Cuneus his Confession , and a visible Demonstration , sheweth . 6. The place of the Affembly in the House of Captain Read is nominated . 7. The day of the eight days dispatch by Read and the Legat is prescribed . 8. How the names of the Conspirators may be known . 9. Where this whole Congregation may be circumvented . 10. Some of the Principal unfaithful ones of the King's Party are notified by name ; many of whose names occur not , yet their habitations are known ; their names may be easily extorted from Read. If these things be warily proceeded in , the strength of the whole business will be brought to light ; so the arrow being foreseen , the danger shall be avoided ; which that it may prosperously succeed , the Omnipotent Creator grant . The Arch-Bishops Indorsement with his own hand . Received , October 14. 1640. The Narration of the great Treason , concerning which he promised to Sir William Boswell to discover , against the King and State. Historical Remarks ON THE JESUITS . WHoever shall Compare the before-recited PLOT against King Charles the First , of Glorious Memory , with that against His most Sacred Majesty now Reigning ; shall find them so like in all the Parts and Circumstances , that never were two Brothers more : the Design the same , the Contrivance the same , the Working and Machination , all moving upon the same Wheels of KING-killing , and State-destraction ; and in reference to Condition , Quality , Religion , and Motive , the Conspirators the very same . From whence it follows , that there is no such Improbability of the Late discoverd PLOT , as the Papists would have us believe . An ill Name is half a Conviction ; Quo semel est imbuta recens , & natur am expellas furcalicet , are the Jesuits Merals : Plot , Contrivance , and Cruelty are so much the Essential Attributes of Jesuitism , as if like so many Romulusses and Remusses they had suckt the Milk of Wolves rather than of Christian Mothers , that when you hear of Plot 's and Designs against Kings and Princes , you may be assur'd what sort of Cyclops were the Forgers of such Conspiracies . Neither is this bare Allegation , but Matter of Fact , there being nothing more frequently taught , nor more frequantly practis'd , than the rebellious Principles of the Jesuits and their Adherents . How abominably the Reigns of several of our Princes here in England has been pester'd with this Generation of Vipers and Blood-suckers , the Penal Statutes of the Kingdom , and the utter Expulsion of the Popish Priests and Jesuits out of the Nation , are convincing Evidences . And as to their Behaviour in other Countries , take this following Account . First then it is a Maxim most true and undoubted , That a Vacuum in Nature may be as soon allow'd , as that there is any Court of King or Prince where these Jesuits do not swarm and abound , if they can but creep in at the least Creviss . To come to particulars , we will begin with Portugal , a Kingdom altogether acknowledging the Papal Jurisdiction . In the Year 1578. the Jesuits perswaded Sebastian King of that Kingdom , to undertake that Fatal Expedition into Africa , to the end that by his ruin they night transfer the Kingdom to the Dominion of the Spaniard . The Success answer'd their Expectation , for Sebastian being cut off , together with his Son , and the greatest part of the Portugal Nobility , presently Philip King of Spain prepares to invade Portugal with two powerful Armies : But well knowing how little Right he had on his side , and how much he should be censur'd as well in Italy as in Portugal for such an Action , he began to make it a Point of Conscience , and referr'd his Scruples to be discuss'd by the Jesuits and Franciscans in the Colledge of Alcana de Henares , and of them he desires to know , Whether if it were apparent that he had a Right to the Crown of Portugal by the Death of Henry , he were not oblig'd in Conscience to submit himself to some Tribunal , that should adjudge the Kingdom to him . Secondly , Whether if the Portugals should refuse to admit him for their King before the difference were decided between the Competitors , he might not by force of Arms Invest himself in the Kingdom by his own Authority . To which the Jesuits and Franciscans made answer , That Philip was bound by no tye of Conscience to subject himself to the Will of another , but might act as he saw fitting by his own Authority . Which flattering Sentence of those irreligious Cusuists being approved by Philip , he presently began the War. In the heat of which War , the Jesuits were they that would have betray'd the chiefest of the Azores Islands to the Spaniards , which so incens'd the People , that some would have had them try'd for their lives , others would have had them and their Colledge burnt together . In France , Joane Albret Queen of Navarr , was poysoned with a pair of Perfumed Gloves , at the procurement of the Jesuits , for being the Patroness of those of the Reformed Religion . That Rebellious League of the Guizes against Henry the Third of France , was carried on and promoted by the Jesuits , both at Paris and other places : Insomuch , that when the League got strength and began to appear , the Jesuits making a wrong use of their Power of Confessing and Absolving , would Absolve none that professed themselves obedient Subjects to the King. This unfortunate Prince was not only harrass'd and tormented by this Villanous and Jesuitical League , not only driven out of his chief City , but at length at the Instigation of the Jesuits , stabb'd and murder'd by a Dominican Monk , by them procur'd . The Murder was also applauded by Pope Sixtus the Fifth , in a long Oration spoke in a full Consistory of Cardinals in these words : That a Monk ( saith he ) should kill the unfortunate King of France in the midst of his Army , was a rare , noble , and memorable Act. And a little further ; This Act , saith he , was done by the Providence of God , design'd by the Inspiration of the Holy Ghost ; a far greater Act than that of Judith , who slew Holofernes . Expressions rather becoming the Mouth of a Devil , than of a Vicar of Christ . After him Henry the Fourth was first attempted by Barrier , exhorted and confirm'd in the lawfulness of the Fact by Varada the Jesuit , and others of the same Gang. Secondly by John Castell , at the Instigation of Gueret and Guignard , both Jesuits : And Francis Verona the Jesuit , publisht an Apology in vindication and justification of the Fact : And lastly , murder'd out-right by Francis Ravaillac a great Disciple of the Jesuits . And for no worse Pranks than these , they were banished out of France by Decree of Parliament , As Corrupters of Youth , Disturbers of the public Peace , and Enemies to the King and Kingdom . Truly very honourable Characters for those that pretend to be of the Society of Jesus . The Venetians expell'd them upon this occasion : The Senate observing that the Ecclesiastics , especially the Jesuits , began to engross Lands and Houses of their Territories under the pretence of Legacies , to the great damage of the Public Income , thought it convenient to put a stop to this Jesuitical Engrossment ; and provide by Law that Ecclesiastical Persons should not possess all the Temporal Estates in their Territories to themselves , but give leave for others to share with them , it being positively against the Constitution of their Order , and the Institution of Christ their Founder . The Jesuits took this in great dudgeon , and wrote to Pope Paul the Fifth about it . The Venetians being summon'd to answer , would not relinquish their Right , Protesting withal , that they had the Supreme Jurisdiction in their own Territories , and consequently to make Laws ; and that the Pope had nothing to do with them in those Matters . Upon which Answer , the Pope thunders out his Excommunication . The Duke and Senate by public Decree condemn the Excommunication as unjust and invalid ; which done , they call the whole Body of their Clergy , and to them declare how Affairs stood . The elder sort take part with the Commonwealth , and maintain the Argument against the Pope in writing , among whom Paulus Venetus was most eminently Signal : The Jesuits not enduring the kneeness of his Reasons , hire two Ruffians , and upon the fifth of October , 1607. set them to assassinate Paulus Venetus , who thinking they had done his work , left him for dead , and fled away . This was something near Sir Edmundbury Godfreys Case . The Senate hearing this , by a new Law banish the Jesuits for ever out of their Territories , and cut them off from all hope of ever returning : And this was their Fortune in Venice . In the year 1609. the Bohemians made a Complaint to the Emperour against the Jesuits , for the same Encroachments of which the Venetians had accused them before , desiring of Casar that they might no longer be permitted to transfer and translate into their own possession such ample Patrimonies , under pretence of Donations and Legacies , as they did continually . Of which when the Emperour took little notice , they were by the Bohemian States themselves in the year 1618. utterly expelled out of that Nation for ever , with these Characters : 1. That they were lavish Wasters of the Public Peace and Tranquility of the Nation . 2. That they endeavour'd to subject all Kingdoms and Nations to the Power of the Pope . 3. That they did nothing but set the Magistrates together by the Ears . 4. That they made particular Advantage of Confessions , to the destruction of the people : with many other Crimes of the same nature . The same year they were expell'd out of Moravia for the same Reasons ; and the next year out of Hungaria for the same Causes . In Silesia also a Decree was made , That the Jesuits should not enter that Province upon pain of Death , as being the onely means to preserve peace in the Nation . As to other Villanies in Poland , a Polonian Knight , himself a Papist , in an Oration by him made in a full Assembly of the Polonian Nobility , declares , That Cracow the most Famous City of Poland , and Ornament of the Kingdom , was so plagu'd by the Jesuits , that several good men , though Catholicks , affirmed , That they would rather live in the Woods among wild Beasts , than abide in the City . One time among the rest , these Jesuits having brought their Conspiracy to perfection , brake into the most ancient Monument of Antiquity in the City , and to the great danger of the whole City , set it on Fire , as being granted to the Evangelics by Consent of the King , and States of the Kingdom . In Posnania another great City of the same Kingdom , they set Fire on the Church belonging to those of the Augustan Confession , and committed so many Insolencies without Controul , that the Nobility refus'd to meet at the Dyet shortly after to be held at Warsaw , resolving to repair further off to Lublin , for the redress of these Misdemeanours . Neither indeed was there any thing more grievously burdensom to that Kingdom than the Pride and Avarice of those Miscreants . In Muscovy , upon the Death of the Great Duke Basilowich , the Jesuits set up one Demetrius against the lawful Heir , who had made them large Promises , if he obtain'd the Dukedom . Thereupon by the help of these Jesuits , the said Demetrius gets Aid from the King of Poland , which was not onely the Occasion of a great War in Muscovy , but had like to have cost them the Alteration of their Laws , and loss of their ancient Customs and Priviledges , had they not prevented it by a desperate Attempt upon the Impostor , and put him to Death ; surrounded with Impostors and Jesuits . The Transilvanians publicly and with one Consent laid all the Cause of their Miseries and Calamities , upon the Subtilties and Contrivances of the Jesuits , for which reason by a Public Decree of the States of that Province , they were Ejected out of the limits of their Territories . Nevertheless they secretly fomented the Ruin of that Country , and were the reason that Sigismund Bathor involv'd himself in War and Trouble , and at length died an inglorious and miserable Death . By their Contrivance also Stephen Potski , Prince of Transilvania , opposing their Bloody Sect , was put out of the way , as they call it , by Poyson , in the year 1607. In Styria and Carinthia , Provinces of Germany , they never left till they had voided those Provinees of all the Inhabitants of the Reformed Religion . In Holland , they never left till they saw the Blood of William Prince of Orange , spilt by the trayterous Hand of Balthasar Gerard , a Burgundian and Disciple of their own . The same Attempts did Peter de Tour , and other Ruffians make upon the person of Maurice his Son , a brave and Martial Prince , and all at the Instigation of the Jesuits , those Insatiable Sons of BLOOD and PERDITION . A VINDICATION OF THE Dissenting Protestants , From being Authors of the REBELLION against the late KING , and Plotters of Treason against His MAJESTY now Reigning . SEeing then no Corner of Europe has been free from the Plots and Conspiracies of these Jesuitical Fiends , it would be a kind of Crime and sleepy Desertion of our own Safety , to suffer our selves to be charm'd by the Delusions of insinuating Libels and Rumors of Presbyterian Plots , to mistrust the Truth of the continu'd Jesuitical Contrivances against the Kingdom . Neither can they be thought the best Subjects of England , who are so willing to Gratifie the Popish Party , by giving Credence to such idle Surmizes which they can have so little ground to believe . The Jesuits have committed a great piece of Villany in this Nation ; they have attempted the Life of the King , and have been Plotting to subvert the Established Religion of the Kingdom , and now they would throw it upon the Presbyterians : Which is a Fourbery so plain , that common Sense and Policy may easily discover the full intent and meaning of it ! And therefore it is fairly to be hop'd , that neither Presbyterians , nor any other Protestant Dissenters will be so Unchristian-like Disloyal , as to receive any Exasperation from these Calumnies ; but rather unite against the Common Enemy , from whom they can expect no more Mercy , than the severest Champion of Episcopacy can hope for . But you will say , the Presbyterians are not accus'd of any Design to bring in Popery , but miraculously discover'd , as the Authors of a Plot to set up the Classes of their own Ecclesiastical Government . Well! if it were so , they were the arrantest Bunglers of Plotters that ever plotted Mischief in this World : For I do not find their Plot to be above a years standing ; And it was a Plot that was driven on out of pure Kindness to the Papists . For the Presbyterians understanding that the Papists , ( their Incarnate Enemies ) were under a Premunire , as being accused of Treason and Conspiracy against the KING and Kingdom ; They therefore would needs enter into a Plot , which they would so order as to be discover'd a Twelve-month after , to ease the Papists of the Load they groan'd under . So that as considering the time , it fell out most confoundedly unluckily , that the Presbyteriaus should conceal this Plot from the Papists , till so many good , honest , pious and loyal Priests of Baal , and Sons of Belial were hang'd , which would never have been done , had there been the least Inkling given of the Meal-Tub in season . But when the Names of the Persons came to be seen that were to be Actors in this Presbyterian Tragedy , then to the Laughter of the whole World , there never appear'd such a Dow-bak'd Plot out of a Meal-Tub since the Creation , to bring so many Great Men plotting against their own prosperity and enjoyments ; so many wise and politic States-men , by whom the Nation has been so long steer'd , to be Plotters and Conspirers against their own Preservation . These are Plots of such a strange Nature , that if they could be thought reall , they would occasion the unhinging of the whole Frame of Order and Government , while it were impossible for Honour , Probity , and Reputation to remain upon the Earth . Obedience and Allegiance to Government are grounded either upon Religion , or Moral Vertue ; or if these two fail , there is a necessity which obliges the ordinary fore-sight of Prudence . Against these Ambition or Revenge are the only Combatants ; but neither Ambition nor Revenge can bear so great a sway in persons that understand the Intrigues of Policy , or the more mysterious management of Prudence , as to delude them into Plots and Conspiracies where there is no prospect of a secure Change. The Presbyterians are a sort of people wary and deliberate : Neither are their Tenents , which had their rise and beginnings from men whom the Papists themselves confess to have been men of great Learning , Eloquence , and Exemplary Lives , of that Crimson Constitution , as to prompt them to lay the Foundations of their Hierarchy in Blood and Massacre ; or so deeply to wound the Reputation of the Protestant Religion , by the clandestine Treachery and secret Contrivances of Disloyalty . For as for that Design of the Huguenots under Francis the Second , King of France , of which the Prince of Conde , and the Admiral Coligni were said to be Chief ; that was no Design against the Life or Person of the King , but against the exorbitant Pride of the Guises , Duke and Cardinal , who were at the same time P apists , and were themselves contriving to take away the Life of the young King , and translate the Royal Dignity into their own Family . Neither could the Civil Wars of France be said to be the Rebellion of the Hugonets : But a War of the Queen Regents , and the two Guises own weaving , while they all strove to preserve their own Authority . And the Queen Regent her self was the first that caus'd the Prince of Conde to take Arms , as fearing the Guises would wrest the Government out of her hands , by recommending to his Protection the young King Charles the Ninth her Son , her Self , and the Kingdom . Nay they were so far from being Rebels to their King , that they joyn'd with the Catholiques for the Recovery of Haure out of the hands of Queen Elizabeth , who had been their Friend : And though the Admiral and Dandelot were not at the Siege , for fear of being taxed by the Queen of Ingratitude , yet they sent both their Forces and Friends . Some indeed justly deserved to be blamed for the violence of their Conduct in the late Wars ; but it is a Question , of which some make no doubt , whether those Violences were not occasion'd by the Papists in Masquerade , who well knew how to intermix themselves both in their Counsels and Actions ; whether they did not stand behind the Scene and prompt those Sons of Jehu ? Whether they did not pour Oyl upon those Flames ? For it appears that the Presbyterians ( if Names of distinction may be us'd among people of the same Religion ) were the first that relented , as is evident by Votes of Addresses , and their Treaty at the Isle of Wight , not broke off by them , but by One that was playing his own Game , and meditating the destruction both of his Sovereign and them too : Who having made his Exit , they then considered what ill Phaetons they had been before , and return'd the more skilful Phoebus the Reins of his Chariot again . But that you may know that 't is an old Dog-trick of the Papists to play the Devils Incarnate , and lay their most wicked Actions upon the Innocent ; I will repeat this short Story out of one of the choicest French Historians , and a Catholique to boot . The Queen Regent of France having long design'd the Destruction of the Protestants in France , and of all the chief Heads of the reformed Religion ; and among the rest of Admiral Coligni , the Life and Soul of the whole Party , projects the Execution , with the Affistance of the Duke of Anjou , the Counts of Tavanes and Raix , and the Chancellor Birague , and easily drew in the young King , whom they made believe that there was no safety so long as those persons were alive , and they young Guises were as ready as she to revenge their Fathers Death . As for the King of Navar , they had so order'd it , that he was to be marry'd at Paris at that time , and that brought the Prince of Conde to the City . But the Admiral more wary kept aloof , till the King had begun the War with Spain in the Low Countries , which the Admiral had so passionately desir'd , and of which the King and Queen Regent , had assur'd him the Management . Then he came an end , seeing the War begun , and two of his own Favourites , Noue and Genlis , at the Head of some thousands in Flanders . And these three Great Personages , the King of Navarr , the Prince of Conde , and the Admiral Coligni , brought such Trains after them , as throng'd all Paris with the Flower of all the Protestant Nobility and Gentry of France : Who being all thus within the Net , Orders were given to make a general Slaughter of all without distinction , excepting the King of Navarr , and the Prince of Conde . Hence proceeded that Horrible Massacre in the Year 1572. which lasted for seven Days together , to the destruction of above 5000 persons of all Ages and Sexes ; and among these above 600 Persons of Quality . After this Deluge of Blood , and that the Queen had sent the Head of Coligny Embalm'd as a Present to the Pope , the Queen Regent had contriv'd to lay the Load of all the committed Impiety upon the Guises , who were Captains of the Massacre , believing that the Monmor ancies would certainly seek to revenge the Admirals Death upon them : So that while those two Factions ruin'd and destroy'd one another , she might have all the Power in her own hands , and rule according to her own Will. But the Guises being aware of this Design , and having the Catholique Nobility , the Duke of Montpensier , and the Parisians on their side , caus'd the Queen to change her Note ; and thereupon she caus'd the King to write abroad , That all was done to prevent the detestable Conspiracy of the Admiral and his Confederates , againsh his Life and Royal Family . Thereupon there was a Court of Justice erected , wherein the Admiral was Condemn'd , and after they had murder'd him , Executed again in Effigies , his Goods Confisctated , and his Children degraded : And the better to colour this , two poor innocent Gentlemen that had escaped the Massacre , were apprehended for saving their Lives , Briquemaut , and Arnand de Covagnes , as his Accomplices , condemn'd to the same punishment , and executed accordingly . Thus what these did , our late Plotters would have done : We may then say to all Protestants in general , Felices Agricole sua si bona norint , Happy would they be , would they but know their own strength , Would they but make the right use of these wicked Contrivances of their Enemies , and laying aside all froward Puuctilio's of private Opinions , joyn unanimously against the common Adversary . For if it be a Maxim falsly argu'd against , that Peace and Diversity of Religions cannot be preserved in the same Nation , as the Ambassadors of the Germane Princes urg'd to Charles the Ninth of France ; much more truly may it be said , that little matters of difference between persons of the same Religion can be no impediment to their Union and Conformity . But further to clear the Dissenting Protestants , I shall here add a perfect Narration of the Management and Contrivance of the Jesuits , to render the greater part of the principal Men in this Kingdom , as well those of the Church of England , as the Dissenters , obnoxious to the Government , thereby utterly to ruin them and the Protestant Religion , which Design God of his infinite Goodness has been pleased to bring to Confusion , and the Instruments thereof through the same Divine Providence , we hope shortly to see brought to Condign Punishment . A Compleat HITSTORY OF THE LAST PLOT OF THE PAPISTS , UPON THE Dissenting Protestants . THe late PLOT of the Romish Priests and Jesuits for murdering His Majesty , subverting the Government and Protestant Religion , and introducing Popery , being proved by undeniable Evidences and Circumstances ; the cunning Jesuits thought it their best way ( since peoples Eyes were too open to be made believe there was no PLOT ) to confess there was a Plot , and to aggravate it too ; but withal to use their utmost skill to prove , That this Plot was not a Popish-Plot , as was generally believed , but a pure Design of the Presbyterians , and other Dissenters from the Protestant Church of England , to ruin the Loyal Roman Chatholiques , whilst indeed themselves were the Conspirators ; who ( whereas they gave out that the Papists intended by murdering the King , &c. to bring in Popery ) really intended by killing His Majesty , to Introduce Presbytery and a Commonwealth , and so at one Blow subvert the Government both in Church and State , and then to set up a new one of their own under the Name of Conservators of the Liberties of England : And for this purpose they had secretly given out Commissions for raising an Army , the principal Officers whereof were such Persons who seemed to have the greatest share in the Peoples Affections . This Design being agreed to by these Hellish Miscreants , all possible Diligence was used to bring it to Execution ; and for this purpose they drew up the Scheme of a Government they intended to Impeach several of the truly Loyal Nobility and Gentry , and the whole Body of Dissenting Protestants , of conspiring . This being done , they began to form Letters of Intelligence concerning this Presbyterian Plot , and also to provide themselves with Persons to Swear for the Truth of their Allegations . To this end Mrs. Cellier ( a zealous Papist , and Midwife to the Lady Powis , and other Roman Catholic Ladies ) procures the Enlargement of one Willonghby , aliàs Dangerfield , aliàs Thomas , aliàs Day , who had been a Prisoner in Newgate about six Weeks , and had been Convicted once at Salisbury Assizes , ( where he was fined Five pounds , and sentenced to stand Three several times in the Pillory , which he did twice , and then brake Prison and escaped ; ) and twice at the Old Bailey , for uttering false Guineys , ( where for the first Offence he was fined Fifty pounds , and for the second he got His Majesties Pardon . ) He was no sooner released from Newgate , but he was Arrested and thrown into the Counter , from whence by the means of Bannister and Scarlet she got him removed to the King's-Bench , where ( after some fruitless attempts to get some Papers relating to Captain Bedlow from one Strode a Prisoner there ) he was furnished with Money by the five Lords in the Tower , viz. the Lord Bellasis , the Lord Powis , the Lord Petre , the Lord Arundel , and the Lord Stafford , ( Mrs. Cellier also giving him 5 l. ) to Compound all his Debts , &c. Before Mrs. Cellier would discharge him from Newgate , she made tryal of his Wit , by ordering him to draw up Articles according as she directed , against Captain Richardson , which he perform'd to her liking , and confirm'd her in the Choice she had made of his being a fit person to carry on the Designed Plot. The general Esteem the Conspirators had of him is evident by the Trust they reposed in him ; for though they had several Others to carry on their New Plot , yet he appears to have the chief Management of it . Being now fusticiently provided with Instruments to execute their Damnable Designs , this Dangerfield was recommended to His Majesty by a Great Person , as one who was much concerned in a Plot of the Presbyterians agains● His Life and Government , and that from time to time he would make discovery thereof . Thus they endeavoured to insinuate into His Majesties Mind a belief of the Plot , that he might not be surpriz'd at the Discovery they intended to make . Another of the intended Actors in this Tragedy , was Thomas Courtees , once a Clerk to Sir William Bucknal , one of the Excise Farmers , then a Servant to Mr. Henry Nevil , and after to a worthy Member of Parliament ; from whose Service , he fell into a lewd course of life : But being thought a Man fit for the Design in hand , he was entertained for one of the Witnesses . This Person was very industrious in promoting a Belief of this Presbyterian Plot ; for being well acquainted with Mrs. Bradley , who keeps the House called Heaven in Old Palace-Yard ; and there being a Club of several honest Gentlemen kept at her House , he desired her to bring him into their Company , which she promised to endeavour . Discoursing with her about the late Plot , he told her , that it would shortly appear to be a Plot of the Presbyterians , and that they were privately giving out Commissions for raising an Army : Whereupon she demanded , who gave out the Commissions ; to which he replyed , it was Mr. Blood ; and added further , That if she would use her Interest with Mr. Blood , to get a Commission for him , though it were but for an Ensign , he would give her 100 l. and told her also that he should get 5000 l. by it . Mrs. Bradley told this to Mr. Blood , who fearing the Consequence , acquainted His Majesty therewith , and from Him received Encouragement to make a further Inquiry into this Matter . Mr. Blood hereupon desired the Woman to keep still her Correspondency with Courtees , and if possible to find out the Mystery of this Business . Courtees came several times afterwards to the House , and discoursed freely with her about the before-mentioned Matter , and told her , that he knew seven or eight persons who were employed upon the same account as he was . But that which follows put a stop to his proceedings , and made these wicked Agents carry themselves more warily . The Jesuits thought it not sufficient to throw the Plot upon the Presbyterians , unless they could likewise bring off the Evidence that had sworn against them , and by getting them to recant , put their Innocency out of Question . For this purpose Mr. Dugdale , one of the Kings Evidence , is attempted by one Mrs. Price , ( for whom it is said Mr. Dugdale had formerly some kindness ; ) she warily discovers her Design , and he as warily entertains it ; and after some Treaty , one Mr. Tesborough appears in the Case . They promis'd Mr. Dugdale a great Sum of Money , upon condition that he would Recant what he had Sworn , and Sign a Paper , which they had ready drawn up to this effect . Being touched with a True Remorse of Conscience , and an hearty Sorrow for the Great Evil I have done , in appearing as a Witness against the Catholicks , and there speaking that which in my own Conscience I know to be far from the Truth ; I think my self bound in Duty to God , to Man , and for the safety of my own Soul , to make a true Acknowledgment , how I was drawn into these wicked Actions ; but being well satisfied that I shall create my self many powerful Enemies upon this account , I have retired my self to a place of Safety , where I will with my own hand discover the great Wrong that has been done the Catholicks , and hope it may gain Belief : I do likewise Protest before Almighty God , that I have no Motive to Induce me to this Confession , but a True Repentance for the Mischiefs that I have done , and do hope that God Almighty will forgive me . Having done this , they told him he might immediately withdraw himself beyond the Seas into Spain , where he should be honourably entertained , during his stay there , which should be no longer than till they had brought their Designs to their desired End , and then he should be recalled , and have both Riches and Honour conferr'd upon him as a Reward for faithfully serving the Catholick Interest . Mr. Dugdale seemed willing to agree to their Proposals , ( though at the same time he acquainted several honest Gentlemen of every particular that passed ) if the Reward could be ascertained to him ; but as for the two Proposers he would not take their Security for it ; whereupon they offered the Security of a Forein Ambassador , but he told them that he thought him a Person not fit for Security , because he might suddenly be commanded home , and then he could have no remedy against him . Then they proposed several others , whose Security they said he need not question ; but still he found a plausible Excuse ; his Design being onely to gain time , that he might make a further Discovery who set them on work . His Delays created a Jealousie in them , that he never intended to answer their Desires ; wherefore least he should discover this Treaty , and render them liable to punishment , ( as it happened in Mr. Readings Case ) they were resolved to begin with him first ; and by the assistance of a great Person , a Complaint was made against Mr. Dugdale , That he offered for a Sum of Money to Recant his Evidence , and that he would have Signed such a Paper as before-mentioned ; adding withal , that it was a lamentable thing to consider how much Blood had been shed upon such Evidence . Upon this Mr. Dugdale was summoned before the King and Council , where giving a full Relation of the Affair , and having those Gentlemen ready , whom he had all along acquainted with the Intrigue to prove what he said ; and it plainly appearing , that Mrs. Price and Mr. Tesbrough had endeavoured to take off the Kings Evidence , they were both committed to safe Custody . This it was that alarm'd Courtees . Mr. Dangerfield in this time had been employed to murder the Earl of Shaftsbury , which he twice attempted , but could not meet with an opportunity , the Earl refusing to speak in private with him ; which he urged , under pretence that he had something to reveal to his Lordship of great Concern to his Lordships Person . He waited on his Lordship by the Name of Day , and went armed with a Dagger , which he received from Mrs. Cellier , to whom three or four were brought by Mr. Rigaut . To perform this Murther , he was promised 500 l. by the Lords Powis and Arundel , ( the Lord Arundel giving him then 10 Guineys ) and encouraged by the Lady Abergaveny , Lady Powis , Mrs. Cellier , and others , and his Confessor Sharp conjur'd him to stab him with all possible speed . After his first disappointment , they advised him to tell the Earl that he was in danger of being Impeached for High Treason , and that from Letters under his own hand ; and that when he should find himself in the Tower , he would have cause to repent that he had refused to hear what he had to tell him . These Instructions he followed , and told his Lordship that his Servants had Copied out his Letters , from whence would be drawn Matter to form an Impeachment : But the Earl would not be Wheadled by this to give him a private Audience , and thereby administer to him an opportunity of taking away his Life ; but askt him which of his Servants they were that had Copied out his Letters : To which Dangerfield replyed , That he knew not . Then the Earl answered , That he knew that all he said was false , for that if his Letters were made known to all the World , there would not be found Matter sufficient to endanger the least Hair of his Head , much less to form an Impeachment . Whereupon Dangerfield told him , That if that was his Lordships Opinion , he would take his leave ; and so departed , leaving his Lordship a little jealous of his Intentions . The Lady Powis would have perswaded him upon a Third Attempt , which he refusing , she struck him gently on the Hand with her Fan , calling him Cow-hearted Fellow , telling him , she would do it her self ; but Mrs. Cellier told her , that should not be , for She would perform it . In order to which , the very next day she went armed with a Dagger , to wait upon his Lordship , who received her very civilly ; but being made more wary than formerly , by Dangerfields last carriage , he strictly observ'd her , and perceiving her fumbling about her Pocket , betwixt Jest and Earnest , he clapt his hands upon hers , and there held them , pleasantly drolling with her till she was ready to depart ; but she was not gone so far as the Door , before she offer'd to return , which his Lordship observing , stept to her again , and clapping his hands upon hers , quite dasht her out of Countenance ; so that she departed without attempting further . Thus was his Lordship thrice , by Divine Providence , miraculously preserved from the bloody hands of Papists . The Plot being now ripe for Execution , and Treasonable Letters ready written , to be conveyed into the Custody of such Persons they intended to Accuse , and two or more Witnesses prepared to swear the Delivery and Receit of such Letters or Commissions against every man in their black List ; Dangerfield under the Name of Thomas , takes a Lodging in Ax-Yard in Westminster , ( pretending himself a Country-Gentleman ) where lay one Colonel Mansel , whose Chamber he soon made himself acquainted with , and therein conveyed about Nine or Ten of the aforesaid Treasonable Letters , superscribed to several honest Gentlemen and Persons of Quality , some of which were Favourers of the Dissenting Protestants : When he had so done , he informed some of the Officers belonging to the Custom House , That in that House there was concealed great Quantities of French Lace , and other prohibited Goods , desiring them the next Morning to bring a Warrant with them and search the House , which they promised . At Night he brought one Captain Bedford to lie with him ( as is supposed ) that he might be a Witness against the Colonel : Next Morning after the Colonel was gone forth , came the Officers to search for prohibited Goods ; Dangerfield was very officious in assisting them to search the Colonel● Chamber , and at length from behind the Bed brings forth the before-mentioned Pacquet of Letters ; upon which , casting his Eyes , and seeming surprized , he cryed out , Treason , These are all Treasonable Letters ; Whereupon the Officers carried them away to the Commissioners : But the Colonel coming in soon after , and being acquainted with all that had past in his absence , found means to retrieve them again ; and when he had so done , he made some Enquiry after Dangerfield , of whose Quality being well informed , he carried the Letters to His Majesty , with Protestations of his own Innocency , and Dangerfield's Villany . Whereupon on the 23. of October , the Council ordered Dangerfield to be taken into Custody by a Messenger , and after a full hearing of the Business before them , Oobct . 27. they Committed him to Newgate . When Colonel Mansel had thus detected Dangerfield , the above-mentioued Captain Bedford came in very generously of himself , and confessed several things he was privy to , amongst which , one was , That this ' Dangerfield would have perswaded him to swear that Sir Thomas Player spoke Treason , thereby to have taken away the Life of that honest Gentleman . The Letters before mentioned gave Light enough to perceive what the Design was the Papists were then contriving ; Whereupon Sir William Waller ( who has been all along very zealous in discovering the Priests , and their wicked Plots , notwithstanding their Threats and Attempts to take away his Life ) understanding that Dangerfield used to lodge at Mrs. Celliers , went thither on Wednesday , Octob. 29. to search her House ; and that he might leave no place unsearcht , he ordered a Tub of Meal to be emptied , which being done , at the Bottom thereof was found a little Paper-bod● tyed with red Ribbons , wherein was a List of several Persons of Quality , and others , to the number of above 500. whom they designed to ruin by this their New Plot. They had set down his Grace the Duke of Monmouth for General of the Army to be raised ; the Lord Grey , Lord Brandon and his Son , and Sir Thomas Armstrong , for Lieutenant-Generals , Sir William Waller and Mr. Blood for Major-Generals , &c. the Duke of Buckingham , Lord Shaftsbury , Lord Essex , Lord Roberts , Lord Wharton , and Lord Hallifax , were to have been accused for the chief Counsellors and Managers of this Plot. Many others things were contained in these Papers , relating to the Management of their Design : Upon this Mrs. Cellier was committed to the Gatehouse . Their Plot being now sufficiently laid open , Dangerfield ( notwithstanding Mrs. Cellier● Encouragement to be constant and firm to the Catholick Cause ) thought it time to confess the Truth , and being brought before the Right Honourable Sir Robert Clayton Lord Mayor of London , on Friday Octob. 31.1679 . he made a large Confession , which held them from Five of the Clock in the Afternoon , untill Two next Morning . Part whereof was , That he was sent for to the Tower , whither he went in disguise , where after some discourse with the Lord Powis , the Lord Arundel asked him , If he were willing to do any thing to advance his Fortune ; to which he answered he would do any thing . Then the Lord Arundel asked him if he would kill the King for a good Reward ; to which he replyed , He would kill any body but the King , or his Royal Brother . That then the aforesaid Lord asked him the same Question again ; and he answered , No. Then said the Lord Powis , No , no , my Lord Arundel does onely this to try you : But my Lord ( continued he ) what would you give him to kill the King ? 'T is worth ( said the Lord Arundel ) 2000 l. That then the Lord Powis told him , he should have 500 l. to kill the Lord Shaftsbury . That Mr. Gadbury told him , the Lords in the Tower were angry with him , as also chiefly the Lord Castlemain , for that he would not kill the King , when he might easily do it , and no hurt befall him . That here Captain Bedford was then called in , and said , That he was at several Clubs with Dangerfield . That he was at Thompsons the Printers , where was printing , The Presbyterian unmask'd . That Dangerfield paid Money to Dormer in S. John's . That Dangerfield would have got a List of the Club at the Kings-head , but the Drawer would not give it him . That at the Green Dragon he got the Names of about 60 Persons that used to meet there . Th●● he went with him to the Sun and Ship Taverns , where he enquired if the Duke of Monmouth had , 〈◊〉 been there the Night before he went away . That Dangerfield said , Gadbury brought him acquainted with ●●●bert Peyton . That Dangerfield told him , the Lord Shaftsbury , Sir William Walier , Doctor Tongue , and others , ●ad private Meetings near Fox-ball about the Plot. The Earl of Peterborough being called in , and having an account of what was laid to his Charge , made a very plausible Speech in answer thereto ; and as to the business of Sir Robert Peyton , he said , That Mrs. Cellier told him that among others which the had brought over to be serviceable to His Majesty and the Duke , Sir Robert Peyton was one , who had declared to her , that he would gladly come in , but that he thought the Duke of that temper , that he would never forget an Injury . That then he assured Mrs. Cellier , the Duke was no such person ; and then the replyed , that Sir Robert would willingly meet him at Mr. Gadbury's . That they did meet accordingly at Mr. Gadbury's , where Sir Robert did say , that he would s●rve the King to all purposes ; but seemed to doubt of the Dukes being reconciled to him . That afterwards he waited on the Duke at his Lordships Lodgings , and from him received all the assurance of favour he coul●●enre . These are the principal things that were acted before the King and Council , the Result whereof was , that the Earl of Castlemain ( first ) and ( after ) the Lady Powis was committed to the Tower , Mr. Gadbury to the Gate-house , Mr. Rigaut and Mrs. Cellier to Newgate , and several others to the Custody of Messengers . About this time Sir William Waller ( searching a House near the Arch in Lincolns-Inn Fields , leading to Duby-street ) seized on several Habits , Vestments , Crucifixes , Reliques , and other Popish ●●●●kets , all very rich ; as also divers Trunksand Boxes full of Books and Papers , that did belong to Father 〈◊〉 lately executed , wherein are set down several great sums of Money paid by him in about 70●8 years last part , for carrying on the Catholique Cause ; as likewise many other things that confirm the truth of the Kings evidence . Among the Relicks was found one great Piece of Antiquity , and by computation of time near 800 years old . It was a Cross of Gold weighing about 4 Ounces , upon which on the one side was engraven these words , Defendite Gentes ●anc partem Crucis Omnipotentis ; in English , Defend O ye Nations this part of the Omnipotent Cross : On the other side were engraven the Arms of Alfred King of England , who dyed in the year 901. Besides which engraving , it was empail'd with divers precious Stones of a considerable value . Within the Cross was another Cross of Ebony , to which the Gold one seem'd to serve onely for a Case ; and as if it had been a little Nest of Serpentine Idolatry , the Ebony Cross was inlaid with another Cross of a quite differ●●● Wood , which it is suppos'd , they believ'd to be a piece of our Saviour's Cross . There was also a Gold Ring with a Motto wrap'd up in white Paper , upon which was written , The Ring of the Bishop of Glascow , with several other Curiosities , which are as yet preserv'd . On Novem. 5. Mr. Courtees was taken and brought before Justice Warcup , who having taken his Examination sent him to the Gate-house . At his Examination , he gave an account of his first acquaintance with Mr. Willoughby , ( not knowing then that he went by any other Name ) and that Willoughby told him , that the Presbyterian were conspiring against the King and Government , and were privately raising an Army , and that Mr. Blood was one that gave out Commissions for that purpose ; and perswaded him to use his endeavour to get one , and if he could do so , he would bring him to the King , whereby he should get 5000 l. And that upon this he made his application to Mrs. Bradley in order thereto , believing what Dangerfield said , and that there was really Presbyterian Plot on foot : so that what he did , he said was upon a Loyal Design . But there is some cause to s●●pect what he said , if we reflect on what Mrs. Bradley deposed on Nov. 1. and what he acknowledged now viz. That the last time Mrs. Bradley saw him , asking him when they should get the 5000 l. He replied , that 〈◊〉 would not meddle in it , that it troubled his Conscience , and that it would be Treackery if it were done , and it 〈◊〉 to no purpose to meddle in it now , for there is a List sound out . However it be , he is since bailed out of the Gate-house : And for a confirmation of his Guilt , is gone aside . And now almost every day new Discoveries are made , either of Priests or their Appurtenances , Reliques and seditious Papers . Dormer a Priest was seized by Dr. Oates at the Door of the Council-Chamber , on Nov. 4. 〈◊〉 he was busie in discourse with the Lady Powis , and was sent to Newgate . On Nov. 11. Sir William Waller seized at Turner's in Holborn , several seditious and scandalous Libels , Popish Books and Pamphlets ; as also divers Beads , and Priests Habits , and some Reliques , one of which was a very fine Handkerchief , which had been dip'd in the Blood of the five Jesuits lately executed . Not long after Sir William seized on one William Russel , alias Napper , a Franciscan Fryar , and Titular Bishop 〈◊〉 Norwich : With him were taken the Garments belonging to his Office ; as also the Form of an Oath of Abjuration , for his Proselytes , to this effect ; That they did from thenceforth renounce those damnable and heretical Doctrines , wherein they had been educated and instructed , and that they did oblige themselves under the penalty of Damnation to remain stedfast in the Faith of the Mother-Church of Rome , &c. Together with a Latin Prayer , in the Margin where of was written in English , Who ever says this Prayer shall be free from the Plague . And several Popish Books , &c. On Friday . Nov. . 21. Sir Robert Peyton , Mr. Nevil , Mr. Gadbury , Mrs. Cellier with her Maids , and others were severally Examin'd ; when it was sworn , that Sir Robert Peyton had had frequent Conferences with Mr. Dangerfield : and the further hearing of the Matter being put off till Wednesday , Nov. 26. Sir Robert was then ordered to give Bail for his Appearance at the Kings-Bench-Bar , the first day of the next Term , to answer to such Informations as should then be brought against him by the Attorney-General . Dr. Oates during these Transactions had two of his Servants , Lane ( often mentioned in this History ) and Osborn confederated with one Knox belonging to the Lord Treasurers Family , against him , who Indicted him for no less a Crime than Sodomy : But it being proved a malicious slander , and his Accusers perjured Villains , who were hired by the Lords in the Tower , to invalidate his Evidence , the Jury brought it in Ignoramus . And Dr. Oates thereupon bringing in an Indictment against them in the Kings-Bench , Knox and Lane ( Osborn being fled ) were stied on Tuesday , Nov. 25. When the whole Design was so particularly laid open , especially by Mr. Dangerfield ( whose Pardon was persected the day before ) that every one present was convinc'd of the intended Villany , and the ●ury ( without the Lord Chief Justice's summing up the Evidence ) declared them guilty of the Indictment . But their Sentence is deferred till next Term. We shall here close our History with our Prayers to God , 〈◊〉 bring to Light all the Dark Contrivances of Jesuits and wicked men ; and to their Plots , and our Divisions and D●●●●●● put FINIS . 
A69679	----	Popery, or, The principles & positions approved by the Church of Rome (when really believ'd and practis'd) are very dangerous to all and to Protestant kings and supreme powers, more especially pernicious, and inconsistent with that loyalty, which (by the law of nature and scripture) is indispensably due to supreme powers, in a letter to a person of honor / by T. Ld Bishop of Lincoln. Barlow, Thomas, 1607-1691. 1679 Approx. 252 KB of XML-encoded text transcribed from 68 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A69679 Wing B840 ESTC R13608 11914849 ocm 11914849 50924 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. A69679) Transcribed from: (Early English Books Online ; image set 50924) Images scanned from microfilm: (Early English books, 1641-1700 ; 807:11 or 1734:25) Popery, or, The principles & positions approved by the Church of Rome (when really believ'd and practis'd) are very dangerous to all and to Protestant kings and supreme powers, more especially pernicious, and inconsistent with that loyalty, which (by the law of nature and scripture) is indispensably due to supreme powers, in a letter to a person of honor / by T. Ld Bishop of Lincoln. Barlow, Thomas, 1607-1691. [2], 116 p. Printed by Tho. Newcomb, for James Collins ..., [London] In the Savoy : 1679. Signed at end: T.L. This item appears at reel 807:11 as Wing B840, and at reel 1734:25, incorrectly identified as Wing B839. Reproduction of originals in Huntington Library and Bodleian Library. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Catholic Church -- Controversial literature -- Early works to 1800. Anti-Catholicism -- England. 2005-03 TCP Assigned for keying and markup 2005-04 Apex CoVantage Keyed and coded from ProQuest page images 2005-05 John Latta Sampled and proofread 2005-05 John Latta Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion POPERY : OR , THE Principles & Positions Approved by the CHURCH OF ROME ( When Really Believ'd and Practis'd ) Are very Dangerous to all ; and to Protestant Kings and Supreme Powers , more especially Pernicious : And Inconsistent with that Loyalty , which ( by the Law of NATURE and SCRIPTURE ) is Indispensably due to SUPREME POWERS . In a LETTER to a Person of Honor ; By T. L d Bishop of LINCOLN . Rev. 18. 4. Jer. 15. 6. Come out of her my people , least ye be partakers of her Sins and Plagues . In the SAVOY : Printed by Tho. Newcomb , for James Collins in the Temple-passage from Essex-street . MDCLXXIX . FOR MY Honored Friend L. N. P. SIR , I Received and read your Letter , and this comes to ( bring my humble Service , and ) tell you so . In your Letter you tell me , First , Of an Inhumane and Bloody Design and Popish Plot , a Traiterous and Roman-Catholick Conspiracy ( as you call it ) against the Sacred Person and Life of our Gracious KING , ( whom GOD preserve ) and many more ( by them ) design'd for Ruine , and for the Subversion of the true Religion Establish'd by Law , and introducing Papal Tyranny , Superstition and Idolatry . A Design not only Unchristian , but Inhumane and Barbarous ; beyond all examples of Turkish or Pagan Cruelty ; nor has it ( in any story ) any parallel Impiety ; unless perhaps , that Bloody a French Massacre , or the Gun-powder-Treason ; all contriv'd and carry'd on , by Men of the same desperate Principles , and ( though with the blood and ruine of many thousand innocent persons ) to advance the Papal Interest . Secondly , You say , That the Popish Party decry this Impious Conspiracy , as a State-Trick ( without truth or reallity ) to make Catholicks ( as they commonly miscall themselves ) odious to the People , and this whole Nation . This I believe ( and know ) they do . As their Plots and Conspiracies , so their Impudence to deny or lessen them , ( when discover'd ) is monstrous , and ( were not their Persons and Principles known ) incredible . So they did , ( where , and when they durst ) and still do b call the Gun-powder-Treason , A State-Design , to make them ( though they were innocent ) seem guilty , and Criminals . Thirdly , Lastly , you say , that several Papists tell you , ( in excuse of Popery , and their Party ) That if indeed there be such a Plot and Conspiracy , ( as is pretended ) yet it is the only fault of those persons concern'd in it , not of Popery , or their Religion ; the Principles and Doctrine of their Church , giving no ground or incouragement to such impious and Anti-Monarchical practices . This I believe too ; because I find them making the same Apology for themselves , to take off the guilt of the Gun-powder-Treason . For ( without all truth or modesty ) they tell us in Print ; c That the Gun-powder-Treason was MORE THAN SUSPECTED , to be the CONTRIVANCE of Cecil , the great Politician , TO RENDER CATHOLICKS ODIOUS ; and that there were but VERY FEW of that Religion , ( AND THOSE DESPERADOES TOO ) detected of it , &c. All d sober Catholicks detesting that , and all such Conspiracies . Now these things premis'd , you desire to know of me , whether I think these their Allegations and Apologies true ; or if I think them untrue and insignificant ( as you may be sure I do ) that I would give you some reasons why I do so . In obedience therefore to your command , and to satisfie that Obligation that lies upon me ( so far as I am able ) to Vindicate Truth , and my Mother the Church of England ; ( though I have little time , and few Books here ( being absent from my own ) save what I borrow of friends ) I shall endeavour to say something , which may ( I hope ) be pertinent , towards the conviction of our Adversaries , and your satisfaction . And here , I shall plainly set down , I. The Position I undertake to make good . II. The Proofs and Reasons of it . I. The Position is this ...... The Doctrine and Principles of Popery , own'd by the Church of Rome ( when believed and practised ) are not onely dangerous , but pernicious to Kings , ( especially to those who are Protestants ) prejudicial to the just rights of Monarchy , and inconsistent with that Loyalty , which ( by the Laws of Nature and Scripture ) is due to them ; and particularly to our Kings , by the establish'd and known Laws of England , made antiently , even by Popish Kings and Parliaments , against Papal Usurpations , and Anti-Monarchical Practices . And here ( because it is impossible distinctly to shew , how Popish Principles are dangerous to our Kings , and prejudicial to their Just Rights , and Royal Prerogative ; unless we first know , what that Prerogative , and those Rights are ) I shall inquire , 1. What the Jura Coronae , the Rights and Prerogatives of the Imperial Crown of England are , as to our present concern . 2. How Popish Doctrines and Principles , may be dangerous , or pernicious to them . 1. For the First ; That England is a Monarchy , the Crown Imperial , and our Kings SUPREME Governors , and SOLE SUPREME Governors of this Realm , and all other their Dominions , will ( I believe , I am sure it should ) be granted ; seeing our Authentick Laws and Statutes do so expresly , and so often say it . In our Oath of Supremacy we Swear , that the King is , the ONLY SUPREME Governor . SUPREME , so none ( not the Pope ) above Him : and ONLY SUPREME ; so none co-ordinate , or equal to Him. So that by our known Laws , our King is , Solo Deo minor , invested with such a Supremacy , as excludes both Pope and People ( and all the World , God Almighty only excepted , by whom Kings Reign ) from having any Power , Jurisdiction , or Authority over Him. For this Soveraignty and Supremacy belonging to our Kings , and the Imperial Crown of England is asserted , not only by the Statutes of e Q. Elizabeth , f King James , and g Charles the Second , ( Protestant Princes ) but even those Statutes made by Popish Princes and Parliaments , declare the same : I instance only in h Richard the Second , i Henry the Eighth , and k Q. Mary ; ( though all the Statutes of Provisors , were pertinent to this purpose . ) That Richard the Second and His Parliament were Roman-Catholicks , is manifest ; and it is as certain , That Henry the Eighth and His Parliaments ( when the Statutes cited were made ) were so too . For 't is evident , that those Statutes were made Anno. 24. and Anno. 25. Hen. 8. that is , Anno. Dom. 1532. and 1533. when neither He , nor His Adherents , were Excommunicate , but actual Members of the Roman Church then , and for some years after . For though Pope Paul the Third was angry , and about it , Anno. 1535. yet he did not actually Excommunicate him or his Adherents , before the year l 1538. which was six years after Henry the Eighth , and His Popish Parliament had Vindicated the Rights of the Imperial Crown of England , against the irrational and unjust Pretences and Usurpations of the Pope ; and declared , that the Supremacy ( both in Ecclesiastical and Civil Things ) ever did ( de Jure ) belong to the Imperial Crown of England , not to the Pope's Mitre : He having no more to do in England , ( Jure proprio , or by any Law of God or Man ) than Henry the Eighth in Italy . And that Parliament of Queen Mary , ( cited in the Margent ) although a Popish Parliament , yet declares fully for the Queen's Supremacy , ( which , to some may seem strange ) for that Act expresly says , 1. That the IMPERIAL CROWN of this Realm , with all its Prerogatives , Jurisdictions , &c. was descended to the Queen . 2. That she was the SOVEREIGN and SUPREME Governor of all Her Dominions , in AS FULL , LARGE , and AMPLE MANNER , AS ANY OF HER PROGENITORS , ( therefore in as ample a manner as Her Father Henry the Eighth . ) 3. That by the MOST ANCIENT LAWS of this Realm , the punishment of ALL OFFENDERS , against the Regality and Laws of this Realm , belong'd to the King , &c. So that even a Popish Parliament acknowledges and declares , the Kings of England possess'd of such a Supremacy , over all Persons , and that by our MOST ANCIENT Laws , that He may punish ALL OFFENDERS ( Clergy or Laity ) against the Laws , and His Regality . ( How contradictory to this , the Trent Council and the Doctrine of the Roman Church is , you shall see anon . ) But for the Supremacy of the Kings of England , ( according to our Ancient and Later Laws , I refer you to the m Learned in those Laws ; who will give you a clear Declaration of this Supremacy , and a just Vindication of it , from those impertinent ( and seditious ) Objections brought against it by some , who , inslaved to Rome , have cast off Loyalty to their King , and Love to their Country . And lastly , As for the Supremacy of Kings , ( so far as it concerns the Laws of God , ( Natural or Positive ) and Divines to determine it ) I refer you to the Answer● of the n University of Oxon , to a Letter of Henry the Eighth , requiring their Judgment in that Point : To the o Articles of Edward the Sixth ; Of Queen p Elizabeth ; The Articles q of Ireland ; The r Injunctions of Elizabeth ; The s Canons of 1. Jacobi ; And the t Canons ( sub Carolo Martyre ) 1640. ( besides the Writings of many particular Learned Men : ) In which you may see the Judgement of the Church of England , concerning Supremacy , and the Loyalty due to our King , clearly and fully express'd ; and ( in the late unhappy Rebellion ) more truly profess'd and practic'd by Her Sons , than Papist , Presbyter , or Fanatique , ( though some of them vainly brag of their Loyalty ) can , with any just reason pretend to . If you desire further satisfaction and evidence , for the Supremacy of Kings , ( particularly of our Kings , and the Roman Emperors ) even in Ecclesiastical Matters ; you know , and ( at your leisure ) may consult , the Collections of our u Saxon , and the w Imperial Laws ; where you may have sufficient and abundant evidence , that ( as to matter of Fact , never questioned in those days ) those Emperours and Kings , made many Laws and Constitutions , in Ecclesiastical Matters , ( which concern'd the Church ) as well as Civil , ( which concern'd the State. ) And ( if you desire it ) I can shew you , an Original MS. ( agreed upon , and approved by the Convocations of both Provinces , ( Canterbury and York ) and subscribed by both Archbishops , and several of each Province ) wherein it is clearly shewn , ( so far as Scripture , and other Records of those times mention them ) that Kings ( from the beginning of the World , till our Blessed Saviours time ) did , and de Jure , might exercise an Ecclesiastical , as well as Civil Jurisdiction and Supremacy ; especially the Kings of the Jews , his own People ; which Monarchy was of Gods own ( and perticularly Divine ) Institution . These things premis'd , I come now to shew you , ( in the second place ) how dangerous , and ( when , and where they have power to put them in execution ) how pernicious Popish Principles are , to the Persons of Kings , and their just Rights and Prerogatives . And here , I say , 1. That many of their Popish Principles , and generally approved and received Doctrines , are not only dangerous , but destructive to , and inconsistent with the just Soveraignty and Supremacy of Kings . Because they generally say , and ( in a thousand Books writ to that purpose ) industriously endeavor to prove it , That all Kings and Emperors , are so far from being Supreme , that they are Subject to the Pope , as to their Superior Lord , to whom they owe Service and Fidelity . That this may appear , consider , 1. The Emperor , x when he comes into the Popes presence , as soon as ever he sees him , he must ( His Hat off , and bare-headed ) bow , till his Knee touch the ground , and worship the Pope ; and coming nearer , must bow again ; and when he comes to the Pope , he must how a third time , and DEVOUTLY Kiss the Popes Foot. The Emperor must WORSHIP the Pope , with the Incurvations , or bowings of Body , even to the ground ; and then ( bare-headed , and on his Knees ) DEVOUTLY Kiss the Pope's Foot. Execrable and prodigious Pride ! The Pope ( without all truth or probability ) vainly and ridiculously , only pretends to be Christ's Vicar , and so , ( if it were true ) is less than his Master ; and yet our blessed Saviour never requir'd , nor had such Adorations , Incurvations , or Kissings of his Toe , of any , much less of Kings or Emperors . Nor would any Man require such , but the y Man of Sin ; who exalts himself ( takes that greatness which God never gave him ) above all that is call'd God , or worshipped : That is , above all Kings and Emperors . Well , but does not the Pope ( in this Case ) shew some respect and civility to the Emperor ? Does he not uncover his head , or bow his body , &c. No ; for the same Authentick Book , of the SACRED Ceremonies , of the HOLY Roman Church , tells us z .... That the Pope never gives any reverence , to any MORTAL whomsoever , either by rising up apparently ▪ or by uncovering , or bowing his head . Onely ( sayes that Ceremonial ) when the Emperor has kiss'd the Foot of the Pope , sitting in his Chair , he riseth up , A VERY LITTLE to him ; and so he does sometimes to GREAT PRINCES . Whether this can stand with that Supremacy , which ( by Divine Law , Natural and Positive ) is due to Kings , to be so far subject , and slaves to the Pope ; let Kings ( who are most concern'd ) and the World Judge . And it is to be consider'd , that the Book I cite for those passages concerning the Pope , is no Apocryphal , or Non-licenc'd Pamphlet , containing the inventions of some private person ; but it contains the SACRED Ceremonies of the ROMAN CHURCH , collected by Marcellus ARCHBISHOP of Corcyra , dedicated to POPE LEO the Tenth , printed at ROME , and highly approved , and a commended by their eminent Writers . 2. But this is not all ; the poor Emperor must do ( the Pope ) his great Superior and Master , more service , and be his Groom , or ( at best ) Gentleman b of his Horse . He must hold the Popes Stirrup till he get on Horseback , and then lead the Horse for some paces c ..... Caesar ( traditis sceptro & pomo ▪ uni ex suis ) praevenit ad equum Pontificis , & TENET STAPHAM , quoad Pontifex equum ascenderit ; & deinde accepto equi fraeno , per aliquot passus ducit equum Pontificis : and the Emperors have ( de facto ) executed this mean Office ( which was impious and prodigious pride in the Pope , requiring or permitting ; and degenerous in the Emperors , in performing it : ) So the Emperor d Sigismund held the Stirrup of Pope Martin the Fifth . And the Emperor e Frederick , of Alexander the Third , &c. And the same Frederick had done the same to Pope Adrian the Fourth ( if f Baronius say true ) ..... In conspectu exercitus sui , Fredericus OFFICIUM STRATORIS cum JUCUNDITATE implevit , & streguam FORTITER tenuit . And , that it might be remember'd , Baronius has put this Note in the g Margent ..... Ut Reges & Imperatores INSERVIANT . PAPAE . And in the Margent of the next Paragraph ...... Rex implet h munus STRATORIS Papae . 3. Nor is this all ; the Emperor must Swear Fealty to the Pope ; and that he will be his Proctor , to defend and maintain all his Rights and Honors , &c. In this form i ..... Ego Rex Romanorum futurus Imperator , promitto & juro , me de caetero Protectorem & Procuratorem fore summi Pontificis , in omnibus Necessitatibus & utilitatibus suis , custodiendo & conservando possessiones , honores , Jura , &c. Thus Pope Innocent the Third made our King John Swear Fidelity and Allegiance to him , in this form k Ego Johannes Rex Angliae ..... fidelis ero ..... Ecclesiae Romanae ac DOMINO MEO , Innocentio Papae 3. &c. And before this , Pope Gregory the Seventh ( that Prodigy of wickedness and Papal Tyranny ) sends Hubertus to William the Conqueror , l requiring him to Swear Allegiance and Fidelity to him and his Successors . 'T is true , that the Conqueror had understanding enough to know His Royal Rights , and the Popes injust pretences , and so ( as well became a King ) peremptorily refused to take any such Oath . Fidelitatem facere nolui ( sayes he in his Letters to the Pope ) neo volo . However , hoc Ithacus vellet ; this power they pretended to , and ( as they had ability and opportunity ) required it , and ( we may be sure ) when they have an advantage and power , they will both require , and severely ( by Interdicts , Anathema's and Excommunications ) exact it . And well they might , if they had that vast Power and Jurisdiction over Kings , which the Canonists , Jesuits , Schoolmen , Casuists , Summists , and their greatest Writers generally give them . I shall ( of many ) give you some few Instances . 4. Cardinal Pool m after he had said , and ( as he thought ) proved ; That the King was the product of the Pope and People ; by them created and made King ; and that the Office of the Pope and Priest , was the Office of a Father , the King being his Son. He adds ..... That Officium Patris est PRORSUS MAJUS REGIO ET DIVINIUS . And then he has put these words in the Margent ( that they might be taken into special consideration ) n .... The Priest COMMANDS THE KING , but the KING CANNOT COMMAND THE PRIEST . The Priest then is superior , and the King his subject : and so good night to the Kings Supremacy . And a little before , he says o .... Henry the Eighth imitated the PRIDE of LUCIFER , when he made himself VICAR of Christ. This is pretty well ; but as the Pope desires , so the Cardinal ( and others generally ) give him more p ...... Petri Cathedram SUPER OMNIA IMPERATORUM solia , & OMNIA REGUM tribunalia CONSTITUIT CHRISTUS . The Pope ( by their Divinity ) is Jure divino , superiour to all Kings and Emperors : And yet St. Paul q ( equal to St. Peter , and far above any of his successors ) acknowledges that the Emperor r ( and he a Pagan ) was his Judge , and legal superior , and ( as such ) Appeals to him . Azorius ( a great and learned person ) confirms the Cardinals Opinion ; and tells us s That the Emperor , BY THE LAW OF GOD , is SUBJECT to the POPE , even IN TEMPORALS . And since him , a learned Man , and Prior General of his Order , tells us t That the Popes EMPIRE is over ALL THE WORLD ( Pagan and Christian ) and that HE is the ONELY VICAR OF GOD , who has SUPREME Power and EMPIRE , over ALL KINGS and PRINCES OF THE EARTH . And again u ..... Sicut unus est Deus , monarcha omnium ; sic inter homines , VNUS DEBET esse PRINCEPS & MONARCHA , qui OMNIBUS MORTALIBUS praesit & DOMINETUR , DEI scilicet VICARIUS . Non igitur Petrus SUB REGE , sed REGES SUB PETRO esse DEBENT , sibique & suis SUCCESSORIBUS INCURVARI , TENENTUR , & COLLA SUBMITTERE . And a little after x ...... Unus Dei Vicarius OMNIUM PRINCEPS & DOMINUS , Cui IMPERATORES , REGES , & Potestates OMNES HUMILITER OBEDIANT , sintque SUBJECTI . And good reason they should be so ( if he say true ) for Princes have all their Power and Authority from the Pope ....... Sicut luna accipit lumen à sole , sic REGIA potestas recepit authoritatem , NON ALIUNDE nisi A PAPA . And for the proof of this , he cites two great y Lawyers ( and might have cited an hundred more ) Johannes Andreas , and Hostiensis ... * Multas rationes afferunt Johannes Andreas & Hostiensis quibus probant , Papam esse Principem & MONARCHAM , & SUPERIOREM Laicorum omnium & Clericorum . Nay , 't is THE DUTY OF ALL KINGS , to suffer the Pope to domineer over them z .... DEBET Potestas Spiritualis Temporali DOMINARI . Nay , they are damn'd if they do not submit : for so the Lemma , or Title to that impious Extravagant of Pope Boniface the Eighth . Omnes Christi fideles ( the Text and Gloss expresly say it ) DE NECESSITATE SALUTIS SUBSUNT ROMANO PONTIFICI . Qui utrumque a gladium habet , & OMNES Judicat , & A NEMINE judicatur . The Pope has both Swords , that is , ( as their Infallible Judge , the Pope , falsely and ridiculously expounds it ) both the Spiritual and Temporal Power , and is SUPREME MONARCH , above all Kings . Nay further , they blasphemously say , That our Blessed Saviour had not done DISCRETELY , unless he had left such a Supreme Monarch over his Church at his Ascension to govern the World , b .... Non videretur Dominus fuisse DISCRETUS , nisi unicum post se talem Vicarium reliquisset . And , ( to fill up the measure of their Blasphemy against God , and their sordid and impious flattery of the Pope ) Hence it is , that they declare the Pope to be more than Man , c Papa stupor mundi .... Qui maxima rerum Nec Deus , nec homo , quasi neuter es inter utrumque . So the Gloss upon the Clementines , in their Canon-Law . And the famous Inscription ( if I forget not ) on an Altar at Rome , is as blasphemous ( or rather more ) as the former . The words these ; Paulo 5 o VICE-DEO , Pontificiae OMNIPOTENTIAE vindici acerrimo , &c. where although VICE-DEUS , signifie something less than God ; yet Omnipotence blasphemously attributed to the Pope , must signifie , that he was more than Man. But there is another Gloss , which does not mince the matter , but in plain words , speaks down-right blasphemy : in which it is d Dominus DEUS noster Papa . So that these Glosses , though they agree in Impiety , and are both blasphemous ; yet they contradict each other ; the one saying , that the Pope is God ; the other , that he is neither God nor Man. Now , if this be true , I desire some of their Canonists would inform me , what they think the Pope is . For if ( according to their Law ) he neither be God nor Man ; seeing ( I suppose ) it will be granted , that he is a rational Creature , and no good Angel , he must be ( by their Law and Logick ) an incarnate Devil . I do not call him so ; but only shew , what ( by the just consequences of their impious and blasphemous Glosses ) he must be . 5. And here , it may not be unworthy of our observation , that although Thomas Manrique ( Master of the sacred Palace ) in the year 1572. thought e fit to have this impious Gloss left out , and has ( in Print ) published his opinion : yet Pope f Gregory the XIII . thought otherwise , and approves and passes this blasphemous Gloss ( with such others ) and so it still remains in the g Roman and h Parisian Editions . Now although the Congregatio Indicis , and their Inquisitors , in their Indices Expurgatorii , take particular notice of , and Damn such Sentences as these ( though Principles of Christian Religion evidently contain'd in Scripture ) i Abraham fide justus . k Christus credentibus salus . l Justitia nostra Christus . Omnes m sumus peccatores . I say , though they constantly Damn such Sacred Truths , and command them to be expung'd ; yet this impious Gloss ( making , as they think , for the Popes absolute Monarchy ) stands untouch'd , in their last and best Editions of their Canon-Law . Onely they have in the last Edition ( I have yet seen ) added this Note in the Margent , over against the Gloss n ..... Haec verba sano modo sunt accipienda . And that is ( according to the meaning of Johannes Andreas , the Author of that Gloss ) those words must be taken so , as they make most for the Popes Supremacy : for so it immediately follows .... Prolata enim sunt ad ostendendam amplissimam esse Pontificis Romani potestatem . Now this Supremacy of the Pope being granted , ( which their Lawyers , Authentick Laws , their Canonists and Councils , and all their greatest Writers , Jesuits especially , generally contend for ) it evidently follows , that the Pope is the sole and onely Supreme Power on Earth ; and so all Kings and Emperors are , and must be his Subjects , and so must lose that Supremacy , which ( by the Laws of Nature and Scripture ) does de Jure belong to them : For they say , and industriously endeavor to prove this Absolute Supreme Power and Monarchy of the Pope , over all Kings and Emperors in the World. I shall , to satisfie you , bring two or three more Witnesses to prove it . I. Abraham o Bzovius tells us , 1. That the Pope is MONARCH of ALL CHRISTIANS ( Kings and Emperors included . ) 2. That he is SUPREME over ALL MORTALS . 3. That there lies no APPEAL from him . 4. That he is JUDGE of HEAVEN , and in al● EARTHLY JUDGMENTS SUPREME 5. That he is , THE ARBITRATOR of THE WORLD . These ( and many more such ) Bzovius industriously indeavors to prove out o● their Popish Authors . Nor is his Book an● surreptitious Work , clandestinely publish'd such as Rome would not own ; for it comes out , with all the Solemn Approbations and Commendations of his Superiors , and the Apostolick Inquisitor ; who thus approves Bzovius his Book ( and so all the above-mention'd Extravagant and Antimonarchical Positions ) p — Seeing it sufficiently appears , by the APPROBATIONS of the DOCTORS , and the Authors FAMOUS NAME ; that the Learning of this present Work is SINGULAR , and the DOCTRINE SOLID , both IN FAITH and MANNERS ; therefore I think it fit to be publish'd , FOR THE COMMON UTILITY . So that this Doctrine of the Popes Supremacy , above all Kings and Emperors , is not Bzovius his private Opinion , but has the Approbation of the Roman Church ( at least in the Judgment of those who approved it ) being attested by those , who ( by that Church ) are impowered for that purpose . II. My next Witness is Isiodorus Mosconius ( Vicar-General to the Archbishop of Bononia , and a learned Lawyer ) who tells us q — That the Pope is UNIVERSAL JUDGE , KING OF KINGS , and LORD of LORDS , because his Power is of God ; That GODS TRIBUNAL and the POPES , is one and the SAME , and that they have the SAME CONSISTORY : and therefore ALL other Powers are HIS SUBJECTS , and that the Pope is JUDGED of NONE BUT GOD ; not of THE EMPEROR or KINGS , or of the CLERGY or LAITY . And he cites many of their Canons and Councils , which ( as positively as he ) say and prove the same thing . III. Celsus Mancinus ( De Juribus Principatuum , Romae 1596. lib. 3. cap. 1 , 2. ) is not far short , in attributing an absolute supreme Power to the Pope , even in Temporal things . For ( in the place cited ) he tells us Three things ( which he fully proves , out of their best Authors . ) r 1. That the Pope is LORD OF THE WHOLE WORLD . 2. That the Pope ( as Pope ) has TEMPORAL POWER . 3. That this temporal power of the Pope , is , of ALL OTHER POWERS in the World most EMINENT ; and ALL other Powers DEPEND on the POPE . But let this pass ; I shall cite you a greater Authority which will not only tell you , that the Papal Power is greater than Regal and Imperial , but how much it is greater : for , IV. Pope Innocent the III. ( as Infallible as any of his Successors ) tells us , that the Papal s Power , is as much greater than the Imperial , as the SUN is greater than the MOON . And the Gloss there t says , that is 47 times greater . He who put the Note in the Margent there , thinks this too little ; and therefore he says , Quinquagies septies ; The Papal Power is ( according to his Arithmetick ) 57 times greater than the Imperial . A Man would think , that ( by these accounts ) the Popes Power were great enough . But there is an Addition there , ( who was the Author of it , I know not ) in which we are told , ( you may believe so far as you think sit ) that the Papal Dignity exceeds the Imperial , no less than 7744. so inconsiderable a thing ( in these Mens account ) is Regal and Imperial Majesty , in respect of the vast Greatness of Papal Supremacy . In short ; If you compare that Decretal of Innocent the Third ( but now cited ) with that famous Extravagant of Pope u Boniface the Eighth , ( both which are received into the Body of their Canon-Law ) you will find them cite several places of Scripture , ( miserably misunderstood ) and bring reasons to prove the Papal Power above the Regal and Imperial . But the consequences they draw from those Texts they cite , are so far from being Infallible , that they are ( like those who cite them ) evidently false ; and what other Arguments they bring , are not only unlike reason , but ridiculous : yet although neither the Reasons , nor the Authority of their Popes , nor the general consent of the ablest Writers Rome has , ( who all endeavor to establish the same Position , and the Popes extravagant Supremacy ) can prove that he really has such Power , ( nor are they cited by me to any such purpose ) yet they clearly prove that they own that Doctrine ( which is all I aim at ) and ( though they cannot ) gladly would make it appear probable , and have us and all others to believe it . 6. And further , from this unlimited Supremacy of the Pope , they conclude ( and publickly profess ) his power to depose Kings , absolve their Subjects from all Oathes of Allegiance , and dispose of their Kingdoms . That this may appear , I consider , 1. That to cite particular Popish Writers , would be endless , and needless ; that Bellarmine , Emanuel Sa , Suares , Mariana , Turrecremata , &c. that the Canonists , Casuists , Schoolmen , Summists , Jesuits , &c. are generally ( if not universally ) of this opinion , ( That the Pope may depose Kings , &c. ) is notoriously known to all , who know them . I shall onely instance in two or three ( to give you a taste of that impious doctrine , which all of them profess , assert , and ( so far as they are able ) vindicate , &c. ) And here , 1. Celsus Mancinus ( a learned Canon-Regular of the Order of St. Augustine ) tells us , that x — It is EVIDENT TO ALL , THAT EMPERORS ARE DEPOSED and DEPRIVED by the Pope , and that not ONELY FOR things pertaining TO FAITH , but ALSO for things pertaining to MANNERS and the CIVIL LAW . And Abraham Bzovius ( more fully ) sayes , ( as generally the rest do ) 1. y That the secular power IS SUBJECT to the SPIRITUAL ; so that it is no usurpation , if the Spiritual JUDGE the Secular . 2. The Pope has SUPREME POWER over Christian KINGS and PRINCES , who may CORRECT , DEPOSE , and PUT OTHERS in their PLACES . 3. The Pope may DEPRIVE a KING of his Royal Dignity for HERESY , SCHISM , for any intolerable crime , negligence , or laziness , if in great matters he break his Oath , or oppress the Church , &c. So that in all these cases ( by him there mention'd , and they are Eight or Nine ) the Pope may depose a Supreme Prince ; and the Pope himself is SOLE JUDGE both of the CRIME and Condemnation . And to make all this good , 1. he gives us a z Catalogue of above Thirty Kings and Princes , who have ( de facto ) been Deposed , or ( by Excommunications and Anathema's ) Damn'd by the Pope . 2. And then he cites the Canon of a * General Council of their own , ( of which anon ) and above an hundred eminent Authors of their own Church , who assert and justifie that Impious Opinion . 3. And then he further adds , that AN INNUMERABLE company of ENGLISH MARTYRS ( following their Captain Edmund Campian , a Villain Condemned and Executed for * High Treason ) did with their Pens and Blood maintain the same Opinion . — INNUMERABILES etiam Anglicani MARTYRES DUCEM Edmundum CAMPIANUM secuti , pro PRIMATU Roniani Pontificis , ab Hen. 8. & Elizabetha caesi , Sanguine profuso , & stilo exerto idem do●uerunt . So that we may see , the Doctrine of the Pope's Power to DEPOSE KINGS , must be de Fide , an Article of Divine Truth , and They Martyrs who die in defence of it : for Campian is with them , a * Most FAMOUS MARTYR . These Positions , asserted publickly and in Print , by Popish Authors , with so much confidence , and without any check of the Romish Church , of which they are Members ; may justly seem impious and horrid to any sober Christian , who wishes well ( as all good Subjects should ) to Kings and Monarchy : yet I shall shew you greater Abominations . One of their a Authors , writing against King James , ( of happy Memory ) tells us , 1. That the Pope's Power ( in the BELIEF of CATHOLICKS ) is not barely Ministerial , but IMPERIAL . CATHOLICI ( says he ) non tantum MINISTERIO , sed & IMPERIO Papam praesidere CREDUNT . And this Papal Power is b SUPREME , so that there resides in the Pope a night to direct and COMPEL , and a POWER OF LIFE AND DEATH . And to shew the reason of this , he adds ; c That the POPE is the SUPREME VICAR of GOD , the Emperor Supreme ADVOCATE of the Church , than which NOTHING can be more HONOURABLE for any KING : ( Surely Kings are much bound to him for that Honourable Office. ) The POPE ( as he goes on ) is THE HEAD of Christ's Body ; The Emperor and Kings are ARMS and HANDS ; And therefore it is MADNESS to say , That the HEAD has not EMPIRE over the ARMS . The POPE , who is the Head and Top of the Ecclesiastical Body , is govern'd by the INSPIRATION of the Holy Ghost . The ARMS can do nothing , but what pertains to the Food , Rayment , and Protection of the Body . And St. Paul forbids us to doubt , that the Government and Prescription of all these , belongs to the Head , and from thence is derived to the ARMS . And therefore if Kings do not feed and cloath the Body , if the ARMS or HANDS do not do their Office , they may ( by the Command of the HEAD ) be CUT OFF , as unprofitable Members . These are his words , or the English of them . So that ( by this Popish Doctrine ) the Pope , being Head of the Body , may , when he pleases , ( for he is Supreme and Sole Judge in the case ) cut off Kings and Emperors , who are but the Hands or Arms of that Body . And yet so hard is the Forehead of that Author , that he is not ashamed to say , ( and put it in the Margent , that all might take notice of it ) That this great Power of the Pope , is d NOT AT ALL dangerous or prejudicial to Princes . How dangerous this Doctrine of this Papal Supremacy , has been to Princes , the many Excommunications and Depositions of Kings and Emperors , in the six last Centuries , are evident and sad Witnesses ; and what mischief ( if not carefully prevented ) it may do for the future , it will concern Princes , and all who are Loyal , and love Them , and their own Preservation , seriously to consider . It was a Wise Mans saying , That Protestant Princes may be too secure , but never safe , while any Jesuite dwells in their Dominions . Thuanus speaking of the fatal , and ( by them , too secure ) not fear'd Tragedy of Hen. 3. and 4. of France , he seems to blame their too great Security , and then adds : MISEROS PRINCIPES , QUIBUS DE CONJURATIONE NON CREDI●UR , NISI OCCISIS . But to proceed . 2. Another of their Authors , and he a Learned Bishop ( Jacobus e Simanca by Name ) tells us that , which concerns all Protestant Princes to consider , and what they must expect from the Pope ; when he has Power to put their Traiterous Principles in execution . The thing he tells us , is this : Heretiques ( says he , and we know who are meant by that hard word ) are actually DEPRIVED OF ALL DOMINION and JURISDICTION , and their SUBJECTS FREED FROM THEIR OBEDIENCE : and this comprehends KINGS & OTHER LORDS . So Simanca . Nor is this his private or singular Opinion : For , 1. He proves it expresly out of a Decretal of Pope Gregory the Ninth , extant in the Body of their f Canon-Law . 2. He cites g Alphonsus a Castro , who also proves the Position of Simanca , by evident Testimonies of many and eminent Popish Authors . 3. It is to be considered too , that Simanca's Book is Priviledg'd , and Licenc'd to be Printed by Publick Authority , and with the Approbation and high Commendation of the Censor Librorum , the Learned Ben. Arias Montanus ; who tells us , that he had read it , h and judged it HIGHLY PROFITABLE , for the Knowledge and PRACTICE of the WHOLE Argument undertaken , and that it contain'd NOTHING OFFENSIVE to the CATHOLICK FAITH , ( then , in that great Man's Judgment , that Rebellious Roman Doctrine , of Deposing Heretical Kings , and Absolving their Subjects from all Oaths of Allegiance , is not offensive to their Catholick Faith. ) And therefore I JUDGE it WORTHY , that FOR THE PROFIT OF MANY , it be A THIRD TIME , and OFTNER , Published . So that this Doctrine , ( That Heretical Kings are Depriv'd of all their Dominion , and their Subjects Absolved from all Oaths of Allegiance ) is not only approved by Simanca , Alfonsus à Castro , Arias Montanus , ( all great and very learned Persons in the Church of Rome ) but by their Canon-Law , and the Decretal of Pope Gregory the Ninth . And it is further considerable , that this Doctrine ( though Impious and Trayterous ) is not ( in any Index Expurgatorius , I have yet seen ) condemned either in Simanca , or any other of all those , who generally assert and vindicate it . 3. One more I shall only cite , ( though an hundred such might be cited ) and he a famous Jesuite , who plainly tells us , ( what their Society constantly profess , and many of them have , and do practice ) i That if a CLERGY-MAN Rebel against his KING , it is NO TREASON , because CLERGY-MEN are not the KINGS SUBJECTS . Nor is this the singular Opinion of Emanuel Sa ; for it is approved , and highly commended , ( by their Censores Librorum ) both at the k beginning , and l end of that Book ; and ( as an m excellent and learned Person tells me ) it was highly approved and commended at Rome too . So that ( if such a multitude of eminent Popish Authors may have that credit they deserve in this particular ) we may be sure , that this impious and trayterous Doctrine is approved and received in the Church of Rome . And though I said I would cite no more such Testimonies , to manifest so certain and clear a Truth ; yet I shall add two more , ( not unworthy your Consideration ) which are ( if that be possible ) more highly impious than the former . 1. Then , a great Popish n Lawyer , ( in asserting the Papal Power ) has , and endeavours to prove these erroneous and desperate Positions . 1. The Emperour and Kings are the Popes Subjects . 2. The Emperour and Kings may be Deposed by the Pope , for Heresie and any great Sin. 3. The Pope has Power in the whole World , in Spirituals and TEMPORALS ; and this TEMPORAL Power he has in a more Worthy , a Superiour and perfect manner , than Secular Princes . 4. Statutes made by Laymen , do not bind the Clergy . 5. The Pope is Vicar of God , and preferred before all Powers , as GOD HIMSELF ; and EVERY CREATURE IS SUBJECT TO HIM . 6. It is necessary to Salvation to be Subject to the Pope , and he who affirms the contrary , IS NO CHRISTIAN . This he has out of the o Canon-Law , and the Decretal of Pope Boniface the Eighth . So that by this impious and uncharitable Doctrine , all Protestant Kings , Princes and People , are deny'd to be Christians , and absolutely damned , without all hope or possibility of Salvation . And yet their p Canonists ( to say nothing of others ) and q Jesuites generally , ( nay , r universally ) approve and defend it , and the Pope and s Council confirm and establish it . Theologia haec damnatoria , Pseudo-Catholica , Romana sit licet , tamen non est Christiana . Let them brag ( as usually they do ) of their Catholick Faith ; for my part , I can have no great Opinion of their Faith , who have little Charity , and damn all save themselves . 2 Once more , t Stanislaus Orichovius , ( while he magnifies the Pope and his Papal Greatness , with high contempt of Kings , and Blasphemy against God ) hath this passage , unfit to fall from the Pen of any sober Christian , u The PRIEST ( says he ) excels THE KING , as much as a MAN excels a BEAST . And says further , HE WHO PREFERS THE KING BEFORE THE PRIEST , he prefers the CREATURE before the CREATOR . This is strange Doctrine , and yet approved at Rome , at least nor condemned there ( as Antimonarchical Positions , which decry Royal , and magnifie Papal Power , seldom , or never are ) the reason why I say and believe this , is ; Because I find in the x Spanish Expurgatory Index , some other things of this Author censur'd ; but this passage now cited , is neither medled with , nor once mentioned . But to pass by particular Testimonies of single Popish Authors , ( who publickly assert , and industriously endeavour to Vindicate this Rebellious Doctrine , That Kings may be deposed and murdered by the Pope or People . ) I shall give you greater , and ( to the Church of Rome ) more Athentique Authority . As for instance , 1. Their y Canon-Law , approved , received , used and obey'd in their Church , as a Rule of Justice in all their Courts and Consistories . I shall quote their best Edition ; Corrected , Approved , and Publish'd by the Popes Command , ( and he Infallible no doubt ) for so he himself tells us ....... z Nos providere volentes , ut hoc Jus Canonicum , sic EXPURGATUM , ad OMNES CHRISTI FIDELES SARTUM perveniat , ac ne cuiquam liceat operi QUICQUAM ADDERE , vel IMMUTARE , aut INVERTERE , sed prout in urbe nostra Romà nuper impressum fuit , perpetuo integrum & INCORRUPTUM conservetur . Now in his Canon-Law , so purged and corrected , that it might come to ALL THE FAITHFUL , ( as the Pope himself tells us , who , if he were Infallible , could not , and if he were but an Honest Man , would not publish an Untruth ) we are told , I. That the Pope may depose Princes , and then absolve their Subjects from their Oaths of Allegiance , a ..... A FIDELITATIS etiam JURAMENTO , Romanu Pontifex nonnullos ABSOLVIT , cum aliquos A SUA DIGNITATE DEPONIT . And having set down this for Law , it immediately follows , II. That b another Pope ( Zachary by Name ) deposed the King of France ; not so much for HIS INIQUITIES , but that he was UNPROFITABLE for such a Power ..... And then he ABSOLVED ALL THE FRENCH from their Oath of FIDELITY : And then adds , .. ... That the Holy-Church ( he means the Pope ) does ( by an usual Authority ) so absolve Subjects from their Oaths to their Superiors . Now concerning this memorable Canon , give me leave to observe , 1. That the Gloss tells us , ( John Semeca , a famous Canonist , was Author of it ) that Pope Gelasius maintain'd the Doctrine of deposing Emperors ; c ..... Gelasius Papa scribens contra Anastasium Imperatorem , dicit , QUOD POTEST EUM DEPONERE PROPTER malitiam suam , &c. 2. In the Lemma , or Title of this Canon , ( in the d old Editions of the Canon-Law ) it was , ..... Gelasius Papa Anastasio Imperatori . But in later e Editions the Title is this , ..... Pontificalis Authoritas A JURAMENTO FIDELITATIS nonnullos ABSOLVIT , unde Gregorius Papa . The f Annotator tells us truly , that Gelasius could not speak of the French Kings deposition ; seeing Gelasius was dead , above 240 years before Chilpericus ( or Childericus , they write him both ways ) came to be King of France . But they say , the words of this Canon are found in the g Epistles of Pope Gregory the Seventh , and therefore they do rightly refer them to him , as the true Author of them . Now , whether it were Gelasius or Gregory the Seventh , it is all one , ( as to my present business ) it is by them confess'd , that a Pope was Author of that Rebellious passage , Gratian refers it into the Body of their Canon-Law , and Pope h Gregory the Thirteenth approves , and ( together with the whole Body of the Law , the Gloss and Annotations ) confirms and ratifies it . Whence we may rationally conclude , that this Doctrine of the Popes Power to depose Kings , and absolve their Subjects from their Oaths of Allegiance ( though impious and rebellious ) is so far from being disown'd , or detested by all Papists ( as some now pretend ) that the Supreme power of that Church has not only approved , but establish'd it for Law. By the way ; though you see , that Gratian and Pope Gregory say , that Pope Zachary was the Man who deposed the French King Hildericus ; yet i an Historian of more Antiquity and Credit than either of them ( notwithstanding Gregories Infallibility ) tells us , that it was Pope Stephen ( Zacharies Successor ) who deposed him . So that all agree , that A Pope ( it matters not which ) was Author of that impiety . 3. When the Canon says , that the French King was deposed by the Pope , because he was INUTILIS , &c. the Gloss gives you the meaning of that word ; ...... Non intelligas , INUTILS , id est INSUFFICIENS , tunc enim ei dari debuit Coadjutor ; sed quia DISSOLUTUS erat , cum † MULIERIBUS , & EFFOEMINATUS ; so that ( by this Papal Law ) we see , that ( if the Pope please ) the greatest Prince may be deposed for a very small matter . 4. When this Canon says ; the Pope deposed the King of France ; the k Gloss notes ..... Ergo Papa deponit Imperatorem . And ( least we should not take notice of it ) these words ( in their best Editions of the Canon-Laws l corrected , purged , revised , and whatever wicked men had put into the Text or Margent , contrary to the Catholick Faith , by Pope Gregories command expunged ) I say ( notwithstanding all this ) these words are put in the Margent ....... IMPERATOR POTEST A PAPA DEPONI . Whence it is evident , that in Pope Gregories Opinion , this impious Doctrine and Position ( though contrary to the true Christian ) is not contrary to THEIR ROMAN FAITH ; being expresly in those Glosses and Canons ; in which , their Supreme and Infallible Judge says , There is NOTHING CATHOLICAE VERITATI CONTRARIUM . Nor is this Pope Gregories singular opinion ; that the Pope may depose Kings . For seeing it has been approved by their Popes , and their General Councils , ( as you shall see anon ) and for some Ages received amongst their Sacred Canons , ( as they call them ) it is become a necessary part of their Creed , ( and no Salvation without the belief of it ) to which all their Secular Clergy , Archbishops , Bishops , and whoever has any cure of Souls ; and all their Regulars ( at least the Heads and Governors of them ) are solemnly m sworn . For they swear , promise , and vow , without all doubtings , to receive , and profess ALL THINGS defined and declared in the SACRED CANONS , and General Councils ; and ( so far as they are able ) to make others receive them too . So that all their Ecclesiastiques ( especially all who have any Cure of Souls ) do not only believe this impious Doctrine of Popes Power to depose Kings , but they swear , both to BELIEVE and PROFESS IT , and ( as far as they are able ) make others do so too . How pernicious to Kings and Princes , such Principles , and such Persons , ( sworn to Profess and Promote them ) heretofore have been , the many sad and Tragical Examples of deposed Princes , in the six last Centuries , can abundantly witness , and assure us : And how pernicious ( for the future ) they may be , unless ( with care and prudence ) they be prevented , we , or our Posterity , may unhappily , and too soon see . Dirum omen misericors , qui solus potest , averruncet Deus . 5. Lastly ; If we consult Cardinal n Turrecremata ( a very great and learned person ) who well understood their sacred Canons , and in what sense the Roman Church received them ) he , in his Commentary on the Canon before-cited , affirmes , and endeavours to prove these following o Propositions . I. The Pope may DEPOSE the Emperor , or a King not subject to the Emperor . II. The Pope may LAWFULLY absolve Subjects from their Oath of Allegiance . III. The Pope may depose Counts , Dukes , and other Barons , without the Consent of the Emperor , or those Kings , whose Subjects they are . IV. Subjects ( if they have the Popes consent ) which they are sure to have ( if it make for his interest ) may depose their Kings . This he farther proves , and adds ..... That if the King be a manifest Heretick ( as all Protestants are with them ) then THE CHURCH may depose him . The Premises consider'd , it will highly concern all Protestant Kings and Princes to look to it , who , ( as Hereticks ) are all damned , and p Anathematiz'd once every year , on Maundy-Thursday , in their Bulla Coenae Domini . For , had they of Rome power to act according to their Principles , Pretences , and Interest , they would make short work , a speedy and thorough Reformation ; and compel all Protestant ( or , as they constantly miscall them , Heretical ) Kings and Princes , to quit their Religion , or their Realms and Kingdoms . Be it concluded then ; that ( according to the Approved and Received Doctrine of the Roman Church ) Kings and Princes may be deposed , and their subjects absolved from their Oaths of Allegiance . And for the truth of what I here say ; we have the Precept and Practice of three Popes ( Zachary , Gregory the Seventh , and Urban the Second ) and three q Canons grounded on that Papal Authority , received into the Body of their Canon-Law : which , when you have occasion , you may ( for further satisfaction ) consult . Now if you inquire , for what Crimes Kings may be deposed by the Pope ; whether for Heresie onely ( for that 's universally agreed on ) or for other Crimes also ? John Semeca ( Author of the Gloss on Gratian ) gives us a full and Categorical Answer . For , 1. He r proposes the Question : Pro quo peccato potest Imperator deponi ? For what Sin can the Emperor be deposed ? ( That he may be deposed , is ( in that Law ) no Question , but an undoubted truth ; the Question onely is , for what Crimes it may be done . ) And the Answer is .......... s That he may be deposed for ANY SIN , if he be INCORRIGIBLE ; and not onely for his sins , but if he t UNPROFITABLY manage that Regal Power : And this he proves out of another Canon . This is the sad condition of Kings and Emperors ( by the Popish Canon-Law ) they may be deposed ( if they be incorrigible ) for ANY SIN , and sometimes for no sin ; at least as the principal cause of their deposition . Whereas ( by the same Law ) if the Pope be so u prodigiously impious , that he not onely damn himself , but carry [ INNUMERABILES POPULOS ] innumerable people to hell with him , yet there is no deposing , or Judging him . This not only the Canon in Gratian , but a long Annotation ( lately added , since Gratians time ) approves , and confirmes : and Pope Gregory the Thirteenth approves both the Canon , and Annotation , in his x Bull , I have so often mention'd . So that ( according to this Law ) If the Emperor , or any King , will not be good Boyes , and obey their Grand Maister ( Dominum DEUM NOSTRUM , as they call him ) the Pope ; if they will not be corrected by him , and amend what he thinks amiss ( for he is Supreme and Sole Judge of the Crime and Punishment ) Then the Pope may , and ( if he have ability and opportunity , we may be sure ) he will depose them . Thus much ( and may be too much ) for the Canon-Law ; that Sink of Forgeries , Impiety , and Disloyalty . For I scarce know any Book , wherein are more forged Writings ( under good names sometimes ) for bad purposes ; or more Impious Doctrines and Positions own'd and authoriz'd for Law , and that by one who pretends ( though without , and against all reason ) to be Christ's Vicar , and Infallible ; or any Book which has more Seditious and Rebellious Principles of Disloyalty . This I onely say now , but when I have ( what now I want ) time , and opportunity ; I can , and ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) will make it good . How dangerous , and ( when believ'd and practis'd ) how pernicious to Kings and Princes , the Principles of that Law are , you may ( in part ) see by the premises : if you desire more , you may ( at your leasure ) consult , and consider those Places here mention'd in the Margent a with the Gloss and Case upon them ; together with Cardinal Turrecremata's Commentary on Gratians Decree , and Panormitan on the Decretals ( to omit all other Canonists ) you will find Evidence , more than enough , to convince you , out of their own Testimonies , that the Principles of their own Law , as explain'd by their greatest , and best Interpreters , are not onely Dangerous , but Destructive of the Right of Kings , and inconsistent with that Loyalty , which ( by the Lawes of Nature and Scripture ) are really due to them . 3. But besides these Testimonies of particular Writers of their own Church , and their Approved , and ( by Puplick Authority ) Establish'd , and Received Canon-Law , we have greater and more Authentick Testimonies , that in the Popish Church , they both profess and practice this impious and rebellious doctrine , of Anathematizing , and Deposing Kings and Emperors , of giving away their Kingdoms to others , and Absolving their Subjects from their Oaths of Allegiance and Fidelity . For their Popes ( who are their Supreme and Infallible Judges ) testifie as much , in their Breves and Bulls ; and those not forged , or corrupted by Hereticks ; but Publish'd by themselves , and Printed at Rome , in their own z Vatican Press . Where ( to omit others ) we have , 1. The Bull of Pius the Fifth against Queen Elizabeth . The Title prefixed to that impious Bull , is this : a DAMNATIO , & Excommunicatio Elizabethae , Reginae Angliae , eique ADHAERENTIUM , Where ( in one breath and Bull ) he Damns that Innocent Queen , and all her Loyal Subjects , ( Protestants and Papists . ) Where ( by the way ) it is to be consider'd , That if any Papists be Loyal , ( as by the Law of God and Nature they ought ) to any Heretical King or Prince , ( and at Rome , our Gracious King , and all Protestants are such ) it is reputed their Crime , and they Damn'd at Rome for it . For it is not only ( OMNES b & SINGULOS HAERETICOS , QUOCUNQUE NOMINE CENSEANTUR . ) All and singular Heretiques , of what sort soever , but also all those , who RECEIVE , FAVOUR , or DEFEND them . So that if any Roman-Catholick Favour , or ( according to his Natural , or Sworn Allegiance ) Defend his Prince , who is a Protestant , ( and so a Declared Heretique ) he is under the same Anathema and Condemnation . And this Anathema and Condemnation of all Heretiques , and all those who Favour or Defend them , is solemnly renewed every c year at Rome , and lately referred into the Body of their d Canon-Law . But to proceed : In this Bull of Pope Pius the Fifth , which contains the Anathema and Damnation ( as 't is called in the Lemma prefix'd to that Bull ) of Queen Elizabeth ; which proved BRUTUM FULMEN , ( the good and most gracious GOD blessing what the Pope impiously cursed ) we have these Particulars very considerable . 1. The extravagant Power the Pope assumes ; when he tells us , That our Blessed Saviour did constitute Peter , and by consequence e Him , ( as St Peter's Successor . ) .... ... SUPER OMNES GENTES , & OMNIA Regna PRINCIPEM , ut EVELLAT , DESTRUAT , DISSIPET , DISPERDAT , &c. These are the words of God to f Jeremy , ( not Peter or his Successors ) miserably misunderstood and misapplyed by this Pope and g his Predecessors . Here is a pretence to a vast and destructive Power ; and though it be a bare pretence , and ( without any just ground ) irrational and ridiculous ; yet let Princes look to it . For when the Popes had Power , they did ; and when they have , they will make use of it . 2. This premised , he proceeds to his Damnatory Sentence , in these words : h We ( saith he ) by the Plenitude of Apostolical Power , declare the said Elizabeth an Heretick , and both her , and her Adherents , to have incurr'd the Sentence of Excommunication , and to be all cut off from the Unity of the Body of Christ. But this is not all ; He proceeds ( very unlike a Christian , and what he would be thought , Christ's Vicar ) to depose her , from all her Royal Dignity , and all that Dominion , to which she had ( by Birth , the Law of God , and the Land ) a just Right , in the following Form — 3. And we i Deprive her of her pretended Royal Right , and all Dominion , Dignity and Priviledge whatsoever . He calls it , Her PRETENDED Royal Right , because ( according to their Rebellious and Impious Principles ) she being an Heretick , ( as they miscall'd her ) for that Crime she had lost her Royal Right , even before her actual Excommunication . Nor is this all ; he proceeds — 4. And further , k we Absolve all the Nobility , Subjects , and People of England , and all others who have any way Sworn to her , from such Oath ; and we declare them FOR EVER Absolved from any Obligation of Allegiance or Obedience to her ; and we do , ( by these Presents ) Absolve them . So that here , ( so far as was able ) he Absolves all her Subjects , from the Obligation of the Oaths , in which they had sworn Allegiance . But because there is , ( as the Lawyers truly say ) A Natural , as well A Sworn Allegiance ; ( for , by Birth , they who never swore it , owe a Natural Allegiance to their Prince , being born Subjects ) lest , ( after their Oath was null'd ) they should Obey the Queen , and ( upon the Principle of Natural Allegiance ) think themselves bound so to do ; He goes on , to declare this Natural Bond Null , and frees them from any Obligation of it : Thus : — 5. We l Command , and Forbid all the Peers , People and Subjects of England , to dare to give any Obedience to the Queen , her Monitions , Commands , or Laws . And if any do otherwise , we involve them in the same Sentence of Anathema and Excommunication . Whence it evidently appears , 1. That the Pope , in this Authentique Bull , and Decretory Sentence , does ( so far as he is able ) Depose the Queen . 2. Absolve all her Subjects from their Oath of Allegiance . 3. And ( under pain of Excommunication ) command and require them , ( contrary to their Natural Allegiance ) to give no Obedience to their undoubted Soveraign . Nor is this all for , 6. When he had done all this , he gave away the Queens Kingdom , and Dominions , to Philip the Second , King of Spain ; as is notoriously known , and m ingeniously confess'd by ( an honest Roman Catholick ) Father R. Caron , an Irish Priest. Many more such impious Bulls there are in the Roman Bullary , in all which Kings and Princes and Anathematiz'd and deposed by the Pope , and their Subjects absolved from their Oaths of Allegiance on pretence of that vast and extravagant Supremacy and Dominion over all the World , ( which they challenge by Divine Right , though without any and against all Reason ) even over Kings and Emperors . For instance , the Excommunication and Deposition of the n Emperor Henry the Fourth who was twice Anathematiz'd by Gregory the Seventh Of Frederique o the Second . By Gregory the Ninth , and Innocent the Fourth . Of our King Henry p the Eighth , by Pope Paul the Third . And ( to omit all others ) we have an Excommunication of all Heretical Kings and Princes , and Heretiques in general , in that famous q Bullà Coenae , wherein ( on Maundy-Thursday ) an Anathema is solemnly denounced against all Heretiques , even Emperors , r Kings , Dukes , and all of what Dignity soever : and this Anathema is repeated every year . So that ( amongst others ) our Gracious King , and all his Protestant Subjects , are Anathematiz'd and Curs'd once every year at Rome , as if their Mons Vaticanus , were become Mount Ebal , s from whence all Curses were to come . Now , whether this Doctrine and Practices of Popes be not dangerous and pernicious to Kings , let the World Judge . Well , but if all this will not do ; if the Testimonies of their own Writers , ( which both for learning and dignity in their Church , are most eminent ) nor their receiv'd and establish'd Laws and Canons ; nor their Authentique Papal Bulls † and Decretal Constitutions : I say , if all these be not evidence enough , to intitle the Church of Rome to this Seditious , Impious , and ( to Kings especially , if they be Protestants ) Pernicious Doctrine ; yet the Decrees and Canons of their own General Councils , ( which , ( by their own Principles and Confessions ) are Representatives of their whole Church , and Infallible ) I say , the Decrees of such Councils ( if there be any such ) will , and must be undeniable Evidences of what I have said in this particular . And , that their approved General Councils have approved this Doctrine of the Popes Power to depose Kings and Emperors , and absolve their Subjects from their Oaths of Allegiance , I shall give you two or three evident Instances . I. In the General t Council of Lions , ( for a General Council they do universally acknowledge it ) Pope Innocent the Fourth deposed the Emperor Frederique the Second ; That he deposed him in that Council , is undeny'd by any I have yet met with ; and that it was , after diligent deliberation had with his Brethren , and the Council , u appears by the form of the Excommunication , registred , and upon Record in the Body of their Canon-Law . Where , 1. He x deprives him of all his Honor and Imperial Dignity . 2. And then y absolves all his Subjects from their Oaths of Fidelity . 3. And z Excommunicates all who should acknowledge him King , or Emperor ; or should counsel , assist , or favor him . II. In the great Lateran a Council , ( for so they commonly call it ) in which ( if they misreckon not ) there were no less than 1215. Fathers ) it was Synodically and Categorically concluded , That the Pope might depose Kings , absolve their Subjects from their Oaths of Allegiance , and give away their Kingdoms . The Series and Sum of the Canon is this ; First , It is decreed , That all Secular Powers shall expel all ( whom the Pope and his Party shall call ) Heretiques , out of their Dominions , and they were to be admonish'd to do this , Moneantur seculares potestates , &c. Secondly , But in case they obey'd not that Monition , they were to be b COMPELL'D . And not only the Lateran , but the c Trent-Council , ( a most Apocryphal Conventicle , as I shall , when required , make evident to you ) useth the same Saucy Language to Princes and Supreme Powers , d ( even Emperors , Kings , Princes , and all other of what State or Dignity soever ) for all these are e COMMANDED to observe all the Sacred Canons , and ALL GENERAL COUNCILS , ( and so even the Lateran Council , and this Canon we are speaking of ) which are in favor of Ecclesiastical Persons , and the Liberties of the Church ; and they are to observe all these , and ALL OTHER PAPAL SANCTIONS , as the PRECEPTS OF GOD , and DIVINE ORDINATIONS . And the Lemma , f or Title to that Chapter , is this ..... COGANTUR , &c. LET ALL CATHOLIQUE PRINCES ( and much more Heretical ) be COMPELL'D to observe ALL the SANCTIONS concerning Ecclesiastical Liberty , &c. And this is the common and usual Language of their most eminent Writers , of their Popes and Councils : as you may see ( to omit all others ) in Cardinal g Tuschus , the life of Pope h Gregory the Seventh by Platina , and in the Lateran Council under Leo the Tenth , where the Pope in his Monitory against the Gallican Pragmatical Sanction , faucily says , .... i We PEREMPTORILY COMMAND KINGS , &c. Secondly , Well then , by this Lateran Council and Canon , we are speaking of , Kings are to be COMPELL'D , by the Pope , to do their duty ; and that is ( as the Canon tells us ) to expell all Heretiques out of their Kingdoms . And if you ask , Who , or What Heretiques those are ? The same Canon tells you , That it is all those , whom the Pope and his Party , shall be pleased to k call Heretiques . Thirdly , And they ( Kings and Princes ) must be COMPELL'D to take an OATH , and swear they will Expel such Heretiques ; and this Oath they must take publickly , ( that all may see and know that Princes obey the Pope ) for the words of the Canon are , .... Praestent JURAMENTUM PUBLICE , quod universos Haereticos , AB ECCLESIA NOTATOS exterminare studeant . Fourthly , And if any King , or Prince l neglect this duty , and ( when it is tendred ) refuse the Oath , or to expel Heretiques out of his Dominions ; Then the Metropolitan and the Bishops of his Province must Excommunicate him . Fifthly , And then if he persist contumacious , and refuse to give satisfaction by expelling all Heretiques ; they must signifie it to the POPE , that he m may DEPOSE HIM , ABSOLVE HIS SUBJECTS FROM THEIR OATHS OF ALLEGIANCE , and GIVE HIS KINGDOM TO CATHOLIQUES . So the Canon . So that if the Pope , and a Popish General Council , very great for number , ( but as for Learning and Loyalty little enough ) consisting of 1215. Fathers ; I say , if these may be Judges , Kings and Princes are Subjects and Slaves to the Pope , who may COMPEL them to expel as many of their own Subjects , as he shall call ( or miscall ) Heretiques , out of their Dominions ; and impose an Oath upon them , to bind them to obedience , and unless they obey such Papal commands , the Pope may depose the Prince who disobeys , absolve his Subjects from all Oaths of Allegiance , and his Kingdom ( forfeited to the Pope by his disobedience ) may be given away , to any , to whom the Pope shall please to give it . Now whether such impious and rebellious Positions ( approv'd and own'd by the Roman Church , in her greatest General Councils , which , she believes , ( at least would have us believe ) infallible ) be not dangerous and pernicious to Princes , and destructive of their just rights , let the World Judge . I know , that although the n Jesuites and Canonists publickly approve and own the Doctrine of this Canon and the Lateran Council , and the consequences of it ; yet some more sober Papists do not : And therefore two Answers ( or insignificant shifts ) are brought by some , to evade or mollifie , and lessen the impiety of those consequences , which are by Protestants inferr'd from it . 1. First then , say they , that the Lateran Canon is to be meant only of Feudatary , or Subordinate , not of Absolute , or Supreme Princes . But this is an evident mistake of the meaning of the Lateran Canon , and in terminis , contradicts the express words and sense of the Canon . For , 1. By the Canon , All Princes , ( Supreme and Subordinate , and Feudatary ) if they refuse to expel all Heretiques out of their Dominions , are to be Excommunicated by the Metropolitan and the Bishops of his Province , and then Depos'd by the Pope : but with this difference express'd in the Canon . When any Subordinate Prince was Deposed , it was with a r Salvo , or Proviso , for the Rights of his Superior Lord. The Inferior Lord Deposed , loses only what was his own proper Right ; his Superior Lord loses nothing . If the Inferior Lord was to pay any Rents , or ought any Services to his Supreme Lord , those he did not forfeit ; but those remain'd due ( as before ) to the Supreme Lord. But on this condition , That the Supreme Lord himself did not s concur to hinder the expulsion of all Heretiques out of the Dominions of the Feudatary , or Inferior Lord : that is , if he hindered not the Execution of the Popes commands . For if he did ; then even he ( the SUPREME LORD ) must be Deposed too , as well as the Inferior Lord. The Law and Decree of that Council , involves both the Inferior and Supreme Lords , ( if both be guilty and negligent in expelling Heretiques ) in the same Punishments of Deposition , and loss of their Dominions . For the Canon says , ...... t That THE SAME LAW MUST BE OBSERVED CONCERNING THOSE who ( have , and ) have no SUPERIOR LORDS . That is ; the Supreme Lords , ( be it King or Emperor ) if they Obey not the Pope's command , and effectually expel all Heretiques out of their Dominions , they must ( by this Canon ) be Deposed . 2. But admit ( which is evidently untrue ) that the Canon meant only Feudatary and Inferior Princes should be Deposed by the Pope . The mischief and injustice is less , ( as a Subordinate Prince is less than the Supreme ) but very great : and ( even upon this false Supposition ) this Power challenged by the Pope , ( and approved by the Lateran Canon and Council ) will be not only dangerous , but pernicious to Subordinate and Feudatary Princes . This is too plain to need any further proof . The second Answer some bring to what we urge against Rome from the Lateran Canon , is this : u They deny that Council to be a General One , or ( if it were ) that it made any Canons : and therefore the Doctrine of that Canon ( whatever it be ) cannot be imputed to the Church of Rome , as Approved by it . But this is as void of Ground or Truth , as the former . For this Lateran Council ( and the Canons of it ) have been , and are universally received in the Church of Rome , the Council as x Oecumenical , and the Canons attributed to it , as Genuine , and not Supposititious , and Spurious . That this may appear , consider , 1. That all their Writers de Conciliis ( which I have hitherto met with ) do universally acknowledge it to have been a General Council , and commonly call it , Concilium Lateranense Magnum , and cite the Canons attributed to it , as Genuine . 2. All the Popish Writers , who have publish'd the Councils , or Epitome's , and Sum of them , ( as Crabb , Surius , Binius , Joverius , Caranza , &c. publish it as a General Council . And Joverius confidently says , .... y That he cannot see , with what Face any Man dare deny it to be a General Council . 3. In their last and best z Editions of their Canon-Law , there is ( in the beginning ) a distinct Catalogue of their General and Provincial Councils , acknowledged to be such , and this Lateran is ever reckoned amongst those which they admit as General . 2. There is a commonly received distinction amongst their Writers de Conciliis , wherein they a tell us , That Concilia Generalia s●nt . 1. Approbata . 2. Reprobata . 3. Partim approbata , partim reprobata . 4. Nec approbata nec reprobata , of which last sort they make the first Council of Pisa. Now this Lateran Council , ( we are speaking of ) they always reckon amongst the General Councils of the first Order , or those which are approv'd by their Church . Though this distinction of Councils be ridiculous , and inconsistent with Truth , or their own Principles ; as ( were it my business now , or pertinent ) might evidently be proved : yet ( by it ) it manifestly appears , that the Lateran Council was ( in their Opinion and Judgment ) a General Council ; which is that for which I produce it . But further , I say , 5. In their own Canon-Law , ( and as in others before , so in a late and approved b Edition of it ) this Lateran Council under Pope Innocent the Third , is acknowledged to be a General , or Oecumenical Council . For in the Decretals , publish'd by the Authority and Command of Pope c Gregory the Ninth , for the common d benefit , and with command that e they , ( and none else without Papal Authority ) should be used by all Judges in Judicature , and by Readers of Law in the Universities ; and all this confirm'd by a Bull of f Gregory the Thirteenth . In the very first Chapter of those Decretals , the Lemma , or Title prefix'd to it , is thus : g Innocent the Third , in a General Council : And that we may be sure , 't is the Lateran Council he means ; a h great Lawyer in his Annotations , ( subjoyn'd to that Bull of Gregory the Ninth before mentioned ) tells us , That this Council was held at Rome , in the Lateran , in the Year 1215. in the Eighteenth Year of Innocent the Third . The Patriarchs of Jerusalem and Constantinople , and the Bishops of almost the WHOLE WORLD , &c. So that if the Title of a Decretal publish'd by Pope Gregory the Ninth , or the Annotation upon it , by Naldus an eminent Lawyer , and the Approbation and Confirmation of both , by Pope Gregory the Thirteenth , be true ; it will evidently follow , that the Lateran Council was a General or Oecumenical Council . And afterwards , in the same Canon-Law and Decretals , we meet with this Title to another Chapter ; ...... i Idem in Concilio Generali . And it appears , ( both by the former k Chapters of that Title , and the Annotation on this ) that Innocent the Third was the Pope , and that in the l Lateran was the Council , which is there call'd General . And afterwards m several times to the very same purpose ; especially in the n Fifth Book of Gregories Deeretals , and the Seventh Title ; where this Impious Canon ( for Deposing Kings , and Absolving their Subjects from their Oaths of Allegiance ) is intirely Registred for Law , referr'd to Pope Innocent the Third , in his Lateran Council , and that Council declared Oecumenical . 6. Lastly , To put the matter out of doubt , that the Lateran Council was Oecumenical , and made Canons , the Council of Constans does o testifie it several times , and expresly names it amongst those General Councils , to the observation whereof the Popes were to p swear , at their coming to the Papal Dignity . And although these Authorities be abundantly sufficient to satisfie our more sober Adversaries ; yet I shall add one more , which may ( I hope ) silence the more Confident . It is the Authority of the q Trent-Council , which does expresly call it a General Council , and confirms one of its Canons . The sum of this Discourse is ; That if the Concurrent Testimonies , 1. Of their own most learned , and ( for Dignity ) most eminent Writers de Conciliis ; 2. Or their Publishers of their Councils General and Provincial ; 3. Or many Decrees of their Popes generally approved and received into their Canon-Law , of the last , and ( as they tell us ) of the most correct Editions ; 4. Or of their General Councils ( for such they esteem them ) of Constance and Trent : I say , if all these be of any validity , ( and with them , some of those Testimonies are infallible ) then it will evidently follow ; 1. That this Lateran Council under Pope Innocent the Third , is ( and , with them , must be ) an Oecumenical or General Council . 2. And so , those Impious and Damnable Positions in the Third Canon of that Council , ( 1. That Kings and Emperors may be Excommunicated by their own Bishops for not obeying the Pope : 2. And Deposed by the Pope : 3. And their Subjects Absolved by him , from their Oaths of Allegiance : 4. And their Kingdoms given away to those , who Obey and please the Pope : ) I say , all those Positions , must be acknowledged to be the Doctrines of the Roman Church , being Decrees and Constitutions of her received General Councils , which she professeth to be infallible , and therefore obliging her to a firm belief of them . 3. This being evidently so , that the Pope and his Party ( obliged thereunto , by their approved and received Canon-Law , and their General Councils ) do believe , and publickly profess , such Impious , Traiterous , and Damnable Doctrines ; it will be easie for all ( who have good Eyes , and will use them ) to see , how Dangerous and Pernicious such Principles are , to all ( especially Protestant ) Kings , Princes , and their People and Subjects . And that , 1. In point of Conscience , and in respect of their Souls and Salvation , if they believe and receive such Impious Positions and Principles . 2. In point of Civil Prudence , in respect of their Persons , Honors and Estates , if they receive them not . 1. In point of Conscience , if they submit to the Pope , and believe and receive such Heretical Positions , and Damnable Doctrines , it must of necessity , be Dangerous and Pernicious to their Souls . For this Argument will be both consequent , and evident : To believe Heretical and Damnable Opinions and Doctrines , is Dangerous and Pernicious to the Soul ; ( this all Sides confess : ) But to believe that the Pope can Excommunicate and Depose Kings , absolve their Subjects , from their Oaths of Allegiance , so as they may † lawfully murder and kill their Kings so Excommunicated and Deposed , is Heretical and Damnable Doctrine ; as is declared in a great and full Parliament a on occasion of that horrid and bloody Gun-powder-Treason , in ( the Fifth year of King James ) In the Oath of Allegiance : which Oath , not onely you and I , but all the Clergy , the Nobility , Magistrates , all Graduates in the University , &c. have ( or should have ) taken , and so ( by a Solemn , and Sacred Oath ) h●ve Sworn such doctrine to be Impious , Damnable , and Heretical . Other Arguments I need not use to you , ( or any who love truth ; and the Church of England ) to prove the error and impiety of such Opinions , and the danger those poor deluded Souls are in , who believe and practice them . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Original Error , from which the rest follow , is that vast Supremacy , which the Pope ( as Peters Successor ) challengeth , and ( when he has ability ) Usurps over Kings . A power St. Peter never had , nor pretended to ; who knew no power in himself , or any other meer Man , superior to Kings . b Submit your selves ( sayes he ) to every humane Ordinance , whether to the KING AS SUPREME , &c. He who sayes , the KING IS SUPREME , does with the same breath ( and undeniable consequence ) say , he has no Superior . It being a manifest contradiction , to say , any thing is SUPERIOR to that which is Supreme . St. Peter commands all to SUBMIT themselves to their Kings ( and there were none then but Pagan and Idolatrous Princes ) and obey them as SUPREME Governors ; the Pope command● Subjects to disobey their Kings ( if he miscall them Hereticks ) to refuse any assistance or subjection to them , to take Armes against them , and tells them , that if ( in zeal to the Catholick Cause ) they † kill them ( or any Heretique ) it is no Murder : and threatens them with Excommunication , if they do not what he commands them . Now , let any sober person tell me , whether they can ( in this case ) disobey the Apostle , and obey these impious commands of the Pope , without great and apparent danger to their Soules ? Our blessed Saviour ( whose Vicar the Pope pretends to be ) does himself pay Tribute a to Caesar ( though a Pagan and Idolater ) leaving us an admirable and most pious example of that Obedience and Loyalty due ; even to impious and Pagan Princes : nor is this all ; for he further gives express command , That all should render unto b CAESAR THE THINGS WHICH ARE CAESARS . He acknowledgeth the Imperial Rights of Caesar , of which his Impiety and Idolatry c did not deprive him . St. Paul ( both by his practice and precept ) confirms the same doctrine . 1. He acknowledges the Emperors power superior to his ( though he was an Apostle , d not inferior to Peter or any Apostle , which he twice affirms to the Corinthians ) I stand at Caesars e Judgment-Seate ( saith he ) WHERE I OUGHT TO BE JUDGED ; if I have done any thing worthy of DEATH : he pleaded no exemption from the Jurisdiction of the Civil Magistrate , in a Criminal Cause ( as now every f Popish Bishop does ( as by their Law they may ) but he confesseth the Superiority of the Civil Power , and Appeales to it g I APPEAL TO CAESAR ( sayes he . ) 'T is evident , that all Appeales are from an Inferior , to a Superior Judge , and one who has Jurisdiction over the Apellant , and cognizance of the crime , and therefore Paul appealing to Caesar , does ( ipso facto ) acknowledge him his legal and superior Judge . So far was St. Paul from believing those Popish and Rebellious Principles , and from Disloyalty , or Disobedience to that Imperial ( though Pagan ) Power , under which he lived ; that he publickly acknowledged , and humbly submitted to it . 2. Nor was he onely in his own person obedient , and a loyal subject to the Emperor , but ( Writing to the Romans ) he did , as an Apostle of Jesus Christ , command them also to be Loyal and Obedient h Let every Soul ( every i Man ) be subject to the higher ( the k Supreme ) Powers , &c. And then he adds l That they should render to them , TRIBUTE , CUSTOM , FEAR , HONOR , and ALL THEIR DUES . By supreme m powers here , he means men possessing Supreme Power ; and the Supreme power under which he and the Romans then were , was Nero , a most impious Pagan , and persecuter of Christ and Christians ; and yet every soul within his Empire ( even Peter as well as Paul ) was ( by ●the Law of God and the Gospel ) to be subject to him , to fear , honor , pay him Tribute and Loyally obey him . As , ( by the before-said Examples and precepts of St. Paul , and our blessed Saviour ) evidently appears . Now your Popish Doctrine , and ( by them ) Approved Principles ▪ contradicts all this ; and let St. Peter , Paul and our blessed Saviour say , or do what they will ; let them acknowledge Caesars Supreme Power , and command obedience to him ( though a Pagan ) and submit to his power themselves : yet at Rome , they acknowledge NO SUPREME POWER but the POPE ; whom ( as I have before n shew'd ) they make●astly superion , and greater then Kings ; so that ( when he thinks fit ) he may depose a King , or Supreme Prince , and command their Subjects ( upon pain of Excommunication , and an Anathema ) to pay them no Tribute , Fear , or Honor , nor o OBEY ANY OF THEIR COMMANDS : For such is the stile of their Anathema's and Damnatory Bulls , particularly of that , wherein Pope Pius the Fifth deposeth Q. Elizabeth , quoted in the Margent . This premised , as evidently certain ; be you judge , whether it be not a great crime and crying sin , for any subjects to believe this rebellious and Popish doctrine , against the express command of our blessed Saviour and his Apostles in the Gospel ? And if it be ( as undeniably it is ) then it is as certain , that the belief and practice of such doctrine and principles , is not onely dangerous , but ( without repentance ) pernicious and damnable to those miserably deluded Souls , who do so believe and practice it . And it is considerable , and undeniably certain , that their Popish Doctrine , and received principles , do not onely approve the Excommunication and Deposition of Kings , the Absolution of their Subjects from their Oathes of Allegiance , their Prohibition of them to obey the Laws or Commands of their Princes so deposed , that they may take Arms , and innocently Kill all Heretiques , ( Princes or People . ) But they are encouraged to do this , ( by their Popes Decretals , approved and received p for Law , in the Body of their Canon-Law , in the last , and ( as they say ) the most correct Editions of that Law , approved and established by the Bull and Authority of Gregory the Thirteenth ) with the Promise of Heaven and Eternal Life , if they die in the War against the Enemies of the Roman Faith , Heretiques and Infidels . This was a fair promise ; but Pope Innocent the Third , ( Popes having for some Ages been liberal in promising what they had no power to give ) promises more ; for besides a Plenary Remission of Sins , he promises , not only Heaven , but a q greater degree of Glory in it , to the Crusado's , the Crucisignati , Soldiers marked with a Cross : who ( as it was pretended ) were raised , to recover the Holy Land from the Saracens ; but they , or some with the like indulgence , imploy'd to Murder the poor r Waldenses , which with barbarous and inhumane cruelty they did . Now how dangerous to the Soul , Sin so encourag'd must be , a weak-sighted Man may easily see , without Spectacles or further proof . Be it concluded then ; such Popish Principles ( when believ'd and practic'd ) are not only dangerous to the Soul , but pernicious , and ( without repentance ) destructive of Salvation . 2. But , besides that such Popish Doctrines and Principles ( in point of Conscience ) are dangerous to the Soul , and ( without true repentance ) destructive of Salvation ; they are also ( if consider'd in Civil Prudence ) dangerous and pernicious to Princes , and Supreme Powers ; depriving them ( when put in execution ) of all their Honors , Estates , and Lives too . The truth of this is ( without further proof ) notorious , by the sad and miserable Ruines of many great Princes , caus'd by Popes and their Party , who approv'd and practic'd such Rebellious Popish Principles , as we are speaking of . I say , the ruine of great Princes . 1. Before the Reformation , ( who were no Protestants ) and some since , who were Papists too . 2. Since the Reformation , who were indeed Protestants , or as such ( or favorers of them ) Excommunicated , and deprived of their Crowns and Kingdoms ; though the Excommunications did prove bruta fulmina , vain and ineffectual , and did not that mischief , which their impious Author intended : for which we are to thank the good Providence of Heaven , and not the Pope . 1. For the first ; Authentique Stories tell us , that Pope s Zachary Deposed Childerick ( or Chilperick ) King of France , about the middle of the Eighth Century . 2. Gregory the Seventh Deposeth Henry the Fourth , and causeth great and miserable Rebellions and Bloodshed in the Roman Empire , in the Eleventh Century . 3. Pope Sylvester the Third , in the Twelfth Century , Excommunicates the Emperor Henry the Fifth , Et Magnas turbas in Germania excitat ( says Urspergensis . ) 4. Pope Innocent the Third Excommunicates Otto the Fourth , in the beginning of the Thirteenth Century . 5. Innocent the Fourth , in the same Century , Deposed the Emperor Frederick the Second . In short , ( to omit many others ) the barbarous Murders of Henry the Third and Fourth of France , have been , and most justly were , and will be imputed to these Popish Principles , in the belief of which , those impious Assassins were confirm'd and Catechiz'd . Sure I am , that Pope Sixtus the Fifth did approve and highly magnifie the impious Fact of Jaques Clement the Dominican , who was the Murderer of Henry the Third , in that famous ( and impious ) t Speech of his , made to his Cardinals ( no doubt as well pleased as the Pope ) in the Consistory ; and afterwards Publish'd and Printed at Rome : An evident Argument , that they were not ( though great reason they should have been ) asham'd of it : for certainly they would never have Printed what they did not approve . 2. But although the Popish Positions and Principles we are speaking of , are dangerous to all Supreme Powers , ( even Roman Catholiques , as appears by what is already said ) yet more especially to all Protestant Princes and People : For , 1. All Protestant ( Kings and Subjects ) being declared Heretiques , are Excommunicated , and solemnly a Cursed by Pope Paul the Fourth , about 120 years ago ; and that we may take notice of it , it is lately referr'd into the Body b of their Canon-Law . Now this Excommunication contains many considerable particulars , As , 1. All Heretiques , of what dignity c soever , Barons , Earls , Marquesses , Dukes , Kings , and Emperors : none excepted , they are all involved in the same Curse and Anathema . 2. Nor is it onely those Heretiques who then were in being , but ALL also , which d AFTERWARDS SHOULD BE. So that our gracious King and his Protestant subjects now , are as much under the Curse , as Q. Elizabeth and her subjects were , in the First of her Reign , when that Bull was first publish'd . 3. Nor was this Bull rashly made , but after e mature deliberation with the Cardinals , and by their Counsel , and unanimous consent . It was ( it seems ) a premeditated and deliberate ▪ as well as an Impious Act they were about ; for impious it was , and by all sober and impartial Judges , ever will be thought so . 4. The punishments which this Bull tyes upon Heretiques , are f Excommunication , Suspension , Deprivation , and all other punishments , which any Pope , in any Papal Canon or Constitution ( howsoever made ) denounced against Heretiques ; all which Canons and Constitutions he approves , confirms , and will have PERPETUALLY observed . 5. And for Kings g and Emperors ( the same is for Barons , Earls , Marquisses and Dukes ) they are TOTALLY and FOR EVER DEPRIVED of their Kingdomes and Empires , and made incapable ever to enjoy them . The same Censure passeth upon Bishops , Archbishops , which were Heretiques then , when the Curse was publish'd , ( vel in posterum in Haeresin incident ) or for the future EVER SHOULD BE Heretiques . Nor is this Constitution ( which denounceth this Curse ) temporary ; But CONSTITUTIO IN PERPETUUM VALITURA , a Constitution and a Curse to be in force , and effectual against Heretiques , for ever . Nor is there any need , of any Legal Process to convict any person of Heresie , before the Curse come upon him : but , EO IPSO ABSQUE ALIQUO JURIS VEL FACTI MINISTERIO ( they are the words of this impious Excommunication ) All Heretiques , by being so , without any accusation , or legal conviction , are actually under that curse : So that our gracious King , all his Protestant Nobility , all Archbishops and Bishops , Eorum etiam h receptatores , fautores , &c. and all who shall receive , or any way favor them , stand actually Excommunicated and Accursed . And here I desire to know of our Papists , who do ( as much as any ) pretend to Loyalty ; do they ( as good subjects should ) favor their King , or do they not ? If not , then they neither are , nor can be good subjects : If they do , then they disobey their Supreme and Infallible Judges , and are ( as well as we ) under the Excommunication and the Popes Curse , and so no members of their so much ( and with so little reason ) magnify'd Roman Church . 2. But lest this Excommunication and Curse might not prove so effectual as they desire , to blast all Protestants ( which they make , for they are not so , the worst of all Heretiques ) the Curse , to make Sure Work ( as they think , and would have it ) is solemnly renewed every year , in that famous ( and impious ) Bulla a Coenae Domini , read every year on Maundy-Thursday . Wherein all Protestants are ( by name ) curs'd , whether Princes or People . We b Excommunicate and Curse ( sayes the Pope in that Bull ) All Hussites , Wickliffists , Lutherans , Zwinglians , Calvinists , Hugonots , &c. And whosoever shall RECEIVE , DEFEND , or FAVOR them . And here again , it will concern our Roman Catholicks seriously to consider , into what straits , the ambition and unparallel'd pride of their Popes , has brought them . For if ( according to their duty ) they defend their King , they are cursed at Rome . And if they do not defend him , then they do not perform that duty of Allegiance and Fidelity to their King , to which ( by the Law of God and Nature ) they are indispensably bound , and so will be ( according to their desert ) accused in Heaven . And here , It is a short Question which they are concern'd to Answer ; Whether they resolve to obey God , or the Pope . 3. But this is not all ; for after this Excommunication and Curse laid upon all Protestant Princes , after their deposition and total deprivation of all their royal power and dignity , and a perpetual incapacity brought upon them , disabling them for ever to return to those lost rights : another Curse is consequent , and immediately follows such Excommunication : Their Subjects are declared free from all Obligations of Loyalty and Fidelity , due to such Princes , while they stand Excommunicate . This the Decretal of Pope c Honorius the Third , ( and 't is made d Law by Pope Gregory the Ninth , and approved and confirmed by Pope e Gregory the Thirteenth ) tells us , That while any f Lord remains Excommunicate , his SUBJECTS OWE HIM NO ALLEGIANCE or FIDELITY . That 's the Title : and then it follows in the Decretal , ( speaking of a Count who was Excommunicate ) that the Pope commands those to whom he writes , That they should g declare to the Subjects of that Excommunicated Count , that they were FULLY ABSOLVED FROM THEIR OATH OF FIDELITY while their Lord continued Excommunicate . How dangerous this Doctrine may be , to our Gracious King , and all Protestant Princes , ( who stand actually Excommunicated at Rome ) and how little trust they can repose in their Popish Subjects , I need not tell you : Seeing such subjects , by their Authentique laws , and the declared and definitive sentence of their supreme and Infallible Judge , are assured that they owe no Allegiance or Fidelity to their Excommunicated Soveraigns . 4. Nor is this all ; for there is ( at least in the judgment and belief of our Adversaries ) a far greater and more pernicious consequent and effect of their Excommunication and Curse of Protestant Princes . For the mischiefs of their Excommunications hitherto mention'd , are onely temporal , ( though the greatest in that kind possible ) as loss of their Royal Power , Livelyhood , and Life it self . But they say , there is an other , a Spiritual effect , which concerns the Soul , and is the greatest mischief and misery it is capable of . For they say , that Heretiques ( Protestants , with them are declared such ) dying Excommunicate , ( as all good Protestants do ) are eternally damn'd . For , 1. A very great h Canonist of our own Nation ( while Popery unhappily prevailed here ) tells us ; that every Excommunicated person is a MEMBER OF THE DEVIL : And for further proof of this , he cites Gratian , and the i Canon-Law . And a far greater Author than Lindewood , or Gratian , and ( in our dayes ) long after them , more plainly tells us : a that Pope Gregory the Seventh did not onely depose the Emperor Henry the Fourth , but Excommunicate , and DECREE HIM TO BE ERETNALLY DAMND . And for this , he cites Pope Gregories own b Epistles , who best knew his own mind , and the meaning of his own Decree . So that in the Popes and Cardinals Judgment such an Excommunication is a definitive sentence , and a Papal Decree ; whereby the persons Excommunicate are consign'd and doom'd to Eternal Damnation . Whence we may understand the meaning of the Titles usually prefix'd to such Damnatory Bulls of Excommunication ; such as these , c .... DAMNATIO & Excommunicatio Hen. 8. by Pope Paul the Third , d DAMNATIO & Excommunicatio Elizabethae , by Pius the Fifth , where it seems , ( by what the Pope and Cardinal before told us ) that it is not any temporal , ( or not that only ) but the eternal damnation of Soul and Body , which is intended and desired by them , in their uncharitable and impious Anathema's and Excommunications . Whence also it manifestly follows ; that all Protestants , Kings and Subjects , Princes and People , ( who , by many Papal Bulls and Anathema's , stand actually Cursed and Excommunicated ) are in a damnable condition , and if they die , ( as they do , and should ) without Popish Absolution , by this Roman , Uncharitable , and Unchristian Divinity , they are eternally damn'd . This I say , not that I think such Papal Bulls and Excommunications either have , or can have any such effects , or bring such danger to Protestants ( Kings or Subjects ) as is pretended ; for I believe and know , that they are bruta fulmina , insignificant Squibs of false Fire ; which can neither hurt their Souls here , nor hinder their Salvation hereafter . But notwithstanding this , they may prove dangerous and pernicious to Protestant Princes , as they may be , and are great incouragements to their Popish Subjects , to rebel , and disobey their Soveraigns , and securely ( as to any thing of Conscience or Injustice in it ) act any thing to their ruine . For they who believe the Popes pretended Power , that he can deprive their Prince of all Royal Power and Dignity , and that he has actually done it ; that he has absolved them from all Obligations of Allegiance and Fidelity due to him ; that he is a Member of the Devil here , and surely to be damn'd hereafter , and that to kill him is no Murder . I say , those who submit to the Pope , and believe these Erroneous and Impious Doctrines , ( as all must who believe the Pope , or the Roman Church Infallible ) have too much incouragement , not only to disobey and rebel , but ( when they have power and opportunity ) to take away their Princes Life , as being a Person odious to God and Man , and by the Pope , ( their Infallible and Supreme Judge ) by their approved Laws , and their General Councils , declared to be such ; especially seeing that if they miscarry in that attempt , ( and while they seek their Princes Life , lose their own ) yet their Names shall ( in Red Letters ) be Register'd in the Calendar , and they ( by their Party ) shall be reputed Martyrs ; as all know , that Campian , Garnet , and our Powder-Traytors are . An honor , I am so far from envying them that I should be very glad ( and so would many thousands more ) to see our present Conspirators ( according to their merit ) referr'd into their Calendar amongst such Martyrs ; that so we might be freed from the fears of those Prodigious Villains and mischiefs they intended and indeavoured to act here , against their Gracious Soveraign , the Church and State , and there is too much reason to believe , that ( while they live , and have ability and opportunity ) they will prosecute those Black Designs . Dirum omen misericors ( qui solus potest ) averruncet Deus . These are the known Positions and Doctrines of the Church of Rome , approved and received by the Supreme Authority of that Church ; which ( in Thesi ) when they are believ'd , may be very dangerous , and when ( in Praxi ) put in execution , ( and they who believe such impious Doctrines , act accordingly ) pernicious to all Kings , Princes , and People , especially Heretiques ( as they miscal them ) who imbrace not all their Popish Errors , in which number all Protestants ( Kings and Subjects ) are , by them , always included . And that the Popish Party , ( especially Jesuits ) since their unhappy appearing in the a World , as also their Ecclesiastiques Secular and Regular , ( with their adherents ) have acted according to those Principles , for some Ages last past , and what Barbarous Murders , Depositions of Princes , and Fatal Tragedies , have been the sad consequences of such belief and actings , both our own , and Forreign Historians abundantly testifie . And here , 1. I shall pass by the horrid Murders and Massacres of the poor Waldenses ; who ( upon prosecution of the foresaid Principles ) have been persecuted with Fire and Sword , Armies b and Inquisitions ; and very many thousand ; ( nay , infinite numbers ) of them , ( as some of their own Writers testifie ) have been inhumanely murdered , Causà indictà & inaudita , ( many times ) especially in France , to say nothing of other Countries . 2. I desire you to consider that barbarous and prodigious Villany , the great Massacre of Protestants in France , Ann. 1572. where and when above 30. or 40000. † Innocent Protestants ( in Paris , and other parts of France ) were suddenly and inhumanely Murdered , by Papists acting upon such Popish Principles , as I have before mentioned . And this Horrid Villany was so far from being publickly disapproved and damn'd by the Church of Rome , or the Impious Actors punish'd ; that the news of it was received at Rome with great Joy , c and giving Thanks to God for it , ( Quasi author & consors sceleris fuisse Deus ) : nor was it so at Rome only , but in other places too , Papists received that news with great joy . An evident argument that they approved both that Impious Doctrine , and the pernicious effects of it . 3. To omit the many Seditions and Rebellions in the time of Henry the Eighth , ( after he had deny'd the Popes Supremacy ) and Edward the Sixth , ( caused by such Persons and Principles ) it is notoriously known , that the same Party , in prosecution of the same Principles and Popish Interest , did ( in the Reign of Q. Elizabeth ) continually conspire , and endeavour to take * away the life of that good Queen , by Poison , Pistol , and such other impious ( and to persons of such Principles , usual ) ways of Assassination ; to raise Rebellions and Armies ( having the Popes Assistance and Blessing to incourage them to that Villany ) to destroy her and her Religion . And when all this would not do , ( Heav'n Blessing , what Rome Impiously Curs'd ) Pope Pius the Fifth d gives the Kingdoms of England and Ireland to Philip the Second King of Spain , and he ( with the Popes Assistance and Blessing ) sends his ( as he and his Holiness imagin'd ) Invincible Armado , to take possession ; But that vast Armado , and the Popish Impious Design , were utterly defeated ; not so much by the Queens Fleet , ( which was very inconsiderable ) as by great storms and tempests , the immediate Hand of Heaven , and a most Gracious and Miraculous Providence : And this was so evident , that the Admiral of that Armado ( the Duke of Medina Sidonia ) blasphemously swore , That he feared Jesus Christ was turned Lutheran . But Philip King of Spain , ( hearing of the strange defeat and ruine of his Fleet , and seeing the Hand of Heaven in it ) said more soberly , ...... That he did not send his Fleet to fight against God , ( to whose Power and Providence , he attributed the loss of it ) but against Men. 4. The Queen being dead , Popish Conspiracies did not die with her ; the Pope and his Party continue as industrious and ( as to their Designs and Plots ) as impious as before . They saw and knew , that King James ( a Protestant ) was Legal Successor and Heir to the Crown of England , yet used all Roman Arts , to hinder his having possession of it ; and to this end , Father Parsons ( the Jesuite ) writes a Book , to prove ( what was evidently untrue , and he could not chuse but know it ) That King JAMES had no just Title to the Crown of England ; though the whole Right of the Saxons and Normans , and of the Houses of York and Lancaster , were intirely and evidently united in him : ) But when these Popish and Jesuitical Arts prevailed not , ( having neither true Reason or Religion to further their Designs , which were impious and irrational ) they contrive , and resolve to execute such a Conspiracy , as ( for barbarous and prodigious Villany ) neither Heathens nor Hell had ( till that time ) ever put in execution ; I mean the a Gun-Powder-Treason , which was not any ordinary or before-known Wickedness ; ( as the Killing a King , or Poysoning a Prince , &c. ) but a black and unparallell'd Villany , worthy Rome and a Jesuite ; the Blowing up of a whole Parliament , King , Lords and Commons , the Murdering of a Kingdom in its Representatives , and this in a moment , before they could see , or dream of any danger . But though this ( for its impiety ) was a prodigious Conspiracy , carried on with sworn secrecie , and lay hid , in the dark , and under ground ; yet there is no Power or Policy against Providence , nor concealing any thing from the All-seeing Eye of our God ; he saw , and gratiously discover'd that horrid , Popish-Powder-Treason , to the Preservation of his People , the Confusion of their Adversaries , and ( nisi periisset pudor ) if they had any , to the Eternal Shame of Papists , and ( Popery ) their Religion , which approves and encourages such abominable Impieties . When King James slept with his Fathers , and was translated to a better Kingdom , out of the reach of such Popish Conspirators , and whither ( without a serious and timely repentance of such inhumane Villanies ) they can never come , their Designs slept not ; they prosecute their Plots and Conspiracies , ( to ruine our Church and establish'd Religion ) as much in Charles the First 's , as in his Fathers time . And at last it came to this issue , that ( other means failing ) the King b and the Archbishop of Canterbury must be made away . This was conceived the likeliest means to compass their Ends , and bring in that Religion they miscal Catholique and Christian. For certainly such barbarous Murders and Assassinations may possibly promote Turcism , and the Errors of Mahomet , ( and if you will , Popery ) but never were ( nor can be ) any just means to propagate true Christianity . This Traiterous Conspiracy to Murder Charles the First , and the Archbishop , &c. was discovered ( by an honorable Person ) to the English Ambassador in Holland , and ( by him ) to the Archbishop , and by him , to the King. And the Original Copy of the Discovery , being found in the Archbishop's Library , after his death , was then publish'd , and is in Print , in many hands , and ( amongst others ) in mine . In the mean time , our unhappy Civil Wars began ; and our Popish Conspirators , ( animated by a belief of such Rebellious Doctrines and Principles , as I have before mentioned , and incouraged and assisted by the Pope ) are first in Arms , and the bloody Rebellion ; and ( in Ireland ) murdered above 100000 Protestants in cold blood , without any provocation given , but to kill Heretiques , ( which according to their impious and erroneous Principles , was lawful and meritorious ) and thereby promote the Catholique Cause . This is notoriously known to both Kingdoms , ( England and Ireland . ) And further , when in the process of that fatal Rebellion , ( carried on openly by English , and covertly by Popish Rebels ) that good King was taken , imprison'd , with design to bring His Sacred Head to the Block , ( for the distance is seldom great between a Princes Prison and His Grave ) our Popish Conspirators had a Council of Priests and Jesuites , which sate in London , and signifi'd the condition of their Affairs here , to a Council of their Confederates at Paris , and they transmitted the h Case to Rome , from whence Directions and Commands were return'd ( by the same way ) back again to London . In short , it was determin'd , that it was for the Interest of the Catholick Cause , that the King should die ; and accordingly their Council of Priests and Jesuites in London Voted His Death ▪ This is now Notoriously known to be true , and ( in Print ) publish'd to the a World , by a Reverend and Learned Person , who , ( if any shall call him to an account for it ) is so convinc'd of the truth of what he writ , that he ( in scriplis ) publickly offers , and promises to make it good . I do not hear , that he has ( as yet ) been call'd to any account , to prove what he publickly , and in Print , has profess'd and promised to do : Nor do I think , he will be call'd to any such account , because I have reason to believe , that he can , and will produce such Proofs , as will evidently demonstrate , both their bloody Conspiracies , and the undeniable truth of what he affirm'd . 6. By the Premises it may sufficiently appear , That the Rebellious Popish Principles and Practices have been very dangerous to all our Protestant Princes , and their Loyal Subjects , ever since the Reformation ; and had they taken that effect , which they designed , and with unwearied wickedness industriously endeavoured , they would have proved destructive and ( both to Prince and People pernicious . Nay , ( which I have omitted ) while this whole Nation continued actually in the Communion of the Church of Rome ; when Henry the Eighth his Parliament and Convocation ( all Roman-Catholiques , and far from being Protestants ) had deny'd and ( lege b latâ ) taken away the Popes Usurped Supremacy , ( that we may be sure the Pope's Practices are suitable to his pernicious Principles ) Pope Paul the Third , Excommunicates , Curses , and c Damns the King , and all his Good Subjects ; Commands him to d Abrogate and Null the Laws made against his Supremacy ; and to appear before him at e Rome within Ninety Days ; and his Adherents and Favorers , ( which were all his Loyal Subjects , especially his Parliament and Convocation ) within Sixty Days . They not appearing , he Ratifies the Excommunication , f Deprives him of his Kingdom and Dominions ; Prohibits peremptorily the g King or his Adherents ( if they die , as they did before he Absolved them ) to have any CHRISTIAN BURIAL , and declares them ETERNALLY DAMND . Then he layes that most impious Interdict upon the whole h Nation ; forbids all Publick Prayers , i Masses , and Divine Offices . Nor this only ; but he Deprives the Children of Henry the Eighth , k Born , or to be Born of Queen Anna , and all the Children of his Adherents , and their Descendents , ( none excepted ) of all their Rights , Priviledges , and Goods , Moveable and Immoveable , and makes them ( for the future ) incapable , and deprived of all Dignities , Honors , Offices , Rights , Fees , &c. which otherwise they might have obtain'd , and this he does knowingly , and by the Plenitude of his Power . Then he goes on , and declares the King and his Adherents , and Descendents , to be Infamous Persons , disabled to be Witness , to make any Will or Testament , or to receive any Legacy or Benefit by the Testament of any other : l Forbids all Men to have any Conversation , Commerce , or Trade with them , on pain of Excommunication , and loss of all their Goods , &c. And further , Commands all Christian m Princes , ( quacunque dignitate Imperiali aut Regali fulgeant ) Kings and Emperors , no way to favour the King and his Adherents , and n Nulls all Oaths , Compacts , Treaties , &c. ( made , or to be made ) to or with the King , or in favour of him or his Adherents ; and gives Authority and express COMMAND to all Christian Princes , and their Armies , ( by Sea or Land ) to turn their Arms against the King and his Adherents , and a compel them to return to the Unity of the Church , and Obedience to the Pope . And whoever acknowledges Henry the Eighth to be King , or any way Obeys him , and will not ( in Obedience to the Popes Command ) expel him and them , out of the Kingdom and their Dominions , all their Goods , ( Moveable and Immoveable ) Moneys , Merchandizes , ( whether within or without England ) are to be seiz'd on , and ( by the Popes Authority ) possess'd and kept by any who can catch them . And he there gives them ( such Thieves and Robbers ) full power to enjoy and possess such Plunder'd Goods of the Kings or his Loyal Subjects , as in their own Right and Propriety . And if they take any Inhabitants in England , ( Native or Alien ) who Obey the King , and Disobey the Pope , then all so taken , are to be Slaves to those who take them : So that impious Bull ; in contradiction to the Laws of Nature and Scripture , Reason and Christian Religion . Our Blessed Saviour , ( the Prince of Peace ) came not to destroy , but to save ; not to Depose Kings and Emperors , Absolve their Subjects from the Obligations of their Natural or Sworn Allegiance , or to Arm them against Governors , and ( as his pretended Vicar does ) promise them a Reward ( Remission of Sins here , and an higher place in Heaven hereafter ) for Rebellion , and Murdering their Brethren , Fellow-Subjects and Christians , for believing and maintaining that Truth , which by the Pope and his Party , should be miscall'd Heresie . No , he was the good Shepherd , who laid down his own life for his Sheep ; and when they stray'd and err'd from his Fold , he did not hire and send Dogs or Wolves to worry them ; but ( with infinite Patience and Mercy ) went himself to seek them , and being found ( though erring and out of his Fold ) laid them on his own shoulders , and ( with great love and labor ) brought them home to his Fold , from which ( as his Sheep may , and yet not cease to be his Sheep ) they had erred . We read indeed , that our Blessed Saviour gives Peter Commission to b FEED HIS SHEEP and his LAMBS . But we never read that he ( whose Kingdom was not of this World ) gave any Commission to Peter , or his pretended Vicar , to raise Armies to kill , and ( indictà causà ) to Murder them . Though I know there are some , who from pasce oves , ( with bad Logique and worse Divinity ) conclude , that the Pope has Power to kill Heretiques . Like that Monk Erasmus mentions , who , with great Zeal for the Catholique Cause , and greater Ignorance , endeavoured to prove , that the Church might kill Heretiques , from that passage in the Apostle , c HAERETICUM DEVITA , that is , ( says the Monk ) ( who had no Greek , and little Latine ) DE VITA TOLLE , take him out of this life , that is , kill him . Sed è diverticulo in Viam . 7. From the aforesaid reasons , I think we may ( with good consequence ) conclude ; that the Pope and his party , ever since Henry the Eighth , ( de facto ) assum'd the Supremacy , which ( de jure ) was his before ) have been in a perpetual Conspiracy against the Lives and Religion of our Protestant Princes ; at least till the Happy Return of our Gracious Soveraign ( whom God preserve ) who being ( by the good and Miraculous Providence of Heaven Restor'd to His Fathers Throne ( His own Right and Inheritance ) a blessed Peace , and all the happy effects of it , did immediately follow , to the great comfort and benefit of the whole Nation ; The Government of Church and State before shatter'd and ruin'd by a horrid Rebellion ( Begun , Incourag'd , and Promoted by the Pope and his Jesuitical Party ) was happily Restored , and ( by Law ) establish'd ; the Just Rights and Liberties of the Subjects assured to them , and confirm'd ; a Gracious Act of Oblivion , and Pardon of Illegal , Seditious and Rebellious actions against the King and His Laws granted ; and the blessing and benefit of all these extended to Papists as well as other . So that beside their Obligation to Obedience and Loyalty , by their Natural or Sworn Allegiance , there lay upon them an Obligation to Gratitude , for those signal favors they received , from the goodness of a gratious Prince . So that it was the beliefe and hope of some , that the foremention'd Popish Principles and Practises had been forgot , or laid aside ; and that the Roman Catholiques ( as both in words and writings they publickly pretended ) would be very Loyal Subjects But these were vain hopes ; for ( notwithstanding all obligations to obedience and gratitude ) even since His Majesties Happy Return , the Popish Party have carried on their Plots and Conspiracies , against their gracious Prince , the establish'd Religion , and the Peace of our Church and State , with as much industry and impiety , as formerly . Which now evidently appears , by their impious Conspiracy , by the blessing of God very happily , though lately discover'd . That you may ( in the General ) know what this Plot is , and that I do not miscall it , when I say it is an Impious Conspiracy : I shall give you two Authentique Testimonies . I. Our gratious King calls it a A BLOODY TRAITEROUS design of POPISH Recusants , against His MAJESTIES Sacred PERSON , the GOVERNMENT , and the PROTESTANT RELIGION . II. The House of Commons ( in a Vote of that b House , approved by the Lords ) say thus ........ Resolved , &c. That this House is of Opinion , that there HATH BEEN , and STILL IS , a DAMNABLE , and HELLISH PLOT , contrived and carried on by POPISH RECVSANTS , for ( horresco referens ) ASSASSINATING and MURDERING THE KING , and for SUBVERTING the GOVERNMENT , and rooting out , and DESTROYING the PROTESTANT RELIGION . By what is already said , ( I suppose ) you may see , what the Roman-Catholick , or Popish Principles and Practises have been , are , and ( while there is a Pope , and a Party to believe and incourage such Practises ) ever will be ; and how dangerous such Principles are , and ( when put in execution ) how pernicious they are ( and ever will be ) to all PRINCES , espeally PROTESTANTS , and all those they are pleas'd to call , or miscall Heretiques . Their received Principles I have hitherto mentioned are these : 1. The Pope ( with them ) is Supreme MONARCH of all the World , even in Temporals ; at least indirectè , ( as the most moderate amongst them sometimes say ) and in ordine ad spiritualis , which distinction can afford no comfort or security to Temporal Princes . For if the Pope have such vast power , directè , or indirectè , 't is all one , he has it ; and if a Prince be deposed , or murdered , by either end of the distinction , he is equally , and as surely Murder'd ; as he who is kill'd by the edge , or back of the Sword , is as certainly kill'd . 2. They say , the Pope has power to c Excommunicate , Curse , and Damn Kings . 3. To depose and deprive them of all their Royal Power and Jurisdiction . 4. To absolve their Subjects from all Obligations ( whether Natural , or afterwards arising from Oaths ) to fidelity and obedience . 5. To Arme their Subjects against their Sovereigns , so deposed by the Pope , their Supreme Judge , and ( according to the profess'd Doctrine of the Jesuites , Canonists , ) &c. infallible too , In rebus facti & fidei . 6. That this taking of Arms against their King , ( when deposed by the Pope ) is no Rebellion against their King ; seeing ( by their Traiterous Principles ) as soon as deposed , he ceases to be their Sovereign . 7. That , if in such a War , they kill their King , ( especially if he be an Heretique ) it is no crime , no Homicide or Murder , but a Meritorious work , to which the Pope has promised Plenary Indulgence , and Pardon of all their Sins , and an higher place in Heaven . 8 Nay , ( to give them the highest encouragements to commit all those Villanies , Christians are capable of ) they shall be reputed Martyrs , referr'd into their Calendars in Red Letters , and ( in their opinion ) be esteemed great Saints in Heaven , who in Earth were known to be Rebels to their Prince , and justly Executed for High Treason . For so , as is before said and proved ) those who ( by the Hand of Justice ) perish'd for their Prodigious Villany , in the Gunpowder-Conspiracy , are reckon'd for Martyrs in the Jesuites Martyrology . Now , how dangerous such Principles ( having such a Incouragements ) may prove to all , especially Protestant Princes , do you and the World Judge . But ( as to the danger of such Doctrines ) this is not all , ( though too much ) for it is not only a received Doctrine in the Roman-Church , That the Pope may depose Kings and Emperors if they be Heretiques , ( as with them , we are sure all Protestants are ) but further , I. That Subjects also ( as well as the Pope ) may lawfully depose their Soveraigns , if they be Heretiques . II. Nay , that they ought , and ( both in Law and Conscience ) are strictly bound to depose their Princes if they be Heretiques . III. And their approved , and great Writers publickly confess , ( in their Books printed , and licensed by the Authority of their Church ) that both the former Propositions are approved by all Catholiques . Sure I am , they have not publickly been condemn'd by any Act , Decree or Sentence of their Church ; and therefore we have reason to believe , that they approve them . For , qui non prohibet peccare cum possit , jubet . For the proof of all this , I shall only give you two or three Testimonies of their own ( by publick Authority ) approved and licenc'd Authors , who expresly say , and endeavor to prove , what here I have affirm'd . 1. One of them says ........ b That it is the Opinion of ALL CATHOLIQUES , that Subjects ARE BOUND to depose an Heretical KING . And he adds there ....... c That they are BOUND , by the LAW of GOD , by the MOST STRICT BOND of CONSCIENCE , and UTMOST PERIL of their SOULS , to DEPOSE HERETICAL PRINCES . And ( their great Controvertist , and Cardinal ) Bellarmine , says as much ; ( and with more authority ) speaking of Heretical Princes ......... d OMNIUM CONSENSU ( all Roman-Catholicks he means ) possunt ac DEBENT privari suo Dominio . It is the consent ( says the Cardinal ) of ALL , that Heretical PRINCES may , and OUGHT to be DEPRIVED of their Dominions . And in a Book e approved by the Jesuites , and highly commended by the f Licencer ; we are told ; That the Power and Authority of the g PEOPLE is greater than that of their Prince . 2. That h the PEOPLE ( as well as the Pope ) may declare , a King to be a Tyrant : and when the Pope or PEOPLE have so declared him to be such , i ANY PRIVATE MAN may MURDER HIM . 3. And he there tells us , That he is a k Tyrant , who endeavors to ruin the religion of his Countrey ; ( the Roman-Catholique Religion , you may be sure he means ) and then ( by these Jesuitical and Popish Principles ) All Protestant Princes are Tyrants , and may lawfully be kill'd by any private person . So that 't is evident , that these Popish Principles , are not only dangerous , but pernicious to all Protestant Princes ; who , ( in their account ) being Heretiques , are consequently Tyrants , and may be declared such by the People , and Murder'd by any private Man. I know that some Roman Catholiques deny this Doctrine to be approved by the Church of Rome , and tell us ; that the Church has expresly condemn'd it as scandalous , and ( both in faith and manners erroneous : and for this they quote the l Council of Constance . In answer to this I shall , 1. Set down the words of the Council . 2. The Answer to them 1. The words of the Council are these ; and the Proposition they condemn this ...... Quilibet Tyrannus potest ac debet licite ac meritoriè occidi , per quemlibet vassallum & subditum , etiam per insidias , vel blanditias , vel adulationes non obstante quocunque Juramento seu confederatione factis cum eo , non expectata sententiâ vel mandato Judicis cujuscunque . That is ..... Any Tyrant may , and ought to be lawfully and meritoriously kill'd , by any vassal or subject of his , even by treachery or flattery ; notwithstanding any oath , or confederation made to , or with him ; and not having the preceding sentence or command of any Judge whomsoever . 2. This is the Proposition , which the Fathers at the a General Council at Constance , condemned , ( for a General approved Council , and confirm'd by a true Pope , they acknowledge it ; though they have little reason for it , as may appear by what ( b ) Gesner has said , and c Longus à Coriolano has not ( though he endeavour it ) Answer'd . ) But it is penn'd with that Art , and Roman-Catholick cunning , that though it seem to say something for the Security of Kings and Princes ; yet indeed it is ( as to that purpose ) altogether insignificant . For , 1. Here is nothing in this Proposition , or the Condemnation of it , by the Council ; which condemns , or any way disapproves the Popes Excommunications or Depositions of Kings , their Absolutions of their Subjects from their Oaths of Allegiance , or giving away their Dominions . It is only the Assassinations and Murdering of Tyrants which are spoken of ; not any Excommunications , Depositions , &c. of Kings . 2. Nor does the Council deny , but that every TYRANT may be kill'd ; but that which they condemn as erroneous , is ; That every Tyrant may , and also OUGHT to be kill'd . Now this is a Conjunctive and Copulative Proposition ; and such Propositions are ( in Logique ) false , when either part is false , though both be not . So this Proposition , Every Man is rational and Learn'd ; is erroneous , because one part is so : for though every Man be Rational , yet every Man is not Learned . In like manner , although it will be granted at Rome , that every Tyrant may be Kill'd ; yet that every Tyrant ought to be Kill'd , will not be so easily granted . For let him be a Tyrant in respect of Title , one who is an Usurper , and has no right to the Crown ; yet let him be a Roman Catholique , a zealous Maintainer and Promoter of the Papal Religion and Interest ; or one under whom they find more favour than they did expect from the true King ; they will not say that he OUGHT to be Kill'd . And on this account it was ( I believe ) that the Pope and his Party did not think , That CROMWEL ( though a Tyrant ) OUGHT to be Kill'd ; or ( for ought I know ) ever went about it ; ( though they desired and endeavoured to take away the Life of CHARLES the Martyr , who had a most just Title to the Crown ) because they found more favour under him , and more freedom from the punishment of Penal Laws , than they ever had before ; or could expect , if the true Owner of it , possess'd the Crown . In Cromwel's time , no Oaths of Allegiance or Supremacy were press'd upon them , our Liturgy and Common-Prayers were taken away , and an Ordinance passed , That no Man should be Censured for not coming to Church ; so that there was no way then to discover , or legally convict a Popish Recusant . On which ground , the Fathers at Constance , might condemn this Proposition , ( as erroneous ) Quilibet Tyrannus &c. Every Tyrant MAY , and OUGHT o be Kill'd ; and not deny that every Tyrant MIGHT be Kill'd . 3. When they condemn this Proposition , ( as erroneous ) ...... Every Tyrant may LAWFULLY , and MERITORIOUSLY be Kill'd : on the same account the Proposition is erroneous , and ( as such ) might be condemned by them ; and yet they might believe it LAWFUL to Kill any Tyrant , thought not Meritorious . 4. When they say , a Tyrant cannot lawfully be kill'd per Quemcunque Vassallum & Subditum , by any of his Subjects ; this is but poor comfort for Kings or Pinces , and afford them no certain Security . For if a King be Kill'd , it is not much material , whether a Native or an Alien be the Assassin , he is Kill'd . So that notwithstanding all the Council of Constance has said ; they may hire an Alien to Kill a Protestant Prince , as Lopez was to Murder Queen Elizabeth ; and a Spaniard to Assassinate Maurice of Nassaw : or ( what was really intended and endeavoured , and probably had taken effect , had not the good Providence of Heaven miraculously hindred it ) the Pope may give away our Nation , and send a Spanish Armado , ( as he did in Queen Elizabeths time ) or a French Army , to kill Prince and People , and take possession of it . Dirum omen misericors ( qui solus potest ) averruncet Deus . 5. When that Council denies this Proposition , ( and condemns the Affirmative as erroneous ) That a Tyrant may be Murdered by any Vassal and Subject ; it is in the singular number , ( per Vassallum & Subditum ) and hinders not , but that more , or the major part of the Subjects and Commonweal may do it ; for although this Doctrine be impious and Heretical , yet ( at Rome ) it is Catholique , ( or Roman-Catholique ) and by many of their eminent Writers , maintain'd and justify'd . 6 But ●astly ; This Sentence of their General Council of Constance , is so far f●om proving that , for which it is produced ; ( That the Church of Rome does not approve the Depositions , or Assassinations of Kings ) that it evidently proves the direct contrary . That this may appear ( and without any going back , or trouble ) to you ; I shall put in the a Margent , the words of the Council of Constance , ( though you have them before . ) Now in the words cited , it is evident ; 1. That when they condemn the Killing of Tyrants , NON EXPECTATA SENTENTIA AUT MANDATO JUDICIS , Not expecting the Sentence o● command of the Judge ; there is some Judge whose sentence and command should be expected . For it were ridiculous to talk of expecting the sentence or command of a judge , if there were no such Judge , whose sentence could be expected . 2. Now although to us , ( and in truth ) Kings and Supreme Princes , neither have , nor can have any Judge : it being necessary , that the Judge be Superior in Power and Jurisdiction , to the Person Judged , ( otherwise he cannot be a legal and competent Judge ) and to say , That Kings and Supreme Princes have any Superior on Earth , ( where they are Supreme ) is a contradiction . 3. But at Rome , it is otherwise ; the Roman-Catholiques do constantly affirm , That both the Pope and the People , are Superiors to Kings , and may pass sentence on them , and declare them Tyrants . 4. And therefore if Subjects may not kill Kings , ( who are Tyrants ) without such sentence or command , but must expect it ; then if thy have expected , and have it , then they may kill them lawfully and meritoriously . For exceptio firmat regulam in non exceptis . 5. And 't is to be observed , that it is , Sententia vel Mandato Judicis , by the Sentence or Command of the Judge . So that if any private Person have the command of the Pope or People , ( who are b the Popish Judges in this case ) or the Sentence of either of them , declaring any King to be a Tyrant ; then this is Warrant enough ( by their impious Popish Politiques ) for any private Person to kill such a King. From which Roman-Catholique Doctrine , it evidently follows , that when ( in our late Civil Wars , and unhappy Rebellion ) the Parliament had declared CHARLES the Martyr a Tyrant , any particular Person ( without Erecting an High Court of Justice , as they miscall'd it ) might lawfully have Murdered him . 6. It is to be further observed , that ( by their Popish Principles ) Tyranny and Heresie in Kings , are crimes equally deserving Deposition and Death ; and every c Heretical King is a Tyrant with them . Whence it follows , 1. That if the Pope command any one to kill a Protestant ( or which with them is all one , an Heretical ) Prince ; then ( according to this Decree and Doctrine of the Council of Constance ) he may lawfully do it . 2. Or if he give no such command , but pass a definitive Sentence against any such Prince , and in a Damnatory Bull declare him an Excommunicate and Deposed Heretique ; ( or d Favorer of them ) then any private Person has sufficient Warrant and Authority to Murder him . So that when Pope Pius the Fifth had Excommunicated Queen Elizabeth , ( by this their Popish Divinity ) any one of her Subjects might ( without any further Authority , or fault ) have Murdered her . Now whether such Principles as these , be not dangerous , inconsistent with Loyalty , and ( to Protestant Princes ) pernicious , let the World judge . Sure I am , our Kings ( and Parliaments ) knowing ( by sad experience ) the fatal and pernicious Consequences of such Popish Principles , have publickly declared this their sense and detestation of them . I shall give an Instance or two . 1. Our Gratious King , ( in a Proclamation ) having spoken of the Intestine Divisions amongst us , it follows : ....... e Which are CHIEFLY OCCASIONED by the Undermining Contrivances of POPISH RECUSANTS , whose Numbers and INSOLENCIES are of late GREATLY increased , and whose RESTLESS PRACTICES threaten SUBVERSION to the CHURCH and STATE . The restless Practices are the mischievous Consequents of their impious Principles . 2. A full f Parliament , ( and a Popish one too ) takes notice of , and condemns the Papal Usurpations , in taking upon them to dispose of inheritances and Kingdoms , in these words : .......... The Pope , CONTRARY to the inviolable Grants of Jurisdictions BY GOD IMMEDIATELY to Emperors and Kings , hath PRESUMD to invest who should please him , to inherit in other Mens Kingdoms and Dominions : which we your Loyal Subjects SPIRITUAL and TEMPORAL , ABHORRE and DETEST . Such were the Popes Usurpations then ; but ( as in Parliament they confess ) abhorred and detested by Clergy and Laity . But now ( as evidently appears by the lately discovered damnable Conspiracy ) the Pope and his Party , take upon them to Murder our Gratious King , ( whom God preserve ) and dispose of His Kingdoms . Which Practices , and Principles which cause and encourage them , I do ( and justly may ) call Dangerous , and ( when they take effect , which I hope they never will ) Destructive and Pernicious . And here further , because many of our Popish Party , seeing the horridness of this Damnable and Hellish Conspiracy , and ( in reality I hope , or at least ) seem to condemn both it , and the Authors of it ; laying the blame upon the Persons only of some few , and with great confidence , ( to give it no worse name ) denying the Roman Church to approve , or receive any Principles , which can encourage such Conspiracies , or prove pernicious , or dangerous to Princes , their Persons , or Government : I shall briefly give you an account of some more of their received Doctrines and Principles , ( besides those already named ) which have been , and ( while they are believed ) ever will be prejudicial to Princes , and the Peace and Quiet of their Subjects and Dominions . For instance , 1. The Church of Rome expresly declares it unlawful for Secular Princes to require any Oath of Fidelity or Allegiance of their Clergy ; and as expresly forbids all their Clergy to take any such Oath , if it be required ...... g Nimis d● Jure DIVINO quidam LAICI Usurpare cenantur , cum Viros Ecclesiasticos nihil temporale continentes , ad praestandum sibi FIDELITATIS JURAMENTUM compellunt ...... Sacri Authoritate Concilii PROHIBEMUS , ne tales CLERICI personis SECULARIBUS praestare cogantur hujusmodi Juramentum , &c. This is the Constitution of their great and Oecumenical Council under Innocent the Third , and is referr'd into the Body of their Canon h Law , by Pope Gregory the IX , and remains in the i best Editions of it , commended and k confirm'd by Pope Gregory the XIII . So that by the Popish Canons , and their approved and received Laws , no Secular Prince may require any Oath of Allegiance and Fidelity , of any of the Clergy , or Ecclesiastiques , nor are the Clergy to take any such Oaths . And if a Clergy-man should take any such Oath , it is ( by their Canon-Law ) for several reasons , declared null , and not obligatory . For , 1. They tell us , That no Oath which is against the a Ecclesiastical Utility , and Benefit of the Church , is valid and binding : Nay , the Law it self there says , That all such Oaths against Ecclesiastical Utility , are not Oaths properly , but b Perjurics . And the case is put in their Law , of a Prince , who fearing some c CONSPIRACY against him , took an Oath of some , that they should not ( for the future ) be in any Conspiracy against him . They who had taken this Oath , desired to know how far they were bound by this Oath ? And that Law , and Innocent the Third , gives this Answer , d That they were not so bound by that Oath , but that they might stand against the Prince ( to whom they had so Sworn ) in the lawful defence of the rights and honors of the Church and their own . Now 't is certain , that the Pope ( with them ) is the sole Supreme Judge in all Ecclesiastical Causes ; ( and such this is , concerning the Rights and Honors of the Church ) and therefore if he Judge ( as we are sure he will ) that our Oathes of Allegiance and Supremacy , be against the Rights and Honor of that Church , of which he pretends to be the Head ; neither those , nor any such Oathes will be obligatory to any of his party ; at least they will think them not to be so ; and so they will think , that ( notwithstanding any such Oath ) they may , for the benefit of the Church , and the Catholique Cause , oppose and conspire against their Prince . 2. It is a Rule in their e Law ( and in reason too ) That in all Oathes , it must be understood , that the right of the Superior is excepted , and must be preserved . So if a Tenent Swear Fealty to his Landlord , how great soever ( so he be a subject ) it must be , salvo jure dominii principalis ; the Royal Rights of his Prince , must not , cannot be prejudiced by that Oath . This is true in Thesi. Now we know , that the Pope ( and his party who acknowledge him ) thinks that he is far superior to all Kings ; and therefore if he think and declare ( as we know he has done ) that our Oaths of Allegiance and Supremacy are prejudicial to his rights , then neither he , nor his party will think them binding . 3. If they were confess'd to be obligatory ; yet they of the Popish Church , believe he can dispence f with them , and null the obligation . This is the constant Tenet of the g Canonists ; who tell us ; That the Pope does usually and easily dispence with Involuntary , but not with voluntary Oaths ; yet if he do dispence with voluntary Oaths , it is h valid . Nor is it any wonder , if the Pope dispence with Oathes ( voluntary or involuntary ) if it be true , which John Semeca the Glossator there tells us ....... That the Pope can dispence against the LAW OF i NATURE , and against the APOSTLE . And that we might take notice of it , those words ( in the k old Editions of the Canon-Law ) are put in the Margent . ..... Papa contra Apostolum dispensat : the Pope dispenses against the Apostle . And in the latter l Editions of that Law with the Gloss ( even those confirm'd by Pope Gregory the Thirteenth , as most Correct , and purged from Errors ) they are so far from disowning that irrational and impious Gloss ; that ( in a Note there in the Margent ) they explain and justifie it ... .. It is not absurd ( sayes the m Author of that Note ) for the Pope to dispence against the Apostle , as to positive Law. So that Papists may take as many Oaths of Allegiance and Supremacy as their Prince shall please , yet the Pope ( when he pleases ) can dispence with them , and set them free , from all obligation of fidelity . And hence it evidently follows ; That a true Roman-Catholique ( who believes this Popish Power of dispensing with all Oaths ) may take a thousand Oaths of Allegiance , and yet give no assurance of his Fidelity to his Prince ; seeing the Pope may ( upon their approv'd Principles ) when he pleases , set them free from all such Obligations . 4. But , if all these ways , of nulling the Obligations of Oaths of Allegiance fail : yet the Popes Janizaries ( the Jesuites ) have a new way to prevent all such Obligations of Oaths , without any Dispensations ; and that is by Equivocations , rectifying Intentions , and their Doctrine of Probabilities : pernicious Errors , destructive of Humane Society , and so notoriously now known to the World , that I neither shall , nor need go about to prove them , or shew the pernicious consequences of them . Sure I am , that by their Popish Principles , no Papists in England are a permitted to take the Oath of Allegiance to their King : and then 't is easie to judge , what good Subjects they are like to be . For certainly , what I may lawfully do , that ( on a just and serious occasion ) I may swear to do . If it be a duty , and lawful for me to obey my Princes commands , and pay him fidelity ; then certainly , I may ( by Oath ) bind my self to the performance of it . So all Men , by the Law of Nature and Moral Veracity , are bound to speak truth ; it is both lawful and a duty : and therefore , when ( in Judicature ) I am call'd to be a Witness ; I may , and ( by the consent of all Nations ) ought to take an Oath , to bind me , and assure others , that I will speak truth . All Men ( as I said , and all confess ) are bound by an indispensable Law of Nature to speak truth ( when there is a just occasion for it ) and yet ( in Judicature ) his testimony would not pass for good evidence , who ( being required ) would not ( by Oath ) confirm the truth of it . And therefore Princes have just reason to believe , that those who will not take an Oath to be Loyal Subjects , will never be so without it . And indeed the reason why Princes may justly suspect the fidelity of their Popish Clergy , who refuse the Oath of Allegiance , will farther appear , if we consider , 2. That when and where Popery prevails , all their Bishops swear absolute Allegiance and Fidelity to the Pope , and therefore cannot swear it to their Prince too . The Oath every Popish Bishop must take at his Consecration , is this ... b I. N. from this time forward , will be FAITHFUL and OBEDIENT to my Lord the Pope and his Successors ..... THE COUNSELS with which they trust me , I will not discover TO ANY MAN , to the hurt of the Pope or his Successors ... I will assist them to retain and defend the Popedome , and THE c ROYALTIES of St. Peter , against ALL MEN ..... I will carefully conserve , defend , and promote the rights , honors , priviledges , and authority of the Pope . I will not be in any Counsel , Fact , or Treaty , in which any thing prejudicial to the persons , rights , or power of the Pope is contrived : and if I shall know any such things treated of , by ANY WHOMSOEVER , I will ( to the utmost of my power ) hinder them , and with all possible speed signifie them to the Pope .... I will ( to the UTMOST OF MY POWER ) observe the POPES COMMANDS , and MAKE OTHERS observe them . I will impugn and PERSECUTE HERETICKS , and REBELS to my LORD THE POPE . I will come to the Synod , WHEN HE CALLS ME , &c. This , and much more such stuff , you have in that Oath . Now this is evidently an Oath of Allegiance and Fidelity to the Pope . Wherein ( to omit other things ) they swear , 1. Never to discover the Popes Counsels ( how treasonable soever ) TO ANY MAN , ( not the King. ) 2. To defend the Popes ROYALTIES , against ALL MEN , ( the King not excepted . ) 3. And if any thing be treated of prejudicial to the Pope , BY ANY WHOMSOEVER , ( the King not excepted ) they swear , ( TO THE UTMOST OF THEIR POWER ) to oppose and hinder it . Here is ( you see ) an Oath of absolute Allegiance to the Pope , which cannot consist with that Homage and Allegiance , or Fidelity , which not only at present , but anciently , even in times of Popery , all the Bishops of England did , and solemnly swore to their King , as a d great Lawyer tells me . And not long before him , it it certain , that Bishops at their Consecration , took no Oath at all to the Pope , but only promised him Canonical Obedience . For in the old Ordo a Romanus , which ( as all agree ) was writ by b Arnoldus Constantiensis Presbyter , about the year 1060. The Metropolitan ( who consecrates ) askes the person to be consecrated , thus ; Visne Beato Petro , suaeque Ecclesiae , ejusque VICARIO & successoribus , fidem & subjectionem per omnia exhibere ? The Answer is : Volo . Then follows the promise of fidelity and subjection to his Metropolitan : But with this difference . To the Pope he promises ....... Fidem & obedientiam per omnia ( as to the prime Patriarch . ) But to the Metropolitan he only promises ( but swears to neither of them ) Fidem & obedientiam exhibere . But to let this pass : It is manifest , that whenever this Oath to the Pope began to be exacted of Bishops , it has been in use ever since the time of Pope Gregory c the IX . who patch'd up , and d publish'd the Decretals ; In which you have the form of the Oath the Bishops then took to the Pope ; neither so long by far , nor so bad , as of later years has been required of all Bishops ; yet bad enough . For when they swore obedience and fidelity absolutely to the Pope ( as now they do ) e CONTRA OMNES HOMINES , ( neither King nor Emperor excepted . ) And we are told in some later Editions of their Canon-Law , that now , not onely all Bishops , but whoever receives any f dignity of the Pope , take an Oath , and swear Allegiance to him : and , is it possible , that these persons who do , and must Swear such absolute obedience and fidelity to the Pope , can be faithful and loyal subjects to their Prince ? and indeed , are not such Popish Principles both dangerous , and especially to Protestant Princes pernicious , and inconsistent with the Loyalty of Subjects , or safety of Supreme Powers ? nor is this all ; there is more danger yet to Kings and Princes , from their Popish Principles . For , 3. They Exempt all Ecclesiastiques from paying any Tax or Contribution to secular Princes , without the Popes Leave . This is the constant Doctrine of their g Casuists , their h Canon-Law , and i Canonists . Who tell us k ........ Quod Laici Collectas imponentes Clericis , sunt excommunicati , cum suis fa●toribus ; All Laymen ( by their Law ) are Excommunicated , if they lay any Tax upon the Clergy . And again ( more fully ) we are told . 1. That l the Clergy OUGHT NOT to relieve the NECESSITIES of Cities , or any other places ; no , not even then when the Laicks are in want , unless the Pope be first consulted . 2. That all Decrees and Constitutions of Laymen , laying such Taxes upon the Clergy , are null , and never can be made obligatory . 3. All persons Excommunicated for such grievances laid upon the Clergy , and their SUCCESSORS , stand Excommunicated ; unless they make satisfaction within a Month. 4. And they tell us , that all this is said for a fuller declaration of the Law in this Case , that Novices may better understand it . This is their own Exposition of the Canon , in the most m correct Body of their Canon-Law ; and they there tell us , that it is the Canon of a n General Council , and then ( according to their Principles ) infallibly true , and obligatory to all the Christian World. So that by this Popish Law , if any Lay-men ( the King and Parliament of England ) lay any Tax , or ( by a Statute ) require any Subsidy of Clergy-men , ( though in the Necessities of the Kingdom ) without the Popes leave ; such Statute is declared Void and Null , and they and their Successors ( unless satisfaction be made ) Excommunicate . Nor is it only some Inferior Magistrates or Officers , who are thus Excommunicated ; but all Persons , a CUJUSCUNQUE conditionis , Status aut DIGNITATIS . And that we may know , that such Excommunications are not a rash and inconsiderate Act of Urban the Fifth , or some angry Pope , they have been , ( for some Ages past ) and still are solemnly publish'd at Rome , every Year , in that famous and impious Bulla Coenae Domini , on Maundy-Thursday . ( Even on that day , in which our Blessed Saviour Instituted that Coen● Domini , as a Sacrament of our Union with him , by a lively Faith , and of the Communion of all Christians amongst themselves , by an unfeigned love and charity . I say , on this day , the greatest part of the Christian World , are Anathematiz'd and Curs'd at Rome , by their Popes successively , for no other reason but because they are for the Truth of the Gospel , and against his ( without any reason or sense ) Usurp'd Greatness and Worldly Interest . ) In that Bull , the Anathema , or Papal Curse ( Stilo Curiae ) is thus : b We Excommunicate all , of what Dignity soever , REGAL , IMPERIAL , DUCAL , &c. who impose any Tax , Toll , or Prestation upon any Ecclesiastiques , or receive any Taxes so impos'd , ( though the Persons on whom they are imposed , would WILLINGLY pay them ) without the special and EXPRESS LICENCE of the Pope . Now although this ( aforesaid ) were evidence enough to intitle the Church of Rome to such desperate Doctrine and Excommunications ; yet we have further and greater evidence ; I mean , their Great Lateran c Council , consisting of above 1200 Fathers , ( such as they were ) Synodically d ratifying the same Doctrine : and all this expresly confirmed by the e Trent Council ; which tells us , That this Immunity and Exemption of the Clergy , is , DEI ORDINATIONE & Canonicis Sanctionibus Constituta ; and therefore Decrees and f COMMANDS , That all the Sacred Canons , all General Councils , and all Papal Constitutions , in favor of Ecclesiastical Persons and the Liberties of the Church , be ( and ought to be ) exactly observed ; and that , as g THE COMMANDMENTS OF GOD : and admonisheth the EMPEROR , KINGS and PRINCES , &c. and obliges them to such Observation . Nor is the Trent Council content with this ; but h requires her Ecclesiastiques ( and many more , of which anon ) to i PROMISE , SWEAR and VOW , firmly ( and without all doubting ) to believe all the Canons and Councils before-mentioned , ( especially the Decrees of the Trent Fathers . ) By the Premises , I think it evident ; that ( by the k approved Doctrine and Principles of the Roman Church ) no Kings , Princes or Parliaments , nor any LAY-MEN , ( how many or great soever ) can lay any Tax upon Ecclesiastiques , ( no not in the greatest Necessity and Poverty of the Lay-Subjects ) without express leave first had from the Pope . Now whether this Popish Doctrine , ( if approved and believed ) be not very dangerous and pernicious , ( especially to Protestant Princes ) do you judge . Nor is this all ; for , 4. Their approved and received Popish Principles , do not only free them , from taking Oaths of Allegiance and Supremacy , and their Estates ( I speak of their Clergy ) from Taxes , ( unless the Pope consent ) but their Persons also , ( be their Crimes never so great ) from all Punishment by Kings , or any Lay-Court or Magistrate of what State or Dignity soever . This is a manifest and known Truth , and needed no proof , were it not , that some , who have an ungrounded courage to believe such Seditions Principles , have also ( when it makes for their Interest ) a confidence to deny them . But , seeing some of the Popish Party do deny it , I shall endeavour to bring such Authentique and evident Proofs , as will ( I hope ) satisfie you , and might convince the Gainsayers ( if they can and will impartially judge ) of the Truth of the aforesaid Popish Position . The Proofs I mean , shall be drawn from the clear Testimonies of their own eminent and learned Writers , their Canon-Laws , approved and received in and by their Church , their Popes Decretals , and their own General Councils . And here , 1. An eminent Popish a Casuist tells us , That ALL MAGISTRATES whoever they be , ( Kings and Princes not excepted ) who interpose in Judicature , against Ecclesiastical Persons , in ANY CRIMINAL CAUSE , whether it be MURDER , or HIGH TREASON , are to be Excommunicated . And this he proves out of their Canon b Law , and the Constitution of Pope Innocent the Second , in a c General Council , own'd and approved by them . 2. We have a Canon of a Council at Paris , referr'd into the Body of their Law , publish'd by the Authority of Pope Gregory the Ninth , which determines the case thus d No SECULAR JUDGE may distrain or condemn ANY CLERGY-MAN , without the PERMISSION of the POPE : and if he do , he is to be excommunicate ; and to continue so , till he acknowledge and mend his fault . You see this Seditious Popish doctrine is established by the Council of Paris , and the General Council in the Lateran : and by 3 Popes ( Innocent the Second , Gregory the Ninth , and e Gregory the Thirteenth ) and so must be the Doctrine of the Roman-Church . For it is Law with them ; f That NO MAN must be permitted to RETRACT , or QUESTION any Papal Sentence . And their Law says further ; g That ALL the Popes Decrees are IRREFRAGABLY to be observed ; and that so far , and undoubtedly , as if St. Peter had confirm'd them with his own mouth : and Gratian cites Pope Agatho for it . 3. Nay further , all Secular Magistrates , are ( at Rome ) every year , solemnly Anathematiz'd and curs'd ; h who call any Ecclesiastical persons to their Tribunals , Courts , Chancellaries , Councils , Parliaments , &c. or any way molest them directly or indirectly ; for it is but six or seven years since Pope Clement the Tenth did solemnly curse all secular Magistrates and all Courts ( even Parliaments ) who should any way trouble the Clergy , or punish , or take any cognizance of their crimes . So that by this Popish Doctrine , our gratious King , his great Council ( the Parliament ) and all our Courts in Westminster , stand now accursed , and ( till they become Papists and Slaves to the Pope , which cursed day , I hope will never come ) that curse will be continued , and every year solemnly and impiously renewed ; and I am perswaded that a greater curse cannot befal this Nation , than that which will procure a Popes absolution , and free us from his Curse . 4. In a word , the Trent i Council publickly maintains this erronious and impious doctrine , of the exemption of their Clergy and Ecclesiastiques , from the Jurisdiction of all Secular powers ; The greater Crimes of the Bishops , ( say the Trent-Fathers , in the place a now cited ) can be examin'd and punish'd ONELY BY THE POPE ; and their lesser crimes , ONELY BY THE COUNCIL of Bishops . No lay-Judge or Judicature how great soever , ( nor Kings , nor Parliaments ) must meddle with them ; they may securely sin , and need not fear any punishment by any Secular power . How dangerous and pernicious this must needs be to all Secular supreme powers , let the world judge . Certainly ( upon these Popish principles ) all the Clergy must and will much rather fear and obey the Pope who can , than their Princes , who ( by their principles ) have no power to punish them . But this is not all ; for ( to omit all other ) there is one pernicious Popish principle more , not yet mention'd , which absolutely abrogates and deprives Princes and Kings of all their Regal power , as to the Clergy . For , Lastly , It is a constantly approved and received Doctrine at Rome , ( though evidently impious and traiterous ) That the Clergy and Ecclesiastiques , are NONE OF THE KINGS SUBJECTS . If this be not true , ( as sure enough it is not ) then their Popish Canons are erroneous , ( as you shall see anon ) and their General Councils and Popes , so far from being infallible , that they are actually and evidently false : For both their Canon-law , their Councils , ( even General ones ) and their Popes in their Decrotal Epistles ( as by the following Testimonies will appear ) have approved , received , and by their authority ( so far as they are able ) establish'd and confirm'd this rebellious and Popish principle . But ( on the other side ) if they approve and acknowledge this Principle to be true , ( as constantly they do ) then they approve a Doctrine which is not onely dangerous , but pernicious to Princes , which dethrones and unkings them , ( as to all their Clergy and Ecclesiastiques : ) for if they be not Subjects to any Secular Prince , then it is evident , that no such Prince can be their King ; it being impossible , that any man should be King of such persons , who are none of his Subjects . And although this Popish principle be erroneous and traiterous , against the light of Nature and Scripture , Reason and Revelation ; yet 't is not all . For they do not only say , that the CLERGY ARE NONE OF THE KINGS SUBJECTS : But ( which is more erroneous and irrational ) they do expresly say , that THE CLERGY ARE SUPERIOR TO THE KING , and HE THEIR SUBJECT . That both these Popish Positions may appear to be approved by , and generally received in the Church of Rome ; I desire you seriously to consider these following Testimonies . 1. In the Body of their Canon-Law , of their most correct b Editions , and ( as such ) publish'd by the Authority of Gregory the thirteenth ; we finde these words c The EMPIRE IS NOT SUPERIOR , but SUBJECT to the PRIESTHOOD . And it there follows immediately d THE BISHOP OUGHT NOT TO BE SUBJECT , BUT SUPERIOR TO PRINCES . And that all may take notice of this Popish Position , it is there added e Pope Innocent the third says this , and it is FIT TO BE ALLEDG'D MUCH ( for the Popes Supremacy he means . ) And indeed Pope Innocent says that , and much more , in that Decretal f Epistle ; some of the words are in the margent . And all this , in their approved Editions of their Canon-Law g old and h new . Panormitan ( their great Canonist ) is more i express and full to our purpose . The sum of what he says ( as the Author of the k Summaries prefix'd to that Chapter tells us ) is this , l 1. The Emperor is SUBJECT to , and BOUND TO OBEY THE PRIEST . 2. The Clergy is NO WAY SUBJECT to the LAITY ( not to the King ) but onely for some Lay-Fee , or Farm held of him . 3. The CLERGY BY THE LAW OF GOD , are EXEMPT from the JURISDICTION of LAYMEN . And no wonder , if the IMPERIAL POWER must be subject to the PONTIFICAL ; if it be true , which their Canon-Law a ( out of the Decretal of Pope Innocent the Third ) the Author of the b Gloss , and the c Additions to it , say . For the Pope in that Law , says ; That the Popes power , is as much greater than the Emperors , as THE SUN is greater than the MOON . 2. The Gloss says ( for so , in his Arithmetique , the difference is ignorantly and wildly computed ) that the Popes Power is 47 times greater than the Emperors : and the Addition to the Gloss ( in their best Editions of the d Canon-Law ) further tells us , ( out of Ptolemy ) that the Sun is greater than the Moon 7744 times ; and so ( by this their Account ) the Pontifical Power is no less than 7744 times greater than the Imperial ; and then there is no doubt , but in their opinion who believe all this , the Emperor and all Kings must be the Popes Subjects , and they no way superior to him . 2. Pope Martin the Fifth cites the Decretal of Pope Innocent the Third , and more fully explains the meaning of it ; approves e and confirms it , and both their Decretals are now referr'd into the body of their Law ( where Pope Martins Decretal was not before : ) The Lemma , or Title to the Chapter before cited , is this f .......... Lay-men have NO POWER OVER CLERGY-MEN , &c. And the Decretal it self says g ............ That LAY-MEN have NO AUTHORITY over the Clergy , ECCLESIASTICAL PERSONS , or their GOODS . Pope Urban the sixth has the very same h words , approves , and ( by his Papal Authority ) confirms them ; and declares all Lay-men ( of i what eminence soever ) who exercise any jurisdiction over Ecclesiastiques , k Sacrilegious , and Excommunicates them , and all whoever assist , abett , or defend them . 3. Cardinal Cajetan , who ( his great Learning , and eminent place in Government of that Church considered ) could not be ignorant what Positions were approved at Rome , tells us l ......... That the Person of EVERY CLERGY-MAN , was SACRED thus far , that he COULD NOT BE SUBJECT to any SECULAR POWER . 4. Nay , a whole Learned Colledge assures us , of the truth of the 3 Propositions . 1. KINGS m have NO COACTIVE POWER over ECCLESIASTICKS . 2. ECCLESIASTICKS cannot be sued , or call'd to an account , before any , save onely THEIR ECCLESIASTICAL Superior . 3. The EXEMPTION of the Clergy , is IN THE JUDGMENT OF ALL ( all Papists they mean ) of DIVINE RIGHT ; so that they cannot be JUDG'D , or PUNISH'D by any SECULAR , no NOT SUPREME POWERS . And here I desire you to consider ; ( what the Colledge of Bononia here affirms ) that the Ecclesiastiques ( Secular and Regular ) are , in the opinion of ALL ROMAN ▪ CATHOLIQUES , by the LAW OF GOD , so * exempted from the Jurisdiction of all Secular , ( even SUPREME ) POWERS , that they can neither Judge , nor punish them . Whence it evidently follows , 1. That the Popish Clergy , where-ever they are ( especially in England , and Protestant Kingdoms ) are no Subjects of that King , in whose dominions they live , because they are ( by the Law of God ) exempt from all Secular Jurisdiction : It being a contradiction to say , that any Man is a King in respect of those , over whom he has no Jurisdiction . And , 2. It follows , that this impious and traiterous Doctrine and Position , is not the opinion of some one , or a few private persons , but of ALL ROMAN-CATHOLIQUES ; and so of their Popish Church ; and then their Church ( by their own Confession ) is guilty of maintaining and approving such dangerous , and to all ( especially Protestant ) Kings , Pernicious Principles . Q. E. D. 5. But we have greater Authority ( than that of the Colledge of Bononia ) to manifest the truth of what we say , when we accuse the Popish Church for approving and maintaining this impious and pernicious Doctrine ; That their Ecclesiastiques are not the Kings Subjects . I mean the Inquisitors of a Spain and b Portugal , &c. who finding in the Index of Chrysostome , c words expressing this proposition d PRIESTS , BY THE LAW OF GOD , ARE SUBJECT TO PRINCES ; they ( knowing that Position to be inconsistent with the Exemptions of their Popish Clergy ) damn that Proposition , and command it to be blotted out : Deleantur illa verba ( say they ) though Chrysostome say the very same thing , in the place to which the Index refers . Now it is evident , that they who damn this Proposition ( as erronious ) PRIESTS by the Law of God , are subject to Princes ; must ( of necessity ) approve and affirm the contradictory ; That Priests , by the Law of God ARE NOT subject to Princes : which is that rebellious Position , with which the Church of Rome is justly charged . 6. Lastly , the principal Authorities I have brought to prove this ( or any of the former Rebellious Doctrines charg'd on the Church of Rome ) have been , 1. Their approved , and ( by Publick Authority of their Church ) received and establish'd Laws . 2. Their Popes Bulls , Decretals and Constitutions . 3. Or the Canons of their Provincial , National , or General Councils : All which are approved , innovated , and confirm'd expresly , in their Trent e Council , ( as was before mentioned ) and all their f Secular Clergy , all who have any Cure of Souls , the chief of their Regulars , g all Graduates , Professors and Readers in their Universities , h all Physitians , &c. are solemnly i sworn to approve , receive , and ( without all doubting ) to profess all those Canons and Papal Constitutions , and , to Anathematize , Reject , and Curse all contrary Opinions , and to endeavour ( as much as in them lies ) that all committed to their care , shall constantly hold and teach the same . The Premises impartially consider'd , I think two things may , and will evidently follow : 1. That the Principles and Positions before mention'd , are not only dangerous , but pernicious to all Supreme Powers ; ( especially to Protestant Kings and Princes ) and that in one thing omitted before ; that is ; That Faith is not to be kept with Heretiques , but that any competent Ecclesiastical Judge , may condemn , and execute Heretiques , ( or those who are reputed such ) notwithstanding any SAFE CONDUCT given them , BY THE EMPEROR , KINGS , or SECULAR PRINCES , though confirm'd by OATH ; and this impious , and ( to Supreme Powers ) pernicious Doctrine , approved , and publickly declared and profess'd ; not only by particular , and private persons , but by their own General k Council of Constance : which condemn'd l and executed Jerome of Prague , and John Hus , notwithstanding the Emperors Safe Conduct , without which they would not have come to that Council . To which we may add , that those Fathers of Constance ( it will highly concern Protestant Princes to consider it ) Synodically define , and declare , That all Heretiques , ( that is all they call , and commonly miscal Heretiques ) all their defendors , or favourers , &c. of what dignity soever , l ( Kings , and Queens , and Dukes , &c. ) shall be Excommunicated and deprived of all their Goods , and Secular Dignities . This ( in Thesi ) is their impious Doctrine and Principle ; and ( in Praxi ) they are now endeavouring to put it in execution here in England ; as evidently appears by their Popish and Hellish Conspiracy , by the Gracious and Powerful Providence of Heaven , lately and happily discovered . I take it then to be evident , that the aforesaid Popish Doctrines and Principles are exceeding dangerous , and to all Supreme Powers ( especially Protestant Kings and Princes ) pernicious . 2. And from the Premises , it will as evidently follow , that the aforesaid Popish Principles , are not the private Opinions of some particular Persons only : seeing , 1. They are profess'd and vindicated by the Jesuites , Canonists , and generally by other great Writers of that Church , in their Books publish'd with the Approbation and Commendation of Authority . 2. Establish'd in their approved and received Canon-Law . 3. In the Authentick Decretal Epistles , and Papal Constitutions . 4. In their General Councils ; those ( I mean ) which they acknowledge to be General . 5. And ( to say no more ) all their Clergy and Ecclesiastiques , ( who have place in those Councils ) have taken a Solemn Oath to maintain all those Canons , and Papal Constitutions ; and this Oath required and taken by the Authority and Command of the a Council of Trent , and the b Pope ; who is acknowledged to be their c Supreme Judge , and ( since the Councils of Pisa , Constance and Basil , declared by Pope Leo the Tenth , and his Lateran Council , ( which they account a General Council ) to be above all General Councils : and this Declaration ( that all might know it is Law and Obligatory ) has lately been d referr'd into the Body of their Canon-Law . Now these things being undeniably true , that their Popes and General Councils ( the Supreme Authority of their Church ) have approved and received the aforesaid Principles and Positions , and caused their Ecclesiastiques solemnly to swear , That they do believe , and will constantly profess them , and ( so far as they are able ) make all committed to their charge , do so too ; it evidently follows , that they are Roman-Catholick Doctrines , own'd and approved by their Church , and not only by private and particular persons . So that if any ( who knows , and has impartially considered the Premises ) deny it ; I shall not call him Impudent , but I may ( and must ) say , he has a hard Forehead , and a little thing will not make him blush . To conclude ; If that Priest , or Popish Gentleman , ( you mention ) who so confidently denies the Church of Rome to approve such Principles , as I have laid to her charge ; can ( as to the sum and substance of the Testimonies here cited ; for I neither need , nor will undertake for every particular Circumstance , or Typographical Error ) either shew , 1. That I have misquoted the Authors and Books I cite , and that such Passages do not occur in the places quoted . 2. Or ( if they do occur ) that I have mistook their meaning , as to the purposes for which they are produc'd . 3. Or ( if neither of these can be shown ) if he can make it appear , that the Church of Rome has ( by any publick Act or Declaration ) disown'd such pernicious Principles and Positions , and damn'd them as erroneous , and ( what they really are ) impious : I do hereby promise him , that I will be ( what I hope I never shall be ) one of the worst sort of Christians in the World , I mean a Roman-Catholique . Farewel . Your Faithful Friend , T. L. Notes, typically marginal, from the original text Notes for div A69679-e240 a Nuptiae Parisinae & Laniena Protestantium in Gallia , Anno 1572. Vide Thuanum , ad dictum Annum . b In an Almanack commonly sold , since His Majesties Happy Return ; call'd , Calendarium Catholicum ; the Gun-powder-Treason is call'd , Cecil's Contrivance . It was printed 1662. c The aforesaid Popish Calendarium Catholicum , or Catholick Almanack , at the end of it , about Holy-days set apart by Act of Parliament . d And yet Ribadaneira ▪ Bzovius , &c. reckon those Gunpowder Traitors amongst the eminent Martyrs for their Church and Religion ; as you shall see anon . And Father Parsons calls Garnet ( Executed for High Treason , and the Gun-powder Conspiracy ) .......... An Innocent Man , who suffer'd Unjustly ; that he lived a SAINTS Life , and accomplish'd the same with an HAPPY DEATH , dying in DEFENCE of JUSTICE . In his Book against the Oath of Allegiance ; call'd , A Discussion of the Answer of Dr. William Barlow , &c. p. 22 , 23. e Vid. Stat. 1. Eliz. cap. 1. 5. Eliz. cap. 1. & 13. Eliz. cap. 2. f Vid. 1. Jac. cap. 7. & 3. Jac. cap. 4. g Vid. 12. Car. 2. cap. 30. In the Preamble . h Statut. 16. Rich. 2. cap. 5. i Statut. 24. Hen. 8. cap. 12. & 25. Hen. 8. cap. 19. & 37. Hen. 8. cap. 17. & 26. Hen. 8. cap. 1. k Parliamentum secundum 2. Mariae , cap. 1. l The Bull by which Hen. 8. was Excommunicate , was Dat. Romae 16. Cal. Januarii ▪ Pauli Papae 3. Anno 5. Vid. Bullarium Cherubini , Tom. 1. pag. 704 Edit . Lugduni . 1655. m Vid. Coke's Reports , Part. 5. de Jure Regis Ecclesiastico ; and Calvin's Case , 7. Report ; Sir John Davis his Reports , in the Case of Praemunire , &c. n Vid. Literas Acad. Oxon. Hen. 8. Dat. 27. Jul. 1534. o Art. Ed. 6. 1552. Art. 36. p Art. 5. Eliz. 1562. Art. 37. q Articuli Hiberniae , 1615. Sect. 57. r Editae 1559. in calce post Injunctionem , 53. s Canones , 1603. Can. 1. 2. t Can. 1640. Can. 1. &c. u See our Saxon Laws by Mr. Lambert , Spelman Concil . Tom. 7. Whelogus , &c. w Vid. Cod. Theodosianum , cum Doctiss. Gothofred . Notis , & Cod. & Novellas Constitut. Justiniani . x Casar , ut primùm Pontificem videt , illum DETECTO CAPITE , genu TERRAM TANGENS VENERATUR : & iterum cum appropinquet ad gradus sedis Papae , genu flect it ; ac demum cum ad Pontificis pedes pervener●t , illos DEVOTE osculatur : Sacrarum Ceremon . Sanctae Rom. Ecclesiae , Lib. 1. Tit. 5. pag. 22. Col. 3. Edit . onis Rom. Anno 1560. y 2 Thess. 2. Vers. 3 , 4. z Pontifex Romanus NEMINI omnino mortalium , reverentiam facit , assurgendo manifestè , caput inclinando , aut detegendo . Romano autem Imperatori , postquam illum SEDENS ad osculum pedis suscepit . ALIQUANTULUM assurgit Magnis etiam Principibus . PRIVATIM adventantibus , cum NON EST in PONTIFICALIBUS , aliquantulum assurgit TANQUAM reverentiam faciens , &c. dictus Liber Sacrar . Ceremon . Lib. 3. Pag. 113. Col. 2. a Liber VALDE PROBATUS , sayes Possevin : In ▪ Apparatu sacro ; in Christ. Marcello . b He must execute Stratoris Officium ( be Yeoman of the Stirrup ) says Card. Baronius . Annal. Tom. 12. ad An. 1177. Sect. 38. c Dicto Sacrarum Caremoniarum , lib. 1. Tit. 5. p. 26. Col. 3. d Tho. Walsingham , Hypodig . Neustriae , p. 588. e Baronius Annal. Tom. 12. ad Annum 1177. Sect. 124. f Idem Annal. Tom. 12. ad Annum 1155. num . 13 , 14. g Ibid. num . 13. h Ibid. num . 14. i Sacrar . Ceremoniarum S. Rom. Ecclesiae . lib. 1. Tit. 5. p. 23. k Hen. de Knighton . de Eventibus Angliae , lib. 2. p. 2420. & Math. Westmonast . ad Annum 1213. p. 272. l Ut sibi & successoribus FIDELITATEM fac●ret . Baronius Annal. Tom. 11. ad Annum 1079. num . 25. m Libro ad Hen. 8. pro Ecclesiasticae Unionis ▪ Defensione . Romae , apud Antonium Badum Asulanum , p. 25 , 26. It is in Folio , but the year when 't was Printed not express'd . n SACERDOS in suo munere REGI PRAECIPIT , NON CONTRA . Ibidem p. 26. col . 1. o Henricus Rex LUCIFERI SUPERBIAM imitatur , dum se ipse VICARIUM CHRISTI constituit . Ibid. p. 17. col . 1. p Polus Card. de Concilio . p. 91. Editionis in 8 o. q 2 Cor. 11. 5. & 2 Cor. 12. 11. r Act. 25. 10 , 11. s Imperator PAPAE JURE DIVINO SUBJECTUS , ●tiam in TEMPORALIBUS . Azorius Institut . Moral . Tom. 2. lib. 10. cap. 6. p. 1041. t Unicus DEI VICARIUS PONTIFEX ROMANUS , habet SUMMAM potestatem & IMPERIUM super OMNES REGES & Principes TERRAE . Blasius Bagnus de S. Romanae Ecclesiae Dignitatibus . Tract . 7. p. 83. u Ibid. p. 84. x Ibid. p. 89. y Ibid. p. 85. * Ad Can. Nemo 13. & Can. Aliorum . 14. Caus. 9. Quaest. 3. z Glossa ad cap. Unam Sanctam . de Majore & Obed. in Extravag . Commun . Verbo , porro subesse , in Respect . ad 3. Argumentum . a Luc. 22. 38. 1. It cannot appear that Peter had them both . 2. Nor that they were given him by Christ. ▪ 3. Nor that they signify'd two distinct powers . 4. Nor that Peter might use them both , who was severely condemn'd for using one , Mat. 26. 51 , 52. b Glossa ad dictum Cap. Unam Sanctam . c Glossa verbo Papa ad Prooemium Clementinarum . d Glossa ad Cap. Cum inter . 4. verbo , declaramus . De verb. Signif . in Extravag . Johan . 22. e Censura in Glossas Juris Canonici . Colon. 1572. p. 13. 14. & 52. f Vide Bullam ejus datam Romae 1. Jul. 1580. praefixam Juri Canon . Paris . 1612. g Anno 1580. h Paris . 161● . i Index Expurgat . Hispan . Juxta exemplar . Madriti . 1667. p. 99. k Ibidem , p. 112. Col. 2. l Ibidem . m Ibidem . n Edit . Jur. Canon . Paris . 1612. Clement . Col. 4. in margine , ad Prooemium Clementinarum . o Abrah . Bzovius de Pontifice Romano . Coloniae Agrip. 1619. says , 1. Papa est Christianorum Monarcha , cap. 1. 2. Mortalium supremus , cap. 3. 3. A quo Provocatio nulla , cap. 16. 4. Judex coeli , & in judici● terreno supremus , cap. 32. 5. Arbiter Orbis , cap. 45. p Vide Approbationes libro Bzovii , De Pontifice Romano praefixus ; iu Approbatione Inquisitoris Apostolici — Cum de praesentis Operis SINGULARI eruditione , SOLIDAQUE IN FIDE AC MORIBUS DOCTRINA , tam ex DOCTORUM CALCULO , quam ex Authoris CELEBRI NOMINE , satis CONSTET , cense● ut ad COMMUNEM UTILITATEM excudatur , &c. q ● God. Mosconius , de Majestat . Ecclesiae Militantis , lib. 1. cap. 7. p. 26. Venetiis ●6 ●2 . Pontifex Rom. est Judex Universalis , Rex Regum , & Dominus Dominantium , ●o quod eju● Potestas à Deo est , & nullum ●abet superiorem nisi Deum : E●que unum Tribunal inter D●●m & Papam . Ideo omnes alie ●ote●at●s ei s●●ditae sunt , & à nemine judicatur , nisi à Deo ; non ab Augusto , non à Regibus , nec à Clero aut Populo . Et p. 640. in Margine , Papa est omnium P●●●cipum Monarcha , &c. r Mancinus loco citato , ait . 1. Papa est TOTIUS ORBIS DOMINUS . 2. PAPA ( ut Papa ) habet POTESTATEM TEMPORALEM . 3. Potestas Papae temporalis , est OMNIUM aliarum Potestatum EMINENTISSIMA , aliaeque potestates OMNES ab illo DEPENDENT . s Innocentius 3. cap. Solicitae , 6. Extra de Major . & Obedientiâ . t Pontificalis dignitas quadragies Septies Regali major● So the learned Gloss. u Bonifacius 8. cap. Unam Sanctam . 1. de majoritate & Obed. Extrav . Com. x Conspicuum est OMNIBUS , à Summo Pontifice DEPONI PRIVARI que Imperatores , idque non TANTUM ratione eorum quae ad FIDEM spectant , verum etiam & eorum quae ad MORES & JUS CIVILE spectant . Celsus Mancinus De Juribus Principatuum , lib. 3. cap. 3. pag. 76. Romae 1596. y Bzovius De Pont. Romano , cap. 46. p. 621. col . 2. Col. Agrip. 1618. 1. Potestas secularis subdita est spirituali , ita ut non sit indicium usurpatum , si potestas spiritualis de temporalibus judicet . 2. Papa sammam habet potestatem etiam in Reges & Principes Christianos , qui eos corrigat , officio amoveat , & in loco eorum alios constituat . 3. Papa potest Regem propter Haeresin , Schisma , crimen intolerabile in populo , negligentiam aut socordi●m , si juramento dato , in rebus gravissimis non satisfecerit , a●t Ecclesiam opprimeret , DIGNITATE REGIA EXUERE . z Bzovius loco citato , pag. 611 , 612 , &c. * Ibid. pag. 619 , 620 , 621. * Campian justly executed for High Treason , 24 of Eliz. 1581. Vide Camden's Elizab. Lib. 3. pag. 239 , 240. * MARTYR CHRISTI INCLYTUS , & sui seculi CLARISSLMUS . Pet. Ribaden●ira in Catalog . Scriptorum , Religionis Societatis Jesu , in Edmundo Gampiano . Parsons the sesuit says as much for Garnet , in his Discussion of the Answer of W. B. pag. 22 , 23. a Casp. Sci●ppi●s , in his Ecclesiasticum J●cobo Magnae Britanniae Regi Oppositum , cap. 139. pag. 502. Edit . 1611. b Penes Papam in Ecclesia SUMMUM IMPERIUM , Potestas SUMMA , tam dirigendi quam COGENDI , jus etiam VITAE & NECIS in Papa resid●t . Ibidem cap. 138. pag. 426. c Papa est SUMMUS DEI VICARIUS , Caesar summus Ecclesiae ADVOCATUS ; quo NIHIL ULLI REGI amplius aut HONORIFICENTIUS . Papa CAPUT est Corporis Christi . Caesar ●c REGES sunt BRACHIA seu MANUS . Itaque insania est dicere nullum Capitis in Brachia Imperium esse . Papa ( qui est Caput & vertex Ecclesiastici corporis ) Spiritus Sancti inspiratione regitur . BRACHIA NIHIL facere possunt , nisi quod ad corporis Victum , amictum ac protectionem pertinet ; quorum omnium Regimen ac praescriptum , quin penes Caput sit , & inde ad Brachia derivetur , Dubitare Paulus vetat , Col. 2. 19. Itaque si Reges non nutriant , neque vestiant Corpus . — Si Brachia aut Manus munere non fungantur , nec teneant Caput . — Ut membrum inutile . CAPITIS IMPERIO AMPUTENTUR . Ibid. cap. 241. pag. 511. If you desire to see more of the Pope's Deposing King's , Card. Baronius ( in an hundred places ) vindicates the Power , and approves and commends the practice . See his Annals , Ad annum 593. num . 8. & ad Annum 730. num . 5. d Summa Papae potestas NIHIL PRORSUS PERICULI ADFERY REGIBUS . Idem cap. 141. pag. 512. e Jacobus . Simanca . Enchir. Judicum Tit. 67. Sect. 12. p. 349. Antwerp . 1573 HAERETICI PRIVATI SUNT OMNI DOMINIO & Jurisdictione , & EORUM SUBDITI ab eis LIBERI sunt , quod & REGES , & alios rerum Dominos comprehendit . f Cap. Absolutos . 16. Extra ▪ de Haereticus . g Alph. à Castro , de Justâ Haereticor . Punit . Lib. 2. Cap. 7. &c. h Valde utilem esse censeo ad TOTIUS argumenti suscepti cognitionem & PRAXIM , NIHIL QUE continere quod CATHOLICAM FIDEM offendat : Ideoque DIGNUM judico , ut ad MULTORUM UTILITATEM , TERTIO , & etiam SAEPIUS edatur : So are the words in Arias Montanus his License of that Book . i Clerici rebellio in Regem , non est crimen laesae Majestatis , quia Clericus non est Regisubditus . Eman. Sa. Aphor. Confess . Verbo Clericus , pag. 41. Col. 1599. k Opus Theologis , OMNIBUSQUE animarum curam habentibus UTILE ac NECESSARIUM . l Hi Aphorismi DOCTI sunt ac PII , MULTAMQUE Utilitatem allaturi . m Jac. Leschassier operum pag. 421. Edit . Paris 1652. n Phil , Maynardus de Privilegiis Ecclesiast . Dedicated to Pope Paulus 5. and printed at Ancona . 1607. ( 1 ) Imperator subest Papae ut & Reges . Art. 5. Sect. 19. 21. ( 2 ) Imperator & Rex ratione fidei & peccati gravis , possunt à Papa deponi & privari , Ibid. Sect. 23. ( 3 ) Papa habet potestatem in toto Orbe , in Spiritualibus & Temporalibus ; & in Temporalibus modo digniori , superiori , & perfectiori quam habent Principes seculares . Ibid. Art. 6. Sect. 1. & Sect. 11. ( 4 ) Statuta Laicorum non obligant Clericos . Art. 13. Sect. 9. ( 5 ) Vicarius Dei Omnibus Potestatibus Praeponitur , SICUT IPSE DEUS , & PAPAE SUBEST OMNIS CREATURA , Ibid. Art. 6. Sect. 11. 12. ( 6 ) Papae subesse , est DE NECESSITATE SALUTIS , & contrarium asserens , NON POTEST DICI CHRISTIANUS . Ibidem Sect. 13. o Cap. Unam Sanct. De Major , & Obedientia . Inter. Extrav . Communes . p Vide Glossam ad dictum Cap. unam Sanctam : & Card. Turrecrematam summa de Ecclesi Lib. 4. Part 2. Pag. 409. q Vid. Bellarmin . de Pont. Rom. Lib. 5. cap. 7. Sect. Item . Sect. sic enim . r Vid. Apologiam Jesuitarum , Editam Anno 1591. cum hoc Titulo . La veritè defendue . s Vid. Sanction . Pragmat . ( Paris 1613. in Quarto ) pag. 1042. & Concil . Lateran . sub Leone 10. Sess. 11. apud Binium . Tom. 9. Concil . pag. 153. A. And that OBEDIENTIA VERA ( and so Subjection ) is due and to be given Jesu Christi Vicario Pontifci Romano , is an Article of their New CREED . ( contrived at Trent ) EXTRA QUAM NULLA SALVUS ESSE POTEST ; and to the belief of this , all their Ecclesiasticks solemnly swear . Vid. Bullam Pii . 4. super Forma Professionis Fidei , in Concilio Tridentino . Sess. 25. t Stanislaus Orichovius in Chimaera , pag. 99. u Sacerdos praestat Regi , Quantum HOMO praestat BESTIAE . Qui Regem praefert Sacerdoti , is CREATURAM aneponit creatori . loco citato . x Index Expurgatorius Hispan . in Stanislao Orichovio . y Decretum Gratiani EMENDATUM , jussu Gregorii . 13. Editum , juxta Exemplar ROMANUM , DILIGENTER RECOGNITUM . Paris . 1612. z Gregorius Papa . 13. in Bulla Corpori Juris Canonici praesixâ . Dat. Romae . 1580. Anno Pontificatus sui . 9 , a Vid. Can. Authoritatem . 2. Caus. 15. Quaest. 6. Part. 2. b Alius autem Rom. Pontifex , Zacharias scilicet , Regem Francorum , non tam pro sui● Iniquitatibus ; quam pro eo , quod tantae potestati erat inutilis à REGNO DEPOSUIT , omnesque Francigenos à JURAMENTO FIDELITATIS . quod illi fecerunt , ABSOLVIT . Quod etiam ex AUTHORITATE FREQUENTI facit Ecclesia . Ibid. Can. Alius 3. c Glossa ad dictum Canonem . verbo Alius . d Edit . Paris . 1519 , &c. e Edit . Lugduni . 1661. &c f Vid. Notam ad dictum Can. Alius ; in Edit . recentioribus . g Gregorius . 7. Regist. lib. 8. Epist. 21. h Vide Bullam Gregorii . 13. Dat. Romae . 1. Julii . 1580. Corpori Jur. Can. praefixam . i Eginhardus in Vita Caroli Magni , p. 4 , 5. Edit . Colon . 1521. who says — Hildericus Rex , JUSSU STEPHANI , Romani Pontificis , depositus est . This impious Fact of Pope Stephen , has been approv'd , and ( in practice ) Imitated by many of his followers . Bzovius ( before cited ) gives us a List of above 30 Kings and Princes , thus deposed by Popes , and Anathematiz'd . † Ipse Papa Pater Patrum putativus , sed filiorum VERUS Pater : quod , qui Nopotes ejus , omnes norunt . Il. Nepotismo , pag. — k Glossa ad dictum . Can Alius . 3. Verbo , deposuit . l Cum bis quae ab impiis Scriptoribus , extra in margine , vel intra aspersa fuerunt Catholicae veritati contraria revidendi corrigendi , expurgandi curam demandavimus — I AM TOTUM EMENDATUM , &c. In Bullà dicta Gregorii . 13. Corpori Juris Canonici praefixa . m One Article of the Trent-Creed is this ... Item OMNIA à Sacris CANONIBUS & Oecumenicis Conciliis desinita INDUBLTANTER recipio & prositeor .... Hanc Catholicam fidem , extra quam non est SALUS prositeor , & ab aliis teneri , ( quantum in me est ) curabo . Ita habent verba Professionis fidei , in Bulla dicta Pii Papae , 4. Concil . Tridentin . sess . 25. n Johan . Card. de Turrecremata , ad Can. alius 3. Caus. 15. Quast . 6. & in summa de Ecclesia , lib. 2. cap. 14 , &c. o The Cardinals own words are these which follow . I. Papa potest deponere Imperatorem , aut Regem , qui non subest Imperatori . II. Papa LICITE potest absolvere subditos à juramento sidelitatis . III. Papa potest deponere Comites , Duces & alios Barones , sine consensu Imperatorum , aut Regum quibus subsunt . IV. Subditi ( si habeant assensum Papae ) possunt Regem deponere ....... Et si Rex sit manifestus HAERETICUS , potest ab Ecclesia deponi . p Vid. Bullam dictam à Clemente X. Editam , An 1671. 7. Cal. April . & Pontif. sui An. 1. in Bullario Rom. Lugduni 1673. p. 528. Sect. 1. q Vide Gratian. Can. Alius . 3. Can. Nos Sanctorum . 4. & Can. Juratos . 5. Caus. 15. Quaest. 6. r Glossa ad Can. si Papa 6. Dist. 40. Verbo . A ●ide devius . s PRO QUOLIBET peccato potest Imperator deponi , si sit incorrigibilis . Ibidem . t Papa Zacharias Regem Francorum , non tam pro suis iniquitatibus , quam quod tantae potestatis erat INUTILIS . deposuit . Can. Alius . 2. Caus. 15. Quaest. 6. u Dicto Can. si Papa . 6 Dist. 40. x Bulla Gregorii . 13. Corp. Jur. Can. praesixa . a Vide Gratian Dist. 96. in Lemmate , & Can. 1 , 7 , 8 , 9 , 10 , 11. Cujus Lemma est Quod Imperatores debent Pontificibus SUBESSE , non PRAEESSE . Can. etiam 12. Can. etiam 2 , 3 , 4 5. Caus. 5. Qu●st . 6. & Can. Excommunicatorum . 47. Caus. 23. Quaest. 5. & cap. Vergentis , 10. & cap. Excommunic . 13. & cap. absolutos . 16. Extra De Haereticis , & cap. Gravem . 13. Extra de Poenis . & cap. Ad Apostolicae . 2. De sent . & re Judica●a , in 6. & 7 Decret . lib. 2. Tit. 1. cap. 1. Cujus Lemma est LAICIS in Clericos NULLA POTESTAS . & 7 Decret . lib. 2. Tit. 2. cap. 2. & ibidem lib. 5. Tit. 3. De Haereticis & Schismaticis . cap. 9 , &c. Et cap. Nimis 30. Extra De Jurejurando . Cujus Lemma est . Clerici — non tenentur Laicis praestare Ju●amenta FIDELITATIS , & cap. Solicitae . 6. Extra De Major . & Obedientia . z Vid. Bullarium Romanum , per Cherubinum Romae ex Typograph . Camerae Apostolicae , Anno 1638. a Dicti Bullarii . Tom. 2. p. 229. and in the Edition at Lions . An. 1655. p. 303. It is dated 5. Cal. Maii. 1570. Elizabethae Anno 13. Till which year all Papists came to our Common-Prayers . b Vide Bullam Clementis 10 dat . Romae . 7. Cal. April . 1671. in Bullario Cherubini Lugduni . 1673. Tom. 5. p. 528 ▪ c In Bulla Coenae Domini . d Vid 7. Decret . lib. 5. Ti● . 3. cap 2. & 9. pag. 193. & 203. ●dit , Lugd. 1661. e Christus — QUI NOS in hoc SUPREMO JUSTITIAE THRONO voluit collocare . Dictae Bullae . Sect. 3. f Jer. 1. 10. g By Innocent 3 , and yet it goes for Law. Cap : Solicitae , 6. Extra De Major . & Obed. and by Boniface the 8. cap. Unam Sanctam . 1. eodem Tit. Extravag . Com. &c. h Nos Apostolicae potestatis plenitudine declaramus praedictam Elizabetham Haereticam , eique adhaerentes , Anathematis sententiam tincurrisse , esseque A CHRISTI CORPORIS UNITATE PRAECISOS . Dictae Bullae Sect. 3. i Quinetiam ipsam praetenso REGNIJURE , nec non OMNI & quocunque DOMINIO , DIGNITATE , privilegioque PRIVATAM . Ibid. Sect. 4. k Item Proceres subditos & populos dicti Regni , ac caeteros OMNES , qui illi QUOMODOCUNQUE JURAVERUNT , à JURAMENTO huiusmodi , ac OMNI prorsus dominii , sidelitatis & obsequii debito perpetuo absolutos & praesenti authoritate absolvimus . Ibid. Sect. 5. l Praecipimus & interdicimus UNIVERSIS & singulis PROCERIBUS , , subditis populis & aliis praedictis , ne ILLI , ejusve MONITIS , MANDATIS , aut LEGIBUS audeant OBEDIRE . Qui secus secerint simili Anathematis sententia innodamus . Ibid , Sect. 5. m In depositione Elizabethe . Pius 5. Jus Britanniae & Hiberniae ad Philippum 2. transtulit vi cujus donationis , demandatus pòstea Sidonius fuit , Anno 1588. classe Hispanicâ Instructus , ut Brittanniae regna possideret . Remonstran . Hibernorum per Frat. R. Caron . Part. 1. cap. 3. Sect. 4. pag. 7. n Bullarium Romanum . Tom. 1. p. 52 , 53. Lugduni . A● . 1655. Vid. Binium Concil Tom. 7. part . 1. p. 484. o Ibidem . p. 105. & p. 112. dicti Bullarii . p Ibid. Tom. 1. p. 740. The Excommunication was dated 1533. and executed Anno 1538. q Vid. dictum Bullarium , Tom. 3. p. 248. & Constitut. 62. Pauli 5. Ibidem , & plurimas ejusdem generis Bullas ibi indicatas . r Etiam Imperiali Regali , Ducali , aut alia mundana excellentia fugentibus . They are the words of the Bull. s Deut. 11. 29. & 27. 12. † Vid Pauli Papae . 4. Bullam 12. in Bullario Cherubini . Romae 1638. Tom. 1. p. 602. Qua Imperatores Reges , &c. Haereticos , Imperiis , Regnis & Dominiis omnibus privatos pronunciat ; Dominiaque illa omnia esse publicanda , publicata autem sint juris & proprietatis eorum , qui ipsa primò 〈…〉 . t It is one of those General Councils , which the Council of Constans decreed all future Popes should sweat to maintain : Sess. 39. In formâ Professionis à Paga faciendae , p 250. Edit . 1514. u Cum fratribus nostris & ●●●tio CONCILIO , deliberatione diligemi praehabitâ . Cap. cum aterni . 1. Extra de Sent. & re Judic . in 6. The Title to that Chap. is — Innocentius 4. in Concilio Lugdunensi . x Omni honore & dignitate sententiando privamus . Ibidem . y Omnes qui ei Juramento fidelitatis tenentur astricti , à Juramento hujusmodi perpetuo absolvimus . Ibid. z Quoslibet , qui ei , velut Imperatori vel Regi , Consilium , vel auxilium praestiterint , vel favorem Excommunicationis sententiae subjacere . a Concil . Lateranum Magnum , sub Innocentio . 3. Anno 1215. Can. 3. De Haereticis : and the Canon is received into the Canon Law , by Pope Gregory the 9. Cap. Excommunicamus . 13. Extra de Haereticis . b Si necesse fuerit , per Censuras Ecclesiasticas COMPELLANTUR potestates seculares , &c. Ibid. Can. 3. c Concil . Trident. Sess. 25. De Reformat . cap. 20. d Imperatorem Reges , Principes , & OMNES , cujuscunque status & dignitatis , &c. e PRAECIPIT Sacros Canones , & Concilia Generalia OMNIA , & Apostolicas Sanctiones in favorem Ecclesiast . personarum , tanquam DEI PRAECEPTA , Ordinatione Dei constituta , &c. f ●●●ANTUR OMNES PRINCIPES Catholici , conservare OMNIA SANCITA , &c. In Lemmate dicto Cap. praefixo , in Edit . Concil . Trident. Anno 1634. if I forget not ; for I have not the Book now by me . g Card. Tuschus , Conclusion . Pract. Juris . Tom. 6. Conclus . 41. Sect. 40. 41 , 61. h Imperator potest COGI ad Officium Execrationibus , & ARMIS . Gregorius . 7. apud Platinam in cjus Vita . i Leo 10. in Concil . Laterano , Approbante Concilio , apud Binium Concil . Tom. 9. p. 49. Edit . Paris . Ann. 1636. REGES PEREMPTORIE REQUIRIMUS . k Haereticos AB ECCLESIA NOTATOS . l Si requisitus neglexerit , per Metropolitanum & comprovinciales Episcopos Excommunicationis vincu'o inn●detur . They are the words of the Canon . m Ut ex tunc ipse Papa VASALLOS ab ejus FIDELITATE denunciat ABSOLUTOS , & TERRAM exponant CATHOLICIS OCCUPANDAM . n See a Book lately printed , call'd , The Jesuites Loyalty . It contains three Letters of a Jesuite , ( Father Kein , or Keins , ( if I forget not ) was the Man ) in which this ●ateral Canon , and all the consequences of it , are approv'ed , and the Popes Power to depose Kings , ( out of Popish Authors and Councils ) largely , and datâ Operâ , proved to be de fide . 1. Answer . Refutation . r Salvo Jure Dominii Principalis . They are the words of the third Canon of that Lateran Council . s Dummodo ipse ( Dominus Principalis ) nullum praestet obstacul●on , &c. Ibidem . t EADEM LEGE SERVATA CIRCA EOS , Qui non HABENT DOMINOS PRINCIPALES . And this impious Doctrine was not only approved by Honorius 3. Pope Innocent 3. his next Successor , but approv'd , confirm'd , and referr'd into the Body of their Canon-Law by Gregory 9. cap Excommunicamus , 13. Extra . de Haereticis . Afterward Innocentius 4. Anno 1243. Alexander 4. 1258. Clement 4. Anno 1265. all confirm it , as appears in the Bullarium Magnum Romanum Lugduni , 1655. Tom. 1. pag. 109. col . 2. And lest it might be thought that they have alter'd their opinion now , and are become more favourable to Princes , they have lately added the confirmation of it by Innocentius 4. to the Body of their Canon-Law , Lugd. 1661. Vid. 7. Decret . Lib. 5. Tit. 3. De Haeret. & Schism . cap. 1. 2. 2 Answer . u The Author of the Answer to The Jesuites Loyalty , London , 1678. pag. 12. Father Preston , under the name of Wytherington , &c. Refut . x In the Bull by which Innocent 3. call'd the Lateran Council , the Title is this , — Indictio sacri & OECUMENICI Concilii Lateranensis pro. 1. die Nov. 1215. In Bullario . Rom. Tom. 1. pag. 87. Edit . 1655. y Non video qua fronte audeat qnis negare hoc Concilium esse Oecumenicum . Joverius Concil . Part. 1. pag. 120. in Lemmate Concilio praefixo . z Vid. Edit . Juris Canonici Paris . 1612 , & 1618 , & Lugduni . 1661. &c. a So Bellarm●●● , Longas à Coriolano , Rives , &c. b Corpus Juris Canonici Lugduni . 1661. c Vide Bullam Gregorii . 9. Decretalibus praefixam . d Ad communem maxime studentium Utilitatem . Ibidem . e Volentes ut hac TANTUM compilatione , UNIVERSI utantur , in JUDICIIS & SCHOLIS , &c. Ibidem . f Bulla haec Romae data Anno 1580. Jul. 1. & Corp. Juris Canon praefixa . g Cap. Firmiter 1. Extra , De Summa Trinitate . The Title to that Chapter is this — Innocentius 3. in Concilio GENERALI . h Antonius Naldus : - . - . - Hoc Concilium Rom● in Laterano celebratum , Anno 1215. & Innocentii 3. 18. assistentibus Hierosol . & Constantinop . Patriarchis , & TOTIUS FERE ORBIS EPISCOPIS , &c. i Cap. Nimis . 30. Extra De Jurejurando . k Cap. Veniens . 16. attribuitur Innocentio . 3. and so are all the , 13. following , and this 30. of which we now speak . l Concilium Lateranum sub Innocentio . 3 , so says the Annotation . ad dictum cap. 30. Et. C. m Cap. Qualiter . 24 Extra . De Accusationibus . n Cap. Excommunicamus 13. Extra . De Haereticis . Vid. Lemma dicti Capitis , & Annotat . lit . A. o Concil . Constant. Sess. 19. pag. 126. Edit . in Octavo . Ann. 1514. & ibid , pag. 280. & pag. 312. In confirmat . Constitutionis Frederici . 2. p Concil . Constant. Sess. 39 ▪ in forma Professionis a Papa Electo facienda . q Sess , 24. cap. 5. de Reformat . pag. 290. Edit . Salamant . 1588. Constitutionem , sub Innocentio 3. in CONCILIO GENERALI , quae incipit , Qualiter & quando Synodus innovat . † I say , Lawfully ; according to their Popish Principles . For , 1. They say , It is not Treason to kill such a King after deposition , for he is not King then , nor his People ( absolved from their Oaths of Fidelity ▪ ) Subjects . Nor is it Murder ; for their Supreme and infallible Judge , the Pope , has determin'd and made it Law ; NON SUNT HOMICIDAE , qui adversus Excommunicatos , ZELO MATRIS ECCLESIAE ARMANTUR , EOSQUE TRUCIDANT . This is the determination of Pope Urban the Second . And it is Law in Gratian , cap. Excommunicatorum 47. Caus. 23. Quaest. 5. a I do from my heart abjure and detest , as Impious and Heretical ; that Damnable Doctrine and Position ; That Princes , that are Excommunicated or deprived by the Pope , may be Deposed or Murdered by their Subjects , or any other . So the Oath in the Statute . 5. Jac. Cap. 4. b 1 Pet. 2. 13. This place troubled Pope Innocent the 3d ; and if you will consult and consider his ridiculous , as well as erroneous Exposition of it , you will have reason to think him a Fool , rather than Infallible ; and yet it is in their Canon-Law . Cap. Solicitae . 6. Extra De Majoritate & Obedientia . † Non sunt homicidae , qui adversus excommunicatos , zelo matris Ecclesi● armantur . Lemma ad dictum . cap. 47. Caus. 23 , Quaest. 5. a Math. 17. 27. Vid. Rob. Abbot . de Suprema potestate Regia Praelect . 4. p. 38. b Marc. 12. 17. c Dominium non fundatur in gratia , &c. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. In NOTHING short of the VERY CHIEFEST Apostles . 2 Cor. 11. 5. & 12. vers . 11. e Acts 25. 10. 11. f Concil . Tridentinum . Sect. 24. Cap. 5. De Reformatione . g Act , 25. 11. vid. R. Abbott De suprema potestat . Regia Praelect . 60. pag. 60. 61. h Rom. 13. 1. i Gen. 46. 27. Levit. 22. 3. 6. 11. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suprema 1 Pet. 2 , 13. It is the same word in Peter and Paul too . l Rom. 13 , 7. m For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vers. 1 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vers. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vers. 4. n See the place before-cited , Cap. Solicit , 6. Extrâ De Major . & Obedient ▪ where Pope Innocent the Third says , That the Papal Power is greater than the Imperial , as much as the Sun is greater than the Moon . The Glosse there says ; He is 47 times greater ; The Note in the Margent says 57 times ; but ( upon mature consideration , no doubt ) The Addition there , says the Papal Power is 7744. times greater than the Imperial . o Pr cipimus universis subditis , ne illi ejusve mandatis aut legibus audeant obedire , qui secus egerint , Anathematis sententia innodamus . Ita Bulla Pii 5. de Damnat . Elizab. Anho 15●0 , Eliz. 13. In Bullario Romano . Lugd. 1655. Tom. 2. p. 303. Sometimes they are forbid in such Bulls ; Ne consilium , Juv●men Oper● , Operamve aliquatenus impendant Regi deposito . So in the deposition of the Emperor Friderique the Second . In Bullario dicto . Tom. 1. p. 106. Col. 1. p Vid. Oratian . Can. Omnium 46. Caus. 23. Quaest. 5. & ibid. Can. Omni timore 9. Quaest. 8. Vid. Glossam & Turrecrematam ad dictos Canones . q Vid. Bullam Innocenti 3. dat . Laterani 19. Cal. Jan. Anno Pontificat . 18. & Anno Dom. 1215. Mag. Bullarii Roman . Tom. 1. pag. 89. Sect. 17. dictae Bullae . Nos ideo ( they are the words of the Bull ) Omnibus — PLENAM peccatorum OMNIUM VENIAM indulgemus , & in retributione Justorum SALUTIS AETERNAE POLLICEMUR AUGMENTUM . And all this extravagant Power of pardoning all their sins , and giving higher degrees of glory in Heaven ; this ( as is pretended ) Infallible Judge , erroneously and ridiculously builds upon the power of binding and loosing , which every Apostle had as well , and as much as Peter , and every Bishop in the World , as much as the Pope . r Catholici , qui crucis assampto charactere , ad Haereticorum exterminium se accinxerint , illa gaudeant Indulgentia , quae accedentibus ad Terrae Sanctae subcidium conceditur . Concil . Lateran . sub Innocent . 3. Can. 3. Vid. dictum Leonis Papae 4. apud Gratianum Can. Omni timore 9. Caus. 33. Quaest. 8. s And a little before him , Pope Gregory 2. Deposed the Emperor Leo Isaurus , because he was against Images , which was Anno 729. Vid. Baron . Annal . ad Annum 730. Num. 5. Where he has this Note concerning that Emperors Deposition : — Sic exemplum posteris DIGNUM reliquit Gregorius ; ne in Ecclesia Christi REGNARE SINE RENTUR HAERETICI PRINCIPES . The Cardinal every where highly approves this Doctrine , &c. Vid. Baron . ad Ann. 593. Num. 86. t This Speech of Sixtus ● . was Printed at Paris , An. 1589. according to the Latin Copy printed at Rome , as is attested by three Doctors of the Sorbon . a The form of that Excommunication is now extant in the Body of their Law , lib. 7. Decret . lib. 5. Tit. 3. De Haereticis & Schism . cap. 9. b The Bull of Excommunication is dated at Rome , An. 1558. which was 1 Elizabeth● . c Quacunque dignitate , etiam Comitali , Buronali , Marchionali , Ducali , Regia , seu Imperiali prae●ulgeant . d Quicunque HACTENUS à ●ide deviarunt , seu INPOSTERUM deviabunt , seu in Haeresin incident , &c. e Habitâ cum Card. deliberatione matura , & de eorum Consilio , & Unanimi assensu , &c. f Omnes Suspensionis , Excommunicationis , Interdicti , Privationis poenas , à QUIBUSVIS Rom. Pontificibus , aut pro TALIBUS HABITIS , per eorum literas Extravagantes , seu in Consiliis seu Patrum Decretis & Canonibus QUOMODOLIBET contra Haereticos Latas , approbamus , innovamus , & PERPETUO OBSERVARI Volumus , &c. g Regnis & Imperio PENITUS & IN TOTUM , PERPETUO sint PRIVATI , & ad illa de caetero inhabiles & INCAPACES , &c. h Vid. Constit. 34. Clementis Papae 10. which next follows , & Alexandri 7. Constit . 16. dat . Romae , Anno 1656. In Bullario Romano , Tom. 4. p. 218. where we are referr'd to many more such forms of Excommunications . a A Form of this Bull we have in Bullar . Roman . Tom. 4. p. 528. Constit. 34. Clement . 10. An. 1671. b Excommunicamus & Anathematizamus , ex parte Dei , & authoritate Petri & Pauli , ac nostra , quoscunque Hussitas , Wickliffistas , Lutheranos , Zuinglianos , Calvinistas , Ugonottos , &c. Eorumque receptatores , fautores , & desensores . c Honorius 3. Praeposito Archidiac . & H. Canonico Suession . d Cap. Gravem , 13. Extra De Poenis . e In Bulla , Corp. Juris Can. praefixâ . f Domino Excommunicato Manente , SUBDITI FIDELITATEM NON DEBENT . So the Lemma , or Title of that 13 Chapter . g Fideles ipsius ( quamdiu in Excommunicatione perstiterint ) ab ejus FIDELITATIS JURAMENTO denuncietis PENIIUS ABSOLUTOS . They are the words of the Law ; and if you consult the Gloss and Card. Turrecramata's Commentary upon it , you may find more to that Purpose . h Excommunicatus est MEMBRUM DIABOLI . Lindewood in Glossa , ad Cap. Seculi Principes . Verbo Reconciliationis . De Immunitate Ecclesiae . i Gratian. Can. Omnis Christianus 32. Caus. 11. Quaest. 3. a Non modo deponi , sed etiam excommunicari , & in AETERNO EXAMINE DAMNARI DECREVIT . Baron . Annal. Tom. 8. ad Annum Chrsti 593. Num. 86. b Gregorius 7. lib. 4. Epist. 2. & 23. & lib. 8. Epist. 21. c Bullario Roman . Paull . 3. Constit. 7. p. 704. Tom. 1. in Magno Bullario Romano Lugduni 1655. d Constit. Pii 5. 101. Ibidem . Tom. 2. p. 303. Edit . 1655. a The Order of the Jesuits was approved and Instituted by Pope Paul the Third , Anno 1540. and highly incouraged by succeeding Popes . Vile Bullarium Romanum Lugduni 1665. Tom. 1. p. 738. b Vid. Matth. Paris ab Anno 1100 , & Historian Waldensium ; Directorium Inquisitorum ; Historiam Inquisitionis , Armachanum , De statu & success . Eccles. &c. That Directorium Inquisitorum ( I mean ) was Writ by Nie. Eymericus , Printed at Venice . 1607. † Abrege Chronologique &c. par le Sicur de Mezeray , Paris . 1567. Tom. 3 , p. 1082. 1086. ad Annum . 1572. c This testify'd by Thuanus ( a faithful Historian ) Hist. lib. 53. ad Annum 1372. p. 837. Edit . 1620. and by Fam. Strada . de Bello Belgico . lib. 7. p. 373. Editionis Romae , 1648. * Vid. Speed's Chron. in Q. Eliz. Ann. 1584. of Dr. Parries design'd Assassination of the Queen , by the Incouragement of the Jesuits , Card. de Como , and the Pope , promising a Plenary Indulgence , for that ( as they call'd it ) meritorious Act. See the like attempt of Ed. Squire to poyson the Queen , on the like incouragement , in Speed in Vita Eliz. p. 1263. num . 122. d In depositione Elizabethae Angliae Reginae , Pius 5. Jus Britanniae & Hiberniae , ad Philip ▪ pum ▪ Hispaniae Regem transuli vi cujus donationis , demandat postea Sidonius fuit Anno 15 88. Classe Hispanicâ instructus ut regna Britanniae possideret . Remonstrant . Hibernorum perfiatrem . Rob. Caron . Part. 1. cap. 3. Sect 4 ▪ p. 7. a See the Act of Parliament 3. Jacobi , Cap. 4 , 5. where we are told ( by the Parliament ) of the HELLISH Conspiracies of the Jesuites and Seminary Priests . For a more particular Narrative of the horrid Powder-Plot , you may consult an ingenious Tract , called THE HISTORY OF THE GUNPOWDER-TREASON ; and those Authors out of which he collected it , in the last page of that Tract ; and the Authentique History of the Trial of those Traitors , now in the Press , and Re-printing . b This Jesuitical and Popish Plot was discovered by Andreas ab Habernfeld , to Sir W. Boswell , our Ambassador at the Hague , and by him to the Archbishop of Canterbury , after whose death the Original was found in the Archbishops Library , and then printed : and is lately reprinted under this Title , — The Grand Designs of Papists in the Reign of CHARLES the First , &c. London , 1678. where you have an authentick discovery of that ( I cannot call it worse ) Jesuitical Conspiracy . h The Question put to the Sorbon ( then almost wholly Jesuited ) by our English Jesuites , sent from London , was ( in Writing ) this : — That seeing the State of England was in a likely posture to change the Government , whether it was lawful for the Catholiques to work that change , for the advancing and securing the Catholick Cause in England , BY MAKING AWAY THE KING , whom there was no hope to turn from his Heresie ? The Answer of the Sorbon was Affirmative . And at Rome it was resolved by the Pope and his Council ; That it was both LAWFUL and EXPEDIENT for the Catholiques to procure that Alteration of State , &c. Dr. Du Moulin in his Book next cited . a By Dr. Du Moulin in his Answer to Philanax Anglicus ▪ ( a Popish scandalous and lying Pamphlet ) and in another Tract since ; neither of which I have here , and so cannot cite ( as in Books about me I do ) the particular Pages . b Statut. 24. Hen. 8. cap. 12. & 25. Hen. 8. cap. 19 , 20 , 21. c Damnatio & Excommunicatio Hen. 8. ejusque fautorum & complicum , &c. That 's the Title prefix'd to the Bull of his Excommunication , in Bullario Romano Lugd. 1655. Tom. 1. p. 704. d Requir●●us quatenus Hen. Rex Leges praedictas revocet casset , anullet . Dict. Bullae . Sect. 4. e Stricte praecipiendo mandamus , quatenus Hen ▪ Rex per se , vet procuratorem infra 90. dies , fautores vero , & ei adhaerentes infra 60. dies compareant coram NOBIS . Ibid. Sect. 7. f Hen. Regem . privationis Regni & Dominiorum poenas incurrisse declaram●● . Ibid. g Si interim ab humanis decedant , Ecclesiastica debere carere sepultura , authoritate et ●o●estatis plenitudine decernimus , cosque Anathematis , maledictionis , et DAMNATIONIS AETERNAE mucrone percutimus , Ibid. h Henrici Dominia , Civitates , &c. Interdicto supponimus . Ibid. Sect. 8. i Nequeant Missae , aut aliae Divina officia celebrari . Ibid. k Omnes Hen. Regis ex Anna , ac singulorum ejus Adhaerentium silios , natos et nascituros , aliosque descendentes ( nemine excepto ) honoribus dignitatibus , bonis mobilibus et immobilibus , &c. privatos et ad illa aut alia obtinenda inhakiles esse , declaramus ac authoritate , scientia ac plenitudine similibus inhabilitamus . Ibid. Sect. 9. l Omnes sub Excommunicationis ac aliis poenis ' monemus , ut pr●fat●s maledictos ac privatos evitent , & quantum in eis est , ab aliis evitari faciant : nec cum praefati Regis Dominiorum , Civitatum , &c. subditis aut incolis , emendo , vendendo , &c. quamcunque mercaturam commercium aut communionem habeant , Ibid. Sect. 12. m Omnes Christianos Principes ( etiam Imperiali aut Regali dignitate fulgentes ) requirimus . Ibid. Sect. 15. n Juramenta confederationes , obligationes , quae Henricum juvare possunt , irritas cassas et inanes decernimus . Ibid. a Principes & quoscunque alios militantes , per mare vel terras , requirimus , mandantes , quatenus Hen. Regem & ei adharentes ( dum contra sanctam sedem REBELLIONE permanserint ) armis insurgant , eosque persequ tntur , & ad obedientiam dictae sedis redite cogant , eorumque bona , navigia , Animalia , &c. Ubilibet ( etiam extra territorium Henrici Regis ) consistentia , CAPIANT : & sic capta in proprios usus convertendi , authoritatem concedimus , illaque omnia ad capientes PLENARIE pertinere , & personas , vel ex regno dicto originem trabentes , vel in eo habitantes , mandatis nostris non obtemperantes , ubicunque eos capi contigerit , capientium SERVOS fieri decernentes . Ibid. Sect. 16. 17. b Joh. 21. 15 , 16. c Tit. 3. 10. a In His Majesties Proclamation , for banishing all Papists , Ten miles from London , Dated , Octob. 30. 1678. b The Votes of the Commons was read to the Lords , and by them approved at a Conference , 1 Nov. 1678. c And this vast power the Pope challenges over all King , and Emperors , to Excommunicate and Depose them , is such ; that if any King or Emperor obey not the Decree of the Pope and his Councils , he is , ipso facto , deprived of all his dignity , and Goods , &c. It is not any private person , but a General Council of their own , which tells us so .......... Omnibus Christi fidelibus inhibet , sub p nâ PRIVATIONIS OMNIUM DIGNITATUM & BONORUM Ecclesiasticorum & mundanorum , et ALIS P ▪ AENIS juris : etiamsi REGALIS sit dignitatis aut IMPERIALIS ; quibus si contra HANC INHIBITIONEM fecerint , sint AUTHORITATE HUJUS DECRETI , et IPSO FACTO PRIVATI , &c. Concil . Constantiense . S. ss . 38. In Senten . contra Benedictum . 13. Nay , if they be but negligent in executing the Decrees of the Pope and his Council , they incurre all those punishments ..... .... Si NEGLIGENS extiterit , cujuscunque dignitatis fuerit ; etiamsi IMPERIALIS , &c. il●as poenas IPSO FACTO incurr●t , qu● in Constitut. Bonifacii Papae 8. continentur , cap. ●clicis 5. Extra de Poenis , in 6 They are the words of the same Council of Constance , Sess. 39. In Provisione adversus Schisma futurum . a No less than 15000 Guineys promised by the Jesuites , to one who should Assassinate our Gracious King ; and 4000 to Murder Justice Godfrey : as appears by the Papers of the discovery of the late horrid Conspiracy , and Mr. Bedlow's Confession . b OMNIUM CATHOLICORUM sententia , &c. Jos. Creswel in his Philopater , Sect. ● . num . 160. c Pr●cepto DIVINO & arctissimo CONSCIENTIAE VINCULO , ac EXTREMO ANIMARUM suarum PERICULO , Haereticos Principes DETURBARE Ibidem . 〈◊〉 . 162. d Bellarmin . de Roman . Pontif. lib. 5. cap. 7. Sect. Probatur . e Mariana de Rege & Regis Institutione Mogunt . 1605. f Vid. Censuram authoritate Regia factum , Marianae libro praesixam . g Cap. 6. p. 68. h Ibid. p. 59 , 60. i Regem ( si Tyrannus declaretur a Papa vel POPULO ) QUILIBET ETIAM PRIVATUS potest JUSTE PERIMERE . Ibidem . k Tyrannus est qui SACRA PATRIA pessundat Ibid. p. 60. Object . l Concil . Constansiense Sess. 15. In condemnatione illius Propositionis , Quilibet Tyrannus , &c. Solutio . a They confess it to be Concilium Generale approbatum , & a Gregorio Duodecimo Vero Pontifice , confirmatum . Longus a Coriolano , in summa Concil . p. 858. yet they reject what displeaseth the Pope in it . Idem Ibidem . c Longus à Coriolano p. 866. ( g ) Gesnar . in Praefat. ad Epitomen Concil . ex additis ad Chronicon Urspergens . a Quilibet Tyrannus potest , ac debet licitè ac meritorie occidi , per quemcunque Vassallum & Subditum , etiam per insidias , blanditias vel adulationes , non obstante quocunque juramento aut corfederatione factis cum eo . NON EXPECTATA SENTENTIA VEL MANDATO JUDICIS CUJUSCUNQUE Concil . Constant. ubi supra . Sess. 15. b Regem ( si Tyrannus declaretur à PAPA vel POPULO ) quilibet , etiam PRIVATUS , potest JURE PER●MERE . Mariana de Rege & Regis Institut . Mogunt . 1605. p. 59 , 60. c Tyrannus est , qui SACRA PATRIA pessundat . Ibid. p. 60. That is , qui sacra Papistica , & Religionem Romano-Catholicam , ( quantum in se est ) supprimit , & extirpat . d In all their Excommunications of Heretiques , the stile is usually this — Anathematizamus omnes Haereticos , eorum FAUTORES , & generalit●● ▪ quoslibet illorum DEFENSORES , &c. Bulla Coenae . Sect. 1. In Bullario Romano , Lugd. 1673. Tom , 5. p. 528. e Proclamation dated at White●all , 16 Jan. 1673. and you have it in the Gazette , Num. 853. f Statut. Anno 25 Hen. 8. cap. 22. which was Ann. Christ. 1533. and he was not Excommunicated till the year 1538. Magnum Bullarium Roman . Lugd. 1655. Tom. 1. p. 704. g Concil . Lateran . Magnum sub Innocentio 3. Can. 43. Vid. Baronium Annal. Tom. 10. ad Annum 858. Sect. 49. pag. 155. h Cap. Nimis . 30. Extra De Jurejurando . i Corpus Juris Canon . Paris . 1612. & 1618. & Lugduni 1661. k In Bulla dat . Rom. 1. Jul. 1580. Corpori Juris Canonici praesixa . a Juramentum contra utilitatem Ecclesiasticam prastitum NON TENET . Lemma ad cap. Sicut . 27. Extra De Jurejurando . b Non jurament● sed perjuria potius dicenda , quae contra utilitatem Ecclesiasticam , &c. dicto cap. Sicut . 27. c Princeps timens conspirationes aliquas fieri contra eum . Juramentum extorsit , quod , de coetero contra ipsum non essent . Cap. Petitio . 31. Extra De Jurejurando . d Declaramus , vos Juramento hujusmodi NON TENERI , quin pro juribus & honoribus Ecclesiae , & vestris , legitime defendendis , CONTRA IPSUM PRINCIPEM stare libere valeatis . e Dictum juramentum excusare non potest , in quo debet intelligi jus superioris exceptum . Innocentius . 3. cap. Venientes . 19. extra . De jurejurando . f Papa secundum plenitudinem potestatis , de jure potest supra jus di pensare . Cap. Proposuit . 4. Extra De Concession . Praebendae . Vid. Spotswoods Hist. of Scotland , p. 308. g Vid. Gratian. Can. 2 , 3 , 4 , 5. Caus. 15. Quaest. 6. the Gloss. and Card. Turrecremata there . h Si tamen absolvat aliquem , tenet absolutio Glossa ad dictum . Can. 2. verbo . Absolvimus . i Dico ( says the Gloss ) Quod contra JUS NATURALE potest dispensare & contra APOSTOLUM . Gloss. Ibid. k Edit . Paris . 1522. l Edit . Paris . 1612. m Non est absurdum Papam dispensare contra Apostolum quoad jus positivum . Nota ad Glossam ad dictum Can. ● . verbo Absolvimus . a As may ( to omit all others ) abundantly appear by Father Parsons Book writ against the Oath of Allegiance : The Title of his Book is this , A Discussion of the Answer of Dr. Will. Barlow . And at large lately in Father Caron's Remonstrantia Hibernorum , &c. b Ego N. ab hac hora in antea , fidelis & obediens ero ..... Domino N. Papae & suis successoribus ▪ Consilium quod mihi credituri sunt , ad eorum damnum NEMINI pandam . Papatum & REGALIA St. Petri adjutor eis ero ad retinendum & defendendum CONTRA OMNEM HONINEM Jura , honores privilegia , & AUTHORITATEM PAPAE — Conservare , defendere & promevere curabo . Non ero in consilio , facto vel Tractatu , in quibus contra Papam — aliqua sinistra vel praejudicialia personarum , juris & potestatis ejus machinentur , & si talia à QUIBUSCUNQUE tractari novero , impediam pro POSSE , & quanto citius potero SIGNIFICABO Domino PAPAE — Mandata Apostolica TOTIS VIRIBUS observabo , & FACIAM AB ALIIS OBSERVARI . HAERETICOS ET REBELLES DOMINO PAPAE PERSEQUAR ▪ & IMPUGNABO Vocatus ad Synodum veniam , Verba sunt dicti Juramenti . Vide Pontificale Romanum . De Consecratione Electi in Episcopum , p. 57. Editum Romae 1611. c Here it is REGALIA Sancti Petri. But this is an Addition to the Oath ( which was bad enough before ) for antiently it was REGULAS SANCTORUM Patrum . As their own Canon-Law assures us . Cap. Ego . N. 4. Extra de Jurejurando , d Vide Hen. Bracton , De Legibus Angliae , lib. 2. cap. 35. Sect ▪ 4. Bracton flourished about the. 30. year of Hen. 3. An. Dom. 1246. a Vid. Ordinem Romanum veterem , apud Georg. Ferrarium , De Catholicae Eccles . Divinis officiis . Romae 1591 , p. 70 71. b So Tritthemius de Scriptoribus , &c. Possevines Apparat . both of them , In Arnoldo Constantiensi , and Vosius de Symbolis Coenae Dom. Thesi 2. p. 441. c Sedet Gregorius 9. An. Dom. 1226. In that year he was made Pope . d Which was Ann. 1230. and refers that Oath to Gregory the 7th . who was made . Pope , An. 1073. e Vid. Cap. Ego . N. 4. Extra . De Jurejurando . f Hodie omnes recipientes dignitatem à Papa , sib● jurant . Ita Lemma ad Cap. dictum 4. Edit . Lugduni . 1661 ▪ g Vid. Filliucium Quaes● . Moralium . Tractatu . 16. cap. 11. p. 325. h Vid. cap. non minus . 4. & cap. Adversus . 7. extra . De Immunitate Ecclesiarum . i Panormitan ad dicta , cap. 4. & 7. k Lemma ad dictum , ● . 4. l Clerici non debent necessitatibus Civitatum aut aliorum locorum , etiam ubi laicorum non suppetunt facultates , subvenire ( this is highly uncharitable ) nisi prius Rom. Pontifex consul●tur . 2. Sententiae & Constitutiones editae à Laicis collectantibus Ecclesiam , sunt ipso jure IRRITAE , nec ullo tempore convalescunt . 3. Rectores Excommunicati ob gravamina praemissa , remanent Excommunicati , etiam post deposium officium , & successores , nisi satisfecerint intra mensem . Hac dicit ad majorem declarationem & pro Novitiis . Lemma ad cap. adversus 7. Extra . De Immunitate Ecclesiarum . m Vid. Corpus Juris Canonici Lugduni . Anno 1661. n Dicto Cap. Adversus 7. in Lemmate . Idem Innocentius . 3. in Concil . Generali . And the Note tells us , in Concil . Lat●●an . cap. 46. a Ita Urbanus Papa 5. Constitut. 1. Edita Anno 1364. In Bullario Rom. Tom. 1. pag. 282. mim . 1. 2. Edit . Lugduni . 1655. b Qui Collectas , Tallias , praestantias , & alia onera personis Ecclesiasticis , & eorum , Ecclesiarum , & Beneficiorum Ecclesiasticorum bonis , illorumque redditibus — absque Romani Pontisicis expressa licentiâ imponunt ; aut sic imposita , ETIAM A SPONTE DANTIBUS , recipiunt . Necnon qui per se , vel alios directe vel indirecte praedicta facere , exequi vel procurare non verentur , CUJUSCUNQUE sint praeeminentiae , dignitatis , &c. etiamsi IMPERIALI , REGALI , &c. praefulgeant dignitate , &c. They are all Excommunicated every year in that Bulla Coenae . Vid. Bullam Alexandri Papae 7. seu Constitut. ejus 16. In Bullario Rom. Tom. 5. data erat Bulla dicta , Idib . April 1656. & Bullam Clementis Papae 10. dat . Rom. 7. Cal. April . Anno 1671. Ejusdem Bullarii Tom. 5. Constitut. Clement . 10. 34. and in both those Bulls , Sect. 18. c Concil . Lateran . sub Innocentio Papa 3. Ann. 1215. Can. 46. d Concil . Lateran . magnum sub Innocentio 3. Anno 1215. Can. 46. e Sess. 25. cap. 20. De Immunitate Ecclesiarum . f Decernit ac PRAECIPIT sacros Canones , & Concilia Generalia OMNIA , & APOSTOLICAS sanctiones — EXACTE ab OMNIBUS observari DEBERE . Ibid. g Tanquam DEI PRAECEPTA . Ibidem . h Concil . Trident. in forma Professionis Fidei , in calce Sess. 25. i Promitto , Voveo , Juro . Ibid. k How dear this Doctrine of the Exemption of Ecclesiastical Persons from the Power of Laymen to Tax them , &c. is at Rome , appears by the Index Expurgatorius of Pope Alexander the Seventh , Edit . Romae 1667. pag. 8. where the Command is — Expurgandae sunt OMNES Propositiones contra libertatem , Immunitatem , & Jurisdictionem Ecclesiasticam . a Excommunicantur QUICUNQUE Magistratus , qui contra PERSONAS ECCLESIASTICAS se interponunt in QUACUNQUE causa criminali , sive HOMICIDII . sive LAESAE MAJESTATIS . Filliucius Moral . Quaest. Tractatu , 16. cap. 11. Sect. 307. 309. b Can. Si quis suadente . 22. Caus. 17. Quaest. 4. c Concil . Lateran . 2 sub Innocentio . 2 Can. 15. d Cap. Nullus Judicum 2. Extra . De ●oro competenti : Judex SECULARIS , si Clericum per se distrinxit , vel condemnat , excommunicari debet . That 's the Lemma to the Chapter in which 't is more fully express'd . e In his Bull approving and confirming the Canon-Law . D●t . Romae 1 Julii , 1580. f NEMINI permissum est de eo quod PAPA STATUIT JUDICARE , vel sententiam ejus retractare . So Pope Nicolas tells us in Gratian. Can. Nemini 3. Caus. 17. Quaest. 4. g Omnes sanctiones Apostolisae sedis irrefragabiliter sunt observandae . That 's the Lemma or Title , and the Canon follows — Sic omnes Apostolicae sedis sanctiones accipiendae sunt , tanquam ipsius DIVINI PETRI VOCE FIRMATAE . Can. Sic omnes . 2. Dist. 19. h Qui personas Ecclesiasticas ad suum Tribunat , Audientiam , Cancellariam , PARLIAMENTUM , Consilium , &c. tr●●ant , aut trahi faciant directè vel indirectè carcerando , vel molestando , &c. Vide Bullam Clementis Papae 10. Dat. Romae 3 April 1671. In Bullario Romano . Lugd. 1673. Tom. 5. pag. 530. Sect. 14 , 15 , 16. i Cause crimina●es graviores contra Episcopos , ab ipso TANTUM Rom. Pontifice cognoscantur , ac terminentur ; & minores , in Concilio TANTUM Provinciali cognoscantur & terminentur . Concil . Trident. Sess. 24. De Reformat . cap. 5. & Sess. 13. De Reformat . cap. 8. a And all their Ecclesiastiques do promise , vow and also swear , that they will firmly believe and profess all that the Canons and Councils have declared concerning these exemptions — OMNIA à Sacris Canonibus & Oecumenicis Conciliis , & praecipue à Sancta Synodo Tridentina definita , indubitanter recipere ac profiteri spondeo , VOVEO , JURO . In formâ juramenti professionis fidei , in Bulla Pii Papae 4. in calce Sess. 25. Concil . Tridentin . b Emendatum , CORRECTUM , recognitum , & APPROBATUM . Ita in Bulla Gregorii 13. data Romae . 1580. Juri Canonico praefixâ . c Imperium non PRAEEST Sacerdotio , sed SUBEST . Lemma ad Cap. Solicitae 6. Extra De Major . & Obedientiâ . d Episcopus NON DEBET SUBESSE . PRINCIPIBUS , sed PRAEESSE . Ibidem . e Hoc dicit Innocentius 3. & est MULTUM ALLEGABILE . Ibidem . f Praecellit Imperator illos DUNTAXAT , qui ab eo recipiunt temporalia — Super bonos & malos , gladii accepit potestatem Imperator ; sed in eos SOLUMMODO , qui utentes gladio , sunt ejus jurisdictioni Commissi — De sacerdotali prosapia dictum est , non DE REGIA STIRPE , Constitui te super gentes & REGNA ; ut ▪ EVELLAS , DISSIPES , &c. dicto Cap. Solicitae . 6. Extra . De Majorit . & Obedientiâ . g Corpus Juris Canonici . Paris 1520. Antverp . An. 1570. h Paris 1612. and 1618. and at Lions 1661. i Panormitan . ad dictum Cap. Solicitae 6. Edit . 1509. Lugduni k Laur. de Flisco Episcopus . Brumatensis . l 1. Imperium SUBEST sacerdotio , & ei OBEDIRE TENETUR . 2. Clericus NULLO MODO subest LAICO , nisi ratione feudi ab eo habiti . 3. Clerici sunt EXEMPTIA Jurisdictione Laicorum , JURE DIVINO . a Cap. Solicitae 6. Extra De Majorit . & Obedientiâ . b Bernard . de Botano Canonicus Bononiensis in Glossa , ad verbum , Inter solem . Ib. c Laurentius in his Addition to the Gloss. ● d Vide Corpus Juris Canonici , cum Glossis . Paris . 1612. e Cap. Ad reprimendas 3. De Foro competenti . In 7. Edit . Juris Canonici . Lugd. 1661. f L●●icis in Clericos NULLA POTESTAS , &c. Lemma ad dictum Caput . g Non attendentes , quod LAICIS in CLERICOS , ECCLESIASTICAS personas , aut EORUM BONA , NULLA sit attributa POTESTAS . Ibid. Capite dicto . h Cap. Quia 2. De soro competenti . in 7. i Cujuscunque praeeminentiae , dignitatis , status , aut conditionis existant . Ibidem . k Principes , Marchiones , Duces , &c. non possunt sine culpa SACRILEGII , Clericos bannire aut relegare . Ibid. l Persona CUJUSLIBET CLERICI est SANCTA quoad hoc , quod NON POTEST SUBJICI POTESTATI SECULARI ; & is qui contrarium faciat , SACRILEGUS est . Cajetan . in Aquinat . 2. 2. Quaest. 99. Art. 3. Sect. ad . 5. dubium . And much more to the same purpose , we have in those 2 Titles . 1. De soto competenti ; and 2. De Invasoribus bonorum Ecclesiae in 7. Decretalium . m 1. Reges non habent potestatem coactivam in Ecclesiasticos . 2. Ecclesiastici non possunt conveniri , nisi coram superiori suo Ecclesiastico ▪ 3. EXEMPTIO CLERICORUM , est ex OMNIUM SENTENTIA , de Jure DIVINO , ita ut à potestatibus secularibus ETIAM SUPREMIS , judicari aut condemnari nequtant . Vid. Collegii Bononiensis Responsum pro libertate Eccles. Bonon . 1607. Sect. 21. 46 , &c. * Vid. cap. Et quia 4. extra . De foro competenti . in 7. where the Title , or Lemma , is this — Constitutiones editae contra Principes Seculares , Jurisdictionis Ecclesiasticae libertatem impedientes , Innovantur . And in the Chapter , it is declared ; 1. Quod Laicis in Clericos , & personas Ecclesiasticas , & bona Ecclesiastica , non est attributa potestas . 2. And then it follows — REGES , DUCES , MARCHIONES , &c. in virtute Sanctae OBEDIENTIAE MANDANTES , ut ipsi constitutiones praedictas observent — Si Dei offensam , & SEDIS APOSTOLICAE vitare voluerint ULTIONEM . Kings cannot meddle with any Ecclesiastical Persons ; if they do , they offend God , and shall be punish'd by the Pope : that is , Excommunicated . So says the Pope , and his Lateran Council , Cap. 2. De Invas●r . & Occup . Bon. Ecclisie , in 7. Decretalium . a Index Expurgatorius Hispanicus , Madriti , Anno 1667. in Johanne Chrysost. pag. 703. b Index Expurg . Lusitan . Olysip . 1624. pag. 753. c Edit . Basil. 1558. d Sacerdotes etiam Principibus Jure Divino subditi . e Concil . Trident. Sess. 25. De Reformat . Cap. 20. Praecipit sancta Synodus , Sacros CANONES , & Consilia Generalia OMNIA , necnon alias APOSTOLICAS SANCTIONES in favorem Ecclesiasticarum personarum , & libertatis Ecclesiasticae ; & contra ejus Violatores editos , quae OMNIA praesenti Decreto INNOVAT , EXACTE ab OMNIBUS observari debere . f Vide Bullam Pii . 4. super formá Juramenti Professionis fidei , in calce Sess. 25. Corcilii Trident. datam Romae . Id. Nov. 1●64 . g Vid. Pullam Pii . 4. Extra De Magistris & Doctoribus , cap. In sacrofancta . 2. In septimo . h Vid. Bullam Pii Papae 5. Extra De Medicis , cap. supra gregem . 1. Decret . 7. i Vide dictam Pii . 4. Bullam , super forma Juramenti Profess . fidei , & Concil . Trident . Sess. 25. & 24. De Reformat . cap. 12. Item OMNIA à sacris Canonibus ; & Oecumenicis Conciliis ▪ ac praecipue à Sacrosancta Synodo Trident. definita , INDUBITANTER recipio ac profiteor , ac CONTRARIA OMNIA re●●cio ac An●thematizo , ac à meis subditis , vel illis , quorum cura ad me spectat , teneri , doceri , & praedicari ( quantum in ●●e est ) curabo . Verba sunt dictae Bullae Pii Papae . 4 k Quod non obstantibus salvis Conductibus IMPERATORIS , REGUM , & SECULI PRINCIPUM , QUOCUNQUE VINCULO SE OBSTRINXERINT , possit per Judicem competentem de Haereticâ pravitate inquiri , &c. Concil . Constantiens . Sess. 19. l Consil. Constant. Sess. 21. damnatio Hieronymi Pragensis Sess. 45. damnatio Johan . Hus. l OMNES & singulos Haereticos , nec non eorum sectatores u●riusque sex●s ; & etiam defendentes eosdem , vel ipsis quomodolibet , publicè vel occultè participantes ; etiam si REGALI , REGINALI , DUCALI aut alia QUAVIS DIGNITATE Ecclesiasticâ aut mandan● praefulgeant ; — per Excommunicationis , & PRIVATIONIS bonorum ac dignitatum secularium , & alias paenas etiam per captiones & INCARCERATIONES puniantur . Concil . Constansien● . Sess. 45. a Vide Concil . Trident. Sess. 24. Cap. 12. de Reformat . & Annotat. Joh. Sotealli Theologi , & Horatii Lutii , Jurisconsulti , ad caput dictum in Edit . dicti Concilii Antverp . 1596. aliisque nuperis . b In Bulla Pii Papae . 4. sup●r forma Juramenti professionis Fidei , Romae . 1564. c Concil . Florent . Decreto . 4. apud Longum à Coriolano , pag. 886. d Cap. Pastor . 1. Extra De Concilii● , in Septimo . And in the same place , Cap. Sicut . 3. and Cap. Benedictus . 4. The same Doctrine is confirmed by Pope Pius . 4. 
A29205	----	Schisme garded and beaten back upon the right owners shewing that our great controversy about Papall power is not a quaestion of faith but of interest and profit, not with the Church of Rome, but with the Court of Rome : wherein the true controversy doth consist, who were the first innovators, when and where these Papall innovations first began in England : with the opposition that was made against them / by John Bramhall. Bramhall, John, 1594-1663. 1658 Approx. 651 KB of XML-encoded text transcribed from 247 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A29205 Wing B4232 ESTC R24144 07951715 ocm 07951715 40675 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. A29205) Transcribed from: (Early English Books Online ; image set 40675) Images scanned from microfilm: (Early English books, 1641-1700 ; 1197:20) Schisme garded and beaten back upon the right owners shewing that our great controversy about Papall power is not a quaestion of faith but of interest and profit, not with the Church of Rome, but with the Court of Rome : wherein the true controversy doth consist, who were the first innovators, when and where these Papall innovations first began in England : with the opposition that was made against them / by John Bramhall. Bramhall, John, 1594-1663. [5], 485 p. Imprinted by John Ramzey, Gravenhagh [Netherlands] : 1658. Reproduction of original in the 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Church of England -- Controversial literature. Anti-Catholicism. 2003-05 TCP Assigned for keying and markup 2003-05 Aptara Keyed and coded from ProQuest page images 2003-06 Rina Kor Sampled and proofread 2003-06 Rina Kor Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion SCHISME GARDED , and beaten back upon the right owners . Shewing that our great controversy about Papall power is not a quaestion of faith , but of interest and profit , not with the Church of Rome , but with the Court of Rome , wherein the true Controversy doth consist , who were the first innovators , when and where these Papall innovations first began in England , with the opposition that was made against them . By JOHN BRAMHALL D. D. Bishop of Derry . Act. 25. 10. I stand at Caesars judgmēt seate where I ought to be judged . Psalm . 19. 2. Dies diei eructat verbum , & nox nocti indicat scientiam . GRAVENHAGH , Imprinted by JOHN RAMZEY , Anno M.DC.LVIII . To the CHRISTIAN READERS , especially the Roman-Catholicks of England . CHristian Reader , the great Bustling in the Controversy concerning Papall power or the discipline of the Church , hath been either about the true sense of some Texts of holy Scripture , As thou art Peter , and upon this rocke will I build my Church , and to thee will I give the Keies of the Kingdome of heaven , and feed my sheepe : Or about some privileges conferred upon the Roman See by the Canons of the Fathers and the Edicts of Emperours , but praetended by the Roman Court and the mainteiners thereof to be held by divine right . I ēdevour in this Treatise to disabuse thee , and to shew that this challenge of divine right , is but a Blind or Diversion to withhold thee from finding out the true State of the Quaestion . So the Hare makes her doubles and her iumpes before she come to her Forme , to hinder Tracers from finding her out . I demonstrate to thee , that the true controversy is not concerning St. Peter , we have no formed difference about St Peter , nor about any point of faith , but of interest and profit , nor with the Church of Rome , but with the Court of Rome , and wherein it doth consist , namely in these quaestions ; VVho shall conferre English Bishoprickes , who shall convocate English Synods , who shall receive tenths and first fruites and Oathes of Allegiance and Fidelity , VVhether the Pope can make binding Lawes in England without the consent of the King and Kingdome , or dispense with English Lawes at his owne pleasure , or call English Subjects to Rome without the Princes leave , or set up Legantine Courtes in England against their wills . And this I shew not out of the opinions of Particular Authors , but out of the publick Lawes of the Kingdome . I prove moreover out of our fundamentall Lawes and the writings of our best Historiographers , that all these branches of Papall power were abuses and innovations and usurpations , first attempted to be introduced into England above eleven hundred yeares after Christ , with the names of the Innovators , and the praecise time when each innovation began , and the opposition that was made against it , by our Kings , by our Bishops ▪ by our Peeres , by our Parliaments , with the groanes of the Kingdome under these Papall innovations and extortions . Likewise in point of doctrine , thou hast been instructed that the Catholick faith doth comprehend all those points which are controverted betvveene us and the Church of Rome , vvithout the expresse beliefe vvhereof no Christian can be saved : vvhereas in truth all these are but opinions , yet some more dangerous then others . If none of them had ever bene started in the vvorld , there is sufficient to salvation for points to be believed in the Apostles Creed . Into this Apostolicall faith professed in the Creed , and explicated by the foure first Generall Councells , and onely into this faith , vve have all been baptised . Farre be it from us to imagine , that the Catholick Church hath evermore baptised , and doth still baptise but into one half of the Christian faith . In summe doest thou desire to live in the Communion of the true Catholick Church ? So do I. But as I dare not change the cognisance of my Christianity , that is my Creed , nor enlarge the Christian faith ( I meane the essentialls of it ) beyond those bounds vvhich the Apostles have set : So I dare not ( to serve the interest of the Roman Court , ) limit the Catholick Church , vvhich Christ hath purchased vvith his blood , to a fourth or a fifth part of the Christian vvorld . Thou art for tradition , So am I. But my tradition is not the tradition of one particular Church contradicted by the tradition of another Church , but the universall and perpetuall tradition of the Christian vvorld united . Such a tradition is a full proofe , vvhich is received semper ubique & ab omnibus ; alvvaies , every vvhere , and by all Christians . Neither do I looke upon the oppositiō of an handfull of Heretickes , ( they are no more being compared to the innumerable multitudes of Christians , ) in one or two ages , as inconsistent vvith universality , any more then the highest mountains are inconsistent vvith the roundnesse of the earth . Thou desirest to beare the same respect to the Church of Rome that thy Ancestours did ; So do I. But for that fullness of power , yea coactive power in the exteriour Court , over the subjects of other Princes , and against their vvills , devised by the Courte of Rome , not by the Church of Rome ; it is that pernicious source from vvhence all these usurpations did spring . Our Ancestours from time to time made Lavves against it : and our reformation in pointe of discipline being rightly understood , vvas but a pursueing of their steppes . The true controuersy is , vvhether the Bishop of Rome ought by divine right to have the externall Regiment of the English Church , and coactive jurisdiction in English Courtes , over English Subjects , against the vvill of the King and the Lavves of the Kingdome . SCHISME GARDED and beaten back upon the right owners . Or A cleare and CIVIL ANSWER , to the railing accusation of S. W. in his late Booke called . SCHISME DISPAT'CHED . Whatsoever S. W. alias Mr. Serjeant doth intimate to the contrary , ( for he dare not cough out , ) it is a most undeniable truth , that no particular Church , ( no not the Church of Rome it self ) is exempted from a possibility of falling into errours in faith . When these errours are in Essentials of faith , which are necessary to salvation necessitate medii , they destroy the being of that Church which is guilty of them . But if these errours be in inferiour points , such as are neither absolutely necessary to Salvation to be known , nor to be believed before they be known ; such an Erroneous Church erring without obstinacy and holding the truth implicitly in praeparatione animi , may and doth still continue a true member of the Catholick Church , and other coordinate Churches may and ought to maintein Communion with it , not withstanding that they dissent in opinion . But if one Church before a lawfull determination shall obtrude her own Errours or Opinions upon all other Churches as a necessary condition of her communion , or after Determination shall obtrude doubtful opinions ( whether they be Erroneous or not ) as necessary Articles of Christian faith , and so not onely explain , but likewise enlarge the Ancient Creeds , she becommeth Schismaticall : As on the otherside , that Church which shall not o●twardly acquiesce after a legall Determination , and cease to disturb Christian Vnity , though her Iudgement may be sound , yet her Practise is Schismaticall . This is the very case betwixt the Churches of Rome and England , Shee obtrudeth Doubtfull Opinions as Necessary Articles of faith , and her own Errours as necessary conditions of Communion , Which Mr. Serjeant everywhere misseth and misteth with his Praevarications . I cannot more fitly resemble his Discourse then to a Winter Torrent , Which aboundeth with Water when there is no need of it , but in Summer when it Should be useful , it is dried up : So he is full of proofes ( which he miscalleth Demonstrations ) where there is no controversy between us , and where the water sticks in deed ; he is as mute as a fish . He taketh great paines te prove that the Catholick Church is infallible in such things as are necessary to Salvation . Whom doth he strike ? He beateth but the aire , Wee say the same : But wee deny that his Church of Rome is this Catholick Church , and that the Differences between us are in such things as are necessary to Salvation . Here where he should Demonstrate if he could , he favours him self . He proveth that it is unreasonable to deny that or doubt of it which is received by the universall Tradition of the whole Christian World. What is he seeking ? Surely he doth not seek the Question here in Earnest , but as he who sought for an Hare under the Leads ; because he must seek her as well where she was not , as where she was . We confesse that writing addeth no new Authority to Tradition , Divine Writings and Divine Tradition , Apostolicall Writings and Apostolical traditions , if they be both alike certain , have the same authority : And what greater certainty can be imagined then the Vniversall Attestation of the Catholick Symbolicall Church of Christ. But the right Controversy lyeth on the other hand . Wee deny that the Tradition whereupon they ground their Opinions , wherein wee and They dissent , is universall , either in regard of time , or place . He endeavoureth with Tooth and Nayle to establish the Roman Papacy Iure divino , but for the extent of Papall power he leaveth it free to Princes , commonwealths , Churches , Universities , and particular Doctors to Dispute it and bound it , and to be Judges of their own Privileges . Yet the maine controversy , I might say the onely necessary controversy between them and us , is about the extent of Papall power , as shall be seen in due place . If the Pope would content himself with his exordium Vnitatis , which was all that his primitive praedecessors had , and is as much as a great part of his own Sons will allow him at this day ; wee are not so hard hearted and uncharitable , for such an innocent Title or Office , to disturb the peace of the Church . Nor doe envy him such a preheminence among Patriarchs as S. Pieter had ( by the confession of his own party ) amōg the Apostles . But this will not be accepted , either he will have all or none , patronages , tenths , first fruits , investitures , appeales , legantine courts , and in one word an absolute Soveraignty or nothing . It is nothing unlesse he may bind all other Bishops to maintein his usurped Roialt●es , under the pretensed name of Regalia Sancti Petri , by an Oath contradictory to our old Oath of allegiance , altho●gh all these encroachmēts are directly destructive to the ancient lawes and liberties both of the British and English Churches . So we have onely cast of his boundlesse Tirāny . It is he and his Court who have deserted and disclaymed his own just regulated authority , as appeareth by the right stating of the question . But M. Serjeant lapwing like makes the most pewing and crying when he is furthest from his nest . What he is , I neither know nor much regard . I conclude he is but a young divine , because he himself stileth his Treatise the Prentisage of his Endeavours in controversy . Pag : 2. And is it not a great boldnesse for a single apprentice ( if he doe not shoot other mens bolts after he hath bestowed a little Rhetoricall Varnish upon them ) to take up the Bucklers against two old Doctors at once , and with so much youthfull presumption of victory that his Titles sound nothing but disarming and dispatching and knocking down , as if Caesars Motto . I came , I see , I overcame , were his Birthright ? He that is such a conquerour in his apprentisage , what victoryes may not he promise himself , whē he is grown to be an experienced Master in his profession ? But let him take heed that his over daring doe not bring him in the conclusion to catch a Tartar , that is in plaine English to lose himself . The cause which he oppugneth is built upō a rock , though the wind bluster ād the waues beat , yet it cannot fall . I heare moreover by those who seem to know him , that he was sometimes a Novice of our English Church , who deserted his Mother before he knew her ; If it be so to doe , he oweth a double account for Schism , and one which he wil not claw of so easily . And if no man had informed me , I should have suspected so much of my self : Wee find Strangers civill and courteons to us every where in our Exile , except they be set on by some of our own ; but sundry of those who have run over from us , proved violent and bitter Adversaries without any provocation , ( as Mr. Serjeant for example ) . I cannot include all in the same Guilt . Whether it proceed from the Consciousnesse of their owne guilt in deserting us , at this time especially ; or the Contentment to gaine Companions or fellow Proselites : or they find it necessary to procure themselves to be trusted ; or it be injoyned to them by their Superiours as a Pollicy to make the Breach irreparable ; Or what else is the true reason I doe not determine . But this wee all know that Fowlers doe not use to pursue those Birds with Clamour whith they have a desire to catch . His manner of writing is petulant railing and full of Praevarication , as if he had the gift to turn al he touched into Absurdities Calumn●es and Contradictions . Sometimes in a good mode , he acknowledgeth my poore labours to be a pattern of wit and industry ; and that there is much commendable in them At other times in his passion he maketh them to be absurd , non sensicall , ridiculous and every where contradictory to them selves , and mee to be Worse then a Madman or born foole . Good words . If better were within better would come out . Sometime he confesseth mee to be candid and downright , and to speake plaine ; at other times he accuseth me for a falsifier and a Cheater without ingenuity . A signe that he uttereth whatsoever commeth upon his tongues end , without regard to truth or falshood . If he can blow both hot and cold with the same Breath , there is no great regard to be had of him . The Spartans brought their Children to love Sobriety by shewing them the detestable Enormityes which their Servants committed being Drunken : so the onely View of Mr. Serjeants railing writings are a sufficient Antidote to a staied man against such extreme scurrility . And I wonder that the Church of Rome which is so provident that none of her Sons in their writings swerve from their rule of faith , should permit them so Licentionsly to transgresse the rule of good manners : and whilest they seem to propugn true Piety , to abandon all Civility , as if Zeale and Humanity were in consistent . When Michaell the Arch-angell disputed with the Devill about the body of Moses , he durst not bring a railing Accusation against him . Whether doth this man think him self to have more Privilege then an Archangell , or us to be worse then Devills ? When the Holy Ghost fell upon the Apostles it was indeed in fiery Tongues to expresse Devotion : but likewise in cloven tongues to expresse Discretion . St. Paul would have the Servant of the Lord to be gentle to all men , in meeknesse instructing those that oppose them selves , if God peradventure will give them repentance to the acknowledging of the truth . This is the right way to gaine soules . The mild Beames of the Sun wrought more effectually upon the Travailer , then the blustering Blasts of the Northwind . Generosus est animus hominis . The mind of man is Generous and is more easily led then drawn : The Lord was not in the loud wind nor in the Earthquake , nor in the Fire ; but in a still voice . Such a one Maister Serjeants is not . If he had objected but two or three Absurdityes or contradictions , it had been able to have troubled a man , because there might have been some Verisimilitude in it : but when he Metamorphoseth my whole Discourse into absurdityes and Contradictions , that they lye as thick as Samsons Enemyes , heaps upon heaps with the Iawbone of an Asse , it sheweth plainly that they are but made Dragons , without any reality in them . Like that strange Monster which a cunning Cheat promised to shew his credulous Spectators , An Horse whose head stood in the place of his Taile : And when all came to all , he him self had tyed the Horse to the manger the wrong way ; There needs no Application . So an expert Puppet-player can at his pleasure make the little Actors chide and fight one with another , and knock their own heads against the Posts , by secret Motions which he him self lendeth them . So the Picture of a glorified Saint , by changing of the prospect , may be turned into a poore Lazar. He professeth that he hath the gift of unpraejudiced sincerity , if he could be credited upon his bare word : but Remember to Distrust , was Epictetus his Iewell . No man proclaimeth in the Streets that he hath rotten Wares to sell : and Iuglers when they are about to play their tricks use to strip up their sleeves in assurance of faire dealing . What pledge he hath given us in this Treatise of such Candor and unprejudiced sincerity , wee may observe by the sequele . In summe ( Reader he complaineth much of Wording : yet he himself hath nothing but words . He calleth earnestly for rigid Demonstrations , but produceth none ; And if the nature of the subject would beare one , he knowes a way how to turn it into a Contradiction . He hateth Contradictions with all his heart , Mistake him not , it is in another not in him self . It were to be wished that he knew a little better what Contradictions are , least innocent propositions go to wrack in his fury under the Notion of Contradictions , As poore old women doe for witches in some part of the world . He is a great Friend to Christian Peace , and a mighty Desirer of Vnity if wee may trust his word ; If he be indeed , it wil be the better for him one Day , but who would have thought it , that scratching and biting among reasonable men were a ready way to Vnity . I doubt it is but such an Vnity as Rabshakeh desired between Senacherib and Hezekiah , a slavish Vnity . I proposed but three Expedients in the Conclusion of my Vindication of the Church of England , to obtein a wished peace in Christen dome , such as themselves cannot deny to be lawfull , and all moderate men will judge necessary to be done . To reduce the present Papacy to the Primitive forme , The Essentialls of faith to the Primitive Creed , And Publick and private devotions to the Primitive Leiturgies : But this peaceable man is so far from listening to them , that he doth not vouchsafe to take notice of them ; But in answer wisheth us To receive the roote of Christianity , that is Practicall Infallibility in the Church , ( he meaneth the Church of Rome ) which being denyed there is no religion left in the world . His stile is too-sharp , his Iudgement over partiall , his Experience too small , his sentences and censures over rash and ' rigorous , his Advises too Magisteriall , to be a fit instrument of procuring peace . But let us listen to those truths which he proposeth whether they be as he avoucheth ( with more Confidence then discretion ) as evident in themselves , as that two and three make five . If he can make this good , his worke is done : but if there be no such thing , as thou wilt find , learn that all is not gold that glisters ; And let him take heed that ' his new light be not an ignis fatuus , which maketh Precipices seem plaine wayes to wandrimg mis●ed persons . A SVRREIOINDER or Defence of the Bishop of Derrys Reply to the Appendix of Mr. William Serjeant . The First part of his Rejoinder is a Corollary , drawn from his former Principles brought against Doctor Hammond . That little remaines to be replyed to mee in substantiall points , Since neither can I deny there is now a breach made between us , Nor doe I pretend demonstrative and rigorous evidence , that the Popes Authority was an Vsurpation , Nor lastly doe I pretend that probable reasons are a sufficient ground to renounce an Authority so strongly supported by long possession , and Vniversall Delivery of immediate Forefathers as come from Christ , or that it was prudence to hazard a Schisme upon the uncertain Lottery of a Probability . These grounds are supposed by him to be demonstrated against Doctor Hammond ; and are barely repeated here , to try if he can kill two Birds with one Bolt made of a Burre . But I refuse the Province at present as a needlesse and a thanklesse Office ; N'eedlesse in respect of his learned Adversary , who will shew him sufficiently the weaknesse of his pretended Demonstration , And thanklesse , in respect of him self , who had taxed mee in this Rejoinder of busying my self to answer an objection that was not addressed to me . Yet least Mr. Serjeant should feign that I seeke Subterfuges , I wil briefly and clearly declare my Sense of his grounds as they are here proposed , that he may fight no more with his own shadow as it is his common use ; in hope I may recover his good opinion of my Candour and ingenuity . And if it please him , he may borrow Diogenes his Candle and Lanthorn at noon Day to search for contradictions . First that there is a breach between them and us is too evident and void of Question . Whether they or wee be guilty of making this breach , They by excommunicating us , or obtruding unlawfull Conditions of their Communion upon us , or wee by seperating from them without sufficient Grounds , is a question between us . But that which changeth the whole state of the Question is this , If any Bishop or Church or Court Whatsoever , shall presume to change the ancient Discipline of the Church and Doctrin of Faith , either by Addition or by Substraction , either all at once or by degrees , and in so doing shall make a Breach between them and the Primitive Church , or between them and the present Catholick Church ; To separate from him or them in those things wherein they had first separated from the Ancient or present Catholick Church , is not Schism but trûe piety . Now wee affirm that the later Bishops of Rome did alter the Discipline of the Church and Doctrin of Faith , by changing their beginning of Vnity into a Plenitude and Universality of Soveraign Iurisdiction , and by adding of new Essentialls of Faith to the Creed ; and in so doing had made a former Breach between them selves and all the rest of the Christian World. Here the Hindge of the Controversy is , moved . Hitherwards all his supposed Demonstrations o●ght to have looked . Neither will it availe him anything to say there can be no sufficient cause of Schism , for in this case the Separation is not Schisme but the cause is Schism . Secondly if by Demonstrative and rigorous Evidence he understand perfect Demonstrations according to the exact rules of Logick , Neither is this cause capable of such demonstrations , nor can his Mediums amount unto it : but if by Demonstrative evidēce , he understand onely convincing proofes , as it seemeth by opposing it to probable reasons I have made it evident that the Popes Authority which he did sometimes excercise in England , before the Reformatiō when they permitted him , and which he would have excercised alwayes de futuro , if he could have had his own will , was a mere Usurpation and innovation never attempted in the Brittish Churches for the first six hundred yeares ; Attempted but not admitted by the Saxon Churches for the next five hundred yeares ; And damned by the Lawes of the successive Norman Kings ever since , as destructive to the rights of the English Crown , and the Liberties of the English Church , as shall be manteined where soever occasion offers it self . Yet all this while I meddle not with his beginning of Vnity ; If he want that respect from me , it is his own fault . And this includeth an answer to his third ground that the Papall Authority which wee rejected , was so strongly supported by long possession and the Vniversall Delivery of Forefathers as come from Christ. He had alwayes some shew of right for his beginning of Vnity , but no pretence , in the world for his Soveraignty of power . To make Lawes , To repeale Lawes , to dispense with the Cannons of the Vniversall Church , to hold Legantine Courts , to dispose of Ecclesiasticall prefermētes to cal the subjets out of the kingdoms , to impose tributes at his pleasure and the like . Wee will shew him such an usurpation as this ; Let him prove such a Papacy by universall tradition , and he shall be great Appollo to mee . Wee doe not hold it prudence to hazard a Schism upon probabilities : but trust me such a multitude of palpable usurpations as wee are able to reckon up , so contrary to the fundamentall Lawes of England , which were grounded upon the ancient Privileges of the Brittish and Saxon Churche● , together with the addition of twelve new articles or Essentialls to the Creed at once by Pius the fourth ( I say addition not explication ) are more then probabilities . He converseth altogether in Generalls , a Papacy or no Papacy , which is commonly the Method of deceivers : but if he dispute or treate with us , wee must make bold to draw him down to particulars ; Particulars did make the Breach . I censured his light and ludicrous title of Down derry modestly in these words . It were strange if he should throw a good cast who soales his Bowle upon an undersong , alluding to that ordinary and elegant expression , in our English tongue , Soale your bowle well , that is , be carefull to begin your work well . Dimidium facti , qui bene cepit habet . The Printer puts seales for soales , which easy errour of the presse any rationall man might have found out : but Mr. Serjeants pen runs at random , telling the Reader , that I am Mystically proverbiall , that I am far the better Bowler . Surely he did but dreame it . And that he him self is so inexpert , as not to understand what is meant by sealing a Bowle upon an undersong . If he were such a stranger in his Mothers Tongue , Yet he might have learned of some of his friends what soaling a Bowle was , rather then burthen the presse , and trouble the World with such empty and impertinent Vanities Neither did his pleasant humour rest here , but twice more in his short Rejoinder he is pursuing this innocent Bowle . Afterwards he telleth us that I was beholden to the merry S●ationer for this Title , who without his knowledge or approbation would needs make it his Post-past to his bill of fare . This answer if it be true had excused himself : but it sheweth that the Stationer was over scurriloufly audacious , to make such Antepasts and Postpasts at his pleasure . Neither is it likely that the composer was such a perfect stranger to our langnage as he intimateth in his Epistle , and the merry Stationer so well versed in our Vndersongs . But after all this he owneth it by telling us that the jeast was very proper and fatall . Yes as fatall as it is for his Rejoinder to contein 666 pages , which is just the number of the Beast . His merry Stationer might easily have contrived it otherwise , for feare of a fatality , by making one page more or lesse , but his mind was otherwise taken up , how to cheat his Customers with counterfeit bills of fare , which they will never find , I will endeavour to cure him , of his opinion of fatality . Sect : I. Cap : I. BEcause Mr. Serjeant complaineth much of wording , and yet giveth his Reader nothing but words , and calleth so often for rigorous demonstrations , yet produceth nothing for his part which resembleth a strict demonstration ; and because this first part of his discourse is the Basis or ground worke of the whole building , whereof he boasteth that it doth charge the guilt of Schisme upon our Church , not onely with Colour but with undeniable Evidence , I will reduce his discourse into a Logicall forme , that the Reader may see clearly where the Water sticks between us . Whatsoever he prateth of a rigorous demonstrative way as being onely conclusive , it is but a Copy of his countenance . He cannot be ignorant , or if he be , he will find by experience that his glittering principles will faile him in his greatest need , and leave him in the durt . I have known sundry phantastick Persons who have been great pretenders to demonstration , but always succeslesse , and for the most part ridiculous . They are so conceitedly curious about the premisses , that commonly they quite mistake their conclusion : Causes encombred with Circumstances , and those left to the election of free agents , are not very capable of demonstration . The Case in difference between us is this as it is stated by me , Whether the Church of England have withdrawn themselves from Obedience to the Vicar of Christ and seperated from the Communion of the Catholick Church . And upon those Termes it is undertaken by him in the words immediatly following , And that this Crime is justly charged upon his Church not onely with Colour , but with undeniable Evidence of fact , will appeare by the position of the Case , and the nature of his exceptions . We have the State of the Controversy agreed upon between us , Now let us see how he goeth about to prove his intention . What Church soever did upon probable reasons without any neeessary or convincing grounds break the Bonds of Vnity ordained by Christ in the Gospell and agreed upon by all true churches , is guilty of Schisme : But the Church of England in Henry the eight●s dayes did upon probable reasons without any necessary or convincing grounds , break the Bonds of Vnity ordained by Christ in the Gospell and agreed upon by all true churches , therefore the church of England is guilty of Schisme . I doe readily assent to his Major proposition , and am ready to grant him more if he had pleased to insert it , That that Church is Schismaticall which doth breake the Bonds of Unity ordained by Christ in his Gospell , whatsoever their reasons be whether convincing or probable , and whosoever doe either consent to them or dissent from them : But I deny his Minor which he endeavoureth to prove thus . Whatsoever Church did renounce or reject these two following Rules or Principles , first that [ The doctrines which had been inherited from their Forefathers as the Legacyes of Christ and his Apostles were solely to be acknowledged for Obligatory , and nothing in them to be changed . ] Secondly that [ Christ had made St. Peter first or chief or Prince of his Apostles , who was to be the first mover under him in the Church after his departure out of this World , and to whom all others in difficulties concerning Matters belonging to Universall faith or Government , should have reco●rse , and that the Bishops of Rome as Successors from St. Peter inherited from him this privilege in respect of the Successors of the rest of the Apostles . ) That Church did breake the Bonds of Vnity ordained by Christ in his Gospell , and agreed upon between the Church of England and the Church of Rome and the rest of her communion . But the Church of England did all this in Henry the eyghts dayes that very yeare where in this unhappy Separation began , upon meerly probable , no convincing grounds . Therefore &c. To his former Proposition I made this exception , That he would obtrude upon us she Church of Rome and its dependents for the Catholick Church : Uppon this he flyeth out as it is his Custome into an invective discourse , telling me , I looke a squint at his position of the case . He will not find it so in the conclusion , And that I strive Hocus-pocus like to divert my Spectators eyes , With a great deale more of such like froath , where in there is not a syllable to the purpose , except this , that he did not mention the word Catholick in that place . The greater was his fault . It is a foule Solecisme in Logick not to conclude contradictorily . I did mention the Catholick Church in the State of the Question . Whether the church of England had separated it self from the communion of the Catholick Church . And he had undertaken in the words immediatly following , to charge that very Schisme upon us with undeniable Evidence . And in his very first Essay shuffles out the Catholick Church , and in the place thereof thrusts in the Church of Rome with all the rest of her communion . He might have known that wee doe not looke upon the Church of Rome with all the rest of her Communion as the Catholick Church ; Nor as above a fifth part of the present Catholick Church ; And that wee doe not ascribe any such in fallibility in necessary truths to the Roman Church with all her dependants , as wee doe to the true Catholick Church , Nor esteem it alwayes Schismaticall to seperate from the modern Roman Church , Namely in those points wherein shee had first seperated both from the primitive Roman Church , and from the present Catholick Church . But wee confesse it to be alwayes Schismaticall to seperate from the Communion of the Catholick Church united . Thus much he ought to take notice of , and when he hath oecasion hereafter to write upon this Subject , not to take it for granted ( as they use to doe ) that the Catholick Church and the Roman Church are convertible Termes , or tell us a Tale of a Tub what their Tenet is , that these Churches which continue in Communnion with the Roman are the onely true Churches . We regard not their Schismaticall and uncharitable Tenets now , no more then we regarded the same tenets of the donatists of old . They must produce better authority then their Owne , and more substantiall proofes then he hath any in his Budget , to make us believe that the Roman Church is the Catholick Church . It is charity to acknowledge it to be a Catholick church inclusively ; but the greatest uncharitablenesse in the world to make it the Catholick church exclusively , that is to seperate from Christ and from hope of Salvation as much as in them lieth all Christians who are not of their own communion . Howsoever , it is well that they who used to vaunt that the Enemy trembled at the name of the Catholick church , are now come about themselves to make the Catholick Church to be an appendix to the Roman . Take notice Reader that this is the first time that Mr. Serjeant turns his back to the question , but it will not be the last . My next ta●ke is to examine his two Rules or Bonds of Unity . And first concerning his Rule of faith , I doe not onely approve it but thanck him for it ; and when I have a purpose to confute the 12 new Articles of Pius the fourth , I will not desire a better medium then it . And I doe Cordially subscribe to his Censure , that the Transgressors there of are indeed those who are truly guilty of that horrid Schisme which is now in the Christian world . To his second Rule or principle for Government that Christ made S● . Peter First or Chiefe or Prince of his Apostles , who was to be the first mover under him in the church , after he departed out of this world to whom all others should have recourse in greater Difficulties . If he had not been a meer Novice and altogether ignoran● of the Tenets of our English Church , he might have known that wee have no controversy with S● . Peter , nor with any other about the privileges of St. Peter , Let him be First , Chiefe , or Prince of the Apostels , in that sense wherein the Ancient Fathers stiled him so , Let him be the First Ministeriall Mover , And why should not the Church have recourse to a prime Apostle or Apostolicall Church in doubtfull cases ? The learned Bishop of Winchester ( of whom it is no shame for him to learn ) might have taught him thus much , not onely in his own name , but in the name of the King and Church of England , Neither is it questioned among us whether St. Peter had a Primacy , but what that Primacy was . And whether it were such an one as the Pope doth now Challenge to him self , and you challenge to the pope . But the King do●h not deny Peter to have been the prime and prince of the Apostles . I wonder how it commeth to passe that he who commonly runneth over in his expressions , should now on a suddain become so dry upon this Subject . If this be all , be needed not to have forsaken the Communion of the Church of England , for any great Devotion that he beareth to St. peter , more then wee . But yet wee dare not rob the rest of the Apostles to cloath St. Peter , Wee say clearly with St. Cyprian , Hoc erant utique & caeteri Apostoli quod fuit petrus , pari consortio praediti & honoris & Po●estatis , sed exordium ab Vnitate proficisci●ur , Primatus Petro da●ur ut una christi Ecclesia & una ca●hedr a monstretur , The rest of the Apostles were even the same thing that Peter was , endowed with an equall Fellowship both of honour and power : but the beginning commeth from Vnity , the primacy is given to Peter , to signify one church and one chaire . It is wel known that St. Cyprian made all the Bisshop ricks in the World to be but , one masse , Episcopatus unus est Episcoporum multorum concordi numerositate diffusus , whereof every Bishop had an entire part , cujus a singulis in solidum pars tenetur . All that he attributeth to St. Peter is this beginning of Vnity this primacy of Order , this preheminence to be the Chief of Bishops , To be Bishop of the principall Church from whence Sacerdot all Vnity did spring , Yet I esteem St. Ciprian as fauorable an Expositor to the See of Rome , as any they wil find out of their own Chaire that was no more interessed in that See. This primacy neither the Ancients nor wee doe deny to St. Peter , of Order , of Place , of preheminence , if this first Movership would serve his turn , this controversy were at an end for our parts . But this Primacy is over leane , The Court of Rome have no Gusto to it , They thirst after a visible Monarchy upon earth , an absolute Ecclesiasticall Soveraignty , A power to make Canons , to abolish Canons , to dispense with Canons , to impose pensions to dispose dignities , to decide Controversies by a single Authority . This was that which made the breach , not the innocent Primacy of St. Peter , as I shall demonstrate by evident proofes as cleare as the noone day light . Observe Reader that Mr. Serjeant is making another Vagare our of the lists , to seeke for his Adversary where he is sure not to find him , here after if he have a mind to employ his pen upon this subject and not to barke at the Moonshine in the water , let him endeavour to demonstrate these foure things which wee deny indeed . First that each Apostle had not the same power over the Christian world by virtue of Christ Commission ( As my Father sen● mee so send I you ) which St. Peter had . Secondly that St. Peter ever excercised a single Iurisdiction over the persons of the rest of the Apostles , more then they over him besides and over and above his Primacy of Order , or beginning of Vnity . Thirdly that St. Peter a lone had his Commission granted to him by Christ as to an Ordinary Pastour , to him and his Successors , And all the rest of the Apostles had their Cōmissions onely as Delegates for term of life ; This new hatched Distinction being the foundation of the present Papacy , I would be glad to see one good author for it , who writ within a tho●sand yeares after Christ. Lastly that the Soveraignty of Ecclesiasticall power and Iurisdiction rested in St. Peter alone , and was exercised by him alone , and not by the Apostolicall College , During the hystory of the Acts of the Apostles . Now let us proceed from St. Peter to the Pope which is the second part of his rule of Government . And that the Bishops of Rome as Successors of St. Peter inherited from him this Privilige in respect of the Successors of the rest of the Apostles , And actually exercised this power in all the Countreyes which kept Communion with the Church of Rome . what Privilege ? To be the first Bishop , the Chiefe Bishop , the principall Bishop , the first mover in the Church , just as S. Peter was among the Apostles ? we have heard of no other Privilege as yet . If a man would be pleased ou : of meer pitty to his starving cause , to suppose thus much , what good would it doe him ? Doth he think that the pope or the court of Rome would ever accept of such a Papacy as this , or thanke him for his double diligence ? He must either be meanly versed in the Primitive Fathers , or give little credit to them , who will deny the Pope to succced St Peter in the Roman Bishoprick , or will envy him the Dignity of a Patriarck with in his just Bounds . But the Breach between Rome and England was not about any Episcopall , Metropolitical , or Patriarchall rightes . A Patriarch hath more power in his proper Bishoprick then in his province , and more in his province then in the rest of his Patriarchate : But papall power is much greater then any Bishop did ever challenge in his own Diocesse . In my answer to his Assumtion I shal shew sufficiently who they were that Brake this Bond of Vnion , and are the undoubted Authors of Schisme . But before I come to that , I would know of him , how the Pope did inherit , all those Privileges which he claimeth from S. Peter , or how he holds them by Christs own ordination in holy Scripture ? First all the Eastern Churches doe affirm Confidently that the most of these Privileges were the Legacyes of the Church representative , not Christ or St. Peter . And it seemeth to be very true by that of the Councell of Sardica , Si vobis placet Sancti Petri memoriam honoremus . If all these Priuileges were the popes inheritance , it was not wel done of old Osius to put it upon a Si placet , content or not content , and to assigne no better a reason then , the memory of a Predecessour . It semeth likewise to be true by the Councel of Chalcedon which attributeth the primacy of the Bishop of Rome to the Decrees of the Fathers and the dignity of that imperiall City ; And when the popes Legates did oppose the Acts of the Councell , Gloriosissimi Iudices dixerunt . The most glorieus Iudges said , let both partyes plead the Canons . By the Canons that great Councell of six hundred and thirty Fathers did examin it ; By the Canons they did determin it , there was no inheritance pretended in the case . Secondly if the Bishop of Rome did hold all his privileges by inheritance from S. Peter how much were three successive Popes over seen , Zosimus , Bonifacius and Caelestinus , to ground them upon the canōs of the councell of Nice , and these either counterfeited or mistaken for the Canons of Sardica ▪ Which when the African Fathers did find o●t by the true Copyes of the Nicene Councell , they rejected that part of papall power as appeareth by their Letter to Pope Caelestine We earnestly beseech you that hence forwards you doe not easily lend an eare to such as come from hence nor ( which Bellarmine cuts of guilefully ) receive any more such as are excommunicated by us into your Communion , with this sharp intimation , Ne fumosum typum saeculi in Ecclesiam videamur inducere . If soveraigne Iudicature did belong to the Bishop of Rome by Inheritance from St. Peter why did three popes challenge it upon the Decrees of the Nicene Concell and why did the Affrican Fathers refuse to admit it , because it was not conteined in the Decrees of the Nicene Councell ? Thirdly if by Prince of Bishops Mr Serjeant understand an absolute Prince , one who hath a single Legislative power , To make Canons , To abolish Canons , to dispense with Canons as seemeth good in his owne eies , if he makea greater Prince of the Steward , then he doth of the Spouse of Christ , he will have an hard Province to secure him self from the Censures of the Councells of Constance and Basile , in the former of which were personally present one Empereur , Two Popes , Two Patriarchs , All the Cardinalls , The Embassadors of all' the Princes in the West , and the Flower of Occidentall Schollars , Divines and Lawyers . These had reason to know the Tradition of the Universall Church as well as Mr. Serjeant . Lastly , before he can determine this to be an vndeniable truth , and a necessary Bond of Vnity , that the Bishop of Rome is Inheri●er of all the Privileges of St. Peter , And that this Principle is Christs own Ordination recorded in Scripture , He must first reconcile him self to his own party . There is a Comentary upon the Synodall answer of the councell of Basile , printed at Colone in the yeare 1613. wherein is mainteined , That the Provinces subject to the foure great Patriarchs from the beginning of the Christian church , did know no other Supreme but their own Patriarchs . And if the Pope be a Primate it is by the church , If he be the head of all churches it is by the church : and where as wee have said that it is expressed in the councell of Nice , that many provinces were subjected to the church of Rome by Ecclesiasticall custome , and no other right , the Synod should doe the greatest injury to the Bishop of Rome , if it should attribute those things to him onely from Custom , which were his due by divine right . Gerson goeth much more accurately to worke , distinguishing Papall rights into three sorts , divine , which the Bishop of Rome challengeth by succession from St. Peter , Canonicall , wherewith he hath been trusted by generall councells , and civil , gran●ed to that See by the Emperours . Of the first sort he reckoneth no more but three privileges , To call councells , To give sentencee with councels , and Iurisdiction purely spirituall . Among the Propositions given in to the councell of Pisa and printed with the acts of the councell , wee find these , first , Although the Pope as he is the Vicar of Christ may after a certain manner be called the head of the church : Yet the Vnity of the church doth not depend necessarily , or receive its beginning from the Vnity of the Pope . Secondly , The church hath power and authority originally and immediatly from Christ its head to congregate it self in a gonerall councell , to preserve its Vnity . It is added , That the Catholick church hath this power also by the Law of Nature . Thirdly , In the Acts of the Apostles we read of four Councells Convocated and not by the Authority of Peter , but by the Common Consent of the Church . And in one Councell celebrated at Ierusalem , we read not that Peter , but that Iames the Bishop of the Place was President and gave Sentence . He concludeth that the Church may call a Generall Councell without the Authority of the Pope , and in some cases , though he contradict it . The Writers and writings of those times , in and about the Councells of Constance and Basile and the two Pisan Councells , doe a bound with such expressions . Before he determined positively . The divine right of the Papacy as it includeth a Soveraignty of power , he ought to consider seriously what many of his own friends have written about it ; as Canus , and Cusanus , and Stapleton , and Soto , and Driedo , and Segovius , as it is related by Aeneas Sylvius and others ; That the Popes succession is not revealed in Scripture ; That Christ did not limit the Primacy to any particular Church ; That it cannot be proved that the Bishop of Rome is perpetuall Prince of the Church ; That the Glosse which preferreth the Iudgement of the Roman Church before the Iudgement of the world , singular and foolish and unworthy to be followed ; That it hath been a Catholick Tenet in former times , that the Primacy of the Roman Bishop doth depend not upon divine , but human right and the positive Decrees of the Church ; That men famous in the Study of Christian Theology , have not been affraid in great Assemblies to assert the Humane Right of the Pope . He ought to Consider what is said of a great King , that Theologians affirmed that the Pope was the head of the Church by divine right , but when the King required them to prove it , they could not demonstrate it , And lastly what the Bishop of Chalcedon saith lately , To us it sufficeth that the Bishop of Rome is St. Peters Successour : and this all Fathers Testify , and all ihe Catholick Church believeth , but whether he be so Jure divino or humano , is no point of Faith. Here Reader I must intreat the before wee proceed a step-farther to read his Assertion , That the Constant beliefe of the Catholick World was and is , that this Principle ( namely that the Bishop of Rome inherited the Privileges of St. Peter ) is Christs own Ordination recorded in Scripture , Derived to us by the strongest Evidences that our Nature is capable of . What a strange Confidenee is this , to tell his Readers he cares not what so it may serve his present turne ? How should this be recorded in Scripture , when the Bisshoprick of Rome is never mentioned in Scripture , nor so much as whether St. Peter ever was at Rome ? Except we understand Rome by Babilon ? but this is too remote and too obscure to be Christs own Ordinance . If it be recorded in Scripture , it is either in Nicodemus his Gospell , or in the Popes Decretall Epistles . Certainly in the Genuine Scriptures there is no manner of mention of any such thing . Heare the ingenuons Confession of a more learned Adversary , Neque Scriptura neque Traditio habet , sedem Apostolicam it a fixam esse Romae ut inde auferri non possit , there is neither Scripture nor Trrdition to prove that the See of St. Peter is so fixed to Rome , that it cannot be taken from it . But if the Bishop of Rome did in herit the Privileges of St. Peter By Christs own Ordination recorded in Scripture , then there were Scripture to prove , that it cannot be taken away from Rome . Christs own Ordination must not be violated Behold both his grounds Scripture and Tradition swept away at once . It will not serve his turne at all to say that I take him in a Reduplicative sense as if he spake of the Bishops of Rome , as of Rome . Either Christ ordained in Scripture that the Bishop of Rome should succeed St. Peter in his privileges , And then the Bishop of Rome doth succeed St. Peter as Bishop of Rome . Or Christ hath not ordained in Scripture that the Bishop of Rome should succeed S. Peter in his privileges ; And then the Bishop of Rome is not St. Peter Successour by Christs own Ordination . He may be his Successour upon another account : but by Christs own Ordination recorded in Scripture he cannot be , if Christ himself have not ordained in holy Scripture that he should be . He addeth that I picked these Words out of a Paragraph a leafe after . Why ? is he not bound to speake truth in one Paragraph as well as in another ? Or will he oblige one who combatteth with him to watch where his Buckler is ready ▪ and be sure to hit that ? These things are as cleare as the light , and yet he vapours about my frivolous and impertinent answers , and wonders how any man can have the patience to read such a Trisler . Let the Reader judge which Scale hath more weight in it . How should the Bishop of Romes Succession to S. Peter be Christs own ordination recorded in Scripture ; When both his fellowes and he himself doe ground the Bishop of Romes right to succeed St. Peter upon the fact of St. Peter : Namely , his dying Bishop of Rome ? Bellarmine distinguisheth between the Bishop of Romes succession of St. Peter , and the reason of his succession . The succession ( saith he ) is from the institution of Christ by divine right , and commanded by Christ : but the reason of this succession is from the fact of S. Peter , not from the institution of Christ. Which two are irreconciliable . For if Christ commanded that the Bishop of Rome should succeed St. Peter ( as he saith ) Deus ipse jussit Romae figi Apostolicam Petri sedem , quae autem jubet Deus mutari ab hominibus non possunt , Then not the fact of St. Peter , but the mandate of Christ is the reason of the succession . There was no need that St. Peter should doe any thing to perfect the commandement of Christ : and on the otherside , if the fact of St. Peter be the true reason of the Bishop of Romes succession , thē it is evident that Christ did not command it . Let it be supposed to avoid impertinent disputes , that Christ did create a chiefe Pastor of his church as an office of perpetuall necessity , without declaring his pleasure who shall be his successour , but leaving the choise either to the chief Pastor or to the church : without peradventure in such a case the Office is from Christ and the perpetuity is from Christ , but the right of the Successour is from them who make the application , whether if be the Cheif Pastor , or the Church . The Succession of the Bishop of Rome to S. Peter . is not recorded in Scripture ; The fact of S. Peter . is not recorded in Scripture . No such ordination of Christ is recorded in Scripture , that the Bishop of Rome should be S. Peters Successour ; And therefore it is impossible that the Succession of the Bishop of Rome to S. Peter . should be Christs own ordination recorded in Scripture . Then what is this Mandate of Christ ? and where conteined ? The Mandate is an old legend conteined in Marcellinus , Leo , Athanasius , Ambrose , and Gregory , some of which point at it , others relate it , some define it as a matter of faith . That S. Peter a little before his Passion being ready to depart out of Rome did meete Christ in the gate who told him that he came to Rome to be Crucified againe , Thereby intimating that St. Peter must suffer martyrdome there . Here is no mandate of Christ to S. Peter to fixe his See at Rome , much lesse that he should place it there for ever , never to be removed . True ( saith Bellarmine ) but yet non est improbabile Dominum etiam aperte jussisse ut Sedem suam Petrus it a figeret Romae ut Romanus Episcopus absolute ei succederet . It is not improbable that the lord did command plainly that Peter should fixe his See at Rome , that the Roman Bishop should succeed him absolutely . Alas ? this is but a poore ground to build a mans faith upon , that it is not improbable . And therefore the said Author proceedeth , Tame●si forte &c. Although peradventure it be not of divine right that the Romaen Bishop because he is the Roman Bishop , doth succeed S. Peter in the prefecture of the Church . And though it were supposed a point of faith , That the Bishop of Rome were S. Peters Successour : Yet it cannot be a point of faith that Pope Vrban or Pope Clement are S. Peters Successours , and true Bishops of Rome , because there can be no more then morall Certeinty for it . Who can assure us of their right Baptisms and right Ordinations , according to the common Roman grounds ? How can wee be sure of their Canonicall Election , that two third parts of the Cardinalls did concurre , or that the Election by Cardinalls now , and by the Emperours , and by the People formerly were all Authentick , formes , though I doubt not but any of these might serve to obteine an humane right ? But especially what can secure us from the ●aint of Simoniacall Pravity , which they who knew the Intrigues of States doe tell us hath born too great Vogue in the Conclave of late dayes ? And if it cannot be a point of Faith to believe the present Pope is St. Peters Successour for these reasons ; neither can it be a point of Faith that any of them all hath been his Successour for the same reasons . I doe not urge these things to encourage any man to withdraw Obedience from a lawfull Superiour , either upon improbable or probable suppositions but to shew their temerarious presumption who doe soe easily chāge humane right into Divine right , and make many things to be necessary points of Faith , for which there never was revelation or more then Morall Certainty . Sest . I. Cap. II. The next thing which offereth it self to our Consideration is his Minor Proposition , Whether the church of England did breake these Bonds of Vnity &c ▪ But I hold it more Methodicall to examine first the Proofes of his Major , That these were the right Bonds of Vnity , and so dispatch that part out of my hands . All which was agreed upon unanimouslly between the Church of Rome and its dependents , and the Church of England , and delivred from hand to hand in them all by the Orall and immediate Tradition of a World of Fathers to a world of Children successively , as a rule of Faith or Difcipline received from Christ and his Apostles , which so vast a Multitude of Eye witnesses did see visibly practised from Age to Age , is undoubtedly true , and such a rule is infallible and impossibe to be Crooked . But these two Rules are such Rules . And so he concludeth that they are incapable of Vsurpations , and as easy to teach faith as Children learn their A B C. I have given his Argument as much force and edge as I could possibly ; but all this Wind shakes no Corn. His other two Rules were not so much to be blamed ; as this Rule of Rules , Orall and immediate Tradition . Of such Orall and immediate Tradition it was that our Saviour told the Sribes and Pharisees , That they made the Commandements of God of none effect by their Tradition , And St. Peter told the dispersed Iewes , that they were redeemed by the blood of Christ from their vain Conversation received by Tradition from their Fathers . These were ▪ such Traditions as The Iewes pretended they had receiued from Moses and the Prophets : as the Romanists pretend now to have received their Traditions from Christ and his Apostles . Otherwise , wee doe not onely admit Orall Traditions in generall , as an excellent Introduction to the Doctrin of saving truth , and a singular help to expound the holy Scriptures : but also particular unwritten Traditions derived from the Apostles and delivered unto us by the manifest Testimony of the Primitive Church , being agreeable to the holy Scriptures . The Apostles did speak by inspiration as well as write , and their Tradition whether by word or writing indifferently was the word of God , into which faith was resolved : The Traditions of the Catholick Church of this present or another age , have this Privilege , to be free from all Errours that are absolutely Destructive to Salvation : but this they have not from the nature of Tradition ; which is subject to Errour , to Corruption , to Change , to Contradiction : Mobilitate viget viresque acquirit eundo . but from the speciall Providence and protection of Christ , who hath promised to be with his Church untill the end of the World. In summe , I deny both his Propositions , First his Major . Immediate Tradition from Parents to Children is not a certain and infallible Rule of Truth and Faith. Traditions are often doubtfull , doe often change with the times , and sometimes contradict one another : As we see in the Different Traditions of the Eastern and Western Churches about the observation of Easter , And the Councells of Nice and Frankford about Images &c. Neither points of Faith nor Papall rights are so visible as he imagineth . Credulity , and Ignorance , and Prejudice , and Passion , and Interest , doe all act their parts . Upon his Grounds there can be no Ecclesiasticall Usurpations : yet Experience teacheth us that there have been such Vsurpations in all Ages . If he had reason to renounce the immediate Tradition of his Father and Grandfather and great Grandfather ; Then others may have the like and better reasons . Let him believe the Suns dancing upon Easter morn , and the Swanssinging , and the Pellicans digging of her Breast with her Bill , and all the Storyes of King Arthur and Robin Hood , for it may be he hath received all these from his Elders by immediate Tradition . He him self Confesseth that the possession of goverument must be such a possession as may be presumable to haue come from Christ , not of such an one as every one knowes when it began . P. 49. To what purpose is it to pretend tradition for all those branches of Papall power which are in controversy betweene them and us , seeing all of them had their first originall eleven hundred yeares after Christ ? Secondly , this is not all , he ascribeth moreover too much to the immediate Tradition of the present Church , but much more then too much to the immediate Tradition of his elders , to make it absolutely infallible cui non potest subesse falsum , and to resolve Faith into it , The last resolution of Faith must be into that which is formally the word of God. The voice of the present Church may be materially the word of God in regard of the matter and thing testified : but it cannot be formally the word of God , in respect of the Witnesses and manner of testifying . But immediate Tradition is often a Seminary of Errours . Thirdly he makes the Orall and immediate Tradition of Fathers to their Child●ren , to be a more ready and safe Rule of Faith then the holy Scriptures , which are the Canon of Faith ; and so ready , that it is as easy , as for Boyes to learn their A B C. aud so safe , that it is impossible to be made crooked . Lastly he Confoundeth the Tradition of the Roman Church with the Tradition of the Catholick Church : yet the one is but particular , the other Universall Tradition , Saint Augustine setteth us downe a certeine rule how to know a true genuine Apostolicall tradition ; Quod univers a tenet Ecclesia , nec Conciliis institutum sed semper Retentum est , nonnifi authoriate Apostolica traditum verissī me creditur . Whatfoever the whole Church doth hold , which was not instituted by councells , but allwayes received , is most rightly beleeued to have bene delivered by Apostolicall authority . These three markes , conjoinctly do most firmly prove an Apostolicall Tradition . I do not denie but that there have bene Apostolicall Traditions which have wanted some of these Markes , but they were neither necessary to salvation , nor can be proved at this day after sixteene hundred yeares to have bene Apostolicall Traditions . Whatsoever wanteth either universality or perpetui●y is not absolutely uecessary . Neither can the reception of one Apostolicall Church proue a tradition to be Apostolicall , if other Apostolicall Churches do reject it , and contradict it . To conclude we give all due respect to Tradition ; but not so much to Orall Tradition as to Written Tradition , as beingmore certain , lesse subject to mistakes , and more easily freed from mistakes , Liter a scriptamanet . A serious person if he be but to deliver a long message of importance from one to another , will be carefull either to receive it in writing , or put it in writing . Nor so much to particular immediate Tradition , as we do to Vniversall and perpetuall tradition . He overshooteth himself beyond all aime in affirming of immediate and Particular Tradition , that where it hath place it is impossible for usurpations or abuses to enter or find admittance . He might as well tell us that it is impossible to make a crooked line with a leaden Rule . Particular Tradition is flexible and is often bended according to the interests and inclinations of particular ages and places and persons . He saith , that there can be no encroachments so as men adhere to this method that is immediate Tradition . He telleth us that they did adhere to this Method , and that there was such immediate Tradition : and yet we have seen and felt that encroachments and vsurpations and abuses , did not onely creep into the Church , but like a Violent Torrent did beare down all opposition before them . I produce but two Witnesses , but they are beyond exception . The one is Pope Adrian the sixth in his Instructions to his Nuncio Franciscus Cheregatus when he sent him to the German Princes at the diet of Nuremberg , Wee know that in the holy See for some yeares past , many things have been to be abhominated , Abuses in Spirituall things , Excesses in Mandates , and all things changed perversly . Neither is it to be marveiled at , if sicknesse descend from the head to the members , from the Chiefest Bishops to other inferiour Prelates , &c. And againe , Wherein for so much as concerneth us you shall promise , that wee will doe our uttermost endeavour , that in the first place this Court from whence peradventure this evill hath proceeded may be reformed , that as the Corruption flowed from thence to all inferiours ; so likewise the health and reformation of all may proceed from thence . Pope Adrian Confesseth abominable abuses , and excesses , and perverse mutations and corruptions : and yet Mr. Serjeant would make us believe that where this Method of Orall and immediate Tradition is used , there can be no changes . Either this Method was not used , or this Method is not a sufficient preservative against innovations : both wayes his demonstration falleth to the ground . My other Witnesse is the Councell of nine cheife Cardinalls , who upon their Oaths delivered up as their veredict , a bundle of abuses , grievons abuses , abuses not to be tolerated , ( they are their own words ) ye a Monsters , to Paul the third in the yeare 1538 ; beseeching him that these spots might be taken away , which if they were admitted in any Kingdome or Republick would streight bring it to ruine . Never any man did make encroachments and innovatious to be impossible before this man. His assumtion is as false as his major proposition , But these two Rules ( whereof this is one part , that the Bishops of Rome as Successors of S. Peter did inherit from him this privilege to be the first or Chiefe or Princes of Bishops , &c. ) Were agreed upon unanimously between the church of Rome and its dependents and the church of England , and delivered from hand to hand in them all by the Orall and immediate Tradition , of a World of Fathers to a World of children successively as a Rule of discipline received from Christ and his Apostles , &c. If all this were true , it concerneth us nothing we may perhaps differ from them in judgmēt , but have no formed quarrell with them about this that I know of . We are willing to submit not onely , to the Ordinances of Christ , b●t to the just ordinances of man , and to yeeld for the common Peace and Tranquility of Christendome , rather more then is due , then lesse . But otherwise how was that unanimously agreed upon between the Churches of Rome and England , and so delivered by Fathers to Children as a thing accorded , whereof the Church of Rome is no better accorded within it self unto this day ? I mean concerning the divine right of the Bishop of Rome to all the privileges of St. Peter , when the Popes greatest Champions maintein it so coldly as a thing that is not improbable ; that peradventure may be , peradventure may not be , as grounded upon a fact of St. Peter , that is as much as to say not upon the Mandate of Christ ? And though wee should be so kind-hearted as to suppose that there is some part of Papall power , in the abstract not in the concrete , which is of Christs own institution , Namely , The beginning of Vnity , that is a power to Convocate the Church , and to preside in the Church , and to pronounce the sentence of the Church , so far and no further then power purely spirituall doth extend ; although there be no speciall mandate of Christ to that purpose , for one to be the successour of S. Peter , or any prime or chiefe of all other Bishops : yet in the Iudgement even of the greatest opposers of Ecclesiasticall Hierarchy , it is the dictate of nature that one should preside over the rest , Ex dei ordinatione perpetua necesse fuit , est & erit , ut in Presbyterio quispiam & loco & dignitate primus actioni gubernandae praesit . Yet what is this to that great Bulke of Ecclesiasticall Authority which hath been conferred upon that See by the decrees of oecumenicall councells ; and by the Civill Sanctions of Christian Emperours ▪ which being Humane Institutions may be changed by Humane Authority ? Can one scruple of divine right convert a whole masse of Humane right into divine ? Wee see Papall power is not equall or alike in all places , but is extended or contracted variously according to the different Privileges and liberties of severall Churches and kingdomes . We see at this day the Pope hath very little to doe in Sicily , as I have shewed in my Vindication of the Church of England ) , by reason that one of his Predecessors long since hath alienated in a manner the whole Ecclesiasticall Iurisdiction to the Soveraign Prince of the Country and to his Heirs . Wee may call it by deputation or delegation . but this is plain , it is to him and his He●res for ever . This is certain , divine right cannot be extended or contracted ; There is no Privilege or prescription against divine right , That which belongeth to one person by divine right cannot be alienated to another person by humane right ; for then Humane right should be stronger then divine right . In summe although there be some colour or pretext of divine right for a beginning of Vnity , wheresoever the Catholick Church should fix it , yet it appeareth evidently by the Vniversall practice of the Christian world in all ages , that there is no Colour nor so much as a shadow of divine right for all the other Branches of papall power , and those vast Privileges of the Roman Court. In the Councell of Constance they damned most of the Articles of Iohn Wickliffe down right without hesitation : but when they came to the one and fortieth Article ( It is not necessary to Salvation to believe that the Roman Church is supreme among other Churches , ) they paused and used some reservation , It is an errour if by the Roman Church he understood the Vniversall Chureh , or a Generall Councell , or for as much as he should deny the primacy of the Pope above other particular Churches , Their judgement is clear enough , they yeilded to the Pope primatum not suprematum . A primacy of Order not a supremacy of power ; They made him a beginning of Vnity to all particular Churches , Yet subjected him to the Vniversall Church ; They looked upon him as Highest Bishop , and Successour of St. Peter , but they believed that a Generall Councell had power to shake his Candlestick , and remove it , if they found it expedient for the good of Christendome . If he come so far short of divine right in his faire pretensions ; by what right will he seek to justify all his foule Vsurpations and enchroachments , which have no decree of any Oecumenicall councell to warrant them , no Imperiall Institntion to authorise them ; which have no foundation but the Popes own decretalls ? But ● reserve a full account of this for the next part of my Answer . Onely Reader be pleased to take notice , that it behooved Mr. Serjeant to have proved his Traditions clearly and distinctly , as to those parts of Papall power which are controverted between us in earnest , with the Vniversality of it , and the perpetuity of it . This he neither doth nor attempteth to doe , nor in deed is he or any other able to doe , but meerly presumeth it , and slubbereth over the mater in deceitfull Generalls . Sect. I. Cap. III. Wee are come now to the last part of his demonstration , which was the Minor or Assumtion of his former Syllogisme , That the Church of England in Henry the eighths dayes did breake these Rules of Vnity upon probable reasons , not convincing grounds . Which being the main question , he should have fortifyed with proofes : but he according to his Custome thinkes to carry it with confidence and clamours , Does not all the World grant and hold that King Henry denyed the Popes Supremacy : Does not all the World see that the pretended Church of England , stands now otherwise in Order , to the Church of Rome , then it did in Henry the sevenths dayes ? &c. Was Papall power cast out before ? was it not in actuall force till and at that time ? Wee beg nothing gratis , but begin our Processe upon Truth acknowledged by the whole World. What Papall power king Henry did cast out , and what Papall power we hold out , I shall demonstrate to the World , not confusedly but distinctly , by such proofes as are not to be gainsaid for matter of fact . But before I gird my self to the worke , it will not be amisse for the freeing of the Cause from future Cumber about them , to give Satisfaction to his two Circumstances , that wee did it onely upon probable reasons , And in the dayes of king Henry the eighth . For the first , he keepeth a great stirre and bustling every where about our probable reasons , and tbe nature of our Exceptions . And he would make his reader believe that I have omitted this part of his word● Gu●lefully . All which discourse is superfluous and impertinent . For if he could make good his Conclusion that wee have cast out that which Christ himself did ordein in holy Scripture , no reasons nor exceptions can be sufficient or so demonstrative and convincing as to justify a wilfull violation of Christs own ordination . Every Plant ( saith our Saviour ) which my heavenly father hath not planted shall be roo●ed up . But if this be Christs own Plant which he himself hath planted , to goe about to root it up were plainly to fight against God. We renounce all reasons and all exceptions against Christs own ordination . His very intimation that wee might doe what we did upon demonstrative reasons , is an implicit Confession , that it was not against Christs own ordination . There was no need why I should meddle wich mine own exceptions here , That was his office in the position of the Case . That case is meanly and partially stated , which is stated but on one side , he ought to have included my Exceptions in his case Besides I was sure to meet wich my exceptions in every Section , and therefore reserved them for their proper-places , as being loath to offend the Reader wich twice sodden Coleworts . But let him not feare that I will relinquish my Exceptions , I shall maintain them to be demonstrative of the Popes Vsurpations in England , and leave them freely to try it out with his Demonstrations . The second Circumstance is concerning the time when the breach is supposed to have been made , In the dayes of Henry the eighth ; And it is thus far true , that then the breach was declared , and the War proclaimed to all the World : but this breach was making long before Henry the eighth was born ; form the dayes of Pope Hildebrand for about four hundred yeares . There was no open hostility indeed between the Court of Rome and the Church and Kingdome of England : but they were still upon their Gards , and still seeking to gaine ground one upon another , as appeareth by the decrees and Lawes and Machinations of those times . A breach in a strong Tower is long making before the Walls tumble visibly down ; A Scathfire is long kindling before it breake out in an universall flame . A Cronicall disease is long gathering and forming before the certain Symptoms there of doe appeare . We use to say the second blow makes the fray , but the first blow makes the Battery and the guilt . All that time that they were forcing their grosse usurpations upon us , the Breach was making . I have done wich his two Circumstances . The Substance of his Assumtion remaineth . But before I grapple with him about that , give me leave to lay down four grounds or Considerations , so indifferent that no rationall man can deny them . The first is that every one who is involved materially in a Schism is not a formall Schismatick , no more then ●hee that marrieth after long expectation , believing and having reason to believe that her former Husband was dead , is a formall Adultresse , or then he who is drawn to give divine Worship to a creature by some misapprehension , yet addressing his devotions to the true God , is a formall Idolater . A man may be Baptisatus voto ( as S. Ambrose said ) baptised in his desire , and God Almighty doth accept it : why may he not as wel Communicate in his desire , and be accepted with God likewise ? If S. Austin say true of Heresy , that . He who did not run into his Errour out of his own overweening presumption , nor defends it pertinaci●asly , but received it from his seduced parents , and is carefull to search out the truth , and ready to be corrected if he find it out , he is not to be reputed among Hereticks . It is much more true of Schism , that he who is involved in Schism through the errour of his Parents or Predecessors , who seeketh carefully for the Truth , and is prepared in his mind to embrace it whensoever he finds it , he is not to be reputed a Schismatick . This very Bond of Vnity and preparation of his mind to peace , is an implicit ●enunciation and abjuration of his Schism before God. This is as comfortable a ground for ignorant Roman Catholicks , as for any persons that I know , Who are hurried hoodwinked in to erroneous tenets as necessary points of faith , and Schismaticall Practises , meerly by the authority , and to uphold the interest and ambitions or a●aricious courses of the Roman Court. My second ground is this , God almighty doth● not approve of that unequall proverb , The Fathers have eaten sowre Grapes and the Childrens teeth are set on edge . Posterity is not guilty of their Ancestours transgressions , further then they doe either imitate them or maintain them . Suppose these calumnies had been truths which some have belched forth against our Reformers , that they had Sacrilegious or other sinister ends , it signifieth nothing to us , so long as wee neither justify them , nor imitate them . Iehues heart was not over upright ; and yet God himself approved his Reformation . Suppose any of our Reformers have run into any excesses or extremes , either in their expressions , or perhaps in their actions , ( it is a difficult thing in great changes to observe a just meane , ) it may be out of humane frailty , as Lycurgus out of hatred to drunkennes●e , cut down all the Vines about Sparia : or it may be out of Policy , as men use to bend a crooked Rod , as much the contrary way to make it streight : or as expert Masters in Musick doe sometimes draw up their Scholars a note too high , to bring them to a just tone . What is that to us so long as we practise the meane and maintain the mean , and guide our selves by the certain line and Levell of Apostolicall and primitive Tradition . Charity commands us to thinke well of our Predecessors , and Theology to look well to our selves . Thirdly , that difference which divines doe make between affirmative and negative precepts , that affirmative bind alwayes , but not to all times , semper but not ad semper . A man is bound alwayes to pray , but is not hound to the actuall exercise of praier at all timts , but neganegative precepts bind both semper and ad semper . The same I say of affirmative aud negative presidents , affirmative presidents prove alwayes that such a fact was done , and it may be that it was justly done at that time in that case , but they prove not a right ad semper , to doe it at all times The reason is evident , Particular Acts may be done by Connivence , or by speciall License ; but a Generall Prohibition implyeth a perpetual right . As for instance I produce Negative Presidents , both Generall Lawes against all appeales to Rome , that no man may appeale to the Pope without the Kings License , and Particular Prohibitions out of the Kings Courts , by form of ordinary Iustice , against such and such Appeales or such and such Sentences upon Appeales , This argueth a perpetuall Right to forbid Appeales , whensoever it is Iudged expedient : On the otherside he preduceth Presidents of Particular Appeales to Rome , ( which he may doe of later Dayes , but for the First eleven hundred years it was not so , This Proveth onely the Kings License or Connivence in such cases , it doth not prove a perpetuall Right , because two perpetuall Rights contradictory one to another can not be . My fourth and last ground is , that neither King Henry the eighth nor any of our Legislators , did ever endeavour to deprive the Bishop of Rome of the power of the Keys or any part thereof , either the Key Order or the Key of Iurisdiction , I mean jurisdictiō purel● spiritual which hath place onely in the Inner court of conscience , and over such persons as submit willing●y . Nor did ever challenge or endeavour to assume unto them selves either the Key of order or the key of jurisdiction purely Spirituall . All which they deprived the Pope of , all which they assumed to themselves , was the externall Regiment of the Church by Coactive power , to be excercised by persons capable of the respective Branches of it This Power the Bishops of Rome never had , ot could have justly over their Subjects but under them whose subjects they were . And there fore when wee meet with these words or the like , that no forrein Prelate shall exercise any manner of power Iurisdiction Superiority , Preheminence or Privilege Ecclesias●icall or Spirituall within this Realme , It is not to be understood of internall or purely Spiritual power in the court of conscience , or the power of the Keys : ( Wee see the Contrary practised every day : ) but of external and coactive power in Ecclesiasticall causes in foro conten●ioso . And that it is and ought to be so understood ; I prove clearly by a Proviso in one main Act of Parliament , and a Canon of the English Church . First the Proviso is conteined in the Act for the Exoneration of the Kings Subjects from all Exactions and Impositions paid to the See of Rome . Provided alwayes this Act nor any thing therein conteined shall be here after interpre●ed or expounded , that your Grace your nobles and Subjects intend by the same to decline and Vary from the Congregation of Christs Church , in any things concerning the very Articles of the Catholick Faith of Christendome , or any other things declared by the Scripture and the Word of God necessary for your and their Salvations ; but onely to make an Ordinance by Pollicies necessary and convenient to represse Vice , aud for good Conservation of this Realm in Peace Vnity and Tranquility , from ravine and Spoile , insueing much the old ancient Customes of this Realme in that behalfe . They profes●e their Ordinance is meerly Politicall ; What hath a Politicall Ordinance to doe with power purely Spirituall ? They seek onely to preserve the kingdome from ravine and Spoile ; Power purely spirituall can commit no Ravin or Spoile . ●he● follow ancient Customes of the Realm There was no ancient Custome of the Realm for abolition or translation of power purely spirituall . They professe all Conformity to Holy Scriptures ; but the power of the keys was evidently given by Christ in Scripture to his Apostles and their Successors , not to Soveraign Princes . If any thing had been conteined in this Law for the Abolition or Translation of power meerly and purely Spirituall , it had been retracted by this Proviso at the same time it was enacted . The Canon is the 37. Canon , where we give the Kings Majesty the Supreme Government , Wee doe not give our Kings either the Administration of Gods word or Sacraments , which the Injunctions published lately by Queen Elisabeth doe most evidently declare , but onely that Prerogative which wee see to have been alwayes attributed to all Godly Princes by him self in holy Scripture , That is , to preserve or contein all Estates and Orders committed to their trust by God , whether they be Ecclesiasticall or Civill in their Dutyes , and restrein contumacious Offenders with the Civill Sword. You see the Power is Politicall , the Sword is Politicall , all is Politicall , Our Kings leave the power of the keys and Iurisdiction purely Spirituall to those to whom Christ hath lest it . Sect. I. Cap. IV. And now having dispatched the Circumstances out of my way , and laid down some Necessary grounds , I come directly to the Substance of his Assumption , and affirm , That neither the King of England , nor the Church of England , neither Convocation nor Parliament , did breake his two Necessary Bonds of Christian Vnity ) or either of them , or any part of either of them . But that the Very Breakers and Violaters of these Rules were the Pope and Court of Rome , They did breake his Rule of Faith , by adding new points to the Necessary Doctrin of saving Truth , which were not the Legaceyes of Christ and his Apostles , nor delivered unto us by Universall and perpetuall Tradition . The Pope and Court of Rome did breake his second Rule of Vnity in Discipline , by obtruding their excessive and intolerable usurpations vpon the Christian world , and particularly upon the Church of England , as necessary Conditions of their Communion . It appeareth plainly by comparing that which hath been said with his positiō of the case , that after all his Bragges of undeniable evidence and unquestionable certeinty . he hath quite missed the question . We joine with him in his rule of Faith , Wee oppose not St. Peters Primacy of Order , and he him self dare not say that St. Peter had a larger , or more extended power then the rest of his Fellow Apostles . And though wee cannot force our understandings to assent , that after the death of S. Peter , Linus , or Cletus , or Clemens , or Anacle●us , were Superiours to S. Iohn , and had actuall Iurisdiction , over him , who had as large a commission immediatly from Christ as S. Peter himselfe , and larger then any succeeding Romane Bishop ever had : Yet to shew him how little wee are concerned in it , and for his clearer conviction , wee are willing to suppose that they were his Superiours , and give him leave to make all the advantage of his second Rule which he can in this cause . And here if I regarded not the satisfaction of my self and the Reader more then his opposition , I might withdraw my hand from the Table . But I am so great a Friend of Ingenuity , that I will for once discharge his Office , and shew the World demonstratively and distinctly , what Branches of Papall power were cast out of England by Henry the eighth ; upon which consideration the weight of the whole Controversy doth lye . For it is agreed between us , that if it appeare by rigorous Evidence , that all those Branches of Papall power , which were renounced and cast out of England by Henry the eight were grosse Vsurpattons , then his renouncing was no eriminall Breach , but a lawfull self enfranchisement . And by undeniable consequence the Guilt of ●chism resteth upon them who made the Vsurpations , that is , the Pope and Court of Rome . I adde further upon the equity of my second Ground ; that although Henry the eight had cast out something more then be ought , yet if wee hold not out more then wee ought , and be ready to admitt all which ought to be admitted by us , then we are innocent and free from the Guilt of Schism and it resteth soly upon them , who either will have more then their due or nothing . Wheresoever the fault is , there the Guilt of Schisme is : If the fault be single , the Guilt is single , if the fault be mutuall , the Guilt is mutuall . And for rigorous Evidence , There cannot possibly be any Evidence more demonstrative what Papall power was cast out of England , then the very Acts of Parliaments themselves , by which it was cast out . Let us view them all . The first Act made in the Reign of Henry the eight , which hath any referente to Rome , is the Act for holding Plurality of Benefices against the lawes of the land by dispensation from the Court of Rome , making licenses for non Residence from the Court of Rome to be voide , and the party who procureth such Licenses for Pluralityes or Non-residence to forfeyt twenty pounds , and to lose the profits of that Benefice which he holdeth by such dispensation ▪ It were a pretty thing indeed , if the Church and Kingdome should make necessary lawes , and the Pope might give them liberty to break them at his pleasure . The second Act is , that No person shall be cited out of t●e diocesse where he dwelleth , except in certain cases . Which though it may seem to reflect upon the Court of Rome : yet I do not find that it is concerned in it , but the Arches , Audience , and other Archiepiscopall Courts within the Realm . The third Act is meerly declarative of the law of the land , as well the Common lawes as the Statute lawes , and grounded wholy upon them , as by the View of the Statute it self doth appeare . So it casteth out no forraine power , but what the lawes had cast out before . The summe of it is this , That all Causes Matrimoniall , Testamentary , or about Tithes &c. shall be heard and finally judged in England , by the proper Iudges Ecclesiasticall and Civill respectively , and not elswhere notwithstanding any forrein Inhibitions Appeales , Sentences , citations , suppensions , or Excommunications . And that if any English Subject procure a Processe Inhibition Appeale , &c. From or to the Court of Rome , or execute them to the hinderance of any processe here , he shall incurre the Penalties ordained by the Statute of provision or premunire , made in the sixteenth yeare of King Richard the second , against such as make provision to the See of Rome . This law was e●larged afterwards to all causes of Ecclesiasticall cognisance , and all appeales to Rome forbidden . The fourth Act is an Act for punishing of Heresy . Wherein there are three clauses that concern the Bishop of Rome . The First is this , And that there be many Heresies and paines and punishments for Heresies , Declared and ordained in and by the Canonicall Sanctions , and by the Lawes and Ordinations made by the Popes or Bishops of Rome and by their Authorities , for holding , doing , preaching of things contrary to the said Canonicall Sanctions Lawes and Ordinances , which be but humane , being meer repugnant and contrarious to the royall Prerogative , Regall Iurisdiction , Lawes Statutes and Ordinances of this Realm . The second Clause is that , No License be obtained of the Bishop of Rome to Preach in any part of this Realm , or to doe any thing contrary to the Lawes and Statutes of this Realm , or the Kings Prerogative Royall . The third Clause followeth , That the Decrees of the Bishops of Rome , not confirmed by Holy Scriptures , were never commonly attested to be any Law of God or man within this Realme . And that it should not be deemed Heresy to speak or doe contrary to the pretended power or Authority of the Bishop of Rome , made or given by Humane Lawes and not by Scriptures ; nor to speake or Act contrary to the Lawes of the Bishop of Rome , being contrary to the Lawes of this Realm . The Fifth Act is an Act concerning the Submission of the Clergy to the Kings Majesty , The scope of it is this , that the Clergy shall not assemble in Convocation , nor make or proniulge any new Canons , without the Kings License . Hitherto there is nothing new in point of Law. Then , that the King should have power to name and constitute , two and thirty Commissioners , sixteen of the Clergy , and other sixteen of the Peers and Parliament , to view the Ecclesiasticall Lawes of the Kingdome , and declare which were fit to be retained , and which were to be abrogated . The same Law is confirmed and enlarged . The Sixth Law restreineth the payment of Tenths and First Fruits to the Bishop of Rome . And prescribeth how Arch-bishops , Bishops &c. are to be elected and consecrated within the Realm , without payment of any thing to Rome for Bulls and Pals &c. The seventh law is , an Act of E●oneration of the Kings subjects from exactions and impositions heretofore paid to the See of Rome , for Pensions , Peterpence , Licenses , Dispensations , Confirmations , faculties &c. and for having licenses and dispensations within the Realm , without further suing for the same ; As being Vsurpations co●trary to the law of the land . The eighth Act is Concerning the Kings Highnesse to be supreme Head of the Church of England ( that is Politicall head ) and to have Authority to redresse all Errours , Heresies and Abuses in the same . That is to say , with externall Coactive Iurisdiction . Wee never gave our Kings the power of the Keys , or any part of either the Key of Order , or the Key of Iurisdiction purely Spirituall : but onely that Coactive power in the externall Regiment of the Church , which their Predecessors had alwayes enjoyed . The Ninth Act is for the annexing Tenths and first fruits to the Crown , for the better supportation of the Burthens of the Commouwealth . The tenth Act is au Act extingu●shing the Authority of the Bishop of Rome , or extirpating it out of this Realm . That is , Not the Bishop of Romes Primacy of Order , Not his beginning of Vnity , Not that respect which is dne to him as Bishop of an Apostolicall See. If he have not these it is his own fault . This is not our quarrell . It is so far from it , that wee do not envy him any just legacies of Christian Emperours or Generall Councells . But that which our Ancestors did extinguish and endeavour to extirpate out of England , was the Popes externall Coactive power over the Kings Subjects in foro contentioso , as wee shall see by and by , when we come to state the quarrell rightly between us . After this Act there followed au eleventh Act made for corroborating of this last Act , to exclude the usurped power and Iurisdiction of the Bishops of Rome . And both these Acts are backed with new Oaths , as those times were fruitfull of Oaths , such as they were . The last Act of any moment , was an Act of Ratification of the Kings Majestjes Style of Supreme head of the Church of England making it treason to attempt to deprive the King of it . But as well the eighth Act which gave the King that title of the Head of the Church , as this twelfth Act which makes it treason to attempt to deprive the King of it , are both repealed , and never were restored . So are likewise the tenth Act of extinguishing the Authority of the Bishop of Rome ; and the eleventh act made for corroboration of that Act with both their Oaths included in them . All that hath been added since of moment which concerneth the Bishop of Rome is one Act , Restoring to the Crown the ancient Iurisdiction over the State Ecclesiasticall and Spirituall , and abolishing all forrain power repugnant to the same . Here is no power created in the Crown , but onely an ancient Iurisdiction restored . Here is no forrein power abolished , but onely that which is repugnant to the ancient Lawes of England and to the Prerogative Royall . In a word , here is no power ascribed to our Kings but meerly Politicall aud Coactive , to see that all their Subjects doe their Dutyes in their severall places . Coactive power is one of the Keys of the Kingdome of this world , it is none of the Keys of the Kingdome of Heaven . This might have been expressed in Words lessé subject to exception . But the case is clear . The Grand Act xxv . Hen. 8. cap. 12 , The Injunctions of Queen Elizabeth , The Articles of our Chutch Art. 37. doe all proclaime that this power is merely Politicall . Christ gave St. Peter a Commission to preach , to baptise , to bind and loose in the Court of Conscience : but where did he give him a Commission to give Licenses , to grant Facultyes , to make Lawes , to dispense with lawes to receive appeales , to impose Tenths and First fruits in other mens Kingdomes , whether the right owner will or no ? Who gave him power to take other mens Subjects against their Wills to be his Officers and Apparitors ? That is more power then Christ himself did challenge here upon Earth . And now Reader take a Stand and looke about thee ; See among all these Branches of Papall power which were cast out of England , if thou caust find either of St. Peters Keys , or his Primacy of Order , or his Beginning of Vnity , or anything which is purely Spirituall , that hath no further influence then merely the Court of Conscience . No : but on the other side behold a pack of the grossest Usurpations that ever were hatched , and all so late , that is was above a thousand years after the death of S. Peter , be fore any of his pretended Privileges did see the sun in England ; observe them one by one . The first is a power to dispense with English Subjects for holding Plurality of Benifices contrary to the Lawes of England , And for non Residents contrary to the Statutes of the Realm . It had been much to have made Merchandise of his own Decrees : but to Dispense with the Lawes of the Land , Non auderet haec facere Viduae mulieri . He durst not doe so much to a poore widow woman , as he did to the Church and Kingdome of England , to dispense with their Lawes at his pleasure . It is but vain for the Flower of our Kingdome to assemble aud consult about healthfull Lawes : if a Forrainer have power to dispense with the breach of them as it seemeth good in his Eyes , They might as well sit them downquietly & fall to pilling of rushes , The second Branch of Papall power which was Excluded out of England , was the Popes Iudiciary power . I doe not mean in Controversies of Faith when he is in the Head of a councell : Yet Eugeniur the fourth confesseth that in points of Faith the sentence of the councel is rather to be attēded thē the sentence of the Pope . But I mean in points of meum and tuum , not onely in some rare cases between Bishop and Bishop , which had been lesse intollerable , and had had more shew of Iustice : but generally in all cases promiscuously ; as if the whole nation wanted either discretion or Law to determin their own differences at home , without the help of the Roman Courtier tosqueese their purses . It was not Henry the eighth , but the old Lawes of England which gave them this blow against Appeales to Rome . The third Branch of papall power which was turned out of England by Henry the eighth was the Popes Legislative power , especially in making new Heresies by his own Authority , and for his own Interest , prescribing the punishment , as if all the world were his Subjects . Mr. Serjeant may be pleased to inform himself better , that the Popes Canons and decretalls never had since the First Conversion of England the force or power of Lawes in England , untill they were received by the Nation , nor then any further then they were received . The fourth Branch is the Soveraign patronage of the English Church with all those rights aud appurtenances which belong thereunto , as to convocate the clergy , and Dissolve their Assembly , To exempt their persons from secular Iudgement , To have the Disposition of Ecclesiasticall Dignityes and the Custodium of them in the Vacancy . But these things are so noto●ious , to all those who are acquainted with the Ecclesiasticall Customes of England , that there can be no manner of Qnestion of it . The Convocation was alwayes called and dissolved by the absolute and precise Mandate of the King to the Arch-Bishop ; Yea even when the Arch-Bishop was the Popes legate , and when he might have challenged , another right , if the Pope had had any pretense . The temporaltyes of the Bishopricks in the Vacancy were ever sèised into the hands of the King , untill he granted out his Writ of Manum amoveas , or Oster la main : If ordinary Patrons did not present in due time to a benefice , it devolved to the Ordinary , and from him to the King , there it stayed , Nullum ●empus occurrit Regi . The fifth Privilege was the receiving of Tenths and First fruits , which were a late encroachment of the Bishop of Rome upon the Clergy , without any just ground , and upon that score were condemned in the Councells of Constance and Basile , and now were seised into the Kings hand towards the discharge of the Ecclesiasticall Burthens of the Kingdome . The last perqnisire whith the Pope lost was all the profits of his Court , by Bulls , and Palls , and Pensions , and Reservations , and Exemptions , and Licenses , and Dispensations , and Consirmations , and Pardons , and Indulgences , and an hundred other pecuniary Artifices practised in his Court at Rome , and in his Legantine Courts and Nunciatures abroad . But this abuse is so foule , that the Popes own selected Cardinalls doe cryshame upon it , as much as wee , and lay-down this genera Rule , That it is not lawfull to make any gain by the exercise of the Keys , seing wee have the firm word of Christ , freely ye have received , freely give , &c. For as the use which now prevaileth doth disgrace the See of Rome , and disturbeth Christian people ; so the contrary practice would bring much honour to this See , and marveilously edify the people . These are the reall differences between the See of Rome and the Church and Kingdome of England concerning the papacy . all these altercations which wee have about . Thou art Peter , and the Keys given to St. Peter , and Feed my Sheep , and I have prayed for thee ; are but like to the tinkling of Cybeles Priests upon their Cymballs , on purpose to deafe the eares of the Spectators , and to conceale the Cryes and ejulations of poore oppressed Christians . To reduce them into a little better Method then they lye in the Statutes . The maine quaestious are or may be reduced to four heads . The first grand quaestion is concerning the Soveraignty of the English Church in respect of the externall Regiment thereof . This hath four subordinate Branches . First who is the right Patron of the English Church under God , the King or the Pope ? Secondly , who hath power to Convocate Synods of the Kings subjects within England , The King or the Pope ? Thirdly , whether the Pope have justly imposed new Oaths upon the Arch Bishops and Bishops ? fourthly whether Tenths and first fruits in England be due to the See of Rome . The second question is concerning the Popes legislative power . Whether the Canon law or the decretalls have been anciently esteemed binding lawes in England or ought to be so esteemed , except they be received by the English Nation , and metriculated among our lawes . The third is concerning his judiciary power , Whether the Bishop of Rome can receive Appeales from England by the Ancient lawes of that Land , and send for whom he pleaseth to Rome ? 2. Whether Bulls and Excommunications from Rome can be lawfully executed in England , except the King give leave for the execution of them ? 3. Whether the Pope can send Legates and set up Legantine Courts in England , by the Ancient lawes of that Realme . The fourth Difference is concerning the popes dispensative power , whether the Pope can dispense with the lawes of England ? 2. Whether we stand in need of his dispensations ? In every one of these diffe●ences wee maintein that the Bishop of Rome and the Court of Rome have been guilty of most grosse Vsurpations . Sect I. Cap V. To begin with the first . If it were necessary to call in any forreyn subsidiary Supplies for the further fortifying of the King of Englands Soveraign Patronage under God of the Church within his Territories ; I might find strong recruits from the Greek Emperours , to shew that they alwayes practised this power within their Dominions , to place Bishops in vacant Sees : and that the Contrary was hactenus inauditum , never heard of in S. Gregoryes dayes . To them I might adde the French and Germane Emperours , who not onely injoyed the same privilege by ancient Custome , but to whom the Roman Bishops disclaimed it , with all their Clergy Iudges and Lawiers ; Adrian the first to Charles the greate , Anno 774. And Leo the eighth to the Emperour Otho , Anno 964. I might produce the presidents of the Spanish Monarchs Conc. Tolet : 12. cap. 6. It were a most unreasonable thing that Soveraign Princes should be trusted with the Government of their people , and have their Bishops , who must participate in the Government , by informing the consciences of their Subjects , be obtruded on them by Strangers . I cannot omit the observation of a Learned Bishop , That , Quacunque ratione ad pontificatum pateret ingressus , nemo Apostolicae Cymbae gubernacula capessebat , ni prius Imperatoris authoritas in●ercessisset , By what way soever the Election of the Pope was made ( And Bellarmine , mentioneth seven changes in the manner of choosing the Pope . ) Yet no man was ever admitted to the actuall Government of the Apostolicall See , without the Emperours confirmation . But our case is strong enough without twisting any forrein presidents with it . William the conquerour , William Rufus , and Henry the first , did injoy the right of placing in vacant Sees by the tradition of a Ring and of a Crosier staffe , without ever seeking for Forrein approbation , or ordination , or confirmation , as their Predecessors Kings of England and Brittain had done before them . Els it had been very strange , The Roman Ro●a will give decisive Sentence , for him to be Patron of a Church who first builded it and endowed it . But then after Eleuen hundred years were e●●luxed , ( a strange time to set up a divine right , ) Gregory the seventh ( otherwise called Pope Hildebrand ) and after him Pope Calixtus did condemne all Investitures taken from a Lay hand , aud prohibit the Arch Bishops to cousecrate any persons so invested , Praesens audivi in Romano Concilio prohiberi , saith Anselm , I heard it with mine own eares prohibited in the Roman Court. But what were their reasons ? I believe , not overrigorous Demonstrations . The first was frequent suspicion of Simony ; An unheard of piece of Iustice to take away an hereditary right for suspicion of a personall fault . The second and third reasons are contained in the letter of Adrian the fourth to Frederick the first , Apud Goldast : Ab his qui Dii sunt & filii excelsi omnes , homagium requi●is , Fidelitatem exigis , & manus eorum sacratas manibus tuis innectis , Thou requirest homage of those who are Gods , and all the Children of the most High , thou exactest an Oath of Fidelity and knittest their sacred hands with in thy hands . A strange presumtion in a Soveraign Prince , if you marke it well , to hold his subjects hands within his Hands , whilest he was swearing his Allegiance ; But the maine exception was the Homage or Oath of Fidelity it self . And was it not high time thinke you to except against their swearing of Fidelity to their Native Prince , whom the Bishops of Rome intended to exempt from his Iurisdiction , aud to make them turn Subjects to themselves : as they did in a great part effect it very shortly after . Then was the time where of Platina speaks , that there was great Consultation about the Homage and Fealty and Oaths of Bishops , which in former times were sworn to lay men . Were they so indeed ? Here is an ingenuous Confession of the Popes own Library Keeper . Indeed at the first whilest they were robbing the King of the Iewells of his Crown , they preached up nothing but free Elections : but after they had onte seised their prey , they changed their once forthwith to Dei & Apostolicae Sedis Graria , By the Grace of God and the Apostolique See : Or ex plenitudine Ecclefiasticae potestatis out of the Fulnesse of our Ecclesiasticall power . And when this Bell had rung out a while , Egypt never a bounded more with Caterpillars , then our Native Country did with Provisions , and reservations , and Pensions , with all thēhellish arts of Sublimated Simony . Then our best dignityes and Benefices were filled with Strangers ( who could not speak an English word , nor did ever tread upon English ground , ) dayly more and more untill these well chosen Pastors who knew how to sheare their Flocks , though they did not know how to feed them , received yearly out of the Kingdome more theu the revenues of the crown . He were very simple who should thinke the Court of Rome , did not lick their own Fingers . There remaineth but one thing to be done , to stick the Guilt of this intolerable Vsurpation undeniably upon the See of Rome that is to s●ew that the Investiture of Bishops was the undoubted right of the Crown This is as cleare as the Sun , both in our most Authentick Historiographers , and records if I had the meanes to producethē , and also in our ancient Lawes published long since to the world in print , and these not enactive of new law , but declarative of the fundamentall law of the land . First for our Histories Gervasius Dorobernensis relateth that Lanfrank desired of William the conquerer the Patronage of the Abby of S. Austin : but the King answered . Se velle omnes baculos pastorales in manu tenere That he would keep all the Crosier staffes ( that is the Investitures ) in his own hand . The same is testified Anselm himself by one whose Authority cannot be doubted of , He ( Anselm ) after the manner and Example of his Predecessor was inducted according to the Custome of the Land , and did Homage to the King ( homo Regis factus est ) as Lanfranke ( his Predecessor in the Archbishoprick of Canterbury ) in his time had done . And the manner of his Investiture is related , how the Bishops pulled him , and haled him as it were by violence to the Kings bedside ( William Rufus ) where he lay sick , and helped to thrust the Crosier staffe by force into his hand . Yet all that time , though Anselm had many other Pretenses , he had no exception against Investiture by a Lay hand : but shortly after it grew to such an height , ( and Anselm was the chief Stickler in it ) that William the Agent of King Henry the First protested openly to Pope Paschall , Whatsoever is said on this side or on that , I would have all men here present to know , that my Lord the King of England , will not suffer the losse of his Investitures for the losse of his Kingdome . To whom Pope Paschall answered as resolutely , but not so justly , Know thou I speake it before God ; that Paschall the Pope will not suffer him to keep them without punishment , no not for the redemtion of his head . Neither was this the case of Anselm or Lanfranke alone , but the commō case of all Bishops in those dayes . Hear the confession of the same author , To conclude , the very cause ( of the difference between the King and Anselm ) seemed a new thing ( or innovation ) to this our age , and unheard of to the English from the time that the Normans began to Reign , ( that I say not sooner , ) For from the time that William the Norman conquered that Land , no Bishop or Abbat was made before Anselm , who did not first doe Homage to the King , and from his hand by the gift of a Crosier staffe , receive the investiture to his Bishoprick or Abbacy , except two Bishops of Rochester , who were Surrogates to the Arch Bishop of Canterbury and inducted by him by the Kings Concession . Yea by his Favour , so did Anselm himself , Though he sought afterwards to wave it . And though he be loath to speak out ( That I say not sooner ) Yet he might have said sooner , and others doe say sooner ; as Ingulph the Abbat of Crowland in the time of the Conquerer , For many yeares past there hath been no free Election of Prelates , but the Kings Court did conferre all dignities according to their pleasure , by a Ring and by a Crosier . And this Custome had held not onely for Many yeares but for many Ages , king Edgar did grant to the monkes of Glastenbury the free Election of their Abbat for ever : but he reserved to him self and to his Heirs the power to invest the Brother elected by the tradition of the Pastorall staffe . Thus for our histories now for our Lawes where of I shall need to cite but three . The First is the Statute or Assise or Memoriall of Clarendon containing part of the ancient Liberties and Customes of the Realme , made in the Generall assembly of the Kingdome , King , Bishops , Peers , to which they gave both their oathes assertory for the truth of it , and Promissory for performance of it . The fourth Custome was this , that when an Arch Bishoprick Bishoprick Abbacy or Priory did fall void , the Election was to be made by such of the Principall Dignitaryes or Members of that respective Church which was to be filled as the king should call together for that purpose , with the kinges consent , in the kings own Chappell . And there the person elected was to doe his Homage and Fealty to the King as to his Liege Lord , The Pope had no part to Act , neither to collate , nor consent , nor confirm , nor Institute , nor induct , nor ordeine . The Second Law is the Statute of Carlile made in the time of Edward the First . The summe of it is this , That the king is the Founder of all Bishopricks , and ought to have the Custody of them in the Vacancyes , and the right of Patronage to present to them . And that the Bishop of Rome usurping the Right of Patronage , giveth them to aliens . That this tendeth to the annullation of the State of holy Church , to the Disinheriting of Kings , and the Destruction of the Realm . And they ordained in full Parliament that this is an Oppression ( that is as much as an entroachment or Vsurpation ) and should not be suffered . The third law was made in the 15th yeare of Edward the third , called the Statute of Provisors , wherein they affirm that Elections were First granted by the Kings Progenitors upon a certain form or Condition to demand Licenfe of the King to chuse , and after the Election to have his Royall Assent . Which Conditions not being kept , the thing ought by reason to resort to his First nature . And there fore conclude , that in case Reservation Collation or Provision be made by the Court of Rome of any Arch Bishoprick &c. Our Soveraign Lord the King and his Heirs shall have and enjoy the Collations for the same time to the said Arch Bishopricks Bishopricks and other dignityes Elective which be of his Aavowre , such as his Progenitors had before the free Election was granted . They tell the King plainly that the Right of the Crown of England and the Law of the Land is such , that the King is bound to make remedyes and Lawes , against such mischiefes . And they acknowledge that he is Advowée Paramont immediate of all Churches , Prebends , and other Benifices which are of the Advowry of holy Church . That is as much as Soveraign Patron of the Church ; Where no Election can be made without the Kings Congé d' Estire or leave antecedent , nor stand good without his subsequent consent ; it is all one as if the Crown did Collate . I come next to the second Branch of the First Question , about the Patronage of the Church , Who hath power to Convocate and Dissolve Ecclesiasticall Assemblyes ? and whether the Crown or the Pope have usurped one upon another in this particular ? I cannot tell whether Henry the eighth or Paul the third , did mistake more about that Aiery title of the head of the english church Henry the eight supposing that the right to convocate and dissolve Ecclesiasticall Assemblyes , and to receive Tenths and First fruits , did essētially follow this Title ; And Paul the third declaringe it to be Hereticall and Schismaticall . To be head of the English Church , is neither more nor lesse then our Lawes and Histories , ancient and Modern , doe every where ascribe to our English Kings . To be Governers of Christians . To be the Advocates of the Church , To be Patrons and Advowées Paramont of all Churches , To be Defenders of the Fa●h there Professed , And to use the Words of the Convocation it self , Ecclesiae Anglicanae Protectores singulares , Vnicos & Supremos Dominos . The same body may have severall heads of severall kinds upon Earth , as Politicall and Ecclesiasticall ; and then that which takes care of the Archirectonicall end , to see that every member doe his Duty , is alwayes Supreme ; That is the Politicall head . This truth Cardinall Poole did see clearly enough , and reconcile the seeming difference by distinguishing between a Regall head and a Sacerdotall head , This truth the French Divines see wel enough , and doubt not to call their King the Terrene head of the Church of his Realme , without attributing to him any Sacerdotall right Wee had our Sacerdotall heads too in Englād , without seeking for thē so far as Rome ; As the Archbishop of Canterbury in the Reigns of our English Monarchs , who of old was Nullius unquam Legati ditioni subjectus , Never subject to the Iurisdiction of any Legate . When the Pope sent over Guy Archbishop of Vienna into England as his Legate throughout Britaigne for the Apostolicall See , It was received with wonder and Admiration of all men . Inauditum scilicet in Britannia cuncti scientes quemlibet hominum super se vices Apostolicas gerere , nisi solum Episcopum Cantuariae : All men did know that it was never heard in Britagne , that any Man whatsoever had Apostolicall power over them , but onely the Archbishop of Canterbury . And accordingly the new Legate did speed , so it followeth , Wherefore as he came so he returned , received as Legate by no man , nor having exercised any part of his Legantine power . This was the ground of that Letter of the English Bishops to the Pope . That the Church of Canterbury might not be deprived of its dignity in his times , and that he would neither Diminish it him self , nor suffer it to be diminished . As appeareth by the Popes acknowledgment in his answer . But to come up close to the Difference , The Question is not whether ●he Bishop of Rome have Authority to call Synods . He is a Bishop , a Metropolitan , a Patriarch , a Prince in his own Dominions . As a Bishop he may Convocate his Diocesse , As a Metropolitan his Province ; As a Patriarch his Patriarchate , under the pain of Ecclesiasticall Censure , more or lesse compulsory according to that Degree of Coactive power which hath been indulged to him in these Distinct Capacities by former Soveraigns : And as a Prince he may convocate his Subjects under Politicall paines . The more these two powers are united and complicated , the more terrible is the Censure . And therefore our kings would have their Bishops denounce spirituall paines also against the Violaters of their great Charters . Spirituall paiues are more heauy then Politicall , but Politicall most commonly are more speedy then Spirituall . And more certain ; Spirituall paines doe not follow an erring Key , but Politicall doe . Neither will I dispute at praesent whether the Bishop of Rome by his reputed Primacy of Order or Beginning of Unity may lawfully call an Oecumenicall or Occidentall Councell , by power purely Spirituall , which consists rather in Advise then in Mandates properly so called , or in Mandates of Courtesy not Coactive in the Exteriour Court of the Church ; considering the Division and Subdivision of the ancient Empire , and the present Distractions of Christendome , it seemeth not altogether in convenient . Wee see the Primitive Fathers did Assemble Synods and ●ake Canons , before there were any christian Emperours , but that was by aurhority meerly spirituall ; they had no coactive power to compell any man against his Will. The Vttermost they could doe was to separate him from their Communion , and to leave him to the Comming or Iudgement of Christ. Let him be Anathema mar an atha . The true Controversy then is this , Whether the Bishop of Rome by his Legates , have Coactive power in the exteriour Court , to Convocate Synods of English Subjects in England , when he will , where he will , whom he will , without their Consents , and without the leave of the Soveraign Prince or King of England , The Case being thus stated determineth it self . Where should the Pope appoint a place of meeting in England without the Leave of the King of England ? Wee see by often experience , that if the Pope have a desire to summon a Councell in Italy , within the Dominions of another Soveraign Prince or Republick , although they be of his own Communion ; he must First aske leave , and obtein leave , before he can tell how to doe it ; Or how should he pretend to any Coactive power in England without the Kings grant or leave , where the power of the Militia and all Coactive force is legally invested in the King. Thus for point of right . Now for matter of Fact , First I doe utterly deny that any Bishop of Rome by his own Authority did Convocate any Synod in the Brittish Island during the First eleven hundred yeares , Or preside in any by his Legates , Or confirm them by his Authority . If he be no table to produce so much as one instance to the Contrary , he may cry guilty to the Vsurpation where of he is accused ▪ and hold his peace forever . Secondly , I doe confesse that after eleven hundred yeares , The Bishops of Rome taking advantage of our civill combustions , and prostituting the reputation of the Apostolicall See to their temporall ends , did by the leave of our Kings , ( not otherwise , ) sometimes call Synods in England , and preside in them . The first Synod held in England by any of the Popes Legats was at London , in the yeare 1125. by Ioannes Cremensis , Which moved England into no smal indignation , to see a thing till then unheard of in the Kingdome of England , A Priest sitting president upon an high throne above Arch Bishops , Bishops , bats &c. But remember my third ground or Consideration of the difference betwen affirmative and negative Presidents . All which this proveth , is that the King did give leave or connive at that time ▪ But it doth not prove , it cannot prove a right to doe the same at other times when the King contradicteth it . Further wee ought to take notice that there is a greate deale of difference , between an Ordinary Synod and an English Convocation . Although in truth our Convocations be Synods ; So called from one word in the Kings writ to Summon them , Convocari facias . All the Clergy of the Realm were not present at an ordinary Synod : but all the whole Clergy , of the Kingdome were present at a Convocation , either in their Persons , or by their Proctors sufficiently authorised . Secondly , the absent Clergy had no such Obligation to the Acts of a Papall Synod , as they had to the Acts of a royall Convocation , sub Hypotheca bonorum omnium , under the Caution or Pledge of all their Goods and Estates . Lastly to drive the naile home , and to demonstrate clearly the Grossenesse of this Papall usurpation ; it remaineth onely to shew that by the Ancient Lawes of England the calling of Convocations or Synods , belonged properly to the King , not to the Bishop of Rome or his Legates . And first by reason . By the Lawes of England more ancient then the Popes intrusion , no Roman Legat could enter into the Kingdome withont the Kings leave , nor continue in it longer then he had his License , as wee shall see hereafter , and therefore they could not convocate any Synods nor doe any Synodicall Act without the Kings leave . Secondly by Records of the English Convocation itself , that the Convocations of the Clergy of the Realm of England are , alwayes have been , and ought to be Assembled by the Kings Writ Anno 1532. Thirdly , by the Form of the Writt , which hath ever been the same in all succeding Ages , constantly directed from the King to the English Arch Bishops for their distinct Provinces , The very Form speakes it English sufficiently ; For certain difficult and urgent Businesses concerning the defence and security of the English Church , and the peace tranquility , publik good and defence of our Kingdome and Subjects , Wee command and require you by that Allegiance and Love which you owe ●o us , that you cause to be convocated with convenient speed in due manner all and singular Bishops of your Province , Deanes and Priors of Cathedrall Churches , &c. And the whole Clergy of your diocesse and Province , to meet before you , &c. Another Writ did alwayes issue from the King for the dissolution , Wee command you that you dissolve or cause to be dissolved this present Convocation , this very day , in due manner , without any delay , &c. Lastly by the concurring Testimonyes of all our Historiographers , That all the space of time of eleven hundred yeares , wherein the Popes did neither call Councells , nor Preside in them , nor Confirm them , and after unto the very Reformation ; Our Kings did both call Councells , and Preside in them , and Confirm them , and own their Lawes : as I have shewed him by the Lawes of Ercombert , Ina , Withred , Alfred , Edwerd , Athelstan , Edmund , Edgar , Athelred , Canutus , and Edward the Confessor , in my Vindication . And particularly that Theodore Arch-Bishop of Canterbury Presided in a Councell , in the Presence of Iohn the Popes Legate . That King Edward Assembled a Synod and Confirmed the Acts of it as Decre●um Regis , The Kings decree : That King Withred called a Councell at Becancelde and Presided in it , and that the decrees of the Councell issued in his name and by his Authority . Firmiter decernimus &c. in my Answer to the Bishop of Chalcedon . All this he pretendeth to have answered : but it is with deep silence . If he desire more Presidents and more witnesses , he may have a cloud of Authors upon holding up his Finger , to prove undeniably that King Henry did not innovate at all in challenging to himself the right to Convocate the Clergy and dissolve them , and confirm their Acts with in his own Dominions but followed the steps of his Ro●al Predecessors in all Ages , from the first planting of religion untill his own dayes . And not onely of his own Ancestors but his Neighbours . The President of Charles the great is very conspicuous . To omit all my former Allegations in this behalf , In the French Synod . I Charlemain Duke and Prince of the Frankes by the Advise of the Servants of God and my Princes , have congregated the Bishops wich are in my Kingdome with the Priests to a Synod , for the feare of Christ to Counsaile me , how the Law of God and Ecclesiasticall Religion may be recovered , which in the Dayes of forepassed Princes is dissipated and fallen to ruine &c. And by the Counsaile of my Clergy and princes we have ordained Bishops through out the Cities and constituted over them Arch-bishop Boniface the Popes Legate , Qui est missus Sancti Petri. And●we have decreed every Yeare to congregate a Synod , that in our Presence the Canonicall Decrees and the Rights of the Church may be restored , and Christian Religion Reformed . And in the Synod of Arles held under the said Emperour , they begin the Synod with a solemne prayer for the Emperour . The Lord of all things establish in the Conservation of his Faith , our Most Serene and religious Lord the Emperour Charles , by whose Command wee are here congregated . And they conclude the Synod with a submission to him , These things which wee judged worthy to be amended , wee have briefly noted and decreed them to be presented to our Lord the Emperour : beseeching his Clemency that if any thing be here wa●tin● , it may be supplied by his Prudence , if any thing be amisse it may be amended by his Iudgement , if any thing be reasonably taxed it may be perfected by his help , through the assistance of the Divine Clemency . So the Councell of Toures begin their Synodicall Acts , That which was enjoined us by so great a Prince we accomplished in meeting at the time and place appointed , Where being congregated wee noted such things by Chapters as needed to be amended according to the Canonicall Rule , to be shewed to our most serene Emperour . So they conclude their Acts , These things wee have ventilated in our Assembly , but how our most pious Prince will be pleased to Dispose of them , wee his faithfull servants are ready at his beck and pleasure with a willing mind . Lastly the Synod called Synodus Cabilonensis in the dayes of the said Emperour beginneth thus , Our Lord Iesus Christ assisting us , and the most renowned Emperour Charles commanding us &c. We have noted out certain Chapters wherein reformation seemed necessary to us , which are hereafter inserted , to be presented to our said Lord the Emperour , and referred to his most sacred Iudgement , to be confirmed by his prudēt examination of those things which wee have reasonably decreed , and wherein wee have been defective , to be supplied by his Wisdome . So they conclude , We have ventilated these things in our Assembly , but how it shall please our most pions Prince to dispose of them , we his fathfull servants with a willing mind are ready at his beck and pleasure . One Egge is not liker to another , then these Synodicall Representations are to our old English Customes , Yet these were Catholick times , when Kings convocated Synods of their own Subjects , and either confirmed or rejected their Acts , as they thought meete for the publick good : aud did give the Popes own Legate his power of presiding in them by their Constitutions , who joined with the rest in these Synodicall Acts. I proceed to the third Branch of the Popes first usurpation , concerning the tying of English Prelates by Oath to a new Allegiance to the Pope . No man can serve two supreme Masters , where there is a possibility of clashing one with another . It is true one is but a Politicall Soveraign , and the other pretendeth but a Spirituall Monarchy : Yet if this supposed Spirituall Monarch , shall challenge either a direct power and Iurisdiction over the Temporall in the exteriour Court , as Pope Boniface did , Nos , nos imperia , regna , principa●us & quicquid habere mortales possunt , auferre & dare posse ; Wee , even Wee have power to take away and give Empires Kingdomes Principalities , and what soever mor●all men are capable of : Or challenge an indirect power to dispose of all temporall things in order to spirituall good , ( which is the opinion of Bellarmine and his party ) Or lastly shall declare those things to be purely spirituall which are truly Politicall , as the Patronage of Churches and all Coactive power in the exteriour Court of the Church . In all such cases the subject must desert the one or the other and either suffer justly as a Traitour to his Prince , or be subjected unjustly to the Censures of the Church , and be made as an Heathen or Publicane . This is a sad case . But this is not all , If this poore subject shall be further perswaded , that his Spirituall Prince hath Authority to absolve him from all Sinnes , Lawes , Oaths , knowing that his temporall Prince doth challenge no such extravagant power , what Emperour or King can have any assurance of the Fidelity of his own naturall subjects ? It is true , a Clerk may sweare allegiance to his King , and Canonicall obediente to his Bishop , but the cases are not like . No Canonicall obedience either is or can be in consistent with true allegiance . The law full Canons oblige without an Oath . And all that Coactive power which a Bishop hath , is derived from the Prince and Subjected to the Prince . The question then is not whether a Pastor may enjoine his Flock to abstaine from an unjust oath ; An oath of allegiance to a naturall Prince is justifiable both before God ād man. Nor yet whether the Clergy have immunities , orought to enjoy immunities such as rēder them more capable of serving God alwayes the first Article in our Great Charter of England . Let the Chur●h injoy her Immunities . The question is not whether Clergy men transgressing of the Canons , ought to be tryed by Canonicall Iudges according to the Canons , especially in the first instance . For by the Law of England the Delinquent was alwayes allowed the liberty to appeale to Caesar. But the question is whether the Pope by any Act or decree of his can acquit English Subjects , or prohibit them to do homage aud sweare Allegiance to their King , according to the Ancient Lawes of the Realme , because they are Clergymen : And can Command them whether the King will or not , to take a new Oath never heard of or practised formerly ; An Oath of Allegiance aud Obedience to himself . So it is called expresly in the Edition of Gregory the thirteenth , Electo in Archiepiscopum sedes Apostolica Pallium non tradet , nisi prius praestet fidelitatis & Obedientiae Iuramentum , The Apostolicall See will not deliver the Pall to an Archbishop elect , unlesse he first take a● Oath of Fidelity aud Obedience . Wee have seen already how Henry the First was quietly seised aud possessed of the Homage of his Prelates aud their Oaths of and their Oaths of Fidelity ; and his Predecessors before him . So wee have heard Platina confessing , that before the Popedome of Paschalis the second , the Homage and Feudall Oaths of Bishops were performed to Lay Men , that is to Kings , not Popes . Thus much Eadmerus and Nauclerus and William of Malmesbury and Hoveden and Iorvalensis doe all assure us . This agreeth sweetly not onely with the Ancient Law of Feuds , from whence they borrowed the name of Investitures : but also is confirmed by the decrees of ancient Councels , as diverse Toletan Councells , and that of Aquisgrane , which who so desireth to see , may find them cited at large by King Iames in his Apology for the Oath of A legiance . But these Oaths , land Homages , and Regal Investitures , as th●y were a Bond of Peace and Vnity between the King and his Clergy , so they were a great Eyesore to the Bishops of Rome , because they crossed their maine Designe to make them selves the onely Liege Lords of the Ecclesiasticks . As appeareth by that severe Check which Adrian the fourth gave Frederick the first , for Requiring Homage and Fealty of Bishops , who are Gods , and for holding their sacred hands in his hands . It staied not here , That Homage and Oath of Fidelity which Gregory the seventh and Calixtus did rob the King of , their immediate Successour Paschalis the second did assume to himself , as wee find by the unanimous consent of all Historiographers , and by the Canon of Paschalis himself recorded by Gregory the ninth , Significasli &c. Thou signifiedst that Kings and the Peers of the Kingdome were moved with Admiration , because the Pall was offered to Thee by our Apocrisiaries , upon Condition to take that Oath which they brought Thee written from us . &c. The Admiration sheweth the novelty of it . He confesseth there , that the Oath was not established by the Canon of any councell , but by Papall Authority , and ●ustifieth it , For feare of further evill ; That is , Apostaring from the Obediēce due to the Apostolick See. The very Title doth assure us that it was an Oath of Fidelity and Obedience What manner of assurance can Soveraign Princes promise themselves of those Subjects , who have sworn Allegiance and Obedience to a forrein Prince . This Form at First was modest and moderate , bounding the Obedience of Arch-Bishops by the Rules of the holy Fathers , as wee find in the old Roman Pontificall : but it was quickly changed from Regulas Sanctorum Patrum , to Regalia Sancti Petri , as wee find in the new Pontificall . The Change in Letters was not great , but in the Sense abhominable , Semel falsus semper praesumitur falsus . He who is apprehended in palpable forgery , is alwayes deservedly suspected of forgery . With what Face can Mr. Serjeant tell us , that where the Method of immediate Tradition hath place , it is impossible for encroachments to gaine Admittance , Where were see such Hocus Pocus tricks plaid before our eyes in their Pontificall . Bellarmine would perswade us that in St. Gregory the firsts time there was such an Oath of Obedience fully made to the Bishop of Rome . But he doth either abuse him self , or seeketh grossely to abuse us First the Oath mentioned in Saint Gregory , was not an Oath of Obedience or allegiance , but promissio cujusdam Episcopi haeresim suam anathematiz ani●s , A promise of a Certeine Bishop anathematizing his haeresy , or an Oath of abjuration . Secondly , the Oath mentioned by Saint Gregory , was not imposed by his authority , but taken freely by the converted Bishop , to satisfie the world and to take away all suspicion of Hypocrisy , ( ne non pura ment● seu simulate reversus existimer ) dictated to his owne Notary by the advise of his Clergy , Notario meo cum consensu presbyteror●m & Diaconorum atque Clericorum , scribendum dictavi . It was no Common Case of all Bishops , neither did it comprehend any such obligation to mainteine the praetended royallties of S. Peter . And as they extended the matter of their Oath , so they did the Subject , about an hundred yeares after in the time of Gregory the niuth , enlarging it from Arch-Bishops to all Prelates , Bishops , Abbats , Priors , And now what remaines , but to cry up the Authority of the Canons above all Imperiall Lawes , Cedant Arma Togae , concedat Laurea Linguae : As Bellarmine doth , who denyeth the superiority of Princes above Clergymen , Principes Seculares respectu Clericorum non sunt Principes , Princes are no Princes of Clerkes , &c. Politicall lawes have no coactive obligation over Clerkes , but onely directive , The Civill lawes of Emperours must give place to the Canons of Popes . What new Monster is this , To receive Protection from the Lawes of Princes , aud to acknowledge no Subjection to the Lawes of Princes ? If Princes should put Church men out of their Protectiō , as Bellarmine exempts them from all Coactive Obligation to the Lawes of Princes , They would quickly find their Errour . It is an honour to Princes to preserve to Church men their old Immunities , but is it a Shame to Churchmen like Swine , to eat the Fruit aud never looke up to the Tree from whence it falleth . Wee have viewed the spoile Committed evidently , when , and by whom . He whose office it was to praeserve all others from spoile , could not preserve himself . It is a Rule in Law , Ame omnia Spolia●us resti●ui debet , Before all other things he that is spoiled ought to be restored to his Right , And our old English Lawes are Diametrally opposite to these new Papall Vsurpations , in all the parts of them . First though the Kings and Kingdome of England , were alwayes carefull to preserve the Privileges of Holy Church . In all our Great Charters that was the first thing was taken Care for , yet not as due by Divine Law , and much lesse by the Lawes of the Pope , ( which they never regarded , ) but as Graces aud Privileges granted by the Kings of England , aud therefore they excluded from benefit of Clergy such sort of delinquents as they thought fit , as Proditores , Traitours against the Person of the King , Insidiatores viarum , such as lay in wait to doe mischief upon the High-wayes ; Depopulatores agrorum , such as depopulated the Land. And the most severe Lawes that ever they made , are the Statutes of Premunire and Provisors against Church-men , for siding with the Bishop of Rome in his Vsurpations , even to the forfeiture of their Goods and Lands , their Losse of their Liberty , and the putting them out of the Kings Protection . Secondly , our Lawes doe acknowledge every where that Homage and allegiance is alwayes due to the King from all Clergymen what soever . Edward the first injoined all the Prelates upon their faith ( or Allegiance ) which they ought him . They know no Fidelity or allegiance which is due to the Pope from any English man either Clergy man or Lay man ; but the just contrary that they are bound by their allegiance to fight for the King against the Pope , for the redresse of these and such like Vsurpations . In the fourteenth Yeare of Richard the second , all the Spirituall Lords did answer unanimously , That if any Bishop of England , were excommunicated by the Pope for having executed the sentences and commandements of the King , The same is against the King and his Crown , And they will and ought to be with the King in these Cases lawfully , and in all other Cases touching his Crown and his Regality , as they be bound in their Allegiance . Our Lawes know no Oath of Allegiance or Fealty due to any person but the King , they make the King to be Advowee Paramont , Supreme Lord and Patron , Guardian , Protector , and Champion of th● Church of England . Lastly these Papall Oaths doe necessarily suppose a Voiage to Rome , either to take the Oath there , or if the Oath was sent them into England , one Clause in the Oath●was , that they should come to Rome in person to receive the Popes Commands within a prefixed time . But this is directly contrary to the Lawes of England , which allow no Subject Clergiman or other , to goe to Rome without the Kings Leave . Thus much both the Prelates and Peers of the Realm told Anselm when he had a mi●d to visit the Pope . Thus much wee find attested by the Generall Assembly of the Kingdome in the Statute or Assise of Clarendon , where one of the Customes or Lawes of the Kingdome is , That No Ecclesiasticall person might depart out of the Kingdome , without the Kings License . No , not though he were expresly summoned by the Bishop of Rome . And at a Parliament held at Northampton in the Reign of Henry the third , it was enacted , that if any persons departed out of the Kingdome , un lesse they would return within a prefixed time , and answer it in the Court of our Lord the King , let them be outlawed . This was the unanimous complaint of the whole Kingdome to the Pope , That the English were drawn out of the Realm by his authority , contrary to the Customes of the Kingdome . No Clergy man may goe to Rome without the Kings License , say the ancient Lawes of the Realm : Every English Prelate● shall come to Rome , upon my command saith the Pope : What Oedipus can reconcile the English Lawes and Papall mandates ? Commonly good Lawes proceed from evill manners , and abuses doe ordinarily precede their Remedies . But by the Providence of our Ancestors our English Remedies were preexistent before their Vsurpations . Non remittitur Pecca●um nisi restituatur ablatum , Vntill they restore those rights whereof they have robbed the King and Kingdome , Wee may pardon them , but they can hope for no forgivenesse from God. I will conclude this point with an ancient Fundamentall Law in the Britannick Island , another●Prince ●Prince ) professing Fidelity and obedience to any one ( besides the King ) Let him lose his head . I come now to the last Branch of the first Papall Vsurpation Tenths and First fruits . If Christ be still crucifyed between two Thieves , it is between an old overgrown Officer of the Roman Court , and a Sacrilegious Precisian . The one is so much for the Splendour of Religion , and the other for the Purity of Religion , that between them● th●y destroy Religion . Their Faces like Samsons Foxes locke contrary wayes , but both of them have Firebrands at their tailes : both of them prate of Heaven altogether , both of them have their hearts nailed to the Earth . On the one side , if it had not been for the Avaricious Practises of the Roman Court , the Papacy might have beē a great advantage to the Christiā world in point of Order and Vnity , at least it had not been so intolerable a Burthē ; It is feared these will not suffer an Eugenius an Adrian or an Alexander to be both honest and long-lived . On the otherside these Counterfeit Zelots do but renew the Policy of the two old Sicilian Gluttons , to blow their Noses in the dishes , that they might devour the meate alone : that is cry down Church Revenues as Superstitious and Dangerous , because they gape after them themselves . If it were not for these two factiōs , wee might hope to see a reconciliation . Self interest and self profit are both the procreating and conserving cause of Disunion . Who would Imagin that the large Patrimony of St. Peter should not contēt or suffice an old Bishop abundantly , without preying upon the poore Clergy for Tenths and First fruits , and God knowes how many other waies ? The Revennes of that See were infinite , yet the Bishops of ten complained of Want : Gods blessing did not goe along with these Ravenous Courses . So Pharohs lean Kine devoured the fat , yet were nothing the Fatter them selves . The first Tenth which the Pope had from the English Clergy was onely a single Tenth of their moveable Goods , not by way of Imposition , but as a Benevolence , or free gift out of Courtesy . But the Roman Bishops having once tasted the sweet , meant not to give over so Non missura cutem nisi plena cruoris ●irudo . The next step was to impose Tenths upon the Clergy , not in perpetuity or as a certain Revenue due to the Papacy , but for a fixed number of yeares , as a stock for the Defence of Christendome against the incursions of the Turke . About the same time First fruits began to be exacted , not generally but onely of the Popes own Clerkes , as a Gratuity , or in plain English as a handsome Cloak of Simony . But he that perfected the Work , and made both Tenths and First fruits a certain annuall Revenue to the See of Rome , was Boniface the ninth , or Iohn the two and twentieth his Successor , so saith Platina , And with him almost all other writers doe agree . This Boniface lived about the year fourteen hundred , whom Turselline maketh to have been the restorer of Papall Majesty , whose prudence did transcend his Age , for he was but thirty yeares old . He was the Vsurper , that tooke away from the Romans the free choise of their Magistrates . Iohn the two and twentieth lived in the time of the Councell of Constance , some thing above the fourteen hundreth yeare . It was he that called the Councell , and was him self deposed by the Councell for grievous Crimes , and the payment of First fruits abolished . For neither the paiment of Tenths nor First fruits did agree with the palate of the Councells of Constance and Basile , Notwithstanding their gilded pretences . The Councell of Constance decreed , that it was not lawfull for the Bishop of Rome to impose any Indictions or Exactions upon the Church , or upon Ecclesiasticall persons in the Nature of a Tenth or any other way . Which Decree was passed in the nineteenth Session , though it be related afterward . According to this Decree Pope Martin issued out his Mandate , Wee Command that the Lawes which prohibit Tenths and other Burthens to be imposed by the Pope upon Churches and Ecclesiasticall persons , be observed more Strictly . And the Councell of Ba●ill Commandeth , that as well in the Roman Court as elswhere &c , Nothing be exacted for Tenths or Firstfruits &c. But for all this the Popes could not hold their Hands . Leo the tenth made a new imposition for three yeares , Ad triennium proxime futurum , for the old ends . And it should seem that their mind was , that thence forward as the cause lasted , so should the imposition . But the Germane Nation were not of the same mind , who made this their nineteenth Grievance , for as much as concerneth Tenth , which Ecclesiasticall Prelates paid yearely to the Pope , which the Germane Princes some yeares since did consent unto , that they should be paid to the See of Rome for a certain time , upō Condition , that this money should be deposited at Rome as a stock , for defence against the Turk , and no otherwise . But the time is effluxed since , and the Princes have learned by Experience ▪ that the moneys have not been imployed agains● the Turkes , but converted to other Vses &c. The Emperour Charles the fifth was not of the same mind , as appeareth by his Letter to Pope Adrian the sixth , where in he reciteth the same fraud , and requireth that the Tenths may be detained in Germany , for that Vse for which they were first intended . Lastly Henry the eighth and the Church and Kingdome of England were not of that mind , nor intended to indure such an egregious cheat any longer , so extremely contrary to the Fundamentall Lawes of the Kingdome , and destructive to them . By which Lawes the King himself ( who onely hath Legislative power in England , ) may not compell his Subjects to pay any such Pensions , without the Good will and Assent of the Arch-Bishops , Bishops , Earls , Barons , Knights Burgesses and other Freemen of the land . Much lesse can a forrain Prince or Praelate whatsoever he be , impose any such payments by his own Authority . This is that which is so often Condemned in our Statutes of Provisors ▪ Namely , the imposing Pensions and exporting the Treasure of the Realme . The Court of Rome is so far from any Pretense of Reparation , that if their Predecessors were living , they were obliged to make restitution . These are all the Differences that are between us ▪ concerning the Patronage of the Church of Englād . Yet now least he should urge that these Lawes alledged by mee , are singular obsolete Lawes , not Consonant to the Lawes of other Christian Kingdomes , I will Paralell them with the Lawes and Liberties of France , which he him self acknowledgeth to be a Catholick Country , as they are recorded in two Authentick Bookes , One of the Rights and Libertyes of the Gallican Church . The Other , The Defence of the Court of Paris for the Liberty of the Gallican Church against the Roman Court , both printed by Authority . First for the Patronage of the Church . The fourth Liberty is , The King hath power to Assemble or cause to be Assembled , Synods Provinciall or Nationall , and therein to treat of such things as concern Ecclesiasticall Order . The seventh Liberty is , The Prelates of the French Church , although commanded by the Pope , for what cause so ever it be , may not depart out of the Kingdome without the Kings Commandement a●d License . The eleventh Liberty is , The Pope cannot impose Pensions in France upon any Benifices having Cure of Soules , Nor upon any other , but according to the Canons &c. The Fourteenth Liberty is , Ecclesiasticall persons may be Convented , Iudged , and sentenced before a secular Iudge for the First enormious Crime , or for lesser offences after a relapse . The fifteenth Liberty is , All the Prelatest of France are obliged to swear Fealty to the King , and to receive from him their Investitures for their Fees and Manours . The nineteenth Liberty is , Provisions , Reserva●iōs , expectative graces have no place in Frāce . This is the brief summe of those Liberties which concern the Patronage of the Gallican Church , agreeing perfectly with our old English Customes . I shall shew him the same perfect Harmony between their Church Liberties and our English Customes , the Assise of Clarendon , the Statutes of Provisors and Premunire , through out . Either Mr. Serjeant must make the Gallican Church Schismaticall , which he dare not doe , and if I conjecture rightly hath no mind to doe : or he must acknowledge our English Lawes to be good Catholick Lawes for Company . Sect. I. Cap. VI. The next Vsurpation which offereth it self to our Consideration , is the Popes Legislative power ouer the Church and Kingdome of England , either in his person or by his Legates ▪ For the clearer understanding whereof , the Reader in the first place may be pleased to take notice , that we receive the ancient Canons of the Catholick church , and honour them more then the Romanists themselves ; as being selected ou● of the Canons of Primitive Councells , before the Roman Bishops did challenge any plenitude of Legislative power in the Church . And especially of the first four General Councells : of which King Iames said most truly , that Publica Ordinum nostrorum Sanctione rec●pta sunt , They are received into our Lawes . We acknowledge that just Canons of Councells lawfully Congregated and lawfully proceeding , have power to bind the Conscience of Subjects as much as Politicall Lawes , in themselves not from themselves as being humane lawes , but from the Ordinance of God , who commandeth Obedience of Subjects to all sorts of Superiours . We receive the Canons of other Primitive Councells , but not with the same degree of Reverence as wee doe the first four generall Councells . No more did S. Gregory of old , No more doth the Pope now in his solemne Profession of his Faith , at his election to the Papacy , according to the decree of the Councell of Constance . That which restrained them , restraineth us . I am more troubled to thinke , how the Pope should take himself to be an Ecclesiasticall Monarch , and yet take such a solemne Oath , In the Name of the Holy and undivided Trinity , Father , Son and Holy Ghost , to keep the Fait● of the Councell of Chalcedon to the least Tittle . What the faith of the Fathers of Chalcedon was in this greate Controversy about the Papacy , may appeare by the six teenth Session , and the Acclamation of the Fathers to the Sentence of the Iudges , Haec justa Sententia , haec omnes dicimus , haec omnibus placent &c. This is a just Sentence , These things wee all say , These things please us all &c Secondly , we acknowledge that Bishops . were alwayes esteemed the proper judges of the Canons , both for composing of them and for executing of them : but with this caution , that to make them Lawes the confirmation of the Prince was required ; and to give the Bishop a coactive power to execute them , the Princes grant or concession was needfull . The former part of this caution is evident , in Iustinians confirmation of the fifth Generall Synod . Haec pro communi Pace Ecclesiarum Sanctissimarum statuimus , haec sententiavimus , sequentes Sanctorum Patrū dogmata , &c. These things wee ordaine , these things wee have sentenced , following the opinion of the Holy Fathers , &c. Quae Sacerdotio visa sunt , & ab Imperio confirmata : Which were approved by the Clergy , and confirmed by the Emperour . The second part of the caution is evident out of the Lawes of William the conquerour , Qui decimam de●inuerit , per justitiā Episcopi , & Regis si necesse fueri● , ad soluttionē arguatur , &c. Who shall detain his Tythe , Let him be convinced to pay it by the justice of the Bishop , and if it be needfull of the King , For these things S. Austin preached and taught , and these things ( that is , both Tythes and jurisdictiō ) were granted frō the King , the Barons , and the People . So hitherto there is no difference betweē us , they acknowledge that the King is the Keeper of both the Tables : and wee say that for the first Table the Bishops ought to be his Interpreters . Thirdly , as wee question not the Popes legislative or coactive power over his own subjects : so we submit to the judgemēt of the Catholick church , whether he ought to have a primacy of order as the successour of S. Peter , and as a consequent thereof , a right ( if he would content himself with it ) to summō Councells , when and where there are no Christian Soveraignes to doe it : and to joyne with other Bishops in making spirituall Lawes or Canons such as the Apostles made , and such as the primitive Bishops made before there were christiā Emperours . But then those Canons are the Lawes of the Church , not of the Pope : As those Canons in the Acts of the Apostles were the Lawes of the Apostolicall College , The Apostles and Elders and Brethren , not the Lawes of S. Peter . Then their Lawes have no Coactive Obligation to compell Christians in the outward Court of the Church against their Wills , or further then they are pleased to submit thēselves . All exteriour coactive power is from the Soveraigne Prince , and therefore when and where Emperours and Kings are Christians , to them it properly belongeth to summon Councells , and to confirm their Canons , thereby making them become lawes . Because Soveraign Princes onely have power to License and Command their Subjects to Assemble , to assign fit places for their Assembling , to protect them in their Assemblyes , and to give a Coactive power to their Lawes , without which they may doe their best to drive away Wolves , and to oppose Heriticks ; but it must be with such Armes as Christ had furnished them withall , that is . persuasions , Prayers , Teares , and at the most seperating them from the Communion of the faithfull , and leaving them to the Iudgement of Christ. The Controversy is then about new upstart Papall Lawes either made at Rome ( such are the decretalls of Gregory the ninth , Boniface the eighth , Clement the fifth and succeeding Popes : ) Or made in England by Papall Legates , as Otho and Othobone ; Whether the Pope or his Legates , have power to make any such Lawes to bind English Subjects , and compell them to obey them against their Wills , the King of England contradicting it . The first time that ever any Canon of the Bishop of Rome , or any legislative Legate of his , was attempted to be obtruded upon the King or Church of England , was eleven hundred yeares after Christ. The first Law was the Law against taking Investitures to Bishopricks from a Lay hand . And the first Legate that ever presided in an English Synod was Iohannes Cremensis , of both which I have spoken formerly . Observe Reader and be astonished , if thou hast so much faith to believe it , That the Pope should pretend to a legislative power over British and English Subjects by divine right , and yet never offer to put it in execution for above eleven hundred yeares . It remaineth now to prove evidently that Henry the eighth by his Statute made for that purpose , did not take away from the Bishop of Rome , any Privilege which he and his Predecessors had held by Inheritance from St. Peter , and been peaceably possessed of for fifteen hundred yeares . But on the contrary , that eleven hundred yeares after St. Peter was dead , the Bishops of Rome did first invade the right of the Crown of England , to make Lawes for the externall Regiment of the Church , which the Predecessors of Henry the eighth had enjoyed peaceably , untill the dayes of William Rufus , nemine contradicente . And that the Kings Lawes were evermore acknowledged to be true Lawes and obligatory to the English Subjects : but that the Popes decrees were never esteemed to be binding Lawes in England , except they were incorporated in to our Lawes , by the King and Church or Kingdome of England . Whence it followeth by irrefragable consequence , that Henry the eighth was not the Schismatick in this particular : but the Pope and those that maintain him , or adhere to him in his Vsurpations . First , for the Kings right to make Lawes , not onely concerning the outward Regimēt of the Church , but even cōcerning the Keys of Order and jurisdiction , so far as to oblige them who are trusted with that power by the Church , to doe their dutyes , it is so evident to every one who hath but cast his Eyes upon our English Lawes , that to bestow labour on proving it , were to bring Owles to Athens , Their Lawes are extant made in all Ages , concerning faith and good Manners , Heresy , Holy Orders , the Word , the Sacraments , Bishops , Priests , Monkes , the Privileges and Revenues of Holy Church , Marriages , Divorces , Simony , The Pope , his Sentēces , his oppressions and usurpations , Prohibitions , Appeales from Eeclesiasticall judges , and generally all things which are of Ecclesiasticall Cognifance ; and this in those times which are acknowledged by the Romanists themselves to have been Catholick . More then this , they inhibited the Popes own Legate to attempt to decree any thing contrary to the Kings Crown and dignity , And if they approved the decrees of the Popes Legates , they confirmed them by their Royall Authority , and so incorporated them into the Body of the English Lawes . Secondly , that the Popes decrees never had the force of Lawes in England without the Confirmation of the King , Witnesse the decrees of the Councell of Lateran as they are commonly called : but it is as cleare as the day to any one who readeth the elevēth , the six and fortieth , and the one and sixtieth Chapters , that they were not made by the Councell of Lateran , but some time after ; perhaps not by Innocēt the third , but by some succeeding Pope . For the author of them doth distinguish himself expresly from the Councell of Lateran , It was well provided in the Councell of Lateran &c. But because that statute is not observed in many Churches , we confirming the foresaid statute doe adde &c. Again , It is known to have been prohibited in the councel , of Lateran , &c. But we inhibiting the same moro strongly &c. How soever , they were the Popes decrees , but never were received as Lawes in England , as wee see evidently by the third Chapter , That the Goods of Clergimen being convicted of Heresy be forfeited to the Church , That all Officiers Secular and Ecclesiasticall should take an Oath at their Admission , into their Office , to their power to purge their Territories from Heresy , That , if a Temporall Lord did neglect , being admonished by the Church , to purge his Lands from Heresy , he should be excommunicated , And if he contemned to satisfy within a yeare , the Pope should absolve his Subjects from their Allegiance . And by the three and fortieth Chapter , That no Ec●●●siasticall person be compelled to swear allegiance to a Lay man. And by the six and fortieth Chapter , that Ecclesiasticall persons be free from taxes . Wee never had any such Lawes , all Goods forfeited in that kind were ever confiscated to the King ; We never had any such Oaths , Every one is to answer for himself ; We know no such power in the Pope to absolve Subjects from their allegiance in our Law ; With us , Clergymen did ever pay Subsidies and taxes as well as lay men . This is one Liberty which England hath , not to admit of the Popes Lawes unlesse they like them . A second Liberty of England is to reject the Popes Lawes in plaine termes . The Pope made a Law for the Legitimation of Children borne afore Matrimony as well as those borne in Matrimony , The Bishops moved the Lords in Parliament , that they would give their consent to the Common Order of the Church : But all the Earles and Barons answered with one voice , that they would not change the Lawes of the Realm , which hitherto had been used and approved . The Popes legislation could not make a Law in England , without the concurrence of the three Orders of the Kingdome : and they liked their own old Lawes better then the Popes new Law. A Third Liberty of England , is to give a legislative Interpretation to the Popes Lawes , which the Pope never intended . The Bishop of Rome by a constitution made at the Councell of Lions , excluded Bigamists ( men twice Married ) from the Privilege of Clergy , that is , that should Marry the second time de futuro : But the Parliament made an Act that the constitution should be understood on this wise , that whether they were Bigamists before the constitution , or after , they should not be delivered to the Prelates , but Iustice should be executed upon them as upon other Lay people . Ejus est Legem Interpretari cujus est condere . They that can give a Law a new sense , may abrogate it if they please . A fourth Liberty of England is to call the Popes Lawes Vsurpations , Encroachments , Mischiefs , contrary to , and destructive of the Municipall Lawes of the Realme , derogatory to the Kings Regality : And to punish such of their Subjects as should pursue them , and obey them , with Imprisonment , with Confiscation of their Goods and Lands , with outlawing them , and putting them out of the Kings Protection . Witnesse all those noble Lawes of Provisors and Premunire , Which we may truely call the Palladium of England , which preserved it from being swallowed up in that vast Gulfe of the Roman Court ; made by Edward the first , Edward the third ; Richard the second , and Henry the fourth . All those Collations , and Reservations , and Provisions , and Privileges , and Sentences , which are condemned in those Statutes ▪ were all grounded upon the Popes●Lawes ▪ and Bulls , and Decrees , which our Ancestors entertained as they deserved . Othobon the Popes Legate in England ; by the Command of Vrban the fifth made a Constitution for the endowment of Vicars in Appropriations , but it prevailed not : whereas our Kings by two Acts of Parliament did easily effect it . No Ecclesiastical Act is impossible to them who have a Legislative power : but many Ecclesiasticall Acts were beyond the Sphere of the Popes Activity in England . The King could make a spirituall Corporation ; but the Pope could not . The King could exempt from the Iurisdiction of the Ordinary ; but the Pope could not . The King could Convert Seculars into Regulars ; but the Pope could not . The King could grant the Privilege of the Cistercians ; but the Pope could not . The King could Appropriate Churches ; but the Pope could not . Our Lawes never acknowledged the Popes plenitude of Ecclesiasticall power , which was the ground of his legislation . Euphemius objected to Gelasius , that the Bishops of Rome alone could not condemne Acatius , ab uno non potuisset damnari . Gelasius answered , that he was condemned by the Councell of Chalcedon , and that his Predecessor was but the Executor of an old Law , and not the Author of a new . This was all the ancient Bishops of Rome did challenge , to be Executors of Ecclesiasticall Lawes , and not single Law makers . I acknowledge that in his Epistle to the Bishops of Dardania , he attributeth much to the Bishops of Rome wich a Councell ; but it is not in making new Lawes or Canons , but in executing old , as in the case of Athanasius and Chrysostome . The Privileges of the Abby of Saint Austin in Englād granted by the Popes , were condemned as null , or of no validity , because they were not ratified by the King , and approved by the Peers . William the Conquerer would not suffer any man within his Dominions to receive the Pope for Apostolicall Bishop , but by his command , nor to receive his letters by any meanes , ●nlesse they were first shewed to him . It is ●ikely this was in a time of Schisme , when there were more Popes then one , but is sheweth how the King did interest himself in the affaires of the Papacy , that it should have no further influence upon his subjects then he thought fit . He who would not suffer any man to receive the Popes letters without his leave , would much less suffer them to receive the Popes lawes without leave . And in his prescript to Remigius Bishop of Lincolne● , know ye all Earles and Viscounts , that I ●ave judged , that the Episcopall ( or Ecclesiasticall ) lawes which have bene of force untill my time in the Kingdome of England , being not well constituted according to the praecepts of the holy Canons , should be amended in the common assembly , and with the Counsaile of my Arch-Bishops and the rest of the Bishops and Abbats , and all the Princes of my Kingdome . He needed not the helpe of any forreine Legislation , for amending Ecclesiasticall Canons and the externall regiment of the Church . Now let us see whether the Libertyes of France be the same with our English Privileges . The second Liberty is this , The Spirituall Authority and power of the Pope is not absolute in Franee ( if it be not absolute then it is not singly Legislative , ) but limited and restreined by the Canons and ancient Councells of the Church . If it be lim●ted by Ancient Canons , then it hath no power to abrogate Ancient Canons by new Canons . Their ancient Canons are their Ecclesiasticall Lawes , as well as ours , and those must be received in that Kingdome . They may be excellent Advisers without reception : but they are no Lawes without publick reception , Canons are no Canons either in England or in France , further then they are received . The third Liberty is , No Command whatsoever of the Pope ( Papall decrees are his chief Commands ) can free the French Clergy , from their Obligation to obey the Commands of their Soveraign . But if Papall power could abrogate the ancient Lawes of France , it did free their Clergy , from their Obedience to their Soveraign Prince . The sixteenth Liberty is , The Courts of Parliament have power to declare null and voide the Popes Bulls , whē they are found contrary to the Liberties of the French Church , or the Prerogative Royall . The twentieth Liberty , The Pope cannot exempt any Church , Monastery , or Ecclesiasticall Body from the jurisdiction of their Ordinary , nor erect Bishopricks into Arch Bishopricks , nor unite them , nor divided them , without the Kings license . England and France as touching their Liberties walk hand in hand . To conclude , the Popes legislative power in England was a grosse Vsurpation , and was suppressed before it was well formed . But they are affraid of the old Rule , Breake ice in one place and it will crack in more . If they did confesse one Errour , they should be suspected of many ; If their Infallibility was lost , all were gone : And therefore they resolve to bear it out with head and shoulders , and in place of disclaiming a single power to make Ecclesiasticall Lawes , and to give them a coactive obligation in exteriour Courts , they challenge a power to the Pope ( some say ordinarily , others extraordinarily ; some say directly other indirectly , ) to make and abrogate Politicall Lawes throughout Christendome , against the Will of Soveraign Princes . They who seem most moderate and Cautelous among them are bad enough , and deserve right well to have their workes inserted into the Rebells Catechisme , If a Civill Law be hurtfull to the Soules of Subjects and the Prince will not abrogate it , If another Civill Law be healthfull to the Soules of the Subjects , and the Temporall Prince will not enact it ; The Pope as a Spirituall Prince may abrogate the one , and establish the other . For Civil power is inferiour , and consequently subject to Spirituall power . And , The Ecclesiastick Republ●ck ought to be perfect and sufficient to atteine its end : But the power to dispose of things Temporall is necessary to atteine Spirituall ends . And , It is not lawfull to chuse an Infidel or Hereticall Prince , but it is the same danger or dammage to chuse one who is no Christian , and to tolerate one who is no Christian , and the determination of the Question whether he be fit to be tolerated or not , belongs to the Pope . In good time . From these premisses , wee may well expect a necessary Collusion . Who ever see such a Rope of Sand , so incoherent to it self , and consisting of such Heterogeneous parts , composed altogether of mistakes ? Surely a man may conclude that either nocte pinxit , The learned Author painted this Cypresse tree in the night , or he hath a pittifull penurious Cause , that will afford no better proofes , But I hope the quarrel is dead or dying , and with it much of that Animosity which it helped to raise in the World. At least I must doe my Adversaryes in this cause that right , I find them not Guilty of it . Let it dye and the memory of it be extinguished for ever and ever . Sect. I. Cap. VII . So I passe over from the Popes Legislative power , to his Iudiciary power . Perhaps the Reader may expect to find something here of that great Controversy between Protestants and Papists ; whether the Pope be the last , the highest , the infallible Iudge of Controversies of faith , with a Councell or without a Councell ? For my part I doe not find them so well agreed at home , who this Iudge is . All say it is the Church , but in Determining what Church it is , they differ as much as they and wee . Some say it is the Essentiall Church by reception , whatsoever the Vniversall Church receiveth is infallibly true ; Others ●ay it is the Representative Church , that is a Generall councell ; Others say it is the Virtuall Church , that it is the Pope ; Others say it is the Virtuall Church and the Representative Church together , that is the Pope with a Generall Councell ; Lastly , others say it is the Pope with any councell , either Generall , or Patriarchall , or Provinciall , or ( I thinke ) his College of Cardinalls , may serve the turne . And concerning his infallibility all men confesse , that the Pope may erre in his Iudgement and in his Tenets as he is is a private Doctor , but not in his Definitions . Secōdly the most men doe acknowledge , that he may erre in his Definitions , if he Define alone without some Councell either generall or Particular . Thirdly others goe yet higher , that the Pope as Pope with a particular Councell may Define erroneously or heretically , but not with a Generall Councell . Lastly many of them which goe along with others for the Popes Infallibility , doe it upon a Condition , Si maturus procedat , & consilium audiat aliorum Pastorum . If he proeeed maturely , and hear the Counsell of other Pastors . Indeed Bellarmine saith that if any man should demand , Whether the Pope might erre if he defined rashly ? Without doubt they would all answer , that the Pope could not define rashly . But this is meer presumption without any colour of proofe . I appeale to every rationall man , of what communiō soever he be , whether he who saith , The Pope cannot erre if he proceed maturely upon due advise , doe presume that the Pope cannot proceed immaturely or without due advise , or not rather that he may proceed rashly and without due advise . Otherwise the condition was vainly and su●e●fluously added , frustra fit perplura quod fieri potest per pauciora . But the truth is , wee have nothing concerning this Question , nor concerning any Iurisdiction meerly Spirituall in all the Statutes of Henry the eighth . They doe all intend Coactive Iurisdiction in the Exteriour Court of the Church : Yet although nothing which he saith doth constrain me , I will observe my wonted Ingenuity . Wee give the Supreme Iudicature of Controversies of Faith to a Generall Councell , and the Supreme Power of Spirituall Censures , which are Coactive onely in the Court of conscience : but if the Soveraign Prince shall approve or confirm the Acts of a generall Councell , then they have a Coactive power in the Exteriour Court , both Politicall aud Ecclesiasticall . There is nothing that wee long after more , then a generall Councell rightly called , rightly proceeding ; or in defect of that a free Occidentall Councell , as Generall as may be . But then wee would have the Bishops to renounce that Oath which hath been obtruded upon them , and the Councell to declare it void . I. A. Bishop &c. will be faithfull to St. Peter , and to the Holy Apostolicall Church of Rome , and to our Lord Pope Alexander &c. I will be an assistent to retein and to defend the Roman Papacy and the Royalties of St. Peter . Where this Oath is esteemed Obligatory , I doe not see how there can be a Free Councell . But I retire my self to that which concerneth our present Question and the Lawes of Henry the eyghth , concerning Iudiciary Power in the Exteriour Court of the Church The First Branch of this third Vsurpation s , Whether the Bishop of Rome can receive Appeales from England , and send for what English Subjects he pleaseth to Rome , without the Kings leave ? The First President , and the onely President that we have of any Appeale out of England to Rome , for the First thousand yeares after Christ , was that of Wilfrid Arch-Bishop of Yorke ; though to speak the truth , that was rather an Equitable then a Legall appeale to the Pope , as the onely Bishop of an Apostolicall Church in the west , and an honorable arbitrator , and a Faithfull Depositary of the Apostolicall Traditions , not as a Superiour Iudge . For neither were the Adverse Parties summoned to Rome , nor any witnesses produced , both which ought to have been done in a Legall Appeale . But the successe was so contrary to the Popes Interest , and the Resolution of the King Church and Kingdome of England so unanimous , That they could not assent to the Popes Legation , because it was against reason that a person twice condemned by the whole Councell of the English , should be restored upon the Popes Letter , that England was never troubled with any more appeales to Rome untill after the Conquest . Neither Durst the Pope send any Bulls or Mandates then , but a plain Letter . The next Appellant was Anselm a Stranger ( who knew not the liberties of England ) in the Dayes of Henry the first , as succeslesse as Wilfrid had bene . Will you trust the Testimony of a King ? ( And I know not why a King should not be trusted for the Customes of his own Kingdome ) Hear King Henry the First the Sonne of the Conquerour , It is a Custome of my Kingdome instituted by my Father , ( instituted indeed , but not first instituted , for it was an old Saxon Custome ) that no Pope be appealed to without the License of the King. Another Law of the same King was , By all meanes wee discharge forrain Iudgements . If you will not trust the King , trust the whole Kingdome upon their Oaths , in the Dayes of Henry his Grandchild . The First English Custom recited in the Assise of Clarendon is this , That all Appeales in England must proceed regularly frō the Archdeacon to the Bishop , from the Bishop , to the Arch Bishop , and if the Arch Bishop failed to doe Iustice , the last cōplaint must be to the King to give order for redresse . If wee will not trust the King and Kingdome , Yet l●t us trust the Pope him self : thus Paschal the secōd writeth to our Henry the first , The Popes Nuncioes and Letters doe find no reception within thy Iurisdiction , There are no Complaints from those parts , no Appeales are destined to the Apostolick See. The Abbat of Thorney found this true by experience , who lay long in prison notwithstanding his Appeale to Rome . The Case is so plaine , that I shall not cite one Authority more in it , but onely one of our Statute Lawes , made not onely by the Assent ( as is usnall ) but upon the prayer , and grievous and clamorous Complaints of the Peers and Commons ; That because People are Drawn out of the Realm to answer things , the Cognisance whereof belongeth to the Kings Courts , and the Iudgements of the Kings Courts are impeached in another Court ( the Court of Rome , ) to the disinheriting of the king and his Crown , and the undoing ●and destruction of the Common Law of the Land ; Therefore it is ordeined , that whosoever shall draw a man out of the Realm in Plea , if he doe not appeare upon Summons and conform to the sentence of the kings Court , he shall forfeit Lands and Goods , be outlawed and imprisoned . Against such Fortifications grounded upon Prescription and Imperiall Lawes , the Canon of the Councell of Sardica will make no great Battery . Take the Councell of Sardica at the best , waving all exceptions , yet certainly it was no generall Councell ; If it were , it had been one of the four first . If it had been a generall Councell it self , three succeeding Popes were much to blame , to Father the Canons of it upon the first Generall Councell of Nice . The Canons of the Councell of Sardica did not bind the Africans of old , much lesse bind us now . Secondly , the Canon of Sardica doth onely give way to Appeales to Rome in cases between two Bishops : but the Court of Rome admitteth Appeales from inferiour Clergy men , from Lay men , from all sorts of men , in all sorts of Causes that are of Ecclesiasticall Cognisance . Thirdly , the Canon of Sardica is a meer permission , no precept , what may be done in discretion , not what ought to be done of necessity : it was proposed with a Si vobis placet , If it please you , and the ground of it is a Complement , Let us honour the Memory of S. Peter . Fourthly , There is one great Circumstance in our Case , which varieth it quite from that proposed by Osius to the Sardican Fathers , that is , that our King and the Lawes of the Realm do forbid Appeales to Rome . If there had been such an Imperiall Law then , doe wee thinke that the Fathers of Sardica would have been so disloyall , or so simple to thinke to abrogate the Imperiall Lawes by their Canons , which are no Lawes but by the Emperours Confirmation ? No , the Fathers of that Age did know their duty too well to their Emperour , and if they could have foreseen what avaricious practises , and what grosse Oppressions , would have sprung in time from this little seed of their Indulgence , they would have abhominated them . Lastly , supposing the Sardican Councell had been of more Authority , and the Canon thereof of more Extent then it was , and more peremptory , and that there had been no such intervening impediment why English Subjects could not make use of that Remedy : yet the Councell of Sardica can give but humane right , And a contrary Prescription for a thousand years , is a sufficient Enfranchisement from all pretence of humane right . The second branch of this Vsurpation , is as cleare as the former , concerning Papall Bulls and Excommunications ; That by our ancient Lawes they cannot be executed in England without the Kings Leave . In the Assise of Clarendon , this is found to be one of the ancient Customes of England , That none of the Kings Servants or Tenents that held of him in Capite , might be excommunicated , or their Lands interdicted , before the King was made acquainted . There was a severe Lawe made in the Reign of the same King , If any man be found bringing in the Popes Letter or Mandate , Let him be apprehended , and let justice passe upon him without delay , as a Traitour to the King and Kingdome . It seemeth that the first and second Henryes , were no more propitious to Rome then Henry the eighth . Take one Statute more ; it was enacted in full Parliament by Richard the secōd , that if any did procure or pursue any such Processes●or excommunications in the Court of Rome , as are there mētioned , that is , concerning presentatiōs to benefices or dignities Ecclesiasticall and they who bring them into the realm , or receive them , or execute them , shall be put out of the Kings protection , their Lands Goods and Chattells be confiscated to the King , and their Bodies attached . They had the same respect for the Popes Bulls as often as they did not like them , in Henry the fourths time , as wee see by the Statute made against those , who brought or prosecuted the Popes Bulls granted in favour of the Cystercians . By the Law of England if any man denounced the Popes Excommunication , without the assent of the King , he forfeited al his Goods , And it is recorded in particular , how the Kings writ issued out against the Bishops of London and Norwich , as being at the Kings Mercy , because contrary to the Statute of Clarendon , by the Popes Mandate , they had interdicted the Lands of Earl Hugh , and had published an Excommunication without the Kings License , which the Pope had given out against him . All these Lawes continued still in force , and were never repealed in England , neither before Henry the eighth began the reformation , nor since by Queen Mary , but have ever continued iu full force untill this day . Lastly for Legates and Legantine courts , there could be no Appeale in Eugland to any Legate or Nuncio without the Kings leave : but all Appeales must be from the Archdeacon to the Bishop , from the Bishop to the Archbishop , from the Archbishop to the King , as we see expresly by the statute of Assise of Clarendon formerly cited . The Kings of England did ever deem it to be an unquestionable right of the Crown ( as Eadmerus testifieth ) to suffer none to excercise the Office of a Legate in England , if the King him self did not Desire it of the Pope , upon some great quarrell that could not be so well Determined by the Arch-bishop of Canterbury and the other Bishops . Which Privilege was consented unto by Pope Calixius . By the Lawes of England , if a Legate was admitted of Courtesy , he was to take his Oath to doe nothing Derogatory to the King and his Crown . Henry the sixth by the counsaile of Humphry Duke of Gloster the Protector , protested against Pope Martin and his Legate , that they would not admit him contrary to the Lawes and Libertyes of the Realm , and dissented from whatsoever he did . And when the Pope had recalled Cardinall Pooles Commission of Legate for England , and was sending another Legate into England , Queen Mary being very tender of her Kinsmans Honour , for all her good affection to Rome , was yet mindfull of this point of old English Law , to cause all the Seaports to be stopped , and all Letters Briefs and Bulls from Rome to be intercepted and brought to her . Shee knew this was an old English , not a new protestant Privilege : Neither would she ever admit the new Legate to appeare as Legate in her presence . Now let us see how these old English Customes doe agree with the French Liberties . The Pope cannot send a Legate a latere into France with power to Reform , Iudge , Collate , dispense , except it be upon the desire or with the Approbation of the most Christian King. Neither can the Legate execute his Charge , untill he hath promised the King under his Oath upon his holy Orders , to make no longer use of the Legantine power in the Kings Dominions then it pleaseth him , That he shall attempt nothing Contrary to the Liberties of the Gallicane Church . And it is lawful to Appeale from the Pope to a future Councell . Another Liberty is , The Commissions and Bulls of Popes are to be viewed by the Court of Parliament , and registred , and published with such Cautiōs as that Court shall Iudge expedient . A third Liberty is , Papall Bulls Sentences Excommunications and the like , are not to be executed in France , without the Kings command or Permission . Lastly , neither the King , nor his Realm , nor his Officers , can be Excommunicated nor Interdicted by the Pope . And as England and France , so all the seventeen Provinces , did enjoy the same Privileges , as appeareth by the Placaet of the Councell of Brabant , dated at Bruxelles May 12 , An. 1653. Wherein they declare , that it was notoriously true , that the subjects of those Provinces , of what State or Condition soever ( that is the Clergy as well as the Laity ) cannot be cited or convented out of the Land , no not before the Court of Rome it self . And that the Censures Excommunications ▪ &c of that Court , might not be published or put in execution without the Kings Approbation . It seemeth that if the Pope had any judiciary power of old , he must seek it nearer Home ; People had no mind to goe over the Alpes to seek for Justice . And that Ordinance of Sainct Cyprian , had place every where among our Ancestours , Seing it is decreed by all , and it is equall and just that every mans cause be heard there where the Crime was committed , and a Portion of the Flock is assigned to every Pastor , which he may rule and govern , and must render an account of his Actions to the Lord ; It behoveth those whom wee are over , not to run up and down , nor to knock Bishops who agree well , one● against another , by their Cunning and deceitfull Rashnesse ; but to plead their Cause there , where they may have both Accusers and Witnesses of their Crime . Vnlesse the Authority of the African Bishops who have Iudged them already , seem lesse to a few desperate and lost persons &c. To say S. Cyprian meant not to condemne appeales , but onely the bringing Causes out of Africk to Rome in the first Instance , is a shift as desperate as that of those Fugitives . For St. Cyprian telleth us plainly that the cause was already Iudged , and sentence given in Africk ; The first Instance was past , and this Canon was made against Appeales out of Africa to Rome . Sect I. Cap VIII . So from his Iudiciary power I come to Papal dispensations , the last of the grosser Vsurpations of the Bishops of Rome . Where I have a large Field offered me to expatiate in , if I held it so pertinēt to the present Controversy . The Pharisees did never dilate their Philacteries so much as the Roman Courtiers did their dispensative power . The Pope dispenseth with Oathes , with Vowes , with Lawes , he looseth from Sinnes , from Censures , from Punishments . Is not this a strange Key , which can unlock both sinnes , and censures , and Punishments , and Lawes , and Oaths , and Vowes , where there are so many and so different wards ? It is two to one that it proveth not a right Key , but a Picklock . Their doctrin of Dispensations was foule enough , especially in such cases as concern the Law of God or Nature ; as Oaths , Vowes , Leagues , Marriages , Allegiance . For either they make the dispensation to be onely Declarative ; and then the Purchaser is meerly Cheated , who payes his money for nothing : Or else they make all Contracts , Leagues , promises to be but Conditionall , If the Pope approve them , which destroyeth all mutuall trust and humane Society : Or thirdly they make the Popes Dispensations , to be a taking away of the matter of the Vow or Oath , that is , the Promise ; as if the Papall power could recall that which is past , or make that to be undone to day which was done yesterday , or that not to be promised which was promised : Or lastly they doe dispense with the Law of God and Nature , as they doe indeed , what soever they pretend to the Contrary , or all this kind of dispensations signify nothing . But the Practise of Dispensations was much more foule . Witnesse their Penitentiary Taxe , wherein a man might see the Price of his Sin before hand , Their common Nundination of Pardons , Their absolving Subjects from their Oaths of Allegiance , Their loosing of Princes from their solemne Leagues , of Married people from the Bonds of Matrimony , of Cloysterers from their Vowes of Celibate , of all sorts of persons from all Obligations Civill or sacred . And whereas no Dispensation ought to be granted without just cause , now there is no cause at all inquired after in the Court of Rome , but onely the Price . This is that which the nine choise Cardinalls laid so close to the conscience of Paul the third , How Sacred and Venerable the Authority of the Lawes ought to be , how unlawfull and pernicious it is to reape any gaine from the exercise of the Keys . They inveigh sadly throughout against dispēsatiōs , and among other things that Simoniacall persons were not affraid at Rome , first to commit Simony , and presently to goe buy an Absolutiō and so reteine their Benefice . Bina Venena juvant . Two grosse Simonies make a title at Rome , Thankes to the Popes dispensations . But I must contract my discourse to those Dispensations which are intended in the Lawes of Henry the eight , that is , the power to dispense with English Lawes in the Exteriour Court , Let him bindor loose inwardly whom he will , whether his Key erre or not , we are not concerned . Secondly as he is a Prince in his own Territories , he that hath power to bind , hath power to loose , He that hath power to make Lawes , hath power to dispense with his own Lawes . Lawes are made of Common Events . Those benigne Circumstances which happen rarely , are left to the dispensative Grace of the Prince . Thirdly as he is a Bishop , whatsoever dispensative power the ancient Ecclesiasticall Canons , or Edicts of Christian Emperours , give to the Bishop of Rome within those Territories which were subject to his Iurisdiction by Humane right , we do not envy him ; So he suffer us to enjoy our ancient Privileges and Immunities , freed from his encroachments and Vsurpations . The Chief ground of the Ancient Ecclesiasticall Canon was , Let the Old Customes prevaile . A Possession or Prescription of eleven h●ndred yeares , is a good ward both in Law and Conscience against humane Right , and much more against a new pretense of divine right . For eleven hundred yeares our Kings and Bishops enjoyed the ●ole dispensative power , with all English Lawes Civill and Ecclesiasticall . In all which time he is not able to give one Instance of a Papall Dispensation in England , nor any shadow of it when the Church was formed . Where the Bishops of Rome had no Legislative power , no Iudiciary power in the Exteriour Court , by necessary consequence they could have no Dispensative power . The first reservation of any Case in England to the Censure and absolution of the Pope , is supposed to have been that of Albericus the Popes Legate , in an English Synod in the yeare 1138. Neque quisquam ei praeter Romanum Pontificem , nisi mortis urgente periculo , modum paenitenttae finalis injungat . Let no man injoyn him the manner of finall Pennance but the Bishop of Rome , except in danger of death . But long before this , indeed from the beginning , our own Bishops ( as the most proper Iudges , who lived upon the place and see the nature of the Crime and the degree of the Delinquents Penitence or Impenitence , ) did according to equity relaxe the rigour of Ecclesiasticall Canons ; as they did all over the Christian world , before the Court of Rome had usurped this gainfull Monopoly of Dispensations . In the Lawes of Alured alone , and in the conjoint Lawes of Alured and Gu●thrun , we see how many sortes of Ecclesiasticall crimes were dispēsed withall by the sole authority of the King and Church of England , and satisfaction made at home to the King , and to the Church , and to the Party grieved , or the Poore , without any manner of reference at all to the Court of Rome , or to any forrein Dispensation . The like we find in the the lawes of some other Saxon Kings . There needed no other paenitentiary taxe . Dunstan the Arch-Bishop had Excommunicated a great Count , He made his Peace at Rome , and obteined the Popes Commaund for his restitution to the bosome of the Church . Dunstan answered , I will obey the Pope willingly when I see him paenitent , But it is not Gods will that he should lie in his sinne free from Ecclesiasticall discipline to insu●t over us . God forbid that I should relinquish the law of Christ for the cause of any mortall man. Roman dispensations were not in such Request in those daies . The Church of England dispensed with those Nunnes , who had fled to their Nunneries not for the love of religiō , but had takē the veile upon them meerly for feare of the French ; and this with the counseile of the King in the daies of Lanfranke : and with Queene Maud the wyfe of Hēry the First in the like case , in the daies of Anselme , without any suite to Rome for a forreine dispensatiō . There can be nothing more pernicious then where the sacred Name of Law , is prostituted to avaricious ends ; Where Statutes or Canons are made like Pitfals or Traps to catch the Subjects by their purses ; where profitable faults are cherished for private Advantage by Mercinary Iudges , as beggers doe their sores . The Roman Rota doth acknowledge such ordinary avaricious Dispensations , to be Odious things . The Delected Cardinalls make them to be sacrilegious things , an unlawfull selling of the power of the Keys . Commonly they are called Vulnera Legum , The wo●nds of the Lawes : And our Statutes of Provisers doe stile them expresly the undoing and Destruction of the Common Law of the Land. The King , the Lords Spirituall and Temporall , and the whole Common wealth of England , complained of this abuse as a mighty Grievance ; Of the frequent comming among them of this infamous Messenger the Popes Non Obstante , ( that is his Dispensations ) by which Oaths , Customes , Writings , Grants , Statutes , Rights , Privileges , were not onely weakened but exinanited . Sometimes these Dispensative Bulls came to legall Tryalls , and were condemned . By the Law of the Land the Arch-Bishop of Canterbury was Visiter of the Vniversity of Oxford , Boniface the eyght by his Bull dispēsed with this law , and exēpted the Vniversity from the Iurisdiction of the Arch-Bishop . Whereupon there grew a Controversy , and the Bull was decreed voide in Parliament by two succeding Kings , as being obtained to the Prejudice of the Crown , the weakning of the Lawes and Customes of the Kingdome , ( in favour of Lollards and hereticks ) and the probable Ruine of the said Vniversity . How the Liberties of France and the Lawes and Customes of England doe accord in condemning this Vsurpation wee have seen formerly , The power of the Pope is not absolute in France , but limit●ed and restrained by the Canons of Ancient Councells . If it be Limitted and restrained by Ancient Canons , then it is not Paramount above the Canons , then it is not dispensative to give Non Obstante's to the Canons . And the Popes Legate may not execute his Commission , before he have promised under his Oath upon his holy Orders , that he will not attempt any thing in the exercise of his Legantine power to the Prejudice of the Decrees of Generall Councells , or the Privileges of the French Church . Then he must give no Dispensarions against the Canons , or Contrary to those Privileges . Thus we have viewed all the reall differences between the Church of Rome and us , concerning Papall power which our Lawes take notice of . There are some other pet●y Abuses which we complain of , but they may be all referred to one of these four heads , The Patronage of the Church of England , The Legislative , The Judicary , and Dispensative powers . Other differences are but the Opinions of particular Persons : But where no Law is there is no Transgression . Wee have seen evidently , that Henry the eighth did cast no Branch of Papall power out of England , but that which was diametrally repugnant to the Ancient Lawes of the Land , made in the Reign of Henry the fourth , Richard the second , Edward the third , Edward the first , Henry the third , Henry the second ; And these Lawes ever of Force in England , never repealed , no not so much as in Queen Maryes time , when all the Lawes of Henry the eigh●h and Edward the sixth which concerned the Bishop of Rome were repealed . So that I professe clearly , I doe not see what advantage Henry the eighth could make of his own Lawes , which he might not have made of those anciēt lawes ; except onely a gawdy title of Head of the English Church , which survived him not long ; and the Tenths and first fruits of the Clergy , which was so late an usurpation of the Pope , that it was not in the nature of things , whē those ancient lawes were made . And since I have mentioned the Novelty of that upstart Vsurpation , give me leave to let you see how it was welcommed into England , whilest it was but yet hatching with the shell upon the Head of it , By a Law of Henry the fourth , about an Hundred yeares before Henry the eyghth , ( so late this Mushrom began to sprout up . ) For the grievous Complaints made to the King by his Commons in Parliament , of the horrible Mischiefs and Damnable Custome which is introduced of new in the Church of Rome , that none could have Provision of an Archbishoprick , untill he had compounded with the Popes Chamber to pay great excessive summes of money , as well for the First fruits as other lesser Fees and Perquisites , &c ▪ The King ordeineth in Parliament , as well to the Honour of God as to eschew the Dammage of the Realm and perill of soules , That whosoever shall pay such summes should forfeit all they had , or as much as they might forfeit . Wherein are Henry the eights Lawes more bitter against the Bishop of Rome , or more severe then this is ? To conclude , we have seen the precise time when all these Weeds did first begin to peep out of the earth , The very first Introduction to the intended Pageant , was the spoiling of Christian Kings of the Patronage of the Church , which Bellarmine confesseth that they held , Per non breve tempus , For a long time . A long time indeed , so long as there had been Christian Princes in the world , from Constantine the Great to Henry the fourth in the Empire ; and yet longer with us in Brittaine , from King Lucius to Henry the First . The Clergy of Liege say , Nimium effluxit tempus quo hae● consuetudo incepit , & e. It is too long since this Custome ( of swearing fidelity to Princes ) did begin . Aud under this Custome Holy and Reverend Bishops have yielded up their soules to God , giving to Caesar that which was Caesars , and to God that which was Gods. But thē rose up Pope Hildebrand otherwise called Gregory the seventh , Fortissimus Ecclesiae Dei Vindex , The most undaunted Vindicator of the Church of God , Who feared not to revoke and defend the old Holy Ecclesiasticall Lawes . With this accordeth the Church of Liege , Hildehran . dus Papa Author hujus Novelli Schismatis , primus Levavit Sacerdotalem Lanceam contra Diadema Regni &c. Pope Hildebrand the author of this new Schisme , first lift up his Episcopall Lance against the Royall diadē . And a little after , Si utriusque Legis totam Bibliothecam &c. If I turn over the whole Library of the old and new Law , and all the ancient Expositors thereof I shall not find an Example of this Apostolicall precept , onely Pope Hildebrand perfected the Sacred Canons , when he Commanded Maud the Marchionesse to subdue Henry the Emperour , for remission of her Sinnes . I take no exceptions to the person of Pope Hildebrand , others have done it sufficiently . Whether the Title of Antichrist was fastened upon him justly or injustly , I regard not . Yet it was in the time of this Hildebrand and Paschalis his Successor , that the Arch-bishop of Florence affirmed by revelatiō , ( for he protested that he knew it most certainly ) that Antichrist was to be revealed in that age . And about this time the Waldenses , ( of whom St. Bernard saith that if we inquire into their Faith , nothing was more Christian , if into their Conversation , nothing was more irreprehensible , ) made their Secession from the Bishop of Rome . And not long after in the yeare 1120. published a Booke to the world that the great Antichrist was come ; That the present Governers of the Roman Church , armed with both Powers Secular and Spirituall , who under the specious Name of the Spouse of Christ did oppose the right way of Salvation , were Antichrist . But I cannot but wonder what are those old holy Ecclesiasticall Lawes which Bellarmine mentioneth , Those Institutions of the Holy Fathers which Hildebrand himself professeth to follow , Sanctorum Patrum instituta sequen●es ; Why doe they mention what they are not able to produce , or pretend what they never can perform ? Bellarmin hath named but one poore counterfeit Canon , without Antiquity , without Authority , without Vse , without Truth . If Mr. Serjeant be able to help him with a recruit , it would come very seasonably : for without some such helps , his pretended Institutions of the Fathers will be condemned for his own Innovations , and for arrant Vsurpations , and the Guilt of Schism will fall upon the Roman Court. Sect. I. Cap. IX . But I expect it should be objected , that besides these Statutes which concern the Patronage of the English Church , the Legislative , the Iudiciary , the Dispensative power of Popes , there are two other Statutes made by Henry the eighth ; The one an Act for extinguishing the Authority of the Bishop of Rome , The other an Act for establishing the Kings Succession in the Crown , wherein there is an Oath , that the Bishop of Rome ought not to have any Iurisdiction or Authority in this Realm . And that it is declared in the 37. Article of our Church , that the Bishop of Rome hath no Iurisdiction in this Kingdome of England . And in the Oath ordained by Queen Elisabeth That no Forrein Prelate hath or ought to have , any Iurisdiction or Authority Ecclesiasticall or Spirituall with in this Realm . I answer this Objection three wayes . First as to the two Lawes of Henry the eighth , They are both repealed long since by Queen Mary , and never were restored by any succeding Prince , If there were any thing blame worthy in them let it dye with them . I confesse I approve not the Construing of one Oath for another , nor the swearing before hand to Statutes made or to be made . But , De mortuis nil nisi bonum . Secondly , I answer according to the equity a● my second ground , that although it were supposed that our Ancestors had over reached themselves and the truth in some expressions : yet that concerns not us at all , so long as we keep our selves exactly to the Line and Level of Apostolicall Tradition Thirdly and principally I answer , That our Ancesters meant the very same thing that we doe . Our onely difference is in the use of the Words Spirituall Authority or Iurisdiction , Which we understand properly of Iurisdiction purely Spirituall , which extendeth no further then the Court of Conscience . But by Spirituall Authority or Iurisdiction , they did understand Ecclesiasticall Iurisdiction in the Exteriour Court , which in truth is partly Spirituall partly Politicall ; The interiour habit which enableth an Ecclesiasticall Iudge to Excommunicate , or Absolve , or degrade , is meerly Spirituall , but the Exteriour Coaction is Originally Politicall . So our Ancestors cast out Externall Ecclesiasticall Coactive Iurisdiction , The same doe wee : They did not take away frō the Pope the power of the Keyes , or Iurisdictiō purely Spirituall ; No more doe wee . To cleare the whole businesse , We must know , that in Bishops there is a threefold power ; The first of Order , The second of Interiour jurisdiction , The third of Exteriour jurisdictiō . The first is referred to the Consecrating and Administring of the Sacraments , The second to the Regiment of Christians in the interiour Court of Conscience , The third to the Regiment of Christian people in the Exteriour Court of the Church . Concerning the two former , I know no Controversy between the Church of Rome and us but one , Whether the Bishop of Rome alone doe derive his Iurisdiction immediatly from Christ , and all other Bishops do derive theirs mediatly by him ? Yet I confesse this Controversy is but with a part of the Church of Rome : For many of them are of our mind , that all Bishops hold their Iurisdiction immediatly from Christ , as well as the Pope . And if it were otherwise , it were the grossest absurdity in the world . For thousands of Bishops in Christendome , doe not at all derive their holy Orders from S. Peter , or any other Roman Bishop , either mediatly , or immediatly ( especially in Asia and Africa , ) but frō the other Apostles . Must all these poore Bishops wāt the Key of Iurisdiction , and be but half Bishops , to humour the Court of Rome ? For they never had ordination , or Delegation , or Commission from Rome , either mediatly or immediatly , yet the Christiā World hath evermore received them for true complete Bishops . But we have a Controversy with some others , who acknowledge no power of Governing in a Bishop but meerly directive , neither more nor lesse then a Phisitian hath over his Patient , To advise him to abstain from some meats because they are hurtfull to him ; which advise the Patient , may either obey or reject without sinne . But all the Schooles have tyed two Keys to the Churches Girdle , the Key of Order and the Key of Iurisdiction , and I doe not mean to rob my Mother of one of her Keys . What will ye , shall I come unto you with a Rod ? A rod is more then chiding . The principall Branch of this Rod is Excommunication ( a Punishment more to be feared in the Iudgement of the Fathers then all earthly Paines , ) The Spirituall Sword , Like the cutting of a member in the Body naturall , Or the out lawing of a Subject in the body Politicall . It is a Question in the Schooles , whether the Pastors Sentence in binding and loosing , be onely Declarative , or also ●perative ? As if such glorious promises , and so great solemnity where with this power was given , did imply a naked declaration ; Keys are not given to signify the doore is open or shut , but to opē or shut it indeed . For my part I have alwayes esteemed this Questiō , to be a meer Logomachy or Contention about words . They who make the Sentence onely declarative in respect of man , doe acknowledge it to be operative in respect of God. And they who make it to be Operative , make it to be Operative by the power of God , not of mā . Whether the effect be attributed to the principall cause , or to the Instrument , being rightly understood , it is both wayes true . But this will not excuse our Innovators , who have robbed the Church of one of her Keys , the Key of Spirituall jurisdiction . They are so Iealous of the honour of God , that they destroy the beauty of the world , and jumpe over the backes of all second causes ; and so they would make the holy Sacraments to be bare Sigus . As it was said of old , the sword of the Lord and of Gideon : so we may say now , the Key of Christ and his Pastor . St. Paul taxeth the Corinthians for saying I am of Paul , I am of Apollo , I am of Cephas , I am of Christ , What ( saith he ) is Christ divided ? Is Christ divided from his Ministers ? As it is an Errour on the one hand to depend so much upon Paul , and Apollo , and Cephas , or any of them , as not to depend principally upon Christ : so it is an Errour on the other hand so depend so upō Christ , as to neglect Paul Apollo and Cephas . In summe Christ made his Apostles not onely Lawiers to give Advise , but Iudges to give Sentence . He gave them not onely a Command but a Commission , As my Father sent me , so send I you , That is , I doe constitute you my Deputies , and Surrogates , with as ample power and commission as my Father gave me ; Bind , Loose , Remitt , Retein , whatsoever you doe on earth ( Clave non errante , as long as your Key erreth not ) I confirm in heaven . This is the Difference between the binding and loosing of Christ , and the binding and loosing of his Ministers ; His power is Originall , Primitive Soveraign , Imperiall ; Their power is derivative , Subordinate , Delegate , Ministeriall . His Sentence is absolute ad Senten●iandum simplicit●er ; Their Sentence is Conditionall ad Sententiandum si . His Key never erreth , Their Key may erre and many times doth erre . To conclude the Apostles had a legislative power , It seemed good to the Holy Ghost and to us , to lay upon you no greater Burthen then these Necessary things . The Observation of Sunday , was an Apostolicall precept , so is the Order of Deacons . They had a Iudiciary power , and their Tribunalls ; Against an Elder receive not an Accusation , but before two or three witnesses . They had a dispensative power , To whom I forgave any thing for your sakes , forgave I it in the person of Christ ? But all this is onely in the interiour Court of Conscience . The third power of Bishops , is the power of exteriour Iurisdictiō in the Court of the Church , whereby men are compelled against their wills by Exteriour Meanes . This the Apostles had not frō Christ , nor their Successours frō them , Neither did Christ ever assume any such power to him self in the world , My Kingdome is not of this world : And , Man who made me a Iudge or divider over you ? Yet the greatest Controversies at this day in the Ecclesiasticall Court are about Possessions , as Glebes , Tithes , Oblations , Portions , Legacies , Administrations , &c. And if it were not for these , the rest would not be so much valued , in Criminibus non in Possessionibus potestas vestra , quontam propter illa & non propter has accepistis Claves regni Caelorum , Saith , St. Bernard well to the Pope . Your power is in Crimes not in possessions , for those and not for these you received the Keys of the kingdome of Heaven . But suppose the Controversy to be about a Crime , Yet who can summon another mans Subjects to appear where they please , and imprison or punish them for not appearing without his leave ? All that power which Ecclesiasticall Iudges have of Externall Coaction , they owe it wholy either to the Submission of the parties , where the Magistrate is not Christian ( as the Iewes at this day doe undergoe such Penitentiall Acts as are enjoined them by their Superiours ; because the Reverence of them who obey , doth supply the defects of their power who Command ) Or where the Magistrate is Christian , they owe it to his Gracious Concessions . Of which if any Man doubt , and desire to see how this Coactive power , how these externall Privileges , did first come to be enjoyed by Ecclesiasticall persons , Let him read over the first booke of the Code , and the Authenticks or Novels of Iustinian . And for our English Church in Particular , let him consult with our best Historiographers . Eadmerus was one whom they need not suspect of partiality , as being Pope Vrbanes own Creature , and by his speciall appointment placed over Anselm , at his own intreaty , as a Superviser to exercise his Obedience . Whose injunctions had so much power over him , that if he placed him in his Bed , he would not onely not rise without his Command , but not so much as turn him self from one side to another . Vt cum Cubili locasset , non solum sine praecepto ejus non surgere● sed nec latus inverteret . What Marvell is it if the ancient Liberties of the English Church went first to wrack in Anselms Dayes , about the Yeare of our Lord 1000 ( for he died Anno 1109 ) who being a Stranger Primate had so totally surrendered up his own reason to the Popes Creature ? Yet this Eadmerus saith of Lanfranke , His wisdome recovered other Customes , which the Kings of England by their Munificence , had granted to the Church of Canterbury in ancient times , and established them for ever by their sacred Decrees , that it might be most free in all things . All externall exemption and Coaction is Politicall , and proceedeth originally from the Soveraign Prince . This is that which S. Paul teacheth us , The weapons of our warfare are not Carnall . The weapons of the Church are Spirituall , not worldly , not externall : But Citations , and Compulsories , and Significavits , and Writs ad excommunicatum capiendum ( which are not written by the Bishops own hand , yet at his beck , ) and Apparitors , and Iaolers , &c , Are Weapons of this world , and tend to externall Coaction . For all which , the Church is beholden to the Civill power , to whom alone externall Coaction doth properly and originally belong . This is that which St. Chrysostome observed in his comparison between a Bishop and a Shepheard , It is not lawfull to cure men , with so great Authority as the Shepheard cureth his Sheep . For it is free for the Shepheard , to bind his sheep , to drive them from their meat , to burn them , to cut them : But in the case of the Bishop , the Faculty of curing consisteth not in him who administreth the Phisick , but in him that is sick , &c. St. Chrysost. speaketh of power purely Spirituall , which extendeth it self no further thē the Court of consciēce , where no man can be cured against his will : But Soveraign Princes have found it expediēt , for the good both of the Church and of the Commonwealth , to strengthen the Bishops hāds , by imparting some of their Politicall authority to him ; from whose gracious indulgence , all that externall coactive power which Bishops have , doth proceed . Now to apply this to our purpose . Wheresoever our Lawes doe deny all Spirituall Iurisdiction to the Pope in England , it is in that sense that wee call the exteriour Court of the Chur●h , the Spirituall Court ; They doe not intend at all to deprive him of the power of the Keys , or of any Spirituall power that was bequeathed unto him by Christ or by his Apostles , when he is able to prove his Legacy . Yea even in relation to England it self , Our Parliaments never did pretend to any power to change or Abridge divine right . Thus much our very Proviso in the body of our Law doth testify , that it was no part of our meaning , to vary from the Articles of the Catholick Faith in any thing , Nor to vary from the Church of Christ in any other thing , declared by the holy Scripture and the word of God , necessary to salvation . If wee have taken away any thing that is of divine right , it was retracted before it was done . Then followeth the true Scope of our Reformation , Onely to make an Ordinance by Pollicies necessary and convenient , to represse Vice and for good Conservation of the Realm in peace , unity , and tranquillity , from ravine and spoile , insuing much the ancient Customes of this Realm in that behalf . That wich professed it self a Politick Ordinance doth not meddle with Spirituall Jurisdiction . If it had medled with Spirituall Iurisdiction at all , it had not insued the ancient Customes of the Realm of England , In summe that externall Papall power which we rejected and cast out , and which onely we cast out , is the same which the English Bishops advised A●selm to renounce , when it was attempted to be obtruded upon the Kingdome , But know , that all the Kingdome complaineth against thee , that thou endeavourest to take away from our Common Maister the Flowers of his Imperiall Crown , Whosoever takes away the Customes which pertein to his royall dignity , doth take away his Crown and Government together : for we prove that one cannot be decently had without the other . But we beseech the consider , and cast away thy Obedience to that Vrban , who cannot help the if the King be offended , nor hurt thee if the King be pacified . Shake of the yoke of Subjection , and freely , as it becomes an Arch-bishop of Canterbury , in all thy Actions expect the Kings pleasure and Commands . What soever power our Lawes did divest the Pope of , they invested the King with it : but they never invested the King with any Spirituall power or Iurisdiction , witnesse the Injunctions of Queen Elisabeth , witnesse the publick Articles of our Church , witnesse the Professions of King Iames , witnesse all our Statutes themselves , wherein all the parts of Papall power are enumerated which are taken away ; His Entroachments , his Vsurpations , his Oaths , his Collations , Provisions , Pensions , Tenths , First fruits , Reservations , Palls , Vnions , Commendams , Exemptions , Dispensations of all kinds , Confirmations , Licenses , Faculties , Suspensions , Appeales , and God knoweth how many pecuniary Artifices more : but of them all , there is not one that concerneth Iurisdiction purely Spirituall , or which is an essentiall right of the power of the Keys ; They are all Branches of the Externall Regiment of the Church , the greater part of them usurped from the Crowne , sundry of them from Bishops , and some found out by the Popes themselves ; as the payment for Palls , which was nothing in S. Gregoryes time , but a free gift or liberality or bounty , free from imposition and exaction . Lastly consider the grounds of all our grievances , expressed frequently in our Lawes , and in other writers , The disinheriting of the Prince and Peers , The destruction and Anullation of the Lawes and the Prerogative Royall , The Vexation of the King Liege people , The impoverishing of the Subjects , the draining the Kingdome of its treasure , The decay of Hospitality , The disservice of God , And filling the Churches of England with Forreiners , The excluding Temporall Kings and Princes out of their Dominions , The Subjecting of the Realm to spoil and ravine , grosse Simoniacall contracts , Sacrilege , Grievous and intolerable oppressiōs and extortions , Iurisdiction purely Spirituall doth neither disinherit the Prince nor the Peers , nor destroy and anull the Lawes and Prerogative royall , nor vex the Kings Liege people , nor impoverish the Subject , nor draine the Kingdome of its Treasures , nor fill the Churches with Forreiners , nor exclude Temporall Kings out of their Dominions , nor subject the Realm to spoile and Ravine . Authority purely spirituall is not guilty of the decay of Hospitality , or disservice of Almighty God , or Simony , or Sacrilege , or oppressions and extortions ▪ No , No , it is the externall regiment of the Church , by new Roman Lawes and Mandates , by new Roman Sentences and Iudgements , by new Roman Pardons and dispensations , by new Roman Synods and Oaths of Fidelity , by new Roman Bishops and Clerkes ; It is your new Roman Tenths , and First fruits , and Provisions , and Reservations , and Pardons , and Indulgences , and the rest of those horrible mischiefs and damnable Customs , that are apparently guilty of all these evills . These Papall Innovations we have taken away indeed , and deservedly , having shewed the expresse time and place and person , when and where and by whom , every one of them was first introduced into England . And we have restored to every Bird his own Feather , To the King his Politicall Supremacy , to the Peers their Patronages , to the Bishops that Iurisdiction which was due to them , either by Divine right or Humane right . More then these Innovations we have taken nothing away , that ▪ I know of . Or rather it is not wee , nor Henry the eighth , who did take these Innovations away : but our Ancesters by their Lawes , three , foure , five hundred yeares old ; so soone as they began to sprout out , or indeed before they were well formed , as their Statutes yet extant doe evidence to the world ? But that filth which they swept out at the Fore doore , the Romā Emissaryes brought in again at the back doore . All our part or share of this worke , was to confirm what our ancesters had done . I see no reason why I might not conclude my discourse upon this Subject , Mutatis Mutandis , with as much Confidence as Sanders did his visible Monarchy , Quisquis jurabit per Viventem in aeternum &c. Whosoever shall sweare by him that liveth for ever , that the Church of England is not Schismaticall , in respect of any Branches of Papall power , which shee hath cast out at the Reformation , he shall not forswear himself . But Wagers and Oaths and Protestations , are commonly the Arguments of such as have got the wrong end of the staffe . I will shut up this long Discourse concerning Henry the eighths Reformation , with a short Apostrophe to my Countrymen of the Roman Communion in England . They have been ta●ght , that it is we who Apostate from the Faith of our Ancesters in this point of the Papacy , that it is we who renounce the Vniversall and perpetual Tradition of the Christian world . Whereas it is we who maintain ancient Apostolicall Tradition against their upstart Innovations : whereas it is we who doe propugne the Cause of our Ancesters against the Court of Rome . If our Ancesters were Catholick in this Cause , we cannot be Schismaticall . Let them take heed least whilst they fly o●t of a Panicall Feare from a supposed Schisme , they doe not plunge themselves over head and eares into reall Schisme . Let thē choose , whether they will joine with their Ancesters in this cause , or with the Court of Rome , for with both they cannot joine . If true English blood run in their veins , they cannot be long deliberating about that which their Ancesters , even all the Orders of the Kingdome , voted unanimously , That they would stand by their King , and maintaine the rights of his Imperiall Crown , against the Vsurpations of the Roman Court. I have represented clearly to you the true Controversy , betweē the Church and Kingdome of England and the Court of Rome , concerning Papall power , not as it is stated by private writers , but in our English Lawes , a glasse that cannot deceive us , for so farre as to let us see the right Difference . Let them quit these grosse Vsurpations ; Why should they be more ashamed to restore our lust rights , then they were to plunder us of them ? Let them distinguish between Iurisdiction purely Spirituall , and Iurisdiction in the exteriour Court , which for the much greatest part of it is Politicall : between the power of the Sword , which be longeth to the Civill Soveraign , and not to the Church further then he hath been graciously pleased to communicate it : between that Obedience with procedeth from feare of wrath , or from feare of Gods Revenger to execute wrath ( that is , the Soveraign Prince ) and that Obedience which proceedeth meerly from conscience ; And then there is hope we may come to understand one another better . It is true , there are other Differences between us : but this is the main Difference , which giveth Denomination to the Parties , And when they come to presse those Differences , they may come to have such another account as they have now . The wider the hole groweth in the middle of the Milstone , Men see clearer through it . Dies Diei eructat verbum & nox nocti indica● ▪ Scientiam . The latter day is the Schollar of the former . Sect. I. Cap. X. BY this time wee see that Mr. Serjeants great Dispatch will prove but a sleevelesse Errand , and that his First Movership in the Church , which he thought should have born down all before it , is an unsignificant expression , and altogether impertinent to the true Controversy between them and us . Vnlesse as Dido did encompasse the whole Circuit of Cathage , with a Bulls hide by her art : so he within his First Movership can comprehend the Patronage of the English Church , and the right to Convocate and dissolve and confirm English Synods , and to invalidate old Oaths and to impose new Oaths of Allegiance , and to receive Tenths and first fruits , and all Legislative Judiciary and dispensative power , Coactively in the exteriour Court of the Church , over English Subjects . He cannot plead any Charter from England , we never made any such Grant : and altho●gh we had , yet considering how infinitely prejudiciall it is to the Publick Tranquility of the Kingdome , we might and ought more advisedly to retract what we unadvisedly once resolved . And for Prescription , he is so far to seek , that there is a● cleare Prescription of eleven hundred Yeares against him . So there is nothing remaineth for him to stick to , but his empty pretense of divine Right , which is more ridiculous then all the rest ; to claime a divine right of such a Soveraign power , which doth branch it self into so many particulars , after eleven hundred Yeares , which for so many Ages had never been acknowledged , never practised in the English Church either in whole or in part . We cannot believe that the whole Christian world were Mole-eyed , or did sit in darknesse for so many Centuries of years ; untill Pope Hildebrand , and Pope Paschalis , did start up like two new Lights with their Weapons in their hands , to thumpe Princes and knock them into a right Catholick beliefe . And indeed this Answer to his pretended demonstration , by a reall demonstration where the true Controversie doth lye , and who are the true innovators , doth virtually answer whatsoever he hath said . So I might justly stop here and s●spend my former paines , but that I have a great mind to try if I can find out one of those many Falsifications , and Contradictions , which he would make ns believe he hath espied in my discourse , if it be not the deception of his sight . First , he telleth us that our best Champions doe grant , that our faith and its grounds are but probable . Surely he did write this between sleeping and waking , when he could not well distinguish between necessary points of faith , and indifferent Opinions concerning points of faith : Or to use Cajetans expression , between determinare de fideformaliter , and determinare de eo quod est fidei Materialiter , Between points of faith necessary to be believed , And such Questions as doe sometimes happen in things to be believed . As for Essentialls of faith , the Pillars of the Earth are not founded more firmly , then our beliefe upon that undoubted Rule of Vincentius , Quicquid ubique semper & ab omnibus , &c. Whatsoever we believe as an Article of our faith , we have for it the Testimony and Approbation of the whole Christian World of all Ages , and therein the Church of Rome it self . But they have no such perpetuall or Vniversall Tradition , for their twelve new Articles of Pope Pius . This Objection would have become me much better then him . Whatsoever we believe , they believe , and all the Christian World of all Places , and all Ages , doth now believe , and ever did believe ; except condemned Hereticks : But they endeavour to obtr●de new Essentialls of faith upon the Christian World , which have no such Perpetuall , no such Vniversall Tradition . He that accuseth another , should have an eye to himself . Does not all the World see , that the Church of England stands now otherwise in order to the Church of Rome , then it did in Henry the sevenths dayes ? He addeth further , that it is confessed that the Papall power in Ecclesiastical affaires ▪ was cast out of Englād in Henry the eights dayes , I answer that there was no Mutation concerni●g faith , nor concerning any Legacy which Christ left to his Church , nor concerning the power of the Keys , or any Iurisdiction purely Spirituall : but concerning coactive power in the exteriour Court , concerning the Politicall or Externall Regimēt of the Church , concerning the Patronage or civill Soveraignty over the Church of Englād , and the Legislative , Iudiciary , and Dispensative power of the Pope in Englād , over English Subjects ; Which was no more then a Reinfranchisement of ourselves , from the upstart Vsurpations of the Court of Rome . Of all which I have shewed him expresly the first source , who began them , when , and where ; before which he is not able to give one instance , of any such Practises attempted by the Bishop of Rome , and admitted by the Church of England . Who it is that lookes asquint or awry upon the true case in Controversy between us , let the ingenuous Reader Iudge . I doe not deny , nor ever did deny , but that there was a reall separation made , yea made by us from their Vsurpations : but I both did deny and doe deny , that there was any Separatiō made by us from the Institution of Christ , or from the Principles of Christian Vnity . This Separation was made long since by themselves , when they first introduced those novelties into the Church : and this Seperation of theirs , from the pure Primitive Doctrine and Discipiine of the Church , doth acquit us , and render them guilty of the Schisme before God and man. And therefore it is a vain and impertinent Allegation of him to tell us , that Governours may lawfully declare themselves publickly and solemnly , against the renouncers of their Authority , by Excommunication ; unlesse he could shew that the Bishop of Rome , hath such an absolute Soveraignty over us as he imagineth , extending it self to all those Acts which are in Controversy between us ; And that in the exercise of the power of the Keys , they proceded duely in a legall manner ; And especially that they did not mistake their own Vsurpation for the Institution of Christ , as we affirm and know they did . His whole Discourse about immediate Tradition , is a bundle of uncertain presumptions and vain Suppositions . First he supposeth that his Rule of so vast a multitude of Eye-witnesses of Visible things , is uniform and vniversall : but he is quite mistaken , the practi●e was different . The Papalms made Lawes for their Vsurpations , and the three Orders of the Kingdome of England made Lawes against them . To whom in Probability should our Ancestors adhere , to their ow● Patriots , or to Strangers ? Secondly he presumeth , that this uniform practise of his Ancestors was invariable , without any shadow of Change , but it was nothing lesse . First Investitures were in the Crown , and an Oath of Fidelity made to the King without any Scruple , even by Lanfranke and Anselm both Strangers ; Afterwards the Investitures were decried as profane , and the Oath of Fidelity forbidden . Next a new Oath of Allegiance was devised of Clergimen to the Pope ; First onely for Archbishops , then for all Prelates ; And this Oath at first was moderate , to observe the Rules of the holy Fathers , but shortly after more Tyrannous , to maintain the Ro●alties of Sainct Peter , as their own Pontificalls the old and the new do witnesse . First when they tooke away Investitures from the Crown , they were all for free Elections , but shortly after there was nothing to be heard of but Provisions , and such Simoniacall Arts. It is as easy to shape a Coat for the Moone , which alteretb every day , as to fit one constant Tradition to all these diversified Practises . Thirdly he supposeth , that all Paren●s have Iudgement to understand aright what they see , and to penetrate into the secret Caballs and Practises of their times , And Ingenuity void of self Interest , to relate it rightly to their posterity : But herein also he will fall much short of his aime . Most Parents know what is acted publickly : but they know little what is done in their retiring Roome . They know who is their Bishop : But who invested him , what Oathes he hath made , they are to seeke . Most Parents see a Bishop fit in his Consistory : But by what authority he sits , whether meerly by the power of the Keys , or partly by Concession of the Soveraign Prince , they know nothing . What doe thy understand of any distinction between Iurisdiction Spirituall and Ecclesiasticall and Politicall ? What Legends of Fopperies have been brough● into the Church , by this Orall Tradition and the Credulity of Parents ? And if all Parents had Iudgement to understand these things : Yet who shall secure us that they are void of Self interest ? The Philosopher found that all the people forsooke him , so soone as the market Bell began to ring . Lastly , he supposeth one constant succession of Truth , upon this Tenour or Method throughout many Ages . Why doe wee heare words , when we see deeds ? We see them change dayly ; if they had not changed we had had no need to leave their Cōpany . I have shewed him whē and where and by whom ▪ all these changes wherein they and wee differ concerning discipline , did come into the Church of Englād , at least all those which made the Breach between us . Immediate Orall Tradition , without any further Corroboration , is but a ●oy : Perpetuall and Vniversall Tradition is an undeniable Evidence ; or so Vniversall for time and place , That the Opposers have been censured in a manner Vniversally for Hereticks or Heterodox . In a chaine , if one linke be loose , or have a notorious Crack or Flaw , there is little trust to be reposed in it . Then what Credit is to be given to the pretended Chaine of Tradition , where the eleven first Linkes are altogether divided from the rest , and fastened to the hand of the Soveraign Prince , beyond the Popes reach ? The four next Linkes are full of Cracks and Flawes , the Pope pulling at the one end , and the Prince holding at the other . The last Linke of all , in England is put again into the hand of the Prince . Where so many Centuries are wanting , he is like but to maintain a poor Traditiō . All this while I speake onely of the externall Regiment of the Church . But it is a wonder to me , why he of all others should so much magnify this Mediū of Immediate Traditiō , as an in●allible Rule : For if I be not misinformed by some Friēds , his Fathers chalked out another way to him by their Examples and Instructions , to hold himself in the Communion of the Church of England . But let that passe as not much materiall . If he reduce his Argument into any Form , he will quickly find that it halteth on both sides . Whatsoever we received by immediate Tradition from our Fathers , as the Legacy of Christ , is infallibly true ; But we received those points of discipline wherein we differ , by immediate Tradition from our Fathers , as the Legacies of Christ. I deny both his Propositions , my reasons he will find formerly at large . I charged him for making two distinct Rules of Vnity , whereas one would have served his Turne ; that he might have more opportunity to shuffle the later Vsurpations of the Popes , into the ancient discipline of the Church . For this I am lashed , as a man that cannot or will not write common sense , with a deale of such poore stuffe not worth repeating . Cannot a man abandon his Religion unlesse he abandon his Civility also ? He might remember that I had the honour to be a Doctor in the Vniversity , I think assoone as he was a Schooleboy in the Country . The first part of my Charge is confessed by him self , that his first Principle doth also include the truth of the second . If his second Principle be comprehended in the first , then it is no new distinct Principle , but either an inference , or a Tautologie . But let him carve and mince his Principles into shreds if he please , rather then I will draw the Saw of Contention about the dream of a Shadow . To the second part of my Charge he answereth , that Neither I , nor any man else can instance of any Vsurpation which did ever come in , either in Secular or Ecclesiasticall Government , pretending that Tenour , or could come in so long as men adhered to that Method . Doth not he pretend to that Tenour ? Or indeed taketh it for granted , and would make us believe they doe adhere to that Method ? If they doe not , his demonstration doth not weigh a Graine . Yet I have shewed him heaps of usurpatiōs , more perhaps thē he is desirous to see . Some men have made the Pope infallible , in point of faith formerly ; but he is the first that ever made him uncapable of usurping , and I thinke will be the last ; if he can perswade us with reason to be thus mad , he deserveth to have his head stroked , Go , Go Mr. Serjeant , Learn better , there are more wayes of erring in point of Tradition , either reall or supposed , then the Conspiracy of a World of Fathers , to tell a World of Children this Lye , that ten yeares agoe they practised that which all the World besides knoweth they did not practise . Of all men Juglers pretend most to perspicuous Evidence . I was contented to admit both his Rules in Generall , to try what use he could make of them against us : but whether I use sharpnesse or blandishments , he is still waspish ; See Reader the right Protestant Method , which is to bring the Controversy from a Determinate State to Indetermination and Confusion ; I feare he will rather dislike my being too distinct and particular . I have shewed him expresly what Branches of Papall power we have altogether rejected , and what we are not unwilling to acknowledge , for peace sake , if that would content him ; which is more then he hath done hitherto , as much as he will doe , and I feare more then he dare doe ; They are not free from their Jealousies and Dissensions at home among them selves . Hitherto he hath not adventured to let us know , into what Church he himself resolveth his Faith ; whether the Virtuall Church , that is the Pope ; or the Representative Church , that is a Generall Councell ; or the essentiall Church , that is the whole multitude of Believers , whose Approbation is their reception . And in this very Pāragraph , he hath one passage that pointeth at the last opinion , making the consent of Catholick Fathers , immediatly attesting that they received this Doctrin from their fore fathers , to be the infallible voice of the Church . At other times he maketh the extent of Papall power to be a matter of Indifferency , wherein every Church is free to hold their own Opinions . In his Rule of Discipline , he maketh St. Peter onely to be the Head , the Chiefe , the Prince of the Apostles , the First mover in the Church ; all which in a right sense we approve , or do not oppose . Why doth he not acknowledge him to be a visible Monarch , an absolute Soveraign , invested with a plenitude of power , Soveraign , Legislative , Iudiciary , Dispensative ? All the rest of the Apostles were First Movers in the Church , even as well as St. Peter ( except onely his Primacy of order which we allow ▪ ) When your men come to a●swer this , they feign the Apostles were all equall in relatiō to Christiā people , but not in relatiō to one another . Yes , even in Relation to themselves and one another ; as hath beē expresly declared long since , in the First Generall Councell of Ephesus , not now to be contradicted by them ; Petrus & Ioannes aequalis sunt ad alterutrum dignitatis , Peter and Iohn were of equall Dignity one towards another . A Primacy of Order may confist with an Equality of Dignity : but a Supremacy of power taketh away all Parity ; Par in parem non habet potestatem . He is blind who doth no see in the History of the Acts of the Apostles , that the supremacy or Soveraignty of power , did not rest in the person of any one single Apostle , but in the Apostolicall College . These indefinite Generalities he stileth Determinate points . It may be Determinate for the generall truth : but Indeterminate for the particular manner , about which all the Controversy is . Yet he who never wanteth Demonstrative Arguments to prove what he listeth , will make it evident out of the very word Reformation , which we own and extoll , that we have broken the Rule of Unity in Discipline . If he doe he hath good luck , for by the same reason he may prove that all the Councells of the Christian world ▪ both Generall and Provinciall , have broken the Bond of Vnity , by owning and extolling the very word Reformation , both name and thing . As for the points of our Reformation , I doe not referre him to Platonicall Ideas , to be found in the Concave of the Moone : but to our Lawes and Statutes , made by all the Orders of our Kingdome , Church and Commonwealth ; not as they are wrested by the tongnes and pens of our Adversaries , ( Malice may be a good informer but a bad judge , ) but as they are expounded by the Genuine and Orthodox Sons of the English Church ; by our Princes , by our Synods , by our subsequent Parliaments , by our Theologians , by our most Iudicious Lawiers ; in their Injunctions , in their Acts , in their Canons , in their writings ; which he may meete with if he have such a mind in earnest , without any great search , in every Library or Stationers shop , Sect I. Cap. XI . We doe not suffer any man to reject the 39. Articles of the Church of England at his pleasure , yet neither doe we looke upon them as Essentialls of saving Faith , or Legacies of Christ and of his Apostles : but in a meane , as pious Opinions fitted for the Preservation of Vnity , neither doe we oblige any man to believe them , but onely not to contradict them . Yet neither is the Bishop got into a wood , nor leaveth his Reader in another , further from knowing what these Doctrines of saving Faith are , then he was at first . It is Mr. Serjeants Eyesight that failes him , through too much light , which maketh him mistake his ancient Creed for a wood , and the Articles for trees ( persons who are gogle eied seldome see well , ) wherein all things necessary to be believed are comprehended . And although he inquire , Where are the processions of the Divine Persons , the Sacraments , Baptism of Children , the Government of the Church , the acknowledging there is such a thing as Scripture , to be be found in the creed ? The Bishop is so far from being gravelled with s●ch doughty Questions , that he pitieth his simplicity , ād returneth him for answer , that if he be not mop●eyed he may find the Procession of the Divine Persons in his Creed ; that the Sacraments and Discipline of the Church are not to be reckoned amōg the Credenda or things to be believed , but among the Agenda or things to be acted ; and the Holy Scripture is not a particular Doctrin or point of Faith , but the Rule wherein and whereby , all Fundamentall Doctrins or points of Faith are comprehended and tried . So still his truth remaineth unshaken , that the Creed is a Summary of all particular points of saving faith , which are necessary to be believed . He proceedeth , that the Protestants have introduced into the Church since the Reformation no particular Form of Government , in stead of that they renounced . A grievous accusation ! We had no need to introduce new formes , having preserved the old . They who do onely weed a Garden , have no need to set new Plants . We have the Primitive Discipline of the Church , and neither want Spirituall , nor Ecclesiasticall , nor Politicall Government . If you have any thing to say against it , cough out and spare not . And although we want such a free and generall Communion with the Christian World as we could wish , and such as Bishops had one with another by their formed Letters : Yet we have it in our desires ; and that we have it not actually , it is principally your faults , who make your Vsurpations to be Conditions of your Communion . And so I leave him declaiming against Libraries of Bookes filled with dead words , and thousands of Volumes scarcely to be examined in a mans whole life time , and quibling about Forefathers , and inheriting , and Reformation , and Manasseh Ben Israel , and repeating the same things over and over againe , as if no man did understand him who did not heare him say over the same things an hundred times . He Chargeth me that having granted that They and we do both maintain his Rule of Vnity , yet I do immediatly disgrace it by adding , that the Question is only who have changed that Doctrin or this Discipline , we or they ? We by substraction or they by Addition ? Which is as much as to say the pretended Rule is no Rule at all . When he and his Merry Stationer were set upon the Pin of making Contradictions , doubtlesse this was dubbed a famous Contradiction or an absurdity at least . As if a man might not hold one thing in his Iudgement , and pursue another in his Practice , professe one thing in words , and perform another in deeds , Video melior a proboque , Deterior a sequor ; Medea see that which was right and approved it , but swerved altogether from it in her Practise , They professe ( saith St. Paul ) that they know God , but in workes they deny him . The Church of Rome professeth in words , to adde nothing to the Legacies of Christ and his Apostles : but in their deeds they doe adde and adde notoriously ; as the Vniversality of the Roman Church , the doctrins of Purgatory , of Indulgences , of Worshiping of Images , and the rest of their new Essentialls of faith , Extra quas nemo salvus esse potest ( saith Pope Pius , ) Without the beliefe of which no man can be saved . Then no man was saved for a thousand yeares after Christ. If there be the least Print of a Contradiction here , it is not in my discourse , but between their own Principles and their Practice . He taunteth me sufficiently for making the Apostles Creed , a summary of all things necessary to be believed by all Christians , calling it the wildest Topick that ever came from a rationall head , and would gladly perswade us that it was onely an Act of Prudence , to keep out heterogeneous persons in that present age , which was to be inlarged as often as new Heresies did arise . I pitty the young man , who is no better acquainted with that Value , which both the ancient Fathers and his own Doctors set upon the Creed . Whilest he thinketh to confute me , he is ignorātly condemning all them . He condemneth the Fathers , who made it to be the one onely immoveable and irreformable Rule of Faith : The summe of the whole Catholick Faith : The Key of the Christian Faith : The Rule or Square of the Apostolicall ( Sermons after the Composition of it . ) Wherein the Apostles of the Lord have collected into one breviary , all the points of the Catholick Faith which are diffused throughout the Scriptures . He condemneth his own Authors , who acknowledge it to be a short comprehension or summary of all things to be believed . Bellarmine saith it containeth the summe of the Gospell : And more plainly , there is ex●ant that most ancient Symboll which is called the Creed of the Apostles , because the Apostles composed it to this end , that it might be agreed among all men what was the summe of the whole Christian Faith. Whereof he produceth Witnesses , St. Ambrose , St. Hierom , St. Austin , Maximus ; Adding that in the Creed ( although briefly ) is conteined in a Summary the whole object of Faith. According to that of St. Austin , the Creed is a simple , short , full Comprehension of our Faith : that the simplicity may provide for the Rudenesse of the Hearers ; the shortnesse for their memory ; and the fulnesse for their Doctrine . And elswhere he telleth us , that all Catholicks doe confesse , that it is the unwritten word of God. So there is more in the Creed then a meer Shiboleth , to distinguish an Ephraimite from a Gileadite . It is fundamentum firmum & unicum , not onely a firm but an onely Foundation . He asketh me whether ever Protestant did hold , there is nothing of Faith but the 12 Articles in that Creed ? I doe not know how I come to be obliged to answer him to so many impertinent Questions : but for once I will not refuse him . Protestants doe know as well as himself , that there are many things of faith , which are necessary to be believed by some men at some times ; as that St. Paul had a Cloak : but there is no Article or Point , absolutely necessary to Salvation to be believed , which is not comprehended within the 12 Articles of the Creed . And here , he serveth us up again his twice sodden Coleworts , that the Procession of the Holy Ghost , the Baptism of Infants , the Sacraments , the Scriptures , are not comprehended in the 12. Articles . I have but newly answered the very same Objection , and here Meander-like with a suddain turning he brings it in again : but I will not wrong the Reader so much , as to follow him in his Battologies . Onely if he think the Creed was imperfect , untill the word Filioque was added , he is much mistaken . But saith he , by the same Logick we may accuse the Church , at the time of the Nicene Councell , for pressing the word Consubstantiall . Pardon us good Sr , there is no Analogy between the Consubstantiality of the Sonne with the Father , and your upstart Doctrins of Indulgences and Image Worship . Indeed the word Consubstantiall , was not in the Creed before the Nicene Councell , but the thing was , and was deduced from the Creed . When the Apostles delivered the Creed to the Church , they did it by Orall Tradition : and this is that famous Tradition much mentioned in the Fathers , which you doe altogether misapply to the justifying of your new patches ▪ ād when they delivered the Creed they delivered likewise the sense of the Creed , by the same Tradition : and it was the most proper worke in the world , for those first Oecumenicall Councells , to search out and Determin by Tradition , the right sense of the Articles where in they were delivered by the Apostles . But for us now after fifteen or sixteen hundred yeares to inquire , not onely into new senses of the old Articles , altogether unknown to the Ancients : but to find out new Articles , which have no relation to the old Articles , and all this by Tradition , is ridiculous . For whatsoever Tradition we have , we have from former Ages successively : and therefore if they had no Tradition for such an Article , or such a sense ; wee can have none , But such are all the twelve new Articles , added to the Creed by Pius the fourth ; not onely new senses of old Articles , which had been too much , but new Articles newly coined , which have no relation to the old Articles at all . Something 's are de Symbolo , conteined in the Creed ; somethings are contra Symbolum , against the Creed ; and somethings praeter Symbolum , besides the Creed . First , for those things which are conteined in the Creed , either in the Letter or in the sense , or may be deduced by good consequence from the Creed ; as the Deity of Christ , his two Natures , the procession of the Holy Ghost : the Addition of these is properly no addition , but onely an Explication ; Yet such an Explication , none under a Generall Councell can impose upon the Church . Secondly , such things ▪ as are contrary to the Creed , are not onely unlawfull to be added to the Creed , but they are Hereticall in themselves . Thirdly , for those things which are neither of the Creed , nor conteined in the Creed , either explicitly , nor can be deduced by good Consequence from the Creed , and yet they are not contrary to the Creed , but Opinions or inferiour truths , which may be believed or disbelieved , without any great danger of Heresy ( of this nature are chose 12. points or Articles which Pius the fourth added to the Creed : To make these part of the Creed , and to oblige all Christians to believe them under pain of Damnation , as Pius the 4 ●h doth , without which there is no Salvation ; is to change the Symbolicall Apostolicall Faith , and to adde to the Legacy of Christ and his Apostles . Faith doth consist in indivisibili , and the Essentiall parts of it , cannot be contracted or inlarged . This is that which we Charge the Romanists withall , and which I see not how they will be able to shake of . Not the Explication of the old Articles of Faith , nor the prescribing of inferiour truths as inferiour truths to those who are under their Iurisdiction , nor the obliging of their Subjects not to oppose their Determinations for peace and tranquilities sake : but the adding of new Articles or Essentialls to the Creed , with the same Obligation that the old Apostolicall Articles had , to be believed under pain of Damnation . Either all these 12 new Articles which were added to the Creed by Pius the Fourth , were implicitly or virtually comprehended in the 12 old Articles of the Apostles , and may be deduced from them by necessary Consequence , ( the contrary where of is evident to all men ) : or it is appare● that Pius the 4. hath corrupted the Creed , and changed the Apostolicall Faith. He might even as well let our 39. Articles alone for old acquaintance sake , ( Dissuenda non dissecanda est amtcitia ) as to bring them upon the Stage , and have nothing to say against them . Some of them are the very same that are contained in the Creed : some others of them are practicall truths , which come not within the proper list of points or Articles to be believed : lastly , some of them are pious opinions or inferiour truths , which are proposed by the Church of England to all her Sonnes , as not to be opposed ; not as Essentialls of Faith necessary to be believed by all Christians Necessitate medii , under pain of damnation . If he could charge us with this as we do them , he said something . The Nicene , Constantinopolitan , Ephesian , Chalcedonian , and Atbanasian Creeds , are but Explications of the Creed of the Apostles , and are still called the Apostles Creed . He will not for shame say that Pius the fourths Creed , is onely an Explication of the Apostles Creed , which hath 12. new distinct Articles , added at the Foot of the 12. old Articles of the Apostles . I doe not say that there can be no new Heresy , but what is against some point found in the Creed . I know , that as there are some Errours heretical in their own nature , so there are other Errours which become hereticall , meerly by the Obstinacy of them who hold them . Yet if I had said so , I had said no more then some Fathers say , and sundry of their own Authors ; Neque ulla unquam exit it heresis quae non hoc Symbolo damnart po●uerit : There was never any Heresy which might not be condemned by this Creed . And so he may see clearly if he will , that it was no incomparable straine of weaknesse , nor self contradicting absurdity , nor nonsense , ( as he is pleased to Vapour ) to charge them with changing the Legacy of Christ and his Apostles , by the Addition of new Essentialls of Faith. I will conclude this point with the excellent Iudgement of Vincentius Lirinensis ; Peradventure some man will say shall there be no growth of the Religion of Christ in the Church ? Yes , very much ; but so that it be a growth of Faith not a change . Let it increase ; but onely in the same kind , the same Articles , the same sense , the same Sentences . Let the Religion of soules imitate the manner of bodies &c. The members of infants are little , young mens great , yet they are the same , Children have as many joints as men &c. But if any thing be added to , or taken from the number of the members , the body must of necessi●y perish , or become monstrous , or be enfeebled : so it is meet that Christian Religion doe follow these Lawes of Proficiency &c. But now he brings a rapping Accusation against me , charging me with four falsifications in one sentence : and then concludes triumphantly , Goe thy wayes brave Bishop , If the next Synod of Protestants , doe not Canonise thee for an Interpreter of Councells , they are false to their best interests . Who so bold as blind Bayard ? Here is a great deale more Cry then Wooll . But let us examin these great falsifications , my words were these . The Question is onely who have changed that doctrin or this Disciplin , we or they ? we by Substraction , or they by Addition ? The Case is cleare , The Apostles contracted this Doctrin into a Summary , that is the Creed , the Primitive Fathers expounded it where it did stand in need of clearer Explication . Then follow the words which he excepteth against , The Generall Councell of Ephesus did forbid all men to exact any more of a Christian at his Baptismall Profession . It is strange indeed to find four falsifications in two short lines : but to find four falsifications where there is not one sillable cited , is altogether impossible . I relate as of my self what the Councell of Ephesus did ; I cite no Authority at all , neither in the ●●ext nor in the Margent ; nor put one word into a different Character . His pen is so accustomed to overreach beyond all aime , that he cannot help it ; A Scotch man would take the Liberty to tell him that he is very good Company . The truth is , I did forbear to cite it , because I had cited it formerly in my answer to Monsieur Militier , where he might have found it if he had pleased ; That it should be lawfull for no man to publish or compose , another Faith ( or Creed ) then that which was defined by the Nicene Councell , And that whosoever should dare to compose , or offer any such to any persons willing to b● conver●ed from Paganisme , Iudaisme , or Heresy , if they should be Bishops or Clerkes should be deposed , if Laymen Anathematised . If he can find any Falsification in this , let him not spare it : but to find four falsifications , where not one word was cited , was impossible . In a word , to deale plainly with him , his f●ur pretended Falsifications are a silly senslesse ridiculous Cavill . To cleare this , it is necessary to consider that this word Faith in holy Scripture Councells and Fathers , is taken ordinarily for the Ob●ect of Faith , or for the summe of things to be believed , that is , the Creed : and so it is taken in this very place of the Councell of Ephesus , and cannot be taken otherwise ; for it is undeniable , that that Faith which was defined , published , and composed by the Nicene Fathers , was the Nicene Creed , or the Creed of the Apostles explicated by the Nicene Fathers . Secondly , we must consider that the Catholick Church of Christ , from the very Infancy of Christian Religion , did never admit any person to Baptisme in an ordinary way , but it required of them a free profession of the Creed or Symbolicall Faith , either by themselves , or by their sureties if they were Infants : and so did baptise them in that Faith ▪ This was the practise of the Apostolicall Church ; this was that good profession which Timothy made before many witnesses ; This was the universall practise in the Primitive Church , and continued ever since untill this day . Abrenunc●as ? Abrenuncio ▪ Credis ? Credo . Dost thou renounce the Devill and all his workes ? I do renounce them . Dost thou believe in God the Father Almighty & c. ? All this I stedfastly believe . Wilt thou be baptised in this Faith ? It is my desire . This baptisticall profession , which he ignorantly laugheth at , is attested by Fathers , by Councells , by Leiturgies , ancient and modern ; even by the Leiturgies of the Roman Church it self . And this is the undoubted sense of this place of the Councell of Ephesus , that no man should dare to offer any other Creed , to any person , willing● to be converted from Paganisme or Iudaisme to Christianity , that is to say to be baptised . Alwaies upon Palm sunday , such of the Catechument , as were thought fit to be admi●ted into the number of the Faithfull , did petition for Baptism ( the Anniversary time where of did then approach who from their joint petitioning were called competentes , and from that day forward , had some assigned to expound the Creed unto them , whereof they were to make solemn profession at their Baptism ; as we find by the Homilies of the Fathers upon the Creed , made to the Competentes . So we keep ourselves to the old faith 〈◊〉 the whole Christian World , that is the Creed of the Apostles , explicated by the Nicene , Constantinopolitan , Ephesine , and Chalcedonian Fathers ; the same which was professed by them of old at their Baptisme , and is still professed by us at our Baptisme ; the same wherein all the Christian World , and themselves among the rest were Baptised . None of us all ever made any profession at our Baptismes , of the Vniversality of the Roman Church , or of the Soveraign Monarchicall power of the Roman Bishop by divine right , or of the Doctrin of Transubstantiation , Indulgences , Imageworship , or the like . Wherefore we are resolved to adhere to that faith which hath been professed alwaies , everywhere , and by all Persons , and particularly both by them and us at our Baptisms ; in which faith and which alone , we were made Christians , without either diminution or Addition of any new Essentialls . This was their faith formerly , and this is ours still . But he objecteth it is a great Absurdity , that thus the Creed defined by the Fathers in the Councell of Nice , and the Apostles Creed , according to the Bishop are one and the same Creed . Have you found out that ? Yes , indeed are they , and alwayes have been so reputed in the Church , even in the Roman Church it self in their ancient Leiturgies , which call the Nicene Creed the Evangelicall Creed , the Creed of the Apostles , inspired by the Lord , instituted by the Apostles ; and when he groweth older , he will be of the same mind . I hope by this time he seeth that although I did not cite the Councell of Ephesus in this place , and therefore could be no falsifier of it : Yet the Councell of Ephesus saith more then I did in every respect . I said onely the Councell did forbid : but the Councell it self goeth higher , that whosoever should dare . I said forbid to exact : but the Councell itself goeth higher , whosoever should dare to compose , or publish , or offer . The Originall word is Prospherein , to offer , and as it is translated into Latin , Qui verò ausi fuerint aut componere fidem alteram , aut proferre , aut offerre . Whosoever shall dare to compose , or to utter , or to offer another faith or Creed . One may compose or publish and not offer ; one may offer and not exact : but whosoever doth exact doth more then offer . If the Councell doth forbid any man to compose or publish , or offer any other Creed , much more doth it forbid them to exact it . Thirdly I said to exact any more then the Apostles Creed , as it was explicated by the Fathers , that is , concerning Essentialls of saith : but the Councell goeth higher , to compose or publish or offer alteram fidem , another Creed , containing either more or lesse , either new Essentialls or new Explications . I said onely at our Baptismall profession : but the Councell extendeth it further , to the reconciliation of Hereticks , as well as the Baptism of Pagans and Iewes ; and generally to all occasions , not allowing any man Clergy or Lay , to compose or publish any other Creed or form of profession . So every way the Councell saith more then I said . But he saith , there is nothing in the Councell of Baptismall profession , except the bare word fidem . Well , fides in that place signifieth the Creed , and that Creed which all Christians did professe at their Baptisme , is their Baptismall Profession . But that is not all , for as fides signifies their Creed or Profession of faith : so those other words , to any Persons willing to be converted from Paganisme or Iudaisme , signi●ieth as much as who desire to be Christened or to be Baptised . But he saith , these words if the proposers of another faith ●e Lay men , let them be excommunicated , do make it impossible to have relation to Baptism , because the Ordinary Minister of Baptisme is a Clergy man. If a Sophister should have brought such an Argument in the Schooles , he would have been hissed out for his labour . Because one part of the Canon hath reference to Lay men , therefore no part of it can have reference to Clergy men . Iust like this , an Aethiopians teeth are white , therefore it is impossible that any part of him should be black . Whereas the Canō saith expresly the Contrary , if they be Bishops or Clerkes let them be deposed , if Laymē Anathematised . But this great Censurer himself doth falsify the Councell of Ephesus indeed , twice in this one place . Once in omitting the word Prospherein , to offer . Secondly where he saith , that Charisius had made a wicked Creed . It was not a wicked Creed , but a wicked exposition of the Creed which the Councell condemned , Depravata Symboli Expositio ; Which was indeed produced by Charisius , but neither made by him , nor approved by him , but condemned by him as well as by the Councell . Observe Reader , with what grosse Carelesnesse these great Censurers doe read Authors , and utter their fictitious Fancies with as great Confidence . He would have called this Forgery in another . Sect. I. Cap. XII . He saith I charged their whole Church , with changing the anciēt discipline of the Church , into a Soveraignty of power above Generall Councells , whereas I confesse that it is not their Vniversall Tenet , and withall acknowledge that they who give such Exorbitant Privileges to Popes , do it with so many Cautions , that they signify nothing ; And then curteously askes me , whether this be a matter deserving that Church Vnity should be broken for it ? I doe easily believe that this is one of his merry Stationers Contradictions . What pittifull Cavills doth he bring for just exceptions ? First I doe not clap it upon their whole Church ( that is one injury , or if I should speake in his language a grosse Falsification ) but upon the guilty party . Secondly , I never said that they who change the ancient Government of the Church , into a Soveraignty of power , do it with so many Cautions : but I spake expresly of them , who ascribe infallibility and temporall power over Princes to the Pope ; This is another injury or falsification . Thirdly , how often must I tell him , that we did not disunite our selves from their Church : but onely reinfranchise ourselves from their Vsurpations ? Lastly , this party which advanceth the Papacy , above the Representative Church , is no worse then their Virtuall Church , the Pope and the Court of Rome with all their adherents , they who have the Keys in their hands : such a party as he dare not say his soule is his own against them , nor maintain the Contrary ; that a Generall Councell is above the Pope . He urgeth , that I ascribe no more to S. Peter and the Pope for their first Movership , but onely Authority to sit first in Councell or some such things . I ascribe unto the Pope , all that power which is due unto him either by divine right or humane right , at the Iudgement of the Church , but I doe not hold it meet , that he should be his own Carver . And for S. Peter , why doth he not leave his wording of it in Generalls and fall to work with Arguments in particular , if he have any ? We offer him a faire tryall for it , that S. Peter never enjoyed or exercised any greater or higher power in the church , then every one of the Apostles had , either extensively or intensively , either in relation to the Christian world or the Apostolicall College , except onely that Primordium Vnitatis or Primacy of Order , which he scoffeth at every where : Yet neither do we make his first Movership , void of all Activity and influence , as he accuseth us . First we know he had Apostolicall power , which was the highest spirituall power upon Earth , As my Father sent me so send I you . Secondly , some power doth belong to a First Mover even by the Law of nature , besides the First seate ; As to convocate the Members , to preserve Order , to propose such things as are to be discussed , to receive the Votes , to give the Sentence , and to see it executed so far as he is trusted by the Body . What the Church of England believeth , of the Popes inheriting St. Peters Privileges , and the exercise of that power before the Reformation , and how the breach was made , and when , I have shewed abundantly already . Wee have seen his rare skill , in the discovery of a Falsification or a Contradictiō , now let us see if his sent be as good to find out an Absurdity . He maketh me argue thus , The Pope did not exercise St. Peters power , because he exercised St. Peters power and much more , which is as much as to say , totum est minus parte ; aud more does not contain lesse : and then he Crowes out his Victory aloud ; a hopefull Disputant , who ch●seth rather to run upon such Rocks &c. What Rocks , doth he mean ? I hope none of the Acro●eraunia . those ridiculous things which he calls Rocks , are soapy bubbles of his own Blowing . This inference is none of mine , but his own Is it not possible for this great pretender to sincerity , to misse one Paragraph without Falsifications ? Give him leave to make Inferences and Periphrases [ which is as much as to say ] and Africa did never abound so much with Monsters , as he will make the most rationall writing in this world abound with Absurdities . I desire the Courteous Reader to view the place , and either to pitty his Ignorance , or detest his Impudence . The words which I answered were these , That the Bishops of Rome actually exercised St. Peters power in all those Countries , which kept Communion with the Church of Rome , that very yeare when this unhappy Seperation began . My answer was , that this Assertion did come far short of the truth in one respect , for the Popes exercised much more Power in those Countries which gave them leave , then ever St Peter pretended to . Here is no other inference but this , The Pope exercised more power then ever St. Peter pretended to , therefore this Assertion that he exercised St. Peters power came short of the truth ; which consequence is so evide●t that it can admit neirher denyall or doubting . What hath this to do with his whole is lesse then the part , or more does not contain the lesse ? But now suppose I had said , as he maketh me to say on his own head , that in this case the whole is lesse then the part , or more does not contain the lesse , what had he to carpe at ? Hath he never heard or read , that in morality the half is more then the whole ? Hath he forgotten his Ethicks , that he who swerveth from the Meane or strict measure of virtue , whether it be in the excesse or in the defect , is alike Culpable , and commethshort of his Duty ? If the Pope as Successour to S. Peter , did usurp more power then S. Peter had right to ; no man in his right wits , can call it the actuall exercising of S. Peters power . The second part of my answer was , that as the Pope exercised more power then was due to him , in some places , where he could get leave : so in other places , no lesse then three parts of foure of the Christian World , that is all the Eastern , Southern , and Northern Churches , his Vniversall Monarchy which he claimed , was Vniversally rejected . For this I am first reviled . Are moderate expressions of shamelesnesse sufficient to Character this man ? &c. If better was within better would come out . But Stultis the saurus iste est in linguasitus , ut discant male loqui melioribus . And then when he hath first censured me , he attempteth to answer me , as well as he is able , that the Pope exercised his power over them , by excommunicating them as Revolters . As Revolters ? In good time ; They were Christians and had Governours of their own , before either there was a Church of Rome , or Bishop of Rome , and never acknowledged themselves to be his Subjects untill this day , nor regarded his Excommunicatious upon that score at all . If they were Revolters , the Apostolicall Age and all succeding Ages were joined in the Revolt . These are his rigorous demonstrations , to prove the Popes single Iurisdiction by divine right , from his own impotent Actions . If the Pope have a Supremacy of Power by divine right , he hath it over the world , but that we see evidently he never enjoyed from the beginning : if he did did not enjoy it universally from the beginning , then certainly it cannot be an Apostolicall Tradition . I doe begin with the Eastern Church , because their case is plainest , as having Proto-patriarchs of their own , and Apostolicall Churches of their own : but when that is once acknowledged , I shall be contented to joine issue with him in the West , First for our Britannick Churches , and next even for the Church of Rome it self ; that the Popes Vniversall Monarchy , and plenitude of Soveraign power by divine right , was neither delivered from Parents to Children by perpetuall Tradition , as a Legacy of Christ and his Apostles , nor received by the Sonnes of that Individuall Church as a matter of Faith ; but onely a Primacy of Order or beginning of Vnity , which we do not oppose , nor yet those accessions of humane power , which Christian Emperours and Oecumenicall Councells , have conferred upon that See , provided they be not exacted as a divine right . His First Movership and his First Governourship , are but generall unsignificant Termes , which may agree as well to a beginning of Vnity or Primacy of Order , as to an absolute Monarchy or plenitude of power . If he will say any thing to purpose he must say it particularly , particulars began the breach particulars must stop rhe breach . I have given him an account , what particular Differences we have with him concerning St. Peter , what particular Differences we have with him concerning the Pope , let him apply him self to those , aud not make continuall Excursions ( as he doth ) out of the Lists . When I acknowledged an Authority due to the Roman Bishop in the Church , as a Bishop in his Diocesse , as a Metropolitan in his Province , as the Bishop of an Apostolicall See and Successour of St. Peter , I expected thākes ; there are many that will not yield him one inch of all these steps without a new conflict . But behold the evill natures or evill manners of this Age , I am accused for this of frivolousnesse and insincerity . Yet I will make bold to tell this Apprentice in Theology , that whensoever the case commeth to be solidly discussed , it will be found that the principall grounds ( if I had said the onely grounds I had not said much amisse ) of the Popes pretended Monarchy , are the just rights and Privileges of his Patriarchateship , his Protopatriarchateship , and his Apostolicall Chaire , mistaken for Royalties , for want of good Distinction . I know the Court of Rome , who have been accustomed in these latter times , to milke the purses of their Clients , doe not love such a dry Primacy ( as he phraseth it ) : but where they have no more right , and other Churches have a care to preserve their own Privileges , they must have patience perforce . His Parallel between the King of England and the Pope , will be then to some purpose , when he hath first proved that the Pope hath a Monarchy : untill then it is a mere begging of the Question ; what a grosse Solecisme that is in Logick , he cannot chuse but know . But since he is favourably pleased to dispense with all men for the extent of Papall power , so they believe the Substance of it , and yet he himself either cannot , or dare not determin what the Substance of Papall power is ; he might out of his Charity have compassion , and not stile us Mountebankes , who know no difference , between Roman Catholiks and our selves about the Papacy , but onely about the extent of Papall power . Although he stile us hereticks now , yet he was lately one of us himself : and would have continued so longer , if he had understood himself better , or the times bene less Clowdy . Let him call it Substance , let him call it extent , let him call it what he will , I have given him our Exceptions to their Papacy , let him satisfy them as well as he ●an , and let truth prevaile : We have not ●enounced the substance of the Papacy , ex●ept the substance the Papacy doe consist ●n Coactive power . I side with no parties , ●ut honour the Church of England , and welcome truth wheresoever I meet it . Tros Tyriusve mihi nullo discrimine habetur . He telleth his Reader , that I grant the whole question , where I affirm that the Bishop of Rome had Authority all over , as the Bishop of ●n Apostolicall Church , or Successor of St. Peter . Much good may it doe him . As if every Bishop of an Apostolicall Church , were straight way an universall Monarch ; or as if Authority did alwaies necessarily imply jurisdiction , or every Arbitrator or Depositary were a legall judge . I had reasō to place a Bishop of an Apostolicall Church , in my Climax , after a Patriarch , for the larger extension of his Authority every where , not for the higher intension of his jurisdiction any where . I urged that if the Bishop of Rome did succeed St. Peter , by the ordinance of Christ , in this Privilege to be the Prince and Soveraign of the Church , endowed with a single Soveraignty of power , that the Great Councell of Chalcedon was much to be blamed , to give equall Privileges to the Patriarch af Constantinople with the Patriarch of Rome , and to esteem the Imperiall City more then the Ordination of Christ. To the second part of this Argument , that the great Councell of Chalcedon , did ground the Advancement both of Rome and Constantinople , upon the Imperiall Dignity of those two Cities , and to much more which is urged there against him , he is as mute as a Fish : but to the former part he answereth , that for any thing I know to the Contrary Rome might remain superiour in Iurisdiction , though they had equall Privileges . Very pretty indeed . He would have his Readers to believe , that a Soveraign and his Subjects have equall Privileges . Equalls have no power one over another ; there may be a Primacy of Order among Equalls , but Supremacy of power taketh away Equality . Doth not he himself make it to be S. Peters Privilege to be Prince of the Apostles ? And doth not he tell us that this Privilege descended from S. Peter upon the Bishop of Rome ? Then if the Bishop of Constantinople , have equall Privileges with the Bishop of Rome , he is equall to him in this Privilege which descended frō S. Peter . Let him listen to the eight and twentieth Canon of that Councell , where having repeated and confirmed , the decree of the Generall Councell of Constantinople to the same purpose , they conclude thus , for the ( Nicene ) Fathers did justly give Privileges to the See of old Rome , because it was the Imperiall City . And the hundred and fifty Godly Bishops ( in the Councell of Constantinople ) moved with the same consideration , did give equall Privileges to the See of new Rome ; Rightly judging , that that City which was the Seat of the Empire and the Senate , should enjoy equall Privileges with the ancient Imperiall City of Rome , and be extolled and magnified in Ecclesiasticall affaires as well as it , being the second in Order from it . And in the last sentence of the Iudges , upon the Review of of the Cause , The Archbishop of the Imperiall City of Constantinople or new Rome , must enjoy the same Privileges of honour , and have the same power out of his own Authority , to ordain Metropolitās in the Asiatick , Pontick , and Thracian Diocesses . That is as much in Law as to say , have equall Iurisdiction ; for all other rights doe follow the right of Ordination . But he knoweth right well that this will not serve his turn , his last refuge is to deny the Authority of the Canon ; telling us that it was no free Act , but voted tumultuously , after most of the Fathers were departed . And miscalling it a Bastard issue pinned to the end of the Councell . Which is altogether as false as any thing can be imagined to be . It was done before the Bishops had their License to depart ; It had a sec●nd hearing , and was debated by the Popes own Legates on his behalf , before the most glorious judges , and maturely sentenced by them , in the name of the Councell . This was one of those four Councells , which St. Gregory honoured next to the foure Gospells . This is one of those Councells , which every succeeding Pope , doth sweare solemnly to observe to the least tittle . I hope the Pope hath a better Opinion of it then he , at least for his Oaths sake . Good Reader observe , what Clusters of Forgeries , this great Censurer hath repacked together , in the compasse of a few Lines . I need to cite no other Authority to convince him , but the very Acts of the Councell . Remember whilest thou livest to distrust such Authors . First he saith , This was no free Act , most falsly : the Bishops all owned it as their free Act by their Subscriptions , and by their Testimonies before the Iudges . Secondly he saith , the Clergy of Constantinople extorted it , with tumultuous importunity , most falsly : for it had been once decreed before in the free generall Councell of Constantinople ; and then the Clergy of Constantinople , did intreat the Popes Legates to be present at the first debate of it , but they refused ; and when the said Legates alleged in Councell that the Fathers were forced , they all unanimously testified against thē , Nemo coactus est . Thirdly he saith , it was voted after most of the Fathers were departed , and onely those of the party of Constantinople left , most falsly : the Fathers were forbidden to depart , and three of the Proto-patriarchs with their subordinate Bishops determined it , and subscribed the first day . Fourthly he saith , it was disavowed by the Patriarch of Antioch and those under him , most falsly : for the Patriarch of Antioch and those under him did ratify it , ād subscribe it in Councell . Fifthly he saith , No Patriarch of Alexandria was there ; Good reason : For there was none in being , the See being vacant , by the turning out of Dioscorus . Though this be not so false as the rest , yet it is as deceitfull as the worst of them . Sixthly he saith , the Alexandrian Metropolitans and Bishops refused to subscribe it . They did not refuse to subscribe it , but they requested the Councell , that because it was their Custome to subscribe nothing , untill first it was subscribed by their Patriarch , that the Subscription might be deferred , untill they had a new Patriarch chosen ; and they themselves were contented to stay in Chalcedon , untill this was effected . Now Iudg● freely Reader , whether this man do not deserve a whetstone . That which followeth concerning Immediate Tradit on ▪ is but one of his Ordinary Meanders , or an improper Repetition of an heap of vntruths and uncertainties , blundred together to no purpose , without any proofe . That the Tradition of all Churches of the Roman Communion is necessarily an Vniversall Tradition ; That onely those Churches of the Roman Communion do adhere to the rule of Tradition , and all other Churches have renounced it ; That all those who differ from the Church of Rome did never pretend immediate Tradition , for those points wherein they differ from it : are so many grosse untruths . That the very same which is delivered by some Christian Parents to their Children , is delivered by all Christian Parents after the same manner ; That whatsoever is delivered by Christian Parents of this Age , is necessarily derived from the Apostles by au uninterrupted Succession ; And that externall Vnity doth necessarily imply an Identity of Tradition : Are contingent uncertainties , which may be true or may be false . His reason , that it is impossible for the beginners of a Novelty , to pretend that their immediate Fathers had taught them , that which the whole World sees they did not ; is absurd and impertinent , and may serve equally to both parties . First it is absurd and Contrary to the Sense of the whole World. Wee see dayly by experience , that there are Innovations in Doctrine and Discipline , and both parties pretend to ancient and immediate Tradition , he might as well tell us . Nil int●a est oleum , nil extra est in Nuce duri . The Arrians pretended to immediate Tradition as well as the Orthodox Christians . Secondly it is impertinent ; Changes in Religion are neither so suddain nor so visible as he imagineth , but are often made by degrees , in tract of Time , at leisure , insensibly , undiscernibly . An Errour comes first to be a Common Opinion , then a pious Doctrin , lastly a point of faith : but seldome do Errours appeare at first in their own shape . Fallit enim vitium specie virtutis & umbrâ . A beginning of Vnity in time may grow to be a Soveraignty of power . Investitures were taken away from Kings for feare of Simony : and this feare of Simony before the wheele had done running , produced the most sublimated Art of Simony that ever was devised . Who would or could have suspected , that those huge Cryes for free Liberty of Election , should have ended in Papall Provisions ; or the Exemption of Clergymen from their Allegiance to their native Prince , have been an Introduction to a ●ew Oath of Allegiance to a Forrain Prelate ? The subjection of the Emperours to the Popes , began with Pictures , proceeded to Poetry , and ended in down right Maxims of Theology . There hath alway been a Mystery of Iniquity , as well as a Mystery of Piety ; the Tares were sown whilest men slept , and were not presently discerned . It is not I , who have changed faith into opinion : My faith is the very same that alwaies was professed throughout the Christian World , by every Christian at his Baptisme , and comprehended in the ancient creed of the Church . But it is they who have changed Opinion into faith , when Pius the fourth metriculated 12. new Opinions , among the ancicient articles of the creed . Let them be probable , or pious , or erroneous , or what you will ; I am sure they are but Opinions , and consequently no Articles of faith . I said such Opinions of an inferiour Nature , are not so necessary to be known . He asketh , Whether they be necessary or no ? If they be not necessary , why do I grant them to be necessary by saying , they are not so necessary ? If they be necessary , why call I them but Opinions ? Doth he know no distinction of things necessary to be known , that some things are not so necessary as other ? Something 's are necessary to be known , necessitate medii , to obtain Salvation : Something 's are necessary to be known onely , necessitate Precepti , because they are Commanded , and they may be Commanded by God or Man ; the latter are not so necessary as the former . Something 's are absolutely necessary to be known by all Men : Some other things are onely by some Men ; Art thon a Master in Israell and knowest not these things ? Something 's are enjoined to be held onely for Peace sake ; those are not so necessary to be known as the Commandements , or the Sacraments , or the Articles of the Creed . The Popes infallibility in his definitions of faith , is but an Opinion , and yet they hold it necessary . The Superiority of a Generall Councell above the Pope , was a necessary Opinion in the time of the Councells of Constance and Basile : and now the Contrary Opinion is fere de Fide ; almost an Article of Faith. He knoweth better by this time what I understand by points of Faith publickly professed ; even the Articles of the Creed , which every Christian that ever was from Christs time untill this day , professed at his Baptisme . All the Christian world have ever been baptised into the Faith of the old Creed , never any man yet was baptised into the Faith of their new Creed : If these new Articles , be as necessary to be known and publickly professed for the common salvation as the Old , they doe them wrong to baptise them but into one half of the Christian Faith. He troubleth himself needlesly with Iealousy and suspicion , least under the notions of Faith universally professed , and the Christian world united , I should seeke a shelter or Patrociny for Arrians , or Socinians , or any other mushrome Sect ; as if the Deity of Christ were not delivered by Vniversall Tradition , or not held by the Christian world united , because of thei● Opposition . I doe not looke upon any such Sects , which did or do oppose the Vniversall and perpetuall Tradition of the Catholick Church before their dayes , as living and lasting Streames , but as suddain and violent Torrents : neither do I regard their Opposition to the Catholick Church , any more then of a Company of Phrenetick persons , whilest I see plainly a parte ante , that there was a time when the wheat did grow without those Tares ; and a parte post , that their Errours were condemned by the Catholick Church . This exception of his hath great force against his immediate Tradition ; should the Children of Arrians or Socinians , persist in their Arrian or Socinian Principles , because they were delivered to them , as the Legacies of Christ and his Apostles , by their erring Parents ? But against my Vniversall and perpetuall Tradition they have no force at all . Neither do I looke upon their petty interruption , as an empeachment to the Succession from the Apostles , no more then I esteem a great mountain , to be an Empeachment to the roundnesse of the Earth . Neither was it the Church of Greece , and all the other Eastern , Southern , and Northern Churches , which receded from this Vniversall Tradition , in the case in Difference between us , concerning the disciplin of the Church ; but the Church of Rome which receded from them . Non tellus Cymbam , tellurem Cymba reliquit . He knoweth little in Antiquity , who doth not know , that the Creed was a Tradition both materially , as a thing delivered by the Apostles , and Formally as being delivered by Orall Tradition . But he who shall say ( as he doth ) that all the points controverted between us and them , were delivered as derived from the Apostles , in a Practise as dayly Visible as is the Apostles Creed , by our Forefathers ; as invoking Saints for their intercession , the the lawfulnesse of Images , praying for the dead , Adoration of the Sacrament and in particular the Subjection to the Pope as Supreme head ( to use his own phrase ) is a frontlesse man , His very mumbling of them , and chopping of them by halves , as if he durst not utter them right out , is a sufficient Evidence of the Contrary . We doe not charge them onely with invoking Saints for their intercession , or to speake more properly with the invoking God to heare the intercession of his Saints : but with more insolent formes of ultimate prayers to the Creatures , to protect them at the houre of death , to deliver them from the Devill , to conferre spirituall Graces upon them , and to admitt them into heaven , precibus meritisque , not onely by their prayers but likewise by their merits . As improper and Addresse , as if one should fall down on his Knees before a Courtier , and beseech him to give him a Pardon , or to knight him , meaning onely that he should mediate for him to the King. We do not question the lawfulnesse of their having of Images ; but worshipping of them , and worshipping of them with the same worship which is due to the Prototype . We condemne not all praying for the dead , not for their resurrection , and the consummation of their happinesse : but their prayers for their deliverance out of Purgatory . We our selves adore Christ in the Sacrament , but we dare not adore the Species of bread and wine . And although we know no divine right for it : yet if he would be contented with it , for peace sake we could afford the Bishop of Rome a Primacy of Order by humane Right , which is all that antiquity did know . And if any of our Ancestours in any of these particulars , did swerve from the Vniversall Perpetuall Tradition of the Church , we had much better warrant to return to the Apostolicall line and Levell , then he himself had to desert those principles temerariously , which his immediate Forefathers taught him , as delivered by the Apostles and derived from them . His next exception is a meere Logomachy , that I call two of his Assertions Inferences . What doth this concern either the person or the Cause ? Either this is to contend about the shadow of an Asse , or I know not what is . Let thē be premisses or Conclusions which he will , they may be so disposed to make them either ; if they be neither what do they here , if they be conclusions they are inferences . He calleth the former Conclusion their chiefe Objection ; who ever heard of an Objection without an Inference ? And the second is so far from being no Inference , that it comprehendeth four Inferences , one from the first Principle , another from the second Principle , and the third from both Principles . That Churches in Communion with the Roman have the onely right Doctrine in virtue of the First Principle , and the onely right Government in virtue of the second Principle , and Vnity necessary to Salvation in virtue of both Principles . And the last conclusion is the Generall Inference from all these , And by consequence we hold them , onely to make the entire Catholick Church . I said truely , that we hold both their Rules of Vnity ; I adde that we hold them both in the right sense , that is , in the proper literall sense of the words : but what their sense of them is , concerneth them not us . If by the Popes Supremacy he understand a single Soveraignty or Supremacy of power , by virtue of Christs own Ordinance ; we hold it not indeed , neither did the Catholick Church of Christ ever hold it . So likewise if by Tradition of our Ancestours , he understand Vniversall and Perpetuall Tradition , or as it were Vniversall and perpetuall ; we joine hands with him : but if by Tradition he understand the particular and Immediate Tradition of his Father , or ten thousand Fathers , or the greater part of the Fathers of one Province or one Patriarchate , in one Age , excluding three parts of the Catholick Church of this Age , and not regarding former Ages between this Age and the Apostles ; we renounce his Rule in this Sense , as a Bond of Errour not of Vnity . And yet in generall , according to the Literall sense of the words , we embrace it as it is proposed by him self ; that The Doctrins inherited from our Fore fathers , as the Legacies of Christ and his Apostles , are onely to be acknowledged or Obligatory . So we acknowledge both his Rules in the Literall sense de facto : but the Popes single Supremacy of Power and particular Tradition , were never Principles of Vnity , neither de facto nor de jure ; and so he may seek for his flat Schismatick de facto at Rome . I said there was a Fallacy in Logick of more interrogations then one , when Questions of a different nature are mixed , to which one Vniform answer can not be given . He saith he put no Interrogatory at all to me . True ; but he propounded ambiguous Propositions to be answered by me , confounding St. Peter and the Pope , an Headship of Order and an Headship of power , which is all one . An head of Order hath power to Act First , as well as sit ●irst : but he acteth not by his own single power , but by the conjunct power of the body or College . To shew him , that I am not ashamed of my voluntary railing ( as he phraseth it ) too silly to merit transcribing or answering , I will transcribe it for him . [ The Church or Court of Rome have Sophisticated the true Doctrin of Faith , by their supplementall Articles , contrary to the First Principle ; and have introduced into the Church , a Tyrannicall Government , contrary to the second Principle : and are so far from being the entire Catholick Church , that by them both they are convicted to have made them selves guilty of Superstition and Schisme ] . If this be railing , what Terme doth his Language deserve ? If this be silly , what pitifull stuffe is his ? He said my onely way to cleare our church from Schisme , was to disprove his two Rules . I answered he was doubly mistaken , first in putting us to prove or disprove , who are the persons accused , the defendants duty is to answer not to prove : that is the duty of the accuser . They accuse us of Schisme , therefore they ought to prove their Rules , whereon they ground their Accusation , in that Sense wherein they take them ; not put us to disprove them . He urgeth that by this Method , no Rebell ought to give any reason why he did so , because he is accused of Rebellion by his lawfull Governour . By his leave , he that condemneth a Subject of Rebellion , before he have proved his accusation , doth him wrong , But he saith , the truth is wheresoever there is a contest each side accuses the other , and each side defends it self against the others Accusations : but we were the first accusers , who could not with any Face have pretended to reform , unlesse we accused first our actuall Governour of Vsurpation . I told him before that he was doubly mistaken ; now I must be bold to tell him that he is three wayes mistaken . First the Pope was none of our actuall Governour , in the externall Regiment of the Church , by the Lawes of England . Seco●dly our Reformation was no Accusation , but an Enfranchisement of our selves sub moderamine inculpatae tutelae . Thirdly , I have already manifested the Vsurpatiōs of the Court of Rome , upō other manner of grounds them his ambiguous Rules . As we have proved our intention ; so let him endeavour to prove his . My second answer was , that although the proofe did rest on oursides : Yet I did not approve of his advise , that was , to disprove his two Rules . My reason is evident , we approve of his two rules as they were set down by himself ; it is not we but they who have swerved from them , and therefore it were madnesse in us to disprove them . He saith , he dare sweare in my behalf , that I never spake truer word in my life , and out of his Supererogatory kindnesse offers him self to be bound for me , that I shall never follow any advise that bids me speake home to the point . What silly nonsense is this , should I follow any mās advise to disprove that which I approve ? I have spoken so home to the point without any advise , that I expect little thankes from him and his fellowes for it . What he prateth of a discipline left by Christ to the Church of England in Henry the eighths time , is ridiculous indeed . And it equally ridiculous to hope to make us believe , that the Removall of a few upstart Usurpations , is a change of the discipline left by Christ to his Church . And lastly it is ridiculous to Fancy , that later usurpations may not be reformed by the Pattern of the Primitive times , and the ancient Canons of the Church , and the Practise of succeeding Ages , because we received them by particular Tradition from our immediate Fathers . That one place which he repeateth as having been omitted by me , hath been answered fully to every part of it . The rest of this Section is but a Repetition of what he hath said , without adding anything that is new ; and in the Conclusion of this Treatise he giveth us a Summa totalis of it again ( either he must distrust his Readers memory or his Iudgement ) : and yet for feare of not being understood , he recapitulates it all over again in his Index . Surely he thinketh his discourse so profound , that no man understands him except he repeat it over and over again : and for my part I did never meet with such a Torrent of Words , and such Shallownesse of matter . And so I leave him to S. Austins censure alledged by himself . In mala causa non possunt aliter , at malam causam quis coegit eos habere . Sect. II. That they who cast Papall power out of England were no Protestants , but Roman Catholicks throughout , except onely in that one point of the Papacy . HItherto ( he saith ) he hath been the larger in his reply , because the former points were Fundamentall concerning , and totally decisive of the Question . They doe concern the Question indeed , to blunder and to confound Vniversal Tradition with particular Tradition , a Primacy of Order with a single Supremacy of power , Iurisdiction purely Spirituall with externall Iurisdiction in foro contensioso : otherwise they concern not the Question . And for deciding of the Question ; wherewithall should he decide it ? who hath not so much as alledged one Authority in the Case , Divine or Humane , not a Text of Scripture , not a Canon of a Councell , not a Testimony of a Father ; who hath not so much as pretended to any Vniversall or perpetuall Tradition , but onely to the Particular immediate Tradition of the Roman Church ; and this he hath onely pretended to , but neither proved it , nor attempted to prove it , nor is it possible for him to prove by the particular Traditiō of the Roman Church it self , that the Bishop of Rome is the Soveraign Monarch of the Church by Christs own Ordination . His onely grounds are his own Vapourous Fancies , much like Zenoes Vaunts , who used to bragge , that he sometimes wanted Opinions , but never wanted Arguments . My six grounds he stileth Exceptions . And why Exceptions ? But let them be grounds , or exceptions , or whatsoever he will have them to be : and let him take heed that every one of those Trifles and Toyes ( as he calleth them ) do not baffle him and trip up his heeles . I pleaded that [ Roman Catholicks did make the first separation ] . He answers , that this Plea doth equally acquit any Villain in the World , who insists in the steps of his Forefather Villains . Would no expression lower then this of Villains serve his tur●e ? Who can help it ? If those Forefathers ( whom he intimates ) were Villains or any thing like Villains , they were his Forefathers twenty times more then ours ; We inherit but one point in difference from them , but he twenty : The denomination ought to be from the greater part . If any of them were deemed more propitious to us then the rest , it was Henry the eighth , or Archbishop Cranmer : For both these we have their own confession that they were theirs . First for Henry the eight , We had a King who by his Lawes abolished the Authority of the Pope , although in all other things he would follow the faith of his Ancestours . And for Archbishop Cranmer heare another of them , Cranmer the unworthy Archbishop of Canterbury was his ( the Earle of Hartfords ) right hand and chiefe Assistant in the work , although but a few moneths before he was of King Harries Religion , yea a great Patron and Prosecuter of the six Articles . But to deale clearly with you , there is not the same reason to imitate a notorious knave in his confessed knavery , and to follow one who hath not onely a reasonable and just cause of contending , but also the reputation of an honest man , even in the judgement of his adverse party , in all other things , except onely therein wherein he is adverse to them . Such were all the Actors in this cause by their Confession . If we acknowledged , that they who cast out Papall Vsurpations were Schismaticks for so doing , he said something : but we justify their Act , as pious and virtuous ; and so his Comparison hath never a leg to run on . I pleaded , that [ it was a violent presumption of their Guilt and our Innocence , when their best Friends , and best able to Iudge , who preached for them and writ for them , who acted for them and suffered for thē , who in all other things were great Zelots of the Roman Religion , and persecuted the poore Protestāts with fire and fagot , yet cōdemne thē and justify this seperariō . ] He minceth what I say according to his use , and then excepteth , The word [ best ] might have been left out ; They ever were accounted better Friends who remained in their former faith , and the other Bishops looked upon as Schismaticks by the Obedient party . Yet the Bishop of Chalcedon doubted not to call them the best of Bishops . He should do well to tell us for his credits sake , who those other Bishops were who looked upon these as Schismaticks . Such is his ignorance in the State of these times that he dreameth of two parties , an Obedient Party and a Rebellious Party ; whereas there were no Parties but all went one way . There was not a Bishop , nor an Abbot of Note in the Kingdome , who did not vote the Kings Supremacy , Four and twenty Bishops and five and twenty Abbots personally at one time . There was not a Bishop nor any person of note in the Kingdome , who did not take the Oath of the Kings Supremacy , except Bishop Fisher and S. Thomas Moore ; who were imprisoned for treason , either true or pretended , before that Act was made , for opposing the Succession of the Crown . If he will not trust me let him trust the Veredict of our Vniversities ; A length we all agreed unanimously in this Sentenc● and were of one accord , that the Roman Bishop hath no greater Iurisdiction given him by God in holy Scripture , in this Kingdome of England , then any other Forrain Bishop . The same Sentence was given by our Convocations or Synods , The same Sentence was given by our Parliaments with the same concord and Vnanimity , Nemine Dissentiente ; We had no parties but one and all . Let him listen to his Friend Bishop Gardiner , No Forrain Bishop hath any Authority among us ; all sorts of people are agreed with us upon this point with most stedfast consent , that no manner of person bred or brought up in England hath ought to doe with Rome . And Ireland was unanimo●s herein with England . All the great Families as well of the Irish as of the English , did acknowledge by their Indentures to S. Anthony St. Leger then chiefe Governour of Ireland , the Kings Supremacy and utterly renounce the Iurisdiction of the Pope . Yet it was not the meaning of our Ancestours then , and ( though some of them had been so minded ) it is not our meaning now to meddle with the power of the Keys , or abridge the Bishop of Rome of any Iurisdiction purely spirituall , or any Legacy which was left him by Christ or his Apostles : but onely to cast out his usurped Coactive power in the exteriour Court , without the leave of the Soveraign Prince , which Christ and his Apostles did never exercise or dispose of or meddle with , and to vindicate to our Kings the Politicall or externall Regiment of the Church , by themselves and by their Bishops and other fit delegates , as a Right due to all Christian Princes by the Law of God and nature . But he attributeth all this to the Feare of the Clergy and the people , and the Kings violent Cruelty : and for proofe of what he saith , citeth half a passage out of Doctor Hammond , but he doth Dr. Hammond notorious wrong . Dr. Hammond speaketh onely of the first preparatory act , which occasioned them to take the matter of right into a serious debate in a Synodicall way : he applieth it to the subsequent act of Renunciation after debate . Dr. Hammond said onely it is easy to be believed : Mr. Serjeant maketh it a just Presumption or confest Evidence . Dr. Hammond speaketh of no feare but the feare of the law , the law of Premunire ; an ancient law made many ages before Henry the eighth was borne , the Palladium of England , to preserve it from the Vsurpations of the Court of Rome : but he misapplieth it wholy to the feare of he Kings violent Cruelty . Lastly he smothers Dr. Hammonds Sense expressed clearly by himself , that there is no reason to doubt , but that they did believe what they did professe , the feare being the Occasion of their debates , but the reasons or Arguments offered in debate the causes ( as in all Charity we are to Iudge ) of their decision . He useth not to cite any thing ingenuously . If he did , he could have told his Reader , that this answer was taken away by me before it was made by him . For two whole Kingdomes , the Vniversities , the Convocations , the Parliaments , to betray their Consciences , to renounce an Article which they esteem necessary to salvation , onely for the feare of a Premunire or the losse of their goods , to forswear themselves , to deny the Essence of their faith , to turn Schismaticks , as if they did all value their Goods more then their soules , without so much as one to oppose it ; is a vain uncharitable surmise or rather it is incredible , and not onely incredible but impossible . They were the men that advised the King to assume the Supremacy . Arch-Bishop Warham told the King it was his right to have it before the Pope , Bishop Gardmer was the chiefe framer of the oath of Supremacy , Bishop Tonstall and Longlands were the chiefe Preachers up of the Kings Supremacy at St. Pauls Crosse. Tonstall justifieth it in his Letter to Cardinal Poole . Gardiner and Beckenshaw did write Polemick bookes in defence of the Kings Supremacy . The whole Convocation did set forth a Catechisme or Catecheticall booke , to instruct the people in the Kings right to the Supremacy , called the Institution of a Christian man. Bishop Bonner , bloudy Bonner , who made such Bonefires of the poore Protestants , being then the Kings Embassadour with Clement the 7th , did so boldly and highly set forth King Henryes Supremacy in the Assembly of Cardinalls , that they thought of burning him or casting him into a vessel of Scalding lead , if he had not secured himself by flight . Suppose it was credible that they all voted out of feare , and tooke the Oath of Supremacy out of Feare ; what feare could constrain them to advise the King to assume the Supremacy as his right , to frame the Oath of Supremacy , to instruct others in the Kings right to the Supremacy , by private Letters , by publick Catechismes , to preach up his Supremacy , to propugn his Supremacy in their Polemick writings , in their Orations before the Cardinalls themselves with hazard of their lifes , to tickle the Kings ears with Sermons against the Popes Supremacy ? Who shall still say what these men did was out of feare , must be a very credulous man. The contrary is as evident to the world as Noone day light . I will conclude this point of the Feare of the Kings violent Cruelty , with Bishop Gardiners Testimony of himself . He objecteth that as a Bishop he had sworn to maintein the Supremacy of the Pope . To which he answereth , that what was holily sworn , is more holily omitted● , then to make an Oath the Bond of Iniquity . He confessed him self to have been married to the Church of Rome bona fide as to his second wife ; but after the return of his firs● wife ( that is the truth ) to which he was espoused in his Baptism , being convicted with undeniable evidence , he was necessitated out of Conscience , to forsake the Church of Rome in this particular Question of Supremacy , and to adhere to his first wife the truth , and after her to his Prince the Supreme head of the English Church upon earth . Secondly , I pleaded that [ although it doth not alwaies excuse a toto from all guilt , to be misled by others into errour , yet it alwaies excuseth a tanto , it extenuateth the Guilt ] . This Allegation is so evidently true , that he hath not confidēce enough to deny it , ( which is a wonder , ) but argueth against it , first , how could we thinke their example to be followed , whom we confesse to have done what they did out of feare ? Or rather what a shamlesse untruth is this ? His witnesse saith , that feare might be the Occasion of the debate , but reason and Conscience were their directours in the decision ; and we have demonstrated that their actions could not possibly proceed from feare . His second answer is , why doe we not rather follow them in renouncing their Schisme , as those Bishops did after the Kings death ? Once proved false is alwaies presumed to be false . Who told him that they made any retractation af●er the Kings death , after they were freed from their imminent feare ? They made no Retractation , but held their Bishopricks in King Edwards time untill other Questions did arise , and executed the Statute of Supremacy as rigorously as they did in Henry the eighths time . For proofe where of , I cite the Testimony of Queen Elizabeth , given to their Faces in their lives times , before the most eminent Embassadours of the greatest Princes , when they might have contradicted it if they could , when the Emperour and other Roman Catholick Princes interceded with her for the displaced Bishops : She gave them this answer , that they did now obstinately reject that Doctrin , which most part of themselves under Henry the eighth and Edward the sixth , had of their own accord with heart and hand , publickly in their Sermons and writings taught unto others , when they themselves were not private persons but publick Magistrates . Observe the words , first , of their own accords . Secondly not onely under Henry the eighth but Edward the sixth ; therefalleth his Plea to the ground . Thirdly when they themselves were publick Magistrates , and consequently in a Capacity of doing rather then of suffering . Lastly with heart and hand , not onely in their Sermons , but also in their printed Writings . We use to say , there is no defence against a Flaile : certainly against Subscriptions and publik writings there can be no Defence . To the Queenes testimony I adde another of Sanders , that the Bishops of Winchester , London , Durrham , Worcester , Chichester , Excellent Men and inwardly Catholicks , yet being made Bishops in the Schisme , they had not the Spirit of courage . Therefore they resisted faintly to the Kings Primacy , or rather they subscribed simply both to it and all other innovations , which seemed not to conteine open haeresy , least they should lose their Bishopricks . When may we expect a true word from him ? Thirdly , he urged the beginners of a fault , may be lesse culpa●le then their followers , when their Provocations be greater . Their Provocations were no lesse then expectation of death and destruction by the Kings inhumane Cruelty : but our continuance in Sch●sme compared to the Motives of theirs is in a manner gratis , all our reasons being for our Livings and Interest heretofore , and now a vain glorious Itch to approve ourselves to our party . We have had many proofes of his Veracity , here is one more of his Charity . Suppose his new light had lead him into ready Paths not Precipices , ( which no man will grant him , but his own Fellowes ) : Yet why should he accuse us of Hipocrisy rather then of errour in Iudgement , who have lost all our estates for our Consciences , which probably he never had to loose , nor would have quitted it so if he had had it ? but onely that his own guilt doth dictate such uncharitable Censures to him . No Mr. Serjeant , we are no such Changlings or turning weather cocks ; that is your own part : And you may live to act it over againe , such hot water freeseth soonest . Are you so blind , that you do not see that this Accusation might be retorted upon you , and upon your great Co●verts whom you propose to us for Patterns ? Who as you say had been Schismaticks in Henry the eighths time ; you might as well say for the most part of them in Edward the sixths time also , and had no other way in the World to preserve or recover their Bishopricks in Queen Maryes dayes but by pretēding at least such a Conversion . But we are not so uncharitable as you , we Iudge them by their profession and leave their Consciences to God. Thirdly , I pleaded that although those who cast the Popes pretended Soveraignty out of England , had been Schismaticks as they were not : yet we cannot be charged with Schisme , so long as we seek carefully after truth , and are ready implicity in the preparation of our minds to embrace it , whensoever we find it . Because he shall not Prevaricate with us , I will reduce my Argument into Syllogisticall Forme . Whosoever invented not their false Opinions themselves , but learned them from their erring Parents , are not to be reputed Hereticks ( much lesse Schismaticks , ) if they defend thē not with pertinacious animosity , but inquire carefully after the truth , and be ready to embrace it , and correct their errours when they find them : But if we had any false opinions we invented them not our selves , but learned them from our erring Parents . Therefore we are not to be reputed Hereticks ( much lesse Schismaticks , ) if we defend not our Opinions with pertinacious Animosity , but inquire carefully after the truth , and be ready to embrace it , and Correct our Errours when we find thē . The Major is St. Austins to a word , and is yielded by Mr. Serjeāt to be true . The Minor is evident to all the world and cānot be denied : Therefore the conclusiō is firme . I doe not urge this , as though I had the least suspition in the world that our Ancestours did erre , but to shew that although they had erred , yet we are not to be reputed Hereticks or Schismaticks whilest we doe our endeavours to find the truth , and embrace it implicitly in the preparation of our minds . Neither do I urge this to convince others who do not know our hearts , and perhaps will not believe us , when we tell them that we hold the truth implicity : but for the satisfaction of our own Consciences . We know whether we hold Opinions pertinaciously or not ; and whether we desire and endeavour to find out the truth or not ; and whether we are willing to embrace the truth whensoever God shal reveale it or not : None know it but God and ourselves , Mr. Serjeant cannot know it . And therefore as his answer is improper and con●rary to the Rules of Logick , to deny the Conclusion or Condition contained in the Conclusion : So it is vain and presumptuous to Iudge of another mans Conscience , which is known onely to God and himself . I cited S. Austin to prove the Proposition which he yieldeth , not the Assumtion which is too evident in it self to be denied , much lesse to be a witnesse of our hearts which it was impossible for S. Austin to know . Iudge Reader what Ardelioes and busy bodyes these are , censuring and damning all Protestants to the Pit of Hell as Hereticks and Schismaticks , and yet when they are pressed home , are forced to confesse , that if they doe endeavour to find out the truth , which all good Christians doe ; then they are neither Hereticks nor Schismaticks . This may be a great Comfort and Satisfaction to all Consciencious Protestants , who are dayly molested by these men and terrified with such Bugbeares as these . But Mr. Serjeant hath devised a new Method to discover the hearts of Protestants , by the Testimony of their eyes , and the undeniable Veredict of their Reason , onely by viewing my Answer to his first Section . Risum tenealis amici ? To draw the Saw of Contention to and fro , about Henry the eighth Warham Heath Tonstall Gardiner Bonner &c , whether they were Protestants or Papists is impertinent and frivolous . Impertinent ; let them call them Protestants , or Papists , or neither , or both , it it all one to my Argument , that it is a violent Presumption of their guilt and our Innocence , that all their great Schollars who preached for them , and writ for them , and acted for them , and suffered for them in all other differences , should desert them in this . And frivolous ; to contend about the word when we agree upon the thing . The thing is without all Controversy or Dispute ; they held with the Protestants in the Article of the Supremacy , and with the Papist in all other Articles what soever . Now whether their Denomination shall be from the greater part as it is in all other cases , ( mixe one drop of milk with twenty or fourty of water , and we call it water not milke ) or from the Lesser part as Mr. Serjeant would have it , I commit to the Readers Iudgement , and desire him to determin it himself ; whatsoever way he determins it , his Iudgement will be lesse Prejudiciall then to be molested with such wranglers . Protestants may persecute Protestants , but not as Protestants , and Papists may persecute Papists ( as the Iansenists persecute the Iesuits ) , but not as Papists ; even Ishmaels mocks are termed persecutions : but they seldome make such bloudy lawes , against those whom they acknowledge to be of their own Communions , as the law of the six Articles was , or persecute them with fire and faggot as Bonner did . He urgeth that between every Species of Colour which we have names for , there are hundreds of middle degrees for which we have no names . Well argued against himself ; Wit whither wilt thou ? Then why doth he call them Protestants , and give them a name ? There are indeed between every Species of Colours , man middle degrees which have no distin● names : but therefore we give thē the name of those Colours which they come neare● to ; either with a distinction if the diffe●rence be easily expressed , as grassegreen● seagreen , willowgreen , &c. or withou● any distinctiō , the white of an Egge is not so white as snow , yet both white . If he would pursue his own instance this Controversy were ended . He prateth of the subordinate Sects of Protestants , and how changeable they are every day . He loveth to have a Vagare out of his lists . It is his Spirituall Mother the Church of England , that gave him his Christian being , which he hath undertaken to Combate ; let him adorn that Sparta as he is able : and if he did it with more Modesty he were lesse to be blamed then he is . If she had been but his old Friend , yet Friendship ought to be unstitched by degrees not torn asunder suddainly . But to cast durt in the Face of his own Mother , is a shrewd sign of an ill nature . As the Foole said to a Favorite , If I fall I can rise againe , but if thou fall thou wilst never rise againe : so if we change , there is no great danger in it , because we keep our selves firmly to our old Essentialls , that is the Apostles Creed ; but their Change is dangerous , who change their Creed , and presume to adde new Essentials to the old . He beareth such a perfect hatred against Reformation , because it is destructive to his Foundation of immediate Tradition , that he maketh No Papist and a Reformer to be the Character of a Protestant . Popes and Cardinalls , Emperours and Kingdomes , Churches and Councells have all acknowledged both the Lawfulnesse and necessity of Reformation . What doth he thinke of the Councell of Trent , or hath he peradventure never read it ? But what doth he thinke of the Councells of Constance and Basile , who professe themselves every where to be qualified to reform the Church , tam in Capite quam in membris ; as well in the head as in the members ? They escape fairly if he doe not censure them as Protestants : for they were great Reformers , and they were no great Papists , placing the Soveraign power under Christ in the Church and not in the first Mover . I might well call the Reformation in Henry the eights time their Reformation , the Papists Reformation rather then ours , if the Reformers were more Papists then Protestants , as it most evident . I pressed him that if the Renunciation of the Bishop of Romes absolute vniversall Monarchy , by Christs own Ordination , be the essence of a Protestant , then the Primitive Church were all Protestants . He answereth , it is flatsy false . I am contented to be silent for the present , but when time serveth , it may be made appeare , to be flatly true ; and that all that the Primitive Fathers did attribute to the Bishop of Rome , was no more them a Primacy of Order or beginning of Vnity ; and that an absolute Monarchy by Christ Ordination , is absolutely repugnant to the Primitive Discipline . I proceeded [ then all the Graecian , Russian , Armenian , Abyssen Christians are Protestants this day ] . He answereth , that it it is partly true and partly false , and serveth onely to prove that the Protestants have fellow Schismaticks . And why partly true and partly false ? when all the world seeth , that all these Churches doe disown and disclaime the Popes Monarchy . This is just the old condemned Tenet of the Schismaticall Donatists , who did most uncharitably limit the Catholick Church to their own Party , excluding all others from hope of Salvation , as the Romanists doe now . The best is , we must stand or fall to our owne Master : But by this means , they have lost one of the notes of their Church , that is multitude , for they exclude three or four times more Christians , out of the Communion of the Catholick Church , then they admit into it . I proceeded yet higher , [ then we want not store of Protestants , even in the bosome of the Roman Church it self ] . His answer is , that to speake moderately , it is an impudent falshood , and a plain impossibility , for whosoever renounceth the Substance of the Popes Authority , and his being head of the Church , becomes totally disunited from the Church . Good words ! His groundworke is to weake to support the weight of such an heavy accusation . A Primacy of Order implyeth an headship , as well as Supremacy of power ; neither is it destitute of all power . It hath some power essentially annexed to it , to congregate sub paena purè spirituali , to propose , to give sentence according to the votes of the College ; It may have an accessary power , to execute the Canons according to the Constitutions of Councells , and Imperiall Sanctions , and Confirmations . But all this commeth far short of that headship which he asserteth , a Soveraign Monarchicall Headship of absolute power , above the whole Church by Christs Ordination . This is that Headship which he mainteineth against me every where . This is that Headship which the Primitive Church never acknowledged . This is that Headship which the Grecians , Russians , Armenians , Abyssines and the Church of England renounce at this day . This is that Headship , which many of his own Communion who live in the bosome of the Roman Church , do not believe ; as the Councells of Constance , and Basile , and Pisa , the Schoole of Sorbon , and very many others every where who do all reject it , some more some lesse . The maine difference and almost the whole difference between him and me , is concerning Coactive power , in the Exteriour Court , over the Subjects of other Princes , against their wills ; this is so far from being vniversaly believed , throughout all places of the Roman Communion , that it is practically received in few or no places , further then it seemeth expedient to Soveraign Princes . If the Pope himself did believe , that he had such an absolute Soveraignty of Monarchicall power , in the exteriour Court by Christs own Ordination , to him and his Successors , How could he alienate it from his Successors almost wholy to the Princes of Sicily , and to their Heirs for ever , within that Kingdome : Or how could the Princes retein it ? If the King and Kingdome of France did believe , that the Pope had such an absolute Monarchicall power , in the Exteriour Court , by Christs own Ordination ; how could the King of France forbid the Popes Legates without his License , or restrain their Legantine Commissions by his Parliaments , or sweare them to act nothing contrary to the Liberties of the Gallican Church , and to cease to execute their Commissions whēsoever the King and Kingdome should prohibit them , or reject Papall decrees further then they are received in that Kingdome ? Or if the Councell of Brabant did believe it , how could they forbid the Subjects to repaire to Rome out of their own Country , upon the Popes Summons ? All men know that there is no Privilege or Prescription against Christs own Ordination . Qui pauca considerat , facile pronunciat . This is ever the end of his Contradictions . Lastly he Chargeth me for omitting to answer to his reason , that the renouncing the Pope is essentiall to Protestantisme . Truly I neither did nor do hold it worth answering . Cannot he distinguish between the whole Essence of any thing , and one Essentiall ? He might as well affirm , that he who believeth but one Article of his Creed is a Christian. This requireth no great skill to explicate it : but I have remitted this Controversy to the Reader as fittest for his determination . Sect. III. That Henry the 8. made no new Law : But onely vindicated the ancient Liberties of England . CHristian Reader thou hast seen hitherto , how Mr. Serjeant hath failed altogether to make good his pretensions : and in stead of those great mountains of Absurdities , and falsifications , and Contradictions which he promised , hath produced nothing worthy of so weighty a cause , or an ingenious Schollar , but his own wilfull ridiculous mistakes . We are now come to his third Section , wherein thou maiest see this young Phaeton mounted in his Triumphant Chariot , driving the poore Bishop as a Captive before him : now expect to see him tumbling down headlōg , with a fall answerable to his height of pride and insolence . He professeth himself willing to stand to the Award of the most partiall Protestant living , who hath so much sincerity as to acknowledge the Suns shining at noone day , or that the same thing cannot both be and not be at once . If after this lowd confident bragge ; he be not able to make any thing good that is of weight against me , he hath forfeited either his Iudgement , or his ingenuity , and deserveth not to be a writer of Controversies . I need no partiall Iudges , but appeale to the indifferent Reader of what communion soever he be : he needeth but to compare my Vndication his Answer , my Reply his Rejoinder , and my Surrejoinder together in this one short Section , and give sentence readily who is the Mountebanke and Prevaricatour . And first I challenge this great Champion of downright Cowardise , as great as ever his Predecessour Thraso shewed in the Comedy ; in smothering and concealing palpably and shamefully his Adversaries reasons , and declining the heat of the assault . The maine subject of this Section , was to shew that the ancient Kings of England , did assume as much power in Ecclesiasticall affaires as Henry the eighth did , that the Lawes of Henry the eighth were no new Lawes , but onely renovations and Confirmations of the ancient Lawes of England , which had never bene repealed or abrogated in the dayes of his Predecessors , but were of force in England at that very time when he made his Lawes ; As the Statutes of Clarendon , The Statute of Carlile , The Articles of the Clergy , The Statutes of Provisors and other old Lawes made in the time of Henry the first , Henry the third , Edward the first , and Edward the third , Richard the second , Henry the Fourth , all of them dead and gone many ages before Henry the eighth was born . I shewed particularly , that they suffered not the Pope to send for any English Subject out of England to Rome without leave , nor to send any Legate into England without leave , nor to receive any Appeale out of England without leave . They made it death , or at least the forfeiture of all a mans estate , to bring any Papall Bulls or Excommunications into England . They called Ecclesiasticall Councells , made Ecclesiasticall Lawes , punished Ecclesiasticall persons , prohibited Ecclesiasticall Iudges , received Ecclesiasticall Appeales , made Ecclesiasticall Corporations , appropriated Ecclesiasticall Benifices , rejected the Popes Lawes at their pleasure with a Nolumus ; wee will not have the Lawes of England to be Changed , or gave Legislative Interpretations of them as they thought fit . All this I have made evidēt out of our ancient Lawes , our Records , our Historiographers ; in my Vindication , in my Reply , and in this Treatise . And therefore I might well retort upon him his own Confident bragge , that it is as cleare as the suns shining at noone day , or that the same thing cannot be and not be at once ; that our Ancestours who did all this and much more then this , did acknowledge no Monarchicall power of the Pope in the Exteriour Court , by Christs own Ordination , as Mr. Serjeant asserteth ; and that they did exercise as much power in the externall Regiment of the Church , as Henry the eighth did ; and that Henry the eighths lawes were no new lawes devised by himself , but were the lawes of these ancient Kings renewed by him , or rather the Fundamentall Lawes and Liberties of England , exposed by these ancient Kings as a Buckler against the Encroachments of the Roman Court. Now to all this cleare evidence what answer doth Mr. Serjeant make ? Iust Thraso-like , when the matter comes to push of pike he sneaketh away post principia , into the securest place he can find . Speak the truth in earnest , did Pyrrhus use to doe thus ? It is not possible to squeese one word of particular answer out of him : onely in generall he saith I bring divers allegations , wherein the Popes pretenses were not admitted &c. And so proceedeth , doe we professe the Pope can pretend to no more then his right & c. ? Lawes and Records are but bare Allegations with him : and prohibiting under pain of Death or Confiscation of Goods , is no more but not admitted . Speake out man and shame the devill ; whether did the Pope pretend more then is right or not ? whether were the anciēt English Lawes just Lawes or not ? This is certain , his Pretensions and these Lawes cannot both be just . The very substance of his Monarchicall power in the exteriour Court , is prohibited by these Lawes , his Soveraign power or Patronage of the English Church , his Iudiciary Power , his Legislative Power , his dispensative Power , all are lost if these Lawes stand . All which Mr. Serjeant blancheth over with this generall expression , such and such things . Will the Court of Rome thank such and such an Advocate , who forsakes them at a dead lift ? I trow no. And although I called upon him in my reply , for a fuller and more satisfactory answer to these Lawes : yet he giveth none in his Rejoinder , but shuffleth up the matter in Generalls . As for his particularities entrenching on , or pretended to entrench on the Popes Authority ; whether they were lawfully done or no , how far they extended , in what Circumstances or cases they held in what not , how the Letter of those Lawes are to be understood &c. all which the Bishop Omitts , though he expresse the bare words ; it belongs to Canon and Secular Lawiers to scuffle about them , not me . I hold my self to the Lists of the Question , and the limits of a Controvertist . Yes , even as Thrasoheld himself to the Lists , when he stole behind the second wards . This is neither more nor lesse , but flat running away , and crying to the Canonists for help . If the subject be improper for him , why did he undertake it , and not try first , Quid ferre recusent , Quid valeant humeri . Why did he undertake it with so much youthfull Confidence and insulting scorn and petulance , to accuse his adversary of impudence ? And as if impudence were too moderate a Character for him , as a profest and sworn enemy of truth shame and honesty ; making him worse then a mad man or born foole . And all this for pretending that Henry the eighth did no more against the Papacy , then his Ancestour Kings had done before him : and now when his Cavills are thrust down his own throat , when the impudence is brought home to him and laid at his own doore , when the very Lawes of his Ancestours are produced wherein they provided the same remedies for the Roman Court that Henry the eighth did ; he would with draw his own neck o●t of the Collar , and leave the defence of his cause to the Canō and Secular Lawiers , to scuffle about the sense of these anciēt Lawes , and whether they were law fully done or no , and how far they extended , and in what cases they hold in what not . And this is all the answer , which he vouchsafeth to these ancient English Lawes ; that is as much as to say he knoweth not what to answer , or it doth not belong to him to answer : and this he calleth holding himself to the Lists of the Question , but all other men call it leaping out of the Lists of the Question , and a shamefull deserting the cause he had u●dertaken to defend . I ever acknowledged that Henry the eighth made sundry new Sta●utes against the Vsurpations of the Court of Rome : but I adde that these Statutes were declarative of old Law , not Enactive of new Law. This is as cleare as his noone day-light . And I proved it by the Authority of two of our greatest Lawiers , Fitz Herbert and my Lord Cooke , persons sufficient to know the difference between a Statute declarative of old Law , and a Statute Enactive of new . Secondly , I proved it by one of the Principall Statutes themselves : those terms of Law which declare old Law , are not the same with those which enact new Law. This proofe is demonstrative . He urgeth , if there were something new , it was new , and a Statute we Englishmen use to term a Law. So if he new turn his Coat , there is something new , yet we English men say his Coat is and old Coat for all that . Magna Charta or the great Charter of England is an old Law , yet it hath been renewed or newly declared by almost every succeeding King. New Statutes may declare old Lawes . He saith I cite two Protestants Fitz-Herbert and my Lord Cooke , both of mine owne party , to speake in behalf of Protestants . I cite no Protestants as Protestants , nor to speak for Protestants , nor as witnesses in any case in difference between Protestants and Papists : but I cite two great English Iudges as Iudges , to speak to the Difference between a Declarative Statute and an Enactive Statute by the Law of England ; and who could be so proper witnesses of the Law of England as they . Secondly who told him that Fitzherbert was a Protestant ? No more a Protestant then himself ; for any thing that ever I could perceive . He was a great Iudge , lived in Henry the eighths time , and writ sundry workes . Where he setteth down the Charge against a Papist , he doth it in such a manner that it can hurt no man , except he will confesse himself to have done what he did obstinately and maliciously : but where he setteth down the charge of a Iustice of Peace against Hereticks or Lollards , he giveth it home . But Mr. Serjeant hath the art to make Protestants or Papists , of whom he list , so it serve his present turn . Thirdly , though Fitzherbert and my Lord Cooke had said nothing , yet the case is as cleare as the light , that this very Statute is Declarative of old Fundamentall Law not Enactive of new Law. And this I prove first by view of the Statute it self . He that hath but half an eye in his head , may easily discern the difference between an Enactive Statute and a declarative Satute . An Enactive Statute looketh onely forward to the time to come , and medleth not at all with the time past ▪ but a declarative law looketh both wayes , backwards and forwards , forward to the time to come and backward to the time past . Again , the very from and tenour of the words is not the same in an Enactive Statute and in a Declarative Statute ; An Enactive Statute regardeth onely what shall be , but a Declarative regardeth what is and what hath been ; an Enactive Statute createth new Law by the authority of the present Lawgiver , a Declarative Statute cōfirmeth old Law , and is commonly grounded upon the Fundamentall Constitution of the Kingdome . Now then let us take a view of this very Law. By divers old authētick histories and Chronicles it is manifestly declared , that this realm of England in an Empire and so hath been accepted in the world , governed by one supreme head and King &c. unto whom a body Politick compact of all sorts and degrees of people , divided by names of Spiritualty and Temporalty , owe next to God a naturall obedience , he being instituted by the goodnesse of God , with plenary power to render finall justice for all matters . You see plainly that this Statute looketh both wayes forward and backward , and doth not onely create new Law , but also declare what hath been , what is , and what ought to be the perpetuall Law of England . By diverse old authentick Histories and Chronicles it is manifestly declared &c. ; then it is manifest that this is a declarative Law. He saith , I quote the Schismaticall King himself and the Schismaticall Parliament to speake in their own behalf . By his leave , he is mistaken , I ground not my reason upon the Authority of the King and Parliament , but upon the form or tenour of the Statute , whether these words doe contain the form of an Enactive Statute or a Declarative Statute . Secondly , if I did so , yet he hath no reason to complain of it , who maketh the Pope and his Councell to be the last Iudge in his own case . Thirdly , I shall be bold to scrue up this pin a note higher , and tell him that if Henry the eight did make himself the last Iudge , in those differences between him and the Papacy , which concerned the Church and Kingdome of England , he did no more then many other Christian Kings and Princes have done before him ; as I have shewed in the Empire , Spain , Italy , Brabant &c. Fourthly , if that which was decreed in this Law , was decreed in former Lawes standing in full force and unrepealed , then it is not Enactive of new Law , but Declarative of old Law : but I have produced him the Lawes themselves , wherein the self same things have been decreed , and he turneth his back upon them , and referreth us to the Canonists for an answer . Lastly , it , is so far from being true , that those Statutes made by Henry the eighth were new Lawes , tha● those ancient Statutes of Clarendon , of Carlile , the Articles of the Clergy , the Statutes of Provisors , were no new Lawes when they were made : but new declarations of the Fundamētall Lawes of England , or of the Originall Constitution of the English Empire ; as appeareth undeniably by the Statutes of Clarendon , the Statute of Carlile , and the Statutes of Provisors ; wherein the same truth is affirmed as positively as I can do it . But now , Reader , wilt thou see a convincing proofe , of the extreme carelesnesse and unconscionable oscitance of this great Champion , who writeth his answers at Randome , and never so much as readeth what is objected against him . I cited two Statutes ; the one of 24. Hen. 8. cap. 12. the other of 16 ▪ Ric. 2. cap. 5. The Printer citeth them right i● the margent , but a little confusedly : but when Mr. Serjeant commeth to answer them , he confoundeth them indeed , attributing Richard the seconds Statute to Henry the eighth . And lest any man should excuse him and say it was the fault of the Printer , heare him ; he alledgeth another Statute made in the 24. of Henry the 8 ▪ Yes , well guessed : otherwise called the 16. of Richard the second . And a little after , what maters it what this Statute sayes , being made two yeares after his unlawfull marriage with Anna Bullen ? I know not where he learned this , except it was from the old Puppet player , who would have Queen Dido to be Richard the thirds Mistresse ; he might perchance have such another odde Fancy that Richard the second was Anne Bullens Servant . That which I observe in earnest is this , that he answereth at Random to he knoweth not what , and never peruseth that which is objected against him . If it had been some rare piece that was cited that he could not have come by it , it had bene the more pardonable : but it is an English Statute which he might have found in every Bookebinders Shop , in every Lawiers Study , in every Iustice of Peaces Closet . And yet he is as confident as Gawen ; the best Statute he could pick out you may be sure . How doth he know that ? We all see he never read it , nor knoweth whether it be a Statute or no. Then he telleth us , there is not a Syllable in it concerning Spirituall Iurisdiction . Well guessed by Instinct : but for once his Instinct hath deceived him ; if Excommunication be any part of Spirituall Iurisdiction , there is more then one Syllable of Spirituall Iurisdiction in it . But concerning our English Statutes both ancient and new , which concern the casting of Papall Authority out of the Kingdom , I have given him a full satisfactory account formerly , to which I refer him . We have seen how carelesse he is in reading over Lawes before he answer them : Now let us observe the same Oscitance or want of Ingenuity towards his Adversary , that he may learn what he gets by his Falsifications Nempe hoc quod Veneri donatae a virgine puppae . Reall falsifications retorted upon him instead of his feigned ones . He answered that to limit an Authority , implyes an admittance of it in cases to which the Limitation extends not . I replyed , that these ancient Lawes of England did not onely limit an Authority , but deny it , that is deny it in such and such cases mentioned in the Lawes , deny it Coactively in the exteriour Court without the leave of the Soveraign Prince . So the Lawes may differ , the restraints may differ , the leave may differ in degrees , according to the difference of places ▪ notwithstanding this denyall . That which he beateth at is this , that we deny all Papall power whatsoever ; but other Churches do onely limit it . I answer , we doe not deny the Bishop of Rome all manner of power ; We deny him not the power of the Keys , we deny him not any power purely Spirituall , we deny him not his beginning of Vnity , if he could he contended with it : but we deny him all Coactive power in the Exteriour Court , over the Subjects of other Princes , without the Soveraigns leave . If some Princes give more leave then others , as finding it more expedient for their affaires ; we doe not envy it . But he urgeth , that I do not deny equivalent Lawes in France Spain Germany Italy . I neither deny it nor affirm it , or I affirm it onely in part [ Yes , there are some such Lawes in all these places by him mentioned , perhaps not so many , but the Liberties of the French Church are much the same with the English ] . Some such Lawes , not so many , much the same , are no proofes of Equivalence : or if he will call them Equivalent , it is onely secundum quid not simpliciter , respectively in some cases not vniversally in all cases . But he hath another place , which striketh home , where I affirm that [ the lik● lawes may be found in Germany , Poland , France , Spaine , Italy , Sicily , and if we will trust Padre Paolo , the Papacy it self ] . But did either I or Padre Paolo , speak of those anciēt English lawes by me cited , made to restraine the Vsurpations of the Bishops of Rome ? So he saith , but it is a grosse Falsification . I did neither speake of them in that place , nor Padre Paolo : but we both speake of another Law of a quite different nature from these , that is the Law of Mortmain , a Law meerly Politicall to restrain men from giving Lands to the Church without License . Of this I said there are found like Lawes to it in Germany , Poland , France , Spain , Italy , Sicily , and Padre Paolo addeth in the Papacy it self . What an Adversary have I to deale with , who either understandeth not what the Law of Mortmain is , or regardeth not how he falsifieth his Adversaries words ? But from these mistaken and mishapen premisses he draweth ten Conclusions , every one of them driving me to a Contradiction or Absurdity at least ▪ The first second third and fourth are the same in effect , or all comprehended in the first , that it is opposite to the generall opinion of the whole world , Catholicks , Protestants , Puritans . Secondly , that it is against the profession of the Protestants , who extoll that happy time when England was freed from the yoke of Rome . Thirdly , that it contradicts our Reformation in the point of the Popes Supremacy , there could be no Reformation of that which was not otherwise before ; and therefore Henry the eighth added something of his own to these ancient Lawes . Fourthly , he saith that Doctor Hammond acknowledgeth , that Papall power was cast out of England in Henry the eights dayes . And the sixth is , that this Position is particularly opposite to the Common ●onsent of the Catholick Countries , who all looked on Henry the eighth and the Church of England ever since as Schismaticall . Doubtlesse he meaneth Roman Catholick Countries . Was it not enough to say that it was Contrary to the Generall opinion of the whole world , unlesse he added Protestants , and Reformers , and Doctor Hammond , and Roman Catholicks , as if they were none of the world ? Reader , I undertooke to prove that Hēry the eighths Lawes against the Vsurpations of the Roman Bishop , were no new Lawes , but ancient Lawes of England ; I have done it by producing the ancient Lawes themselves , five or six hundred yeares old : and I am yet ready to shew further , that they were no new Lawes then , but the Fundamentall Lawes of England , derived from the first founding of the British and English Churches , as to the substance of them . To all my premisses or particularities ( as he calleth them ) he hath been able to answer nothing , but leaves them to the Canon and Secular Lawiers to scuffle about them : but he utterly denyeth my Conclusion , what an absurdity that is , he is not ignorant . But alas ! what doth the world know of the Municipall Lawes of England , untill we instruct them better ? and what Opinion can Forreiners have of us , but what they learn from him and his Fellowes ? We acknowledge with Doctor Hammond , that Papall Vsurpations were cast out of England in Henry the eights time : but we adde , not by the Creation of new Lawes , but by the vigorous execution of the ancient Lawes , being first renewed and confirmed by himself . We acknowledge that Henry the eighth did finally shake of the yoke of Rome , which could not have been done , if there had been nothing to have been shaken of or reformed : but this doth not hinder but that his Predecessors did attempt to shake it of long before , even at the first appearing of it ; yea and did actually shake it of , for a time , in a great part . His fifth Objection is , that according to me the Lawes made by Henry the eighth , did no more then the former Lawes . Where did I say so ? untill he is able to shew it me , ( which I shall expect at the Greek Calends , ) I shall score it up among his lesser Falsifications . And for his inference which he makes , that he never heard it pretended , that they did shake of the Roman yoke in part , or for a time , therefore they did it not ; it sheweth but his ignorance in the Lawes and histories of his native Country . If he had perused them diligently , he might have observed how the Court of Rome and Crown of England , were long upon their Gards watching one another : and the one or the other gained or lost mutually , according to the Vigour of their present Kings or Popes , or according to the exigence of the times . His seventh Objection , that the like Lawes to ours in England were made in the Papacy it self , but those could not be against the Popes Headship of the Church : and his tenth Objection that then there never was a Papist Country in the world , because equivalēt Lawes to ours were made in France Spaine Italy Sicily Gormany Poland , &c : and his answer to my demand [ what law full Iur●sdiction could remaine to the Pope in England , where such and such Lawes had force ? ] The same that remaines still to him in France Spaine Italy where the like lawes are in force , in his last paragraph ; are a dish of unsavoury mushromes , all sprung up from his own negligent mistake or wilfull Falsification ( let him chuse whether he will ) in confounding the Lawes of Mortmain with the other Lawes against the Popes Vsurpations ; Which I distinguished exactly both at the beginning of that discourse [ the Statute of Mortmain justified ] and at the Conclusion [ But to leave this Digression . ] But besydes this grosse errour , there want not other inconsequences and fallacies in his discourse ; as in his seventh Objection from the Popes particular Headship of his own Church , to an Vniversall Headship over the Catholick Church , and from an Headship of order to a Monarchicall Headship of power ; and in his tenth Objection from [ like lawes ] to the same Lawes , from Lawes made to Lawes duely observed . We had Lawes made against Non-conformists in England , will he conclude thence that we have ▪ no Non-conformists in England ? the Argument would hold better the Contrary way , Ex malis moribus bonae leges . And in his last Paragraph , from Coactive Iurisdiction in the Exteriour Court to Iurisdiction purely Spirituall in the Court of Conscience ; and from Coactive Iurisdiction with the leave of the Prince to the same without Leave . Wee see all Roman Catholick Countries , doe stint the Popes Coactive Iurisdiction over their Subjects more or lesse , according to their severall Liberties , which they could not doe at all , if he held it by Christs own Ordination . His eighth Objection , that upon this new Law made by Henry the eighth , England stood at another distance then formerly from Rome ; is a Fallacy non causae pro causa , when a false cause is assigned for a true cause . Our just Lawes are not the right cause of our distance from Rome : but the Popes unjust Censures , and that Character which some of our Countrimen give of us . But this distance is greater among the Populacy then between the Estates , who do not much regard the Popes Censures either in making or observing of Leagues . To his ninth Objection in his order , and his last in my order , that this Posi●●on takes away the Question , and makes all the Controvertists in England on both sides talke in the aire , because it makes the Pope to have had no Authority there to be cast out . I answer , I wish it did , but it doth not . The Pope had Authority there , and Authority usurped fit to be cast out , notwithstanding our former good Lawes . But yet I must confesse this Position doth much change the Question , from spirituall Iurisdiction in the inner Court to Coactive Iurisdiction in the exteriour Court , and makes him and many other such Controvertists talk in the aire , who dispute onely about Headships and First Moverships , when the true Controversy lieth in point of Interest and profit . Sect. 4. That the Britannick Churches were ever exempted from forrein Iurisdiction , for the first six hundred years , and so ought to continue . After I had shewed the Equality of the Apostles , except onely a Priority of Order ; and that the Supremacy of power did not rest in any single Apostolicall College ; that Nationall Patriarchs were the highest Order constituted by the Apostles in the Church ; and how some Patriarchs came to be advanced above others , with the true dignity or Preheminence of Apostolicall Churches : the summe of all the rest of this Section might be reduced to a Syllogisme . Those Churches which were exempted from all forrain Iurisdiction for the first 600 years , cannot be subjected to any forrain Iurisdiction for the future against their own wills . But all the Britannick Churches were ever exempted from forrain Iurisdiction for the first six hundred yeares . The Major Proposition was proved by me undeuiably , out of the first Generall Councell of Ephesus ; to which Mr. Serjeant hath objected nothing . Next I proved the Minor ▪ First by Prescription . Affirmanti incumbit probatio ; The burthen of the proofe in Law resteth upon the Affirmer : but they are not able to shew so much as one single act of Iurisdiction , which ever any Bishop of Rome did in Brittaign for the first six hundred yeares . Secondly , I proved it from the Antiquity of the Britannick Church , which was ancienter then the Roman it self , and therefore could not be subject , to the Romā from the beginning . Thirdly , because the Britannick Churches sided with the Eastern Churches against the Roman , and therefore were not subject to the Roman . Fo●rthly , because they had their Ordinations ordinarily at home , which is an infallible sign of a free Church subject to no Forrein Iurisdiction . Lastly because they renounced all Subjection to the Bishop of Rome . I am forced to repeat thus much to let the Reader see the contexture of my discourse , which Mr. Serjeant doth whatsoever he can to conceale , or at least to confound and disjoint . Out of this he picketh here and there what he pleaseth , First he pleadeth that my Title is the Vindication of the Church of England : but the Church of England can derive no title from the Britannick or Scottish Churches . He never read or quite forgetteth the State of the Questiō . I will help his memory . Let him read the Vindication [ by the Church of England we understand not the English Nation alone , but the English dominion , including the British and Scotish or Irish Christians ] . So at unawares he hath yielded the Bishopricks of Chester , Hereford , Worcester ( for all these were Suffragans to Carleon ) , Wales , Cornwall , Ireland , Scotland with all the adjacent Ilands , that is to say , two third parts of the English Dominion . Secondly , he pleadeth that for this many hundred yeares they acknowledged the Popes Authority as well as the Church of England . I answer , that this will doe him no good nor satisfy the Generall Councell of Ephesus at all , which hath decreed expresly in the case of the Cyprian Prelates , and they Command the same to be observed in all Provinces , that no Bishop occupy another Province , which formerly and from the beginning was not under the power of him or his Predecessors , and if any doe occupy another Province ( that in this case ) let him restore it , that the Canons of the Fathers be not sleighted . But they who never exercised one Act of Iurisdictiō in the Brittannick Iland for the first 600 years , cannot pretend that it was under their power , in the time of the Councell of Ephesus or long after . It was not for nothing that he concealed the words of the Councell . Yet he asketh , what do the Scots concern the Church of Englands Vindication ? Do they not ? Are not the Scots a part of the Britannick Ilands , and so comprehended under the name of the Church of England in this Question ? Besides he must know that I challenge some Interest among the Irish Scots , from whom I derive my Episcopall Orders . Against the Irish Ordination never any man had any pretense of Exception to this Day . The Irish were the ancient and principall Scots , and the Britannick Scots a Colony derived from them . That they are the ancient Scots , who did join with the Britons in not submitting to the See of Rome , I shall shew him clearly from the Authority of Lawrence , Successor to S. Austin in his Archbishoprick , and the other English Bishops of that Age , in their Letter to the Bishops of Scotland , To conclude he tooke not onely Care of the new Church collected of the English , but of the old Inhabitants of Britain , and also of the Scots who inhabit Ireland , the next Island to Britain . For assoone as he knew that their life and profession in their Country , was like that of the Brittons in Britany not Ecclesiasticall &c. That is to say not Roman . He seeth I had some reason not to ●eave out the Scots . Besides the Britons the Scots and the Irish , I urged that [ the great Kingdomes of Morcia and Northumberland were converted by the Scots , and had their Religion and Ordination first from the Scots , afterwards among themselves , without any forrein dependence , and so were as free as the Britons ] . He saith all the force lieth in these words [ without any Forrein dependence ] wich I obtrude ●pon them without any proofe . His mistakes are infinite , my proofe is Demonstrative , They who had their first Ordination from the Scots , and ever after were Ordeined among themselves , never had any Ordination from the Bishop of Rome , and consequently were never subject to the Iurisdiction of the Bishop of Rome : For it is a Maxime in the Law , and is most evident in the case of the Cyprian Bishops in the Councell of Ephesus , that the right of ●urisdiction doth follow the right of Ordination . And if it were not so , yet what man in his right wits could Imagin , that the Scots who were the Converters , should renounce Subjection to the Bishop of Rome themselves , and teach their Converts the Mercians and Northumbrians to submit to the Bishop of Rome But if I had said no more ▪ but onely that they were without any forrein dependence , it had been enough on my part . It belongeth not to me to prove a Negative , and such a continued Negative as this is : but the burthen of the proofe resteth wholy upon him , both in reason and Law , to prove his Affirmative , that the Merciās and Northumbrians did depend upon the Bishop of Rome in those dayes , in point of practise , for Ordination and Iurisdiction ; which he is not able to doe . What he addeth , that I said Ordination is nothing at all to Iurisdiction , is for want of Vnderstanding , because he is not able to distinguish between the right of Ordination , and the Act of Ordeining . We attribute to the Scots the Act of Ordeining , not a Superiour right of Ordination . In the next place I urged , that [ a world of British Christians staid behind among the Saxon Conquerours , every where all over England , such whom they had no cause to feare for their power Activity or Influence upon others ; which poore Conquered Christians had a right to the just Privileges of their Ancestours ] . He would perswade us , First that all of them or all except some few fled into Wales or Cornwall . What to do ? To be repacked there as herrings ? Or like Camelions to live upon the aire and leave all the rest of the Kingdome desolate ? It was not ten , or twenty , nor a hundred , nor a● thousand little Vessells , could bring over Saxons enough with their wifes and Children and Servants , to plant the Kingdomes of England . We see dayly , that the very Armies of such Conquerours , doe consist for the greater part of Natives , and that it is not their forrain Numbers , but their Military Skill and resolution which gaineth them the Victory . Looke upon all the Kingdomes of the world , Italy , Spain , France , England , &c. and what are they but mixed Societies , of Forreiners and Natives , Conquerers and Conquered persons , now i●corporated with little or no distinction , by long Tract of time . After the Norman Conquest , hundreds of English inhabited England for one Norman . In the beginning of the late Insurrection in Ireland , notwithstāding those great n●mbers which came over daily into Ireland and Scotland to seeke for Plantations , for thirty or forty yeares together , yet there were ten Irish , for one English and Scotch ▪ and yet we do not find that these Saxon warres were so bloudy as the Irish warres , or that either they persecuted the persons of the Britons with Cruelty , or so much as demolished their Churches . But he supposeth , that if there were any such British Christians , yet they became subject to the Pope . I believe some of them were subject to the Pope as to the Bishop of their Mother Church , and all of them as to the Bishop of an Apostolicall Church , that is , to be guided by his grave advise and direction : but I deny that ever the Saxon Bishops were subject to the Pope , as to an absolute Monarch by Christs own ordination , or that the Pope enjoyed the Soveraign Patronage of the Saxon Church , or the Supreme Legislative Iudiciary or dispensative power over it . This the Saxon Kings and their Bishops under thē ever enjoyed , as the Britons did before them : and this is all which our Kings desire , or we claime for them . If he have any thing to say to this point , let him bring Authorities not words . He saith , This is all one as if some few men setling by accident in France , should pretend an exemption from the French Lawes , and expect English Privileges . Nay , it is cleare contrary , as if some French men comming into Britaine , and planting and propagating there , should expect the British Privileges to their Posterity . So the Saxons planting in Britain , so soone as their Posterity was capable of them by becomming Christians , might justly claime the Liberties and Privileges of British Christians . I said [ the Saxon Conquest gave them as good title to the Privileges as to the Lands of the Britons ] . He stileth it , a rare reason , as if I meant that Ecclesiasticall Iurisdiction , were a thing of that nature to be won by the sword . Or rather as if he meant Coactive Iurisdiction in the Exteriour Court , and Iurisdiction purely Spirituall which Christ left unto his Church , is all one . I doe not mean that power purely Spirituall is to be won by the Sword : but I believe that exemtion from Coactive power in the exteriour Court is to be won by the sword . So the Scots eased the Archbishop of York of the trouble of a great part of his Province● So just Conquerours may , and doe often change the Externall Policy of the Church , for the publick good . He bids me , shew that the English Bishops were impowered by the British Bishops , or else let me confesse that they could inherit no Privileges from them . I can shew him that I my self was impowered , and did receive my Episcopall Ordination from the ancient Scotch Bishops by an uninterrupted Succession ; And many English Bishops have received their orders mediatly ▪ or immediatly from the British Bishops . I said most truely , that before he can allege the Authority of the Councell of Sardica for Appeales to Rome , he must renounce the divine institution of the Papacy , or at least the divine right of the Bishop of Rome to the Papacy : because that Canon submitted it to the good pleasure of the Fathers , and grounded it upon the Memory of St. Peter , not the Institution of Christ. The reason of this Consequence is most evident . For the Councell of Sardica would not , nor could have submitted that which is the Popes right , by Christs own Ordination , to the good pleasure of the Fathers , whether he should have it or not ; nor would have assigned their respect to the Memorie of Saint Peter , for a ground of that for which they had the Commandement of Christ : But the Councell of Sardica did submit the Popes right to receive Appeales , to the good pleasure of the Fathers , Placetne ? doth it please you that we honour the memory of St. Peter ? Therefore , they did not hold this right of the Pope to receive Appeales , to be due to the Pope by Christs own Ordinance or Commandement : This he is pleased to call , a flat Falsification of the Councell , there being not a word in it , either concerning Papall power it self or its institution , but concerning Appeales onely . I am grown pretty well acquainted with his Falsifications . Did I say there was any thing in the Councell , concerning the Papacy or Institution of it ? If I did , let him tell us where and when , or els it is his own Falsification . But by his own Confession , there is something in the Councell concerning Appeales to the Pope , and this is submitted by the Councell to the good pleasure of the Fathers , and no higher ground assigned for it , then the respect to the Memory of St. Peter : yet this right of receiving Appeales is made by him and all his Partakers , an Essentiall Branch of Papall power . Therefore if he and his Partakers say true , the Councell of Sardica did submit an Essentiall Branch of Papall Power , ( or Papall power in part , ) to the good pleasure of the Fathers ; which is as much as to say they held it not to be of divine Institution . By this time I hope he understandeth my meaning better . He presumeth , that some British Bishops sate in Councell of Sardica ; it may be Athanasius intimateth as much . He presumeth that they assented to the Sardican Canon about Appeales . It may be , or it may not be . I should rather assent to their voting to acquit Athanasius , who testifieth of them that they were right to the Nicene Faith. But surely among all the Subscibers in the Sardican Councell , there is not one British Bishop named . And in the Synodall Letters of the Councell it self , wherein they reckon all the Provinces , Britain is not named . But what is the right of receiving Appeales , to an Vniversall Monarchy , or the decree of a Councell , to Christs own Ordination ? If we would be contented to abrogate our old Lawes , and give the Bishop of Rome leave to execute that power which the Sardican Fathers did give him , he would scorn it , and much more their manner of giving it , Si vobis placet ; if it please you , or of it seem good to your Charity let us honour the Memory of St. Peter ; as both the Latin and the Greek Edition have it . I said that the Councell of Sardica was no Generall Councell after the Eastern Bishops were departed , not out of any ill will to Athanasius , or favour to the Arrians ( as for Arrianisme , the Sardican Fathers did no more then the Nicene had done before them ) : but out of another Consideration , because the presence of the five great Patriarchs with their respective Bishops , or at least the greater part of them , was ever more held necessary to the being of a Generall Councell ; as Bellarmine himself confesseth that the seventh Synod judged the Councell of Constantinople against Images to have been no General Councell , because it had not Patriarchs enough . If the Councell of Sardica had been a Generall Councell , why doe St. Gregory the great , Isiodore and Venerable Bede , quite omit it out of the number of Generall Councells ? Why did St. Austin , Alypius , and the African Fathers sleight it ? And which is more then all this , why doe the Eastern Church , not reckon it among their seven Generall Councells , nor the western Church , among their eight first Generall Councells ? To Conclude , why did the English Church , leave the Sardican Councell out of the number of Generall Councells , in the Synod of Hedtfelde in the yeare 680 ▪ and embrace onely these for Generall Councells untill that day , The Councell of Nice , the first of Constantinople , the first of Ephesus , the Councell of Chalcedon and the second of Chalcedon ? Here he may see a plain reason , why I say the Councell of Sardica was never incorporated into the English Lawes . I would know , whether he or I be of the old English Religion in this point ; The five First Generall Councells were incorporated into the Law of England : but the Councell of Sardica was none of them , Therefore no Generall Councell . I have given him a further account concerning this Councell Sect. 1 , c. 7. to which I refer him . I said , and I said most truely , that the Canons of the Sardican Councell touching Appeales were never received in England , nor incorporated into our English Lawes . For proofe hereof , I bring him an evident demonstration out of the Fundamentall Law of England , as it is recorded in that famous Memoriall of Clarendon : All Appeales in England must proceed regularly from the Archdeacon to the Bishop , from the Bishop to the Archbishop , and if the Archbishop failed to doe Iustice , the last complaint must be to the King , to give Order for redresse . Our Ancestours had not so much respect for Pope Iulius , nor thought appeales to Rome any honour to the Memory of St. Peter . I said , [ the Canon of the Councell of Sardica , was cōtradicted after by the Great Councell of Chalcedon ] . He rejuneth that I neither thought the words worth citing , nor the Canon where the Abrogation of the Sardican Canon is found worth mentioning . Pardon me , I said nothing of Abrogation , but I did say it contradicted it : and for proofe of the truth of what I said , take the very words of two Canons of that Councell , But if a Clerk have a cause against his own Bishop , or against another Bishop , let him be Iudged by the Synod of the Province : but if a Bishop or a Clerke have a Complaint against the Metropolitan of the same Province , let him repaire either to the Primate of the Diocesse , or the See of their royall City of Constantinople , aend let him be judged there . Wee see every Primate , that is to say , every Patriarch in generall in his own Diocesse or Patriarchate , and the Patriarch of Constantinople in particular out of his own Diocesse , is equalled by the Councell of Chalcedon to the Bishop of Rome . The same in effect is decreed in the seventeenth Canon , that if there shall happen any Difference concerning the Possessions of the Churches , it shall be lawfull to them who affirm themselves to be grieved , to sue before the Holy Synod of the Province : but if any man be grieved by his Metropolitan , let him be judged by the Primate of the Diocesse , or by the holy See of Constantinople . I have read those silly Evasions , which your greatest Schollars are forced to make use of , for answers to these downright Canons . Sometimes by Primate of the Diocesse ( which signifieth all Patriarchs ) they understand and the Pope . Do men use such improper expressions , which no man can understand , in penning of Lawes ? Is it not a great Condiscension for the Visible Monarch of all Christendome , to stoupe to so meane a Title as the Primate of one single Diocesse . But alas , it will do him no good ! For if it were taken in this sense , it were the most uniust Canon in the world , to deprive all Patriarchs of their Patriarchall Iurisdiction , except the Patriarch of Rome and Constantinople . The Councell which is so carefull to preserve the Bishop his right , and the Metropolitan his right , could not be so carelesse to destroy Patriarchall right ; or the Patriarchs themselves , who were present at the making of this Canon , so stupid to joine in it . At other times they tell us that this is to be understood onely of the first Instance , not of Appeales . This is weaker and weaker What hath a Metropolitan to doe with private causes of the first instance , out of his own Bishoprick ? What have the Patriarchs of Rome and Constantinople to doe , to Iudge causes of the first Instance in other Patriarchates ? The case is cleare : if any man be grieved by his Bishop he may appeale to his Metropolitan and a Synod ; and if any man be grieved by his Metropolitan he may appeale to his Patriarch . And if this absurd sēse ( which they Imagin ) were true , yet the Bishop of Constantinople might receive Appeales , from all parts of the world , as well as the Bishop of Rome . Let them winde , and wrest , and turn things as they can , they shall never be able to reconcile the Papall Pretensions , with the Councell of Chalcedon . I have neither changed my mind nor my note , concerning Eleutherius his Letter to King Lucius ; I did , I doe esteem it to be of dubious Faith. So much I intimated [ if it be not counterfeit ] . So much he intimated [ as much as we have Records in our Histories ] Is it necessary with him to inculcate the same doubt over and over , so often as we may take occasion ? Thus far then we are of accord : but in the rest we differ wholy . He is positive , as much as we have Records , the Popes Authority doth appeare : I am as positive , as much as we have Records , the Kings Authority doth appeare . For if those Records be true , Eleutherius left the Legislative part to King Lucius and his Bishops . This was enough to answer him . He addeth , though our Faith relieth on immediate Tradition for its certain Rule and not upon Fragments of old Authors , that is in plain English , upon his bare word without any Authority . How should a man prove ancient Tradition but by Authors ? Yet after all this flourish , he produceth us not one old Author but St. Prosper , a stranger to our affaires , and him to no purpose● who saith onely what he heard in Italy , That Pope Celestine sent St. German in his own stead to free the Britons from Pelaginisme , and converted the Scots by Palladius . If all this were as true as Gospell , it signifieth just nothing . I have shewed formerly that there is no Act of Iurisdiction in it , but onely of the Key of Knowledge . He rejoineth , that he relied on these words [ vice sua ] in his own stead , which sheweth that it belonged to his Office to doe it . Why should it not ? The Key of Order belongeth to a Bishop , as well as the Key of Iurisdiction : And more especially to the Bishop of an Apostolicall Church , as Pope Celestine was , and in such a case as that was ( the Pelagian Controversy ) to testify the Apostolicall Tradition ; he was bound by his Office to doe it , and he trusted S. German to doe it in his place . All this is nothing to the purpose ; there is no Act of Iurisdiction in the Case , but of Charity and Devotion . Yet if it were not altogether impertinēt to the purpose we have in hand , I should shew him that there is ten times better ground to believe that it was done by a French Synod , then by Pope Celestine ; not out of an obscure Author , but out of Authentick undoubted Histories ; as Constātius in the Life of S. German , Venerable Bede , Mathew Westminster and many others . Is it not strange , that they being so much provoked , are not able to produce a proofe of one Papall Act of Iurisdiction done in Britain for the first six hundred years ? Here he catcheth hold at a saying of mine , which he understandeth no more then the Man in the Moone , that [ all other rights of Iurisdiction , doe follow the right of Ordination ] which he taketh as though I meant to make Ordination it self to be an Act of Iurisdiction , though I deny it and distinguish it from it . To make the Reader to understand it , we must distinguish between actuall Ordination , and a right to ordaine . Actuall Ordination , where there was no precedent Obligation for that person to be ordeined , by that Bishop , doth imply no Iurisdiction at all : but if there was a precedent right in the Ordeiner to ordein that man , and a precedent Obligation in the person Ordeined to be ordeined by that Bishop , then it doth imply all manner of Iurisdiction , suitable to the Quality of the Ordeiner ; as if he were a Patriarch all Patriarchall Iurisdiction , if he were a Metropolitan all Metropoliticall Iurisdiction , if he were a Bishop all Episcopall Iurisdiction . And the Inference holdeth likewise on the Contrary side , that where there is no right precedent to Ordein , nor Obligation to be ordeined , there is no Iurisdiction followeth : but I shewed out of our own Histories , and out of the Roman Registers so far as they are set down by Platina , that the Bishop of Rome had no right to ordein our British Primates , but that they were ordeined at home ; and therefore the Bishop of Rome could have no jurisdiction over them . I said no more of Phocas but this , that [ the Popes pretēses were more from Phocas then St. Peter . ] He referreth me to his answer to Doctor Hammond . And I refer him to Doctor Hammond for a reply , as Impertinent to my present businesse . When I did first apply my thoughts to a sad Meditation upon this Subject , I confesse ingenuously , that which gave me the most trouble was to satisfy my self fully about the Popes Patriarchate : but in conclusion , that which had been a cause of my trouble , proved a meanes of my ●inall Satisfaction . For seing it is generally confessed that the Bishop of Rome was a Patriarch , I concluded that he could not be a Spirituall Monarch . The reasons of my Resolution I have set down , and received no answer : Yet it shall not seem irksome to me to repeat them , as desiring nothing but the discovery of the truth . First I argue thus , The Soveraign Government and the Subordinate Government , of the same person in the same Society , or body Politick or Ecclesiastick , is inconsistent : But the Popes pretended Monarchy or Supremacy of power over the whole Church , and his Patriarchall Dignity in the same Church , are a Soveraign and Subordinate Government of the same person in the same body Ecclesiastick . The reason of the Major is because Soveraign power is single of one person or Society : but this subordinate power is conjoint of fellow Patriarchs . Soveraign Power is Vniversall , but this subordinate power is particular . And therefore as a Quadrangle cannot be a Triangle , nor a King a Sherif of a Shire or a President of a Province within his own Kingdome : so neither can the same person be an Vniversall Monarch and a particular Patriarch . Secondly , the Spirituall Soveraignty of the Roman Bishop is pretended to be by divine right , his Patriarchall power is confessedly by humane right : but a Spirituall Soveraignty by divine right and an inferiour dignity by humane right are inconsistent . As it is absurd to say that God should make a man a Prince , and after the people make him a Peer : or God should give him a Greater Dignity , and afterwards the people cōferre a lesse upon him . Thirdly , a Soveraignty above the Canōs , besides the Canons , against the Canons , to make them , to abrogate them , to suspend them with a Non obstante , to dispense with them at pleasure , where the Canon gives no dispensative power . and a Subjection to the Canons to be able to do nothing against them are inconsistent ▪ But su●h a Soveraign Power is above the Canons , and such a Patriarchall power is subject to the Canons Therefore they are inconsistent . All the answer he offereth to these two Instances ; the one that Bishop Vsher was at once Bishop of Armagh , and as such the Bishop of Derries superiour . I answer , first he mistaketh much , The Primacy of Ireland and the Archbishoprick of Armagh are not two di●●inct dignities , but one and the self same dignitie : but the Monarchicall power of the Pope by divine right , and his Patriarchall power by Humane right , are two distinct dignities . Secondly , the Primate of Ireland is not indowed with Monarchicall power : but all the difficulty here lieth in the Conjunction of Monarchicall power and Subordinate power . His other Instance , must a person leave of to be Master of his own Family ▪ because he is made King , and his Authority extendeth over all England . I answer , first his Argument is a transition into another kind , or an excursion from one kind of power to another ; from Politicall power in the Commonwealth to an Oeconomicall power in the Family . Secondly it is one thing to make an inferiour person a King , and another thing to make a King a Constable , or to make Soveraignty and Subordination consist together . When a King doth discharge the place of a Generall of an Army he acquireth no new dignity or power or place , no man calleth him my lord Generall ; but he doth it as a King by his Kingly power , to which no higher or larger power can be added : but the Bishop of Rome did not , doth not exercise Patriarchall power , by virtue of his Monarchy by divine Ordination , but by humane right ; first by Custome or prescription , and then by authority of the Councell of Nice . All the world seeth and acknowledgeth that the Bishop of Rome hath more power in his Bishoprick then he hath out of it in the rest of his Province ; ād more power in his Province , then he hath out of it in his Patriarchate , and more power in his own Patriarchate , then he hath in anothers Patriarchate : but if he had a Soveraignty of Power and Iurisdiction by Christs own Ordination , he should have the same power every where ; if he had a Soveraignty of Power and Iurisdiction by Christs own Ordination , then all Patriarchall power should flow from him , as from the Originall Fountain of all Ecclesiaasticall honour . But the Contrary is most apparent , that all the Patriarchs , even the Roman himself , did owe their Patriarchall power to the Customes of the Church , and Canons of the Fathers . These are the reasons why I conceive Monarchicall Power and Patriarchall power , to be inconsistent in one and the same persō : But the Pope was cōfessedly a Patriarch , therefore no Monarch . The next thing which commeth to be observed , is his Exceptiōs to Dionothus the learned Abbat of Bangor his āswer to Austin , professing Canonicall Obedience to the Archbishop of Caerleō in his own name ād the name of the British Church , and disclaiming all Obediēce except of Brotherly love , to the Bishop of Rome . His first exception was the naming of the Bishop of Rome [ Pope ] without any Addition of Name or place , contrary to the use of those times . For āswer I committed him and his Friend Bellarmine together , Whē the word Pope is put alone the Bishop of Rome onely is to be understood , as appeareth out of the Councell of Chalcedon [ the most blessed and Apostolicall man the Pope doth command us this , ] without adding Leo or Rome or the City of Rome or any other thing . He sleighteth Bellarmine and rebuketh me for folly , to think that Catholick writers cannot disagree , and answereth the Councell that thought the word [ Pope ] be alone without Addition , Yet which is equivalent , the Comitant Circumstances sufficiently indigitate the person . For the words were spokē by Boniface the Popes Vicegerent . As if there were not the same indigitating Circūstances here as well as there , the words being spoken by Austin the Popes Legate and Vicar as well as Boniface , in the name of Pope Gregory to the Britons , which were answered here by Dinoth . His second exception to Dinoths Testimony is , that there was no such Bishoprick as Caerleon in those dayes , the See being removed from Caerleon to Menevia or S. Davids , fifty yeares before this . That it was removed before this I acknowledge , but how long before this is uncertain . Some Authors make S. Gregory and S. David , to have died on one Day s●me years after this meeting . And it is an usuall thing for Bishopricks to have two names , as the Bishoprick of Ossory and Kilkenny is the same Bishoprick : ●he Bishoprick of Kerry and Ardfert is the same Bishoprick . The See of Derry was long removed from Ardstrath to Derry , before it was commonly called the Bishoprick of Derry ; and so was Lindesfern to Durham . I produced two witnesses for this very Place of Caerleon , that it still reteined the old name . The one the British History , Then died David the most holy Archbishop of Caerleon in the City of Menevia . And yet it is thought , that the first removall of the See was made by Dubritius to Landaff , and after from Landaffe to Menevia by St. David , at whose death it was stiled the Archbishoprick of Caerleon . The other witness was Geraldus Cambrensis , we had at Menevia five and twenty Archbishops of Caerleon successively whereof St. David was the First . He takes no notice of the first Testimony , and puffes at the second and sleights it : but answereth nothing Materiall , but that which will cut the throat of his cause , Had Caerleons Archbishops ( saith he ) onely for some conveniency , resided at Menevia , and the right of Iurisdiction still belonged to Caerleon , it might more easily be conceived fa●sible . Take notice then that the Bishops of Caerleon did remove from a populous City in those dayes , ( as Caerlegion or the City of the Roman Legion was ) to Menevia onely for the conveniency of a solitary life and contemplative devotion ; and it is more then p●obable that the active part of his Iurisdiction was still executed at Caerleon . The See is changed so soone as the Church is builded : but the City will require longer time , to be fitted for Inhabitants and furnished . All that he opposeth to this , is that it was ordinarily called the Bishoprick of Menevia . Who douhteth of it ? but that doth not prove that it was not also called Caerleon . It was First the Bishoprick of Caerleon alone , then the Bishoprick of Caerleon or Menevia indifferently , afterward the Bishoprick of Menevia or St. Davids indifferently , and now the Bishoprick of St. Davids onely . He carpeth at the name of Caerleon upon Vske . Why so ? why not as well Caerleon upon Vske , as Kingston upon Hull , or Newark upon Trent , or Newcastle upon Tine ? Where there are severall Cities of one name , as there were Caerlegions or Cities of Roman Legions in Brittain , it is ever usuall to give them such a marck of Distinction . But why doth he wrangle about names and persecute an innocent paper after this manner ? The thing is sure enough , that there was one Dinoth a learned Abbat of Bangor at that time , who did oppose Austin , and stand for the Iurisdiction of his own Archbishop of Caerleon or Menevia , chuse you whether . Thus much he him self acknowledgeth in this very Paragraph , citing out of Pitseus , a booke of this very Dinoths , the title whereof was Defensorium Iurisdictionis Sed●s Menevensis ; an Apology for the Iurisdictiō of the Seeof Menevia . And against whom should this Apology be , but against Austin and the Romans ? no men els did oppose the Iurisdiction of the Bishop of Menevia . With this agreeth that of Venerable Bede , That Austin by the help of King Ethelbert , called to a Conference ( or Councell ) the Bishops and Doctors of the greatest and nearest Province of the Britons : and began to perswade them with brotherly Admonitions to hold Catholick peace with him , to undertake the Common work of preaching to the Pagans , for they observed not Easter in due time , and did many other things contrary to the Vnity of the Church . The end of this first Assembly was , They would give no assent , neither to the prayers nor exhor●ations , nor reprehensions of Austin and his fellowes , but preferred their own Traditions before all others throughout the Church . And among all their Traditions , there was none which they held more tenaciously , then this inserted in this Manuscript , that is the Independent Iurisdiction of the British Primate , which they never deserted till after the Norman Conquest . To maintaine the Independence of their own Primate , is as much as to disclaime obedience to the Pope . But this is clearer in their resolution after the second Synod , whereat were seven British Bishops and very many learned men , especially of the most noble Monastery of Bāgor , whereof that time Dinoth was Abbat ; who gave this finall answer to Austins three demands , mentioned here by Mr. Serjeant , At illi nihil ●orum se facturos , neque illum pro Archiepiscopo habituros esse respondebant : They answered they would do none of them , nor hold him for an Archbishop . Here wee see Dinoth was Abbat at that time ; Dinoth was present at that Councell , and all the Britons did not onely reject those three propositions ( which he acknowledgeth ) : but did moreover in renouncing Austin , disclaīme St. Gregories Authority over them , whose Legate he was . What is this lesse then Dinoths Manuscript ? The authour of the old British History called Brutus , relateth this answer of the Britons thus ; Se Caerleonensi Archiepiscopo obedire voluisse , Augustino autem Romano Legato omnino noluisse : That they would obey the Archbishop of Cae●leon but they would not obey Austin the Roman Legate . Here he hath expresse testimony of their adhering to their British Primate , and their renouncing Papall Authority , and lastly of the very name of the Archbishop of Caerleon at that day . To the same purpose Grai●s in Scala Cronica , and Grocelinus in his greater History are cited by Caius de Antiquit : Acad. Cantab . With them agreeth Geoffry of Monmouth who saith there were at least one and twenty hundred Monkes in the Monastery of Bangor , who did all live by the Labour of their own hāds , and their Abbot was called Dinoth , marveilously learned in the liberall Arts , who shewed to Austin ( requiring subjection from the British Bishops , and perswading them to undertake with him the Common labour of preaching , ) by diverse reasons , that they did owe him no Subjection , nor to preach to their enemies . Seing they had an Arch prelate of their own &c. And a little after , Ethelbert King of the Kentishmen when he see the Britons did disdain to subject themselves to Austin , and to despise his preaching , stirred up the Saxon Kings to collect a great Army against Bangor , to destroy Dinoth the Abbat , and the other Clerkes of that Monastery , who had despised Austin . This is the very same in effect with Dinoths Welsh manuscript : and there fore it was no welsh Ballad first made in Edward the sixths time , by some English Schoolmaister to teach welsh boyes English , as Mr. Serjeant Vapoureth . With him agreeth Giraldus Cambrensis , But yet alwaies untill , Wales , was fully subdued which was done by Henry the first King of the English , the Bishops of Wales were consecrated by the Archbishop of Menevia . And he ( the Archbishop of Menevia ) in like manner was consecrated by others , as being his Suffragans , without making any Profession of Subjection at all to another Church . They all agree in this , the Britons were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all waies ordained at home , independent upon any forrain Prelate , ought no subjection to Rome . And there fore it is no great wonder , if Pope Gregory did not know when he was the favourite both of the Pope and people , not long before his own promotion to the Papacy , whether the Ilanders of Britain were Pagans or Christians . To the same purpose speaketh Nicolas Trevet , who having commended this Dinoth for a learned and a prudent man , he addeth , that Austin meeting him did demand that they should performe subjection to him , as a Legate sent into this Land by the Pope and Court of Rome ; and demanded further that he would help him in preaching : but he denied the one and the other . Still Subjection is denied . With these , Baleus writing of Dinoth and the life of Austin in Sr. Henry Spellman , and all our Antiquaries doe agree exactly . And none of our Historiographers that I know , doe disagree from it in the least , who write upon that subject , though some set it down more fully then others . Iudge now Reader of Mr. Serjeants Knowledge or Ingenuity , who telleth the so Confidently that the right of Subjection never came into play : and when I said the British Clergy , did renounce all obediēce to the Bishop of Rome , citing [ Bede and all others ] , telleth me so confidently that I belied Bede and all our Historiographers at once . I challenge him to name but one Historiographer , who affirmeth the contrary to that which all these doe affirm : if he be not able ( as he is not ) I might safely say without asking him leave , that it striketh the Question dead . His third Exception , that it appeareth not that Sr. Henry Spellman found any other Antiquity in that Welsh Manuscript worth mentioning , is so dull and unsignificant a piece , that I will neither trouble myself nor the Reader with it . And such like are his other Ob●ections , which helpresseth not but toucheth gently : the Heads of them will not merit a repetition , having been answered already by Doctor Hammond . But when he is baffeld in the cause , he hath a Reserve , that Venerable Bede , and Gildas , and Fox in his Acts and Monuments , do brand the Britons for wicked men , making them as good as Atheists : Of which Gang if this Dinoth were one , he will neither wish the Pope such Friends , nor envy them to the Protestants . What needed this , when he hath got the worst of the cause , to revenge himself like a Pinece with a stinke ? We read no other Character of Dinoth , but as of a pious learned and prudent man. If Gildas , or Bede have spoken any thing to the prejudice of the Britons , it was not intended against the whole Nation but against particular persons , There were St. Davids , St. Dubricius's St. Thela●s's St. Oudoceus's and Dinoths as well as such persons as are intended by Gildas or Beda . What have they said more of the Britons , then God himself and his Prophets have spoken of his own people , or more then the Saxons have said one of another , or more then maybe retorted upon any Natiō in Europe ? Have Gildas or Beda said more of the Birions , thē St. Bernard and others have said of the Irish ? and yet Ireland was deservedly called the Island of Saints . The Question is whether the British Church , did ever acknowledge any Subjection to the Bishop of Rome . Let him adorn this Sparta , and leave other impertinencies . Sect. V. That the King and Church of England had sufficient Authority to withdrawe their obedience from Rome . The sixth Chapter of my Vindication comprehended my fourth ground consisting of these three particulars . That the King and Church of England had sufficient Authority to reform the Church of England ; That they had sufficient Grounds for doing it , And that they did it with due moderation . His Rejoinder to this my fourth ground is divided into three Sectiōs , whereof this is the first . Whatsoever he prateth in this Section of my shuffing away the whole Question , by balking the Bishop of Romes divine right to his Soveraignty of power , to treat of his Patriarchall right , which is humane ; is first vain , For I alwayes was and still am ready to joine Issne with him concerning the Bishop of Romes divine right to a Monarchicall power in the Church ; saving alwaies to myself and my cause this advantage , That a Monarchy and a Patriarchate of the same person in the same Body Ecclesiasticall are inconsistent . And this right being saved , I shall more willingly join issue with him about the Popes Monarchy , then about his Patriarchate . Secondly as it is vaine , so it is altogether impertinent , for my Ground is this , that a Soveraign Prince hath power within his own Dominions for the publick good , to change any thing in the externall Regiment of the Church , which is not of divine Institution : but the Popes pretended Patronage of the English Church , and his Legislative Iudiciary and dispensative power , in the exteriour Courtes of the same Church , doe concern the externall Regiment of the Church , aud are not of divine Institution . Here the Hindge of our Controversy doth move , without encombring our selves at all with Patriarchall Authority . Thirdly I say , that this discourse is not onely vaine and extravagant , but is likewise false ; The Popes Protopatriarchall power , and the Authority of a Bishop of an Apostolicall Church as the keper of Apostolicall Traditions deposited in that Church , are the fairest flowers in his Garland . Whatsoever power he pretendeth to , over the whole Church of Christ , above a Primacy of Order , is altogether of humane right ; and the Application of that Primacy to the Bishop of Rome is altogether of humane right . And whatsoever he presumeth of the Vniversall Tradition of the Christian Church , or the Notion which the former and present world , and we our selves before the Reformation had of the Papacy , that is , of the Divine right of the Popes Soveraignty , is but a bold , ratling , groundlesse bragge . I did and doe affirm , that the Pope hath quitted his Patriarchichall power above a thousand yeers since ; not explicitly , by making a formall Resignation of it , but implicitly , by assuming to himself a power which is inconsistent with it . I was contented to forbeare further disputing about Patriarchall rights , upon two Conditions ; one that he should not presume that the Pope is a Spirituall Monarch , without proving it . The other that he should not attempt to make Patriarchall Privileges , to be Royall Prerogatives . This by one of his peculiar Idiotisms he calleth Bribing of me . If he had had , so much Civility in him , he might rather have interpreted it a gentle forewarning of him , of two Errours which I was sure he would Commit . After all his Bravadoes , all that he hath pretended to prove , is but a Headship , a First Movership , a Chief Governourship , about which we have no Difference with them : and all the proofe he bringeth even of that , is a bold presumption that there is such an immediate Tradition . There is not so much as a Nationall Tradition , for those Branches of Papall power which we have rejected , and much lesse for the divine right of them . And if there were such a Particular Tradition , yet wanting both perpetuity and Vniversality , we deny that it is a sufficient proofe of any right . This and the Privilege to receive Appeales , which is a Protopatriachall Privilege , is all he produceth . If he would know what a Spirituall Monarch is , let him consult with Sanders de Visibili Monarchia , and Bellarmine in his first booke de Pon●fice Romano . But he is quite out of his aime , who knoweth no meane between a flat Tyrant and an Ordinary Chief Governour . Vpon these Termes a President of a Councell , a Maister of a College , a Major of a Corporation should be so many Monarchs . I have shewed him what are those Branches of Soveraign Monarchicall Power which the Popes have Vsurped , and when each Vsurpation did begin , ( the first of thē about 1100. yeares after Christ , ) with the Opposition that was made unto them by the King and Kingdome of England . If he will speake to the purpose , let him speake to these in particular , and trouble us no more with his Chief Governourships , or hold his peace for ever . All the Controversy between them and us is in point of Interest , and the Externall Regiment of the Church , which is due to every Christian Soveraigne in his own Kingdome . It is not we , but they who have changed their Governour . He would faine perswade us if he could , that no Catholick will believe that a Patriarch is dependent on a King in Ecclesiasticall affaires : yet he himself hath confes●ed formerly , that they hold that every good King is to take Order to see Ecclesiasticall Grievāces remedied , and the Canons of the Church observed . Then Patriarchs are not altogether independent upon Kings in Ecclesiasticall affaires , if a King be bound to see that a Patriarch execute the Canons , and see Patriarchall Grievances remedied . Soveraign Princes have founded Patriarchates , and confirmed Patriarchates , and conferred Patriarchates , and taken away Patriarchates , still here is some dependence . Gregory the Great was a Patriarch and a Pope : yet he acknowledged , that he ought due Subjectiō to the Law of Mauritius in an Ecclesiasticall affaire ; I being subject to your Command have transmitted your Law to be published , through diverse parts of the world : And because the Law it self is not pleasing to Almighty God , I have expressed my Opinion thereof to my Lords . Wherefore I have performed my duty on both sides , in yeilding Obedience to the Emperour , and no● concealing what I thought for God. But Mr. Serjeāts reasō is silly beyōd all degrees of cōparisō ; Otherwise St. Peter could not preach at Rome if Nero were a King , nor St. Iames at Hierusalem without unkinging Herod . See what a doughty Argument he hath brought . Apostles , or Patriarchs , or Bishops , or Priests may perform the Ordinance of Christ , notwithstanding the Prohibition of Pagan Emperours and Kings : therefore they are independent upon them , and owe no Subjection or Obedience to any Kings , Christian or pagan . Yes Sr. although they owe thē onely passive Obediēce in that , yet they owe them active Obedience to their other lawfull Commands , even in Ecclesiasticall affaires . But now he saith , he will give me fair Law. Put the case Papall Government had not been of Divine , but onely of Humane Institu●ion , yet it ought not to have been rejected , unlesse the abuses had been irremediable . I allow him to give law , and shuffle , and cut , ād use what expressiōs he pleaseth : yet I used but an innocēt allusiō to the soaling of a Bowle , and it is thrice cast in my teeth . But for his faire law I thāk him , I will take no Law from him but what I can win my self . He would be glad with all his Heart , to have but a good pretense of Humane Institution , for those Branches of Papall power , which are really controverted between us : but I deny him all manner of Institution both divine and Humane , and have shewed that they are but upstart Vsurpations of the Popes themselves , after 1100. years , and wanting lawfull Prescription even in these last ages , which ought to be plucked up as weeds , so soone as they are discovered , and to be removed before all other things , by those who are in Authority ; Ante omnia spoliatus restitui debet . And here he is at us again with his often repeated and altogether mistaken case ; which hence forward I shall vouchsafe no other answer to , but passe by it with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He demanded , whether I would Condiscend to the Rejection of Monarchy , or extirpation of Episcopacy , for the misgovernment of Princes or Prelates ? I answered [ No ; ] We fancy not their Method , who cannot prune a tree except they pluck it ●p root and Branch : but I gave him three reasons why this could not advantage his cause . First , never any such abuses as these were objected to Princes or Prelates in England ; Secondly , we desire not the extirpation of the Papacy , but the reduction of it to the Primitive Constitution . Thirdly ; Monarchy and Episcopacy are of divine Institution , so is not Papall Soveraignty of Iurisdiction . To the first he saith nothing , but by way of Recrimination , the most ignoble kind of answering , especially when he himself cannot but condemne them in his own Conscience , for notorious Fictions of Cretian Minotaures : But these abuses which we complain of , are the proper subject of the next Section . He is here pleased to relate a pretty story of the late Archbishop of Canterbury , that he confessed himself to lein a Schisme , in a private discourse ( I warrant it was private enough , without either witnesse or parties ) as this Author was told by a very grave person , whose Candour he hath no reason to suspect . And why doth this grave person appeare in a Vizard without a name , or appeare after the parties death , that durst not have said it in his l●fetime , and for feare to be detected now telleth us it was in private ? And when all is done , it is ten to one this worthy person ( if he be in rerum natura ) is an utter enemy , and of another Communion . We have had many abhominable lies spread abroad in the world , upon the bare Testimony of some such single Adversary ; as the Apostacy of Bishop King , the Defection of King Charles , the hopes they had of my Lord of S●rafford ; when all that knew my Lord of Strafford and that witnesse , knew right well he never did in the presence of any other , nor ever durst offer to him any discourse of that nature . To the second he answereth , that we have already ex●●rpated the Papacy out of England . No , we have onely cast out seven or eight Branches of Papall Iurisdiction in the exteriou● Court ; which Christ or his Apostles never challenged , never exercised , never medled withall ; which the Church never granted , never disposed . He might still for us enjoy his Protopatriarchate , and the dignity of an Apostolicall Bishop , and his Primacy of Order , so lōg as the Church thought fit to continue it to that See , if this would content him . To my third reason he excepteth . If Monarchy be of Divine Institution , the Venetians and the Hollanders are in a sad case . I am glad when I find any thing in him that hath but a resemblance of matter , more then wind and empty words , although they weigh nothing when they come to be examined . The Venetians and Hollanders may be in a sad Condition , in the Opinion of such rash Censurers as himself is , who have learned their Theology and Politicks but by the halues . Who taught him to argue from the Position of one lawfull forme of Government , to the Deniall of another ? All lawfull Formes of Government are warranted by the Law of Nature , and so have their Institution from God in the Law of Nature ; The Powers that be are ordained of God , whether they be Monarchicall , or Aristocraticall , or Democraticall , Man prepareth the Body , God infuseth the Soule of Power , which is the same in all Lawfull Formes . But though all lawfull Formes of Governmēt be warranted by the law of nature , yet not all in the same Degree of Eminency . There is but one soule in the body , one Sun in the heaven , one Maister in a Family , and anciently one Monarch in each Society : all the first Governours were Kings . The soule of Soveraign Power is the same in all Formes , but the Organ is more apt to attain its end in one Form then another ; in Monarchy then in Aristocracy or Democracy . And we say God and Nature doe alwaies intend that which is best . Thus it is in the Law of Nature , which is warrant sufficient for any form of Government : but in the Positive Law of God , he never instituted or authorised any form but Monarchy . In the last Paragraph , where I say that the Popes Headship of Iurisdiction , is not of divine Institution , he excepteth , that it is my bare saying , and my old ●rick to say over againe the very point in dispute between us . If this be the very point in dispute be●ween us ( as it is indeed ) , it is more shame for him who letteth the very point in dispute alone , and never offereth to come neare it , especially having made such lowd bragges , that he would charge the Crime of Schisme upon the Church of England with undeniable Evidence , and prove the Popes Headship of Iurisdiction or Power ; by a more ample cleare and continued Title , then any right of Law or Humane Ordinances can offer . Quid tanto dignum tulit hic promiss or hia●u ? As for my part I know my Obligation , whilest I am upon the defensive to make good my ground : and when it is my turn to assault , I shall discharge my duty . If he have any thing to say to the Huguenots of France , they are at age to answer him themselves ; Our Controversy is onely concerning the Church of England . SECT . 6. That the King and Church of England , had sufficiēt grounds to seperate from the Court of Rome . I had reason to wonder , not at our Grounds but their silēce , that having so long , so oftē called for our grounds of Seperation , and charged us , that we have no grounds , that we could have no grounds , now when sufficient Grounds are offered to them ▪ two of them one after another should passe by them in deep silence . And this Dispatcher being called upon for an answer , unlesse he would have the cause sentenced against him upon a Nihil dicit ; with more ha●● then good speed , gives us an answer and no Answer , like the Title of an empty Apothecaries Box. If there be any Monster , the Reader may looke for it on that side , not on our side . He may promise the View of a strange Monster in his Antepasts and Postpasts , and blow his Trumpet to get pence a piece to see it ( as he phraseth it ) : but if the Readers expect till he shew them any such rare sight , they may wait untill Dooms day , and all the remedy he offers them is , to say he hath abused them , as he doth often . Now roome for his Case or his two Principles of Vnity , which are evermore called in to help at a dead lift . But his case , is not the true case , and his Rules are leaden Rules , they might be streigh● at the beginning , but they have bended them according to their self Interest . Both his case and his Principles have been sufficiently discussed and fully cleared : so that I will not offend the Reader with his sleight dish of Coleworts sodden over and over againe . He is angry , that I make our seperation to be rather from the Court of Rome , then from the Churc● of Rome , and stileth it perfect Impudence . So my Assertion be evidently true , I weigh not his groundlesse Calumnies . Let any man looke upon our Grievāces , and the Grounds of our Reformation , 1. the intollerable extortion of the Roman Court , 2. the unjust Vsurpations of the Roman Court , 3. the malignant influence of the Roman Court upon the body politick , 4. the like malignant influence of the Roman Court upon the body Ecclesiastick , 5. and lastly the Violation of ancient Liberties and Exemtions by the Roman Court ; and he can not doubt from whence we made our Separation . All our sufferings were from the Roman Court ; then why should we seek for ease but where our Shoe did wring us ? And as our Grievāces , so our Reformatiō was onely of the Abuses of the Roman Court ; Their bestowing of prelacies and dignities in England to the prejudice of the right patrons ; Their Convocating Synods in England without the Kings leave ; Their prohibiting English Prelates to make their old Fe●dall Oaths to the King , and obliging them to take new Oaths of Fidelity to the Pope ; Their imposing and receiving Tenths and First fruits , and other arbitrary Pensions upon the English Clergy ; And lastly their usurping a Legislative Iudiciary and Dispensative Power in the exteriour Court by Politicall Coaction . These are all the Branches of Papall power which we have rejected . This Reformation , is all the Separation that we have made in point of Discipline . And for Doctrine , we have no Difference with them about the old Essentialls of Christian Religion : And their new Essentialls which they have patched to the Creed , are but their erroneous or at the best probable Opinions , no Articles of Faith. He is still bragging of his Demonstrations , ( yet they are but blind Enthymematicall Paralogismes , wherein he maketh sure to set his best legge formost , and to conceale the lamenesse of his Discourse as much as he can from the eyes of the Reader ) and still calling upon us for rigorous Demonstration . I wish we knew whether he understād what rigorous Demonstration is in Logick , for no other Demonstration is rigorous , but that which proceedeth according to the strict Rules of Logick , either a priore or a posteriore , from the cause or the effect : And this Cause in Difference between us ( whether those Branches of power which the Pope claimeth and we have rejected , be the Legacies of Christ or Papall Vsurpatiōs ) is not capable of such rigorous Demonstration , but dependeth upon Testimony , which Logicians call an Inartificiall way of arguing . But if by rigorous Demonstration , he u●derstand convincing proofes , those grounds which I offer in this Section do contain a rigorous Demonstration . That Discipline which is brimfull of intollerable Rapine , and Extortion , and Simony , and Sacrilege ; which robbeth Kings , and Subjects Ecclesiasticall and Secular , of their just rights ; which was introduced into the Church of England , eleven hundred yeares after Christ ; which hath a Malignant Influence upon the Body Politick ; which is Destructive to the right ends of Ecclesiasticall Discipline ; which in stead of securing men in peace doth thrust them into Manifest and manifold Dangers , both of soule and body ; which is contrary to Generall Councells , and the ancient Liberties of particular Churches : qua talis , as it is such , is no Legacy of Christ , but ought to be purged and reformed from all such abuses and Vsurpatiōs : But such is that Papall Discipline , which the Bishop of Rome excercised in Englād before the Reformation , and lesse then which they will not goe ; and such are all those Branches of Papall power which we have cast out . The truth of this Assertiō I have made manifest in my Vindication c. 6 , and this is the place of a further examination of it , if he did discharge the part of a faire solid Disputant ; to leave his windy Invectives , which signify nothing to the cause , but to his own shame , and to proceed closely and ingenuously to the investigation of truth without prejudice or partiality . But on the Contrary , he minceth my grounds , and concealeth them , and skippeth over whatsoever disliketh him , and choppeth them and chāgeth them , and confoundeth them , that I cānot know mine own Conceptions againe as he hath dressed them , ād disordered them , and mutilated them . I proposed five distinct Grounds of our Reformatiō , ād casting out so many Branches as we did of Papall power ; if he dealt like a just Adversary , he should pursue my Method step by step : but he reduceth my five grounds into three , that between two Methods he may conceale and smother whatsoever he hath no disposition to answer , as he dealeth with many points of weight and moment , and particularly with all those Testimonies and instances I bring to prove the intolerable extortions , and manifold Vsurpations , and malignant Influence of the Roman Coutt upon the Body Politick and Ecclesiastick , being much the greater part of my discourse . But I doe not altogether blame him , for they are so foule , that a man can find small credit or contentment in defending them . For once rather then loose his Company , I will pursue his Method . Let us give him the hearing . He reduceth my five grounds to three , first such as entrench upon Eternity and Conscience . May not any Heretick object that the Church imposed new Articles of faith &c. or complain of new Creeds , when she addeth to her publick Professions some points of Faith held formerly ? Might not he Complaine of perill of Idolatry , as your Brother Puritans did for Surplesses & c ? Might not he pretend that all Hereticks and Schismaticks were good Christians , and that the Church was Tyrannicall in holding them for excommunicate ? Might he not shuffle together Faith with Opinion , and falsly allege as you doe here , you were forced to approve the Popes Rebellion against Generall Councells , and take Oaths to maintain Papall Vsurpations ? This is all the Answer I get of this brave Disputant , as if the unjust complaints of the Puritans did satisfy the just exceptions of the Protestants . It is probable enough , that he him self was one of our Brother Puritans in those dayes : otherwise he could not well have talked so wildly of perill of Idolatry from Surplesses . His discourse is so sleight and impertinent , that I will not vouchsafe any answer but leave it to the Reader to compare my Vindication and Reply with his Rejoinder . That they have added new Essentialls to Faith , is fully evinced against them in this Treatise Sect. 1. cap. 11. What our Iudgement is concerning their Idolatry , he shall find exactly set down in my answer to Militier Pa. 133. As for the Oaths of Fidelity which every Bishop must make to the Pope , he may satisfy him self Sect. 1. Cap. 5. and see the From of it . cap , 7. Or if he Desire to see a later form , let him take this . I Henry Archbishop of Canterbury will be faithfull and Obedient to St. Peter from this houre as formerly , and to the holy Apostolick Church of Rome , and to my Lord Pope Alexander the sixth and his Successours . I will give no counsaile nor consent nor act any thing towards the losse of their lifes , or members , or liberty . I will discover their Counsailes to no man to their prejudice , which they have communicated to me by themselves or their Messengers . I will help them to retein and defend the Roman Papacy , and the Royalties of St. Peter ( saving my Order ) against all men . I will entertein the Popes Legates honorably going and comming , and help them in their necessities . I will visit the Papall Court every yeare , if it be on this side the Alpes , and every two yeares if it beyond the Alpes , unlesse the Pope dispense with me , So help me God and the Holy Gospell . What fidelity can a King expect from a Subject who hath taken this Oath , if the Pope please to attempt any thing against him ? If the Popes Superiority above a Generall Councell , be but held as an indifferent Opinion in their Church , and not a point of Faith , as he intimateth : yet it is such an Opinion as he dare not contradict , it is fere communis , it is almost the Common Opiniō of all Romā Catholicks , if Bellarmine say true , and fere de fide , almost a point of Faith , upō which modern Popes and Councells are accorded . It is determined expresly in their last Generall Councell of Laterā , that the Bishop of Rome alone hath Authority over all Councells . Were these all the grounds he could find which entrench upon Eternity and Conscience ? He might have found more , that by means of Papall abuses there described , hospitality was not kept , the poore not susteined , the word not preached , churches not adorned , the Cure of soules neglected , divine Offices not performed , Churches ruined . He might have found Oaths , Customes , writings , grants , statutes , rights , privileges , to have been not onely weakened but exinanited , by the Popes infamous Messenger called Non obstance . And all this attested by the Lords Spirituall and Temporall , and the whole Common-wealth of England . But it is no matter whether he take notice of it or not , whilest he answereth nothing . He faith my second sort of Grounds , are those which relate to Temporall inconveniences and injuries to the State , by reason of the Popes pretended encroachments , which I huddle together in big Terms . Do I huddle thē together ? Nay I hādled them distinctly under three heads or notions . First the intolerable Oppressiōs and Extortiōs of the Court of Rome in points of Fact , Secondly their grosse and grievous usurpations in point of Right , Thirdly the malignant influence of forrain discipline in point of Policy . It is he that huddles them together , because they are so foule and so evident , that he dare not take a view of them singly , much lesse repeat them : and so they might be buried in Oblivion for him , unlesse the Reader be pleased to take a review of them . I shall not willingly adde a word more , either to the Extortions or Malignant Influence , because I Iudge in Charity , that all good men doe wish them amended as well as I : And for the Vsurpations , being matter of perpetuall right , I hope I have cleared them sufficiētly in this Treatise throughout the first Sectiō : But what is his answer to all this ? That it is disputable between Canon and Civill Lawiers , whether many of these were abuses or just rights ; of which kind of Controversy he neither thinkes me nor himself competent Iudges . Adding , that these Questions doe not concern our present quarrell . How ? not concern our Quarrell ? They are all the Quarrell we have : and not a Primacy of Order , or any power purely spirituall in the Court of Conscience . If he have nothing to doe with these , why doth he meddle to no purpose ? whatsoever power was given by Christ , or is recorded in Scripture , is expresly excepted out of our Law. And once more Reader observe and wonder , that these men who called upon us often for the Grounds of our Seperation , must be called on as often for a faire answer . He promised to shew the Readers a Monster in this Section for pence a piece : It seemeth by his bogling , he seeth something that he is affraid to meddle with . I doubt he will prove a true Prophet of himself , that all the Readers satisfaction for their money will be , to tell them that he hath abused them . But it may be he is better at his sword then at his Buckler , at opposing in Generalls , then defending himself from Particulars . Altho●gh he hath not given us one particular answer , to the truth or falshood of the Crimes and inconveniēces objected : yet he giveth in seven generall Exceptions , but it is with as much hast as the dogge by Nilus , which runnes and drinkes . First he saith , those inconveniences which I mention , if they had been true , are abuses in the● Officer not faults in the Office , which ought not to be taken away for them . Intolerable extortions and grosse Vsurpations , are no more with him then inconveniences . This Objection was answered by me before it was moved by him , if he had not thought fit to smother it ; where I distinguish between the personall faults of Popes , and faulty principles or Lawes , and shew how farre the one and the other doe warrant a Seperation . The former onely from the faulty person , to preserve ourselves from participating with him in his Crimes : The latter from the faulty Office , so farre as it is faulty , untill it be reformed . Neither have we taken away any Office , but onely abuses and Vsurpations . Secondly he excepreth , that some of these pretended abuses are onely my own Deductions , which I shew not evidently ou● of the Science of Politicks , but out of two or three matters of Fact. I answer , that experience is the Polititians best Schoolmaster : and that every man findeth where his own Shoe wringeth him , much better by wearing it himself , then by hearing others discourse of it . But I thanke him for his Memento , and the next time I have occasion to make use of it , I shall demōstrate to him out of the Sciēce of Politicks that Forrain Iurisdictiō is uselesse and chargeable to the Subject ; Dangerous and destructive to the King and Commonwealth ; a Rack and Gibbet to the Conscience , by subjecting it to two Supremes who may possibly clash one with another ; and altogether opposite to the Ecclesiasticall Policy of the Primitive times , which conformed the bounds of Ecclesiasticall Iurisdiction to the Civill . Thirdly he pleadeth , that I doe not prove that some of these pretended abuses were not just rights , but onely shew that such and such things were done , and that either party had learned Lawiers for them , and that sometimes the Kings renounced their pretenses , as in point of Investitures . I answer , that the Opposition of King and Kingdome to any branch of Papall power , sheweth evidently that they did not believe , that the Pope had any right to it , divine or humane , and clearly destroieth his Foundation of immediate Tradition . How should they leave that to their Children , as a Legacy of Christ or his Apostles , which they themselves rejected ? Our Kings never renounced their right of Investitures , onely they consented , that they should not give Investitures in their own persons , but by a Bishop , still reteining both the right of Patronage and their Feudall Oaths . Fourthly , he saith that these temporall Lawes which I cite , concluder not evidently a right ; and reason gives more particular respect to Ecclesiasticall lawes then to temporall . I answer , though such Lawes doe not alwaies prove a right ; Yet they alwaies prove the common consent of the Kingdome , what they esteem to be right ; they alwayes disprove the Popes Prescription . But he is wholy mistaken , many of those Lawes which I cited were Ecclesiasticall Lawes : And the Popes Decretalls which he intimateth for Lawes , are no Lawes , nor ever were held for Lawes in England , without the reception of the Church and Kingdome . Reason gives more respect to the Sanctions of Bishops then of Kings , in cases purely spirituall : but more respect to the Lawes of Kings then of Bishops , in the Externall Regiment of the Church within their own dominions . Fifthly he chargeth me for saying , that the Pope usurped most injustly all right Civill , Ecclesiasticall , Sacred , Prophane , of all Orders of men , Kings , Nobles , Bishops , &c. Which he calleth a lowd ●outhed Calumny . By his favour , he doth me wrong and himself more with his foule Language , when he is not provoked at all . I said not [ all right ] in the abstract , but [ all rights ] in the concre●e . Hath he forgotten that which every boy in the Vniversity knoweth , to distinguish betwixt singula generum and genera singulorum , Some of all sorts , and all without exception . My words ▪ onely signify some rights of all sorts ; as is evident by the words following , Civill , Ecclesiasticall , sacred , prophane , of all Orders of men , Kings , Nobles , Bishops &c. which is an ordinary and proper expression , and cannot possibly be extended to all rights without exception . Sixthly , he urgeth that grant all these abuses had heen true , was there no other remedy but division ? Had not the Secular Governours the sword in their hand ? Did it not lye in their power to chuse whether they would admit things destructive to their rights ? I answer , that it doth not alwaies rest in the power of the Civill Magistrate , to doe that which is best in it self , especially in seditious times , when the Multitude ( as a good Authour saith ) doe more readily obey their Priests then their Kings . But they must move their Rudder according to the Various Face of the Sky , and await for a fitter opportunity ; As our Kings did , which fell o●t at the Reformation , when they followed his Counsaile in good earnest , and with the Civill sword did lop away all Papall Vsurpations and abuses ; Other Division then this , to divide between the rotte● and the sound , we made none . The great division which followed our Reformation , was made by themselves , and their Censures . Our Articles do testify to all the world , that we have made no division from any Church , but onely from Errours and Abuses . Seventhly , he pleadeth that in case these temporall inconveniences had not been otherwise remediable , ye● Ecclesiasticall Communion ought not to be broken for temporall Concernments . To prove this Conclusion he bringeth six reasons , some pertinent , some impertinent and very improper , but he might have saved his labour . For if he understand his Conclusion in that sense , wherein he ought to understand it , and wherein I hope he doth understand it , of deserting the Communion of the Catholick Church , or of any member of the Catholick Church qua ●ale as it is a Member , for meer temporall respects , Concedo omnia , I grant the conclusion : but if by breaking Ecclesiasticall Communion , he understand deserting the Communion of a particular Church , as it is erroneous and wherein it is erroneous , his Conclusion is not pertinent to his purpose , nor his six proofes pertinent to his conclusion . But he might remember , first that our Grounds by his own Confession do not all relate to temporall inconveniences , but some of them to Eternity and Conscience , and that they ought to be considered conjointly . Secondly , that we do not make these temporall Inconveniences to be irremediable , we our selves have found out a Remedy : and it is the same which he himself adviseth in this place , to thrust out all entroachments and Vsurpations with the civill sword . If they will grow Angry upon this , and break Ecclesiasticall Communion themselves , it is their Act , not ours , who have acted nothing , who have declared nothing against any right of the Bishop of Rome divine or humane , but onely against his encroachments and Vsurpations , and particularly against his Coactive powe● in the Exteriour Court , within the English Dominions . They might take us to be not onely very tame Creatures , but very stupid Creatures , first to suffer them to entrench and encroach and usurp upon us dayly , and thē to be able to perswade us to Isachars condition , to undergoe our burthen with Patience like Asses , because we may not break Ecclesiasticall Communion for temporall concernments . We have done nothing but what we have good warrant for from the Lawes of God and nature ; let them suffer for it , who either seperate from others without just cause , or give others just cause to seperate from them . In the next place followeth a large Panegyricall Oration i● the praise of Vnity , of the Benefit and Necessity of it , mixed with an Invective against us for breaking both the Bonds of Vnity . The former of those considerations is altogether superfluous , To praise Vnity which no man did ever dispraise , but to his own perpetuall Disgrace . The latter is a meer Ta●tology or repetition of what he hath said before , which I will not trouble the Reader withall , but onely where I find some new weight added . He saith wee acknowledge the Chnrch of Rome to be a true Church . Right , Metaphisically a true Church , which hath the true essence and being of a Church , but not Morally true or free from Errours . He demands , what is the certain Method to know the true sense of Scripture ? If he please to take so much paines to View my answer to Militier , he may find both whom wee hold to be fit Expositors of Scripture , and what is the right manner of expounding Scripture ; If he have any thing to say against it , he shall have a faire hearing . He telleth us , that our best Champions Chillingworth and Falkland doe very candidly confesse , that we have no certainty of Faith but probability onely . He citeth no place , and I do not hold it worthy of a search , whether they doe confesse it or not . It is honour enough for them to have been genuine Sonnes of the English Church , ( I hope they were so ) , and men of rare parts , whereof no man can doubt : yet one of them was a Lay man , it may be neither of them so deeply radicated in the right Faith of the English Church , as many others . But our chiefest Champions are those who stick closest to the Holy Scriptures , interpreted according to the Analogy of Faith , and the Perpetuall Tradition of the Vniversall Church : but for that Assertion which you father upon them , that we have no certainty of Faith but probability onely ; We detest it . And when you , or any other is pleased to make tryall , You will find that we have as great assurāce altogether for our faith , as your selves have for your old Articles of faith , and much more then you have for your new Articles , He accuseth us for joining iu Communion with Greeks Lutherans Huguenots , perhaps Socinians Presbyterians Adamites Quakers &c. And after he addeth Roman Catholicks . Are not Huguenots Presbyterians in his Sense ? If they be , why doth he disjoin them ? I know no reason why we should not admit Greeks and L●●herans to our Communion , and ( if he had added them ) Armenians Abyssines Muscovites , and all those who do professe the Apostolicall Creed , as it is expounded by the first four Generall Councells under the Primitive Discipline : and the Roman Catholicks also , if they did not make their Errours to be a Condition of their Communion . As for Adamites and Quakers we know not what they are , and for Socinians we hold them worse then Arrians . The Arrians made Christ to be a Secondary God , erat quando non erat : but the Socinians make him to be a meer creature . And for Presbyterians what my Iudgement is , he may find fully set down in my reply to the Bishop of Chalcedons Epistle . But saith he , every one of these hath a different head of the Church , The English head is the King , The Roman Catholick head is the Pope , The Grecian head is the Patriarch , The Presbyterian head is the Presbytery or Synod , and the Lutheran head is the Parish Minister . First for the Lutherans he doth them egregious wrong . Throughout the Kingdomes of Denwark and Sweden they have theit Bishops , name and thing , and throughout Germany they have their Superintendents . And to the rest I answer him , that there are severall Heads of the Church , Christ alone is the Spirituall head , the Soveraign Prince the Politicall head , the Ecclesiasticall head is a Generall Councell , and under that each Patriarch in his Patriarchate , and among the Patriarchs the Bishop of Rome by a Priority of Order . We who maintain the King to be the Politicall head of the English Church , doe not deny the spirituall Headship of Christ , nor the supreme power of the Represētative Church that is a Generall Councell or Synod , nor the Executive headship of each Patriarch in his Patriarchate , nor the Bishop of Romes headship of Order among them : and thus this great Objection is vanished . By this he may see that we have introduced no new Form of Ecclesiasticall Government into the Church of England , but preserved to every one his due right if he will accept of it : and that we have the same Dependence upon our Ecclesiasticall Superiours , which we had evermore from the Primitive times . He chargeth us , that we give no certain Rule to know which is a Generall Councell , which not , or who are to be called to a Generall Councell . There is no need why we should give any new Rules , who are ready to observe the old Rules of the Primitive Church . Generall Summons to all the Patriarchs , for them and their Clergy ; Generall Admittance of all Persons capable , to discusse freely , and to define freely , according to their distinct Capacities ; and lastly the presence of the five Protopatriarchs and their Clergy , either in their persons or by their suffrages , or in case of Necessity the greater part of them , doe make a Generall Councell . Whilest we set this rule before us as our pattern , and swerve not from it but onely in case of invincible Necessity , we may well hope that God who looketh upon his poore Servants with all their Prejudices , and expecteth no more of them then he hath enabled them to performe , who hath promised that where two or three are gathered together in his name , there will he be in the midst of them : Will vouchsafe to give his assistence and his Blessing to such a Councell , which is as Generall as may be , although perhaps it be not so exactly Generall as hath been , or might have been now , if the Christian Empire had flourished still as it did anciently . In summe , I shall be ever ready to acquiesce in the Determinaation of a Councell so Generall as is possible to be had : so it may be equall , not having more Iudges of one Country then all the rest of the Christian world , as it was in the Councell of Trent , but regulated by the equall votes of Christian Nations , as it was in the Councells of Constance and Basile : and so as those Nations which cannot in probability be personally present , may be admitted to send their Votes and Suffrages as they did of old : and lastly so it may be free , called in a free place whither all parties may have secure accesse , and Liberty to propose freely and define freely , according to the Votes of the Fathers , without being stinted or curbed or overruled by the Holy Ghost sent in a Curriers Budget . And for the last part of his exception that Hereticks should not be admitted , I for my part should readily consent ; provided that none be reputed Hereticks , but such as true Generall Councells have evidently declared to be Hereticks , or such as will not pronounce an Anathema against all old Heresies , which have been condemned for Heresies by undoubted Generall Councells . But to imagin that all those should be reputed Hereticks , who have been condemned of Heresy or Schisme by the Roman Court for their own interest , that is foure parts of five of the Christian world , is silly and senselesse , and argueth nothing but their fear to come to a faire impartiall Tryall . And this is a full answer to that which he allegeth out of Doctor Hammond , that Generall Councells are now morally impossible to be had , the Christian world being under so many Empires and Divided into so many Communions . It is not credible that the Turke will send his Subjects , that is four of the Protopatriarchs with their Clergy to a Generall Councell , or allow them to meet openly with the rest of Christendome in a Generall Councell , it being so much against this own Interest : but yet this is no impediment why the Patriarchs , might not deliver the Sense and Suffrages of their Churches by Letters or by Messengers ; and this is enough to make a Councell Generall . In the First Councell of Nice , there were onely five Clergymen present out of the Western Churches ; In the Great Councell of Chalcedon not so many ; In the Councells of Constantinople and Ephesus none at all . And yet have these four Councells evermore been esteemed truly Generall , because the Western Church did declare their consent and concurrence . Then as there have been Generall Orientall Councells , without the personall presence of a Western Bishop : so there may be an Occidētall Councell , without the personall presence of one Eastern Bishop , by the sole Communication of their sense and their Faith. Neither is such Communication to be deemed impossible , considering what correspondence , the Muscovian Church did hold long with the Patriarch of Constantinople , and the Abyssine hath long held , and doth still hold with the Patriarch of Alexandria . It is cōfessed that there are too many different Communions in Europe , it may be some more then there is any great cause for , and perhaps different Opinions where there is but one Communion , as difficult to be reconciled as different Communions . But many of these Mushrome Sects , are like those inorganicall Creatures bred upon the Bankes of Nilus , which perished quickly after they were bred , for want of fit Organs . The more considerable parties , and the more capable of reason are not so many ; if these could be brought to acquiesce in the determination of a free Generall Councell , they would towe the other like lesser Boats after them with ease . No man wil say that the Vnity of the Church in point of Government , doth consist onely in their actuall subordination to Generall Councells . Generall Councells are extraordinary Remedies , proper for curing or composing new differences of great Concernment in Faith or discipline . That being done , Generall Councells may prove of more Danger then use . No healthfull man delighteth in a continuall course of Phisick . But Vnity consisteth also and Ordinarily in Conformity and submission to that discipline which Generall Councells have recommended to us , either as the Legacies of Christ and his Apostles , or as Ecclesiasticall Policies instituted by them , with the Concurrence or Confirmation of Christian Soveraigns , for the publick good of the Catholick Church . He chargeth us , that we have so formed Gods Church , that there is no meanes left to asssemble a Generall Councell , having renounced his Authority whose proper Office it was to call a Generall Councell . His errours seldome come single , but commonly by Clusters or at least by paires . What height of Confidence is it to affirm , that it is the proper Office of the Pope to call Generall all Councells , when all ingenuous men doe acknowledge that all the First Generall Councells , were Ab Imperatoribus Indicta , Called by Emperours ? To which the Popes Friends adde , that it was by the Advise and with the Consent of the Pope . And Bellarmine gives diverse reasons why it could not be otherwise , First , because there was a Law , which did forbid frequent Assemblyes for feare af Sedition . Secondly because no reason doth permit that such an Assembly should be made in an Imperiall City , without the leave of the Lord of the place . Thirdly because Generall Councells were made then , at the Publick Charge . He might have added , that Councells did receive their Protection from Emperours , and they who sit in Councells were the Subjects of Emperours . In the second place he erreth in this also , that we have taken away the meanes of assembling Generall Councells . We have taken away no power from the Pope of convocating any Synods , except onely Synods of the King of Englands Subjects , within his own dominions , without his leave ; which Bellarmine himself acknowledgeth to be agreable to reason . If the Pope have any right , either to convocate Generall Councells himself , or to represent to Christian Soveraigns the fit seasons for Convocation of them , either in respect of his Beginning of Vnity , or of his Protopatriarchate , we do not envy it to him , since there may be a good use of it in respect of the division of the Empire , so good caution be observed . Bellarmine confesseth that that power which we acknowledge , that is , that though the Pope be no Ecclesiasticall Monarch , but onely chief of the Principall Patriarchs , yet the right to convocate Generall Councells should pertein unto him . But it may be , this is more then Mr. Serjeant did know . My last Ground , was the Exemtion of the Britannick Churches from forrein Iurisdiction , by the Generall Councell of Ephesus . As to the Exemtion of the Britannick Churches , he referreth himself to what he had said formerly , and so do I. To the Authority of the Councell of Ephesus he answereth , that howsoever Cyprus and some others are exemted from a Neighbouring Superiour , falsly pretending a Iurisdiction over them , yet I shall never shew a Syllable in the Councell of Ephesus , exemting from the Popes Iurisdiction as head of the Church . Not directly , a mā may safely sweare it , for the Councell never suspected it , the world never dreamed of it , the Popes themselves never pretended to any such headship of Power , and Vniversall Iurisdiction over the whole Church , in those dayes . All that the Primitive Popes claymed by divine right , was a Primacy of Order or Beginning of Vnity , due to the Chaire of St. Peter : all that they claimed by humane right were some Privileges , partly gained by Custome or Prescription , and partly granted by the Fathers to to the See of Rome , because it was the Imperiall City . But there is enough in this very Canon collaterally to overthrow all the Vsurpations of the Roman Court. There is no need that Britain should be named particularly , where all the Provinces without exception are comprehended , Let the same be observed in other Diocesses and in all Provinces . There is no need that the Bishop of Rome should be expressed , where all the Bishops are prohibited , That no Bishop occupy another Province , which formerly and from the beginning was not under the power of him or his Predecessours . If the Fathers were so tender of pride creeping into the Church in those dayes , or of the danger to lose their Christian Liberty in the case of the Bishop of Antioch , who pretended neither to divine right nor Vniversall Iurisdiction : what would they have said or done in the present case of the Bishop of Rome , who challengeth not onely Patriarchall but Soveraign Iurisdiction , not over Cyprus onely but over the whole world , not from Custome or Canons but from the institution of Christ ? If Maister Serjeant be in the right then the Bishop of Antioch was quite out , to sue for the Iurisdiction of Cyprus which belōged more to the Bishops of Rome then to him . Then the Bishops of Cyprus were quite o●t , to challenge the Ordination of themselves , and Iurisdiction over one another , as a proper right belongi●g to themselves , which they hold onely by Courtesy and favour from the Bishop of Rome . Then the holy Synod was quite out , to Determine so positively , that not onely Cyprus , but every Province should enjoy its rights and Customes inviolated , which it had from the beginning , without a Salvo or saving the right of the Bishop of Rome , or a restriction , so long as he pleaseth to permit them ; and to doe it in such Imperiall Terms , It hath pleased the holy Synod , or such is our pleasure . Lastly the Pope himself was out , to ratify the Privileges and exemptions of the Cyprian Bishops , not onely from the Patriarch of Antioch , but from himself also , and to suffer his divine right to be trampled under foot , by Customs and Canons , which are of no force without him . But this is the least part of the passages in the foure First Generall Councells , which are repugnant to the Popes pretensions of a Generall Monarchy . The Eastern Churches doe still adhere firmly to the Primitive Discipline , and for this cause the Pope hath thought fit to excommunicate them . Si violandum jus est , regnandi causâ violandum est . Against all our Grounds , the most intolerable extortions that ever were heard of , most grievous Vsurpations , malignant Influence both upon the State Politick and Ecclesiastick , and undoubted Privileges , he produceth nothing but immediate Tradition : and you must be content to take his bare word for it , for he is altogether unfurnished of proofes . Some men by telling strange Stories over and over , do come at last to believe them . It may be , he believeth there was a Tradition , for those Branches of Papall power , which we cast out : but we deny it altogether , and require him to prove first that there was such a Tradition in England , next that a particular Tradition is a sufficient proofe of divine Institution . We admit readily , that the Vnity of the Church is of great importance , and the breaking of it an heinous Crime , and that no abuses imaginable are sufficient excuse for a totall desertion of a just power . Thus far in the Thesis we agree , but in the Hypothesis we differ , That which is a sufficient ground for a reformation , is not a sufficient Ground for an extirpation . So many , so grievous , so unconscionable extortions , and Vsurpations , and malignant influences , as we complain of and prove , are without all peradventure a sufficient ground of Reformation , which is all our Ancestours did , or we defend ; though not a sufficient cause of the extirpation of any just Authority . Our Grounds are sufficient for a Reformation of abuses and encroachments , which we acknowledge , and which is all we did at the Reformation : but for the abolition of any just power , it is his fond Imagination , we disclaime it altogether . We have cast out all Papall Coactive Iurisdiction in the Exteriour Court , as being Politicall not Spirituall : but for any Papall Iurisdiction either purely spirituall or justly founded , we have not medled with it ; Those things which we have cast out , are onely abuses and Vsurpations . So there is no need of that Consideration which he proposeth , whether the abuses were otherwise remediable , or not : for our Reformation is that very Remedy which he himself hath prescribed , to hold out encroachments with the point of the sword , without any medling with just right . Other division then this ( which he himself hath allowed ) we believe our Ancestours intended none , we hold none , and so are accountable for none . The main Question is whether the Britannick Churches were de facto subject to Rome or not . I have demonstrated the contrary already , that they were not , and had alwaies their Ordinations at home . But his Conclusion which he puts upon me , that true complaints against Governours , whether otherwise remediable or no , are sufficient reasons to abolish that very Government , is a vain assertion of his own , no Cōclusion of mine . He starteth a Question here little to his own Credit , whether he that mainteineth the Negative , or he that mainteineth the Affirmative ought to prove . He saith ( according to his old Pueriles ) that a Negative may be proved in Logick . No man doubteth of it or denieth it , Quis e●im potest negare ? I said on the Contrary , that in this case which commeth here in difference between us ▪ according to the strict rules of Law ▪ the burthen to proue , resteth onely on his side who affirmeth . As the Question is here between us , whether we had other Remedies , then to make such a Reformation as we did . We say , No. They say , Yea. It is possible to ●rove there might be other Remedies , ●ut it is impossible to prove there were no ●ther Remedies . Galen or Hippocrates him●elf would not have undertaken such a Taske , to prove that there were no other Remedies for a disease , then that which they used . It is not for want of Logicall Forms , that Negatives are not to be proved ●n matter of Fact , but for want of sufficient Mediums . He saith he is no Bowler , and so ●nexpert as not to understand what is the soaling of a Bowle ; It may be it is true , but if I should put him to prove this Negative , it is impossible . But so farre as a Negative of that nature is capable of proofe , I did prove it , by our Addresses to Popes and Councells , and long expectation in vain , that we had no other Remedy then that which we used , to thrust out their Vsurpations by the power of the sword , which course he himself adviseth , and we practised . The division is not made by them who thrust out Vsurpations , but by them who brought them in and defend them . I said , that not onely our Ancestors but all Catholick Countries did maintein their own privileges inviolated , and make themselves the last Iudges of their Grievances , from the Court of Rome . Hence he concludeth with open Mouth , therefore there were other Remedies , there needed no Division . Alas poore man , how he troubleth himself about nothing ! They and we used the very same Remedies , the same that he adviseth in this place . The Pope would not ease them upon many addresses made . What then ? had not the King the Sword in his own hands ? Did it not lie in his power to right himself as he listed ? and to admit those pretended encroachments onely so far as he thought just and fitting ? Yes , the King had the sword in his hands , and did right him self , and cast out those Papall Usurpatious so far as he found Iust : and now when we have followed your own advise , you call us Schismaticks and Dividers . Sr. we are no Dividers , but we have done our Duties , and if we prove those things which we cast out to be Vsurpations ( as we have done ) , you are the Schismaticks by your own Confession . He pleadeth , If Papall Authority be of Christs Institution , then no just cause can possibly be given for its Abolishment . Right : But those Branches of Papall power which we have cast out , are neyther of Christs Institution nor of Mans Institution , but meer Vsurpations . Neither doe we seek to abolish Papall Authority , but to reform it from Accidentall Abuses , and reduce it to its first Institution . The best Institutions Divine or Humane , may sometimes need such Reformation . Here is nothing like proofe , but his World of Witnesses , and his Immemoriall Tradition , presumed not proved . To shew that no Nation suffred so much as England under the Tyranny of the Roman Court , he saith I produce nothing , but the pleasant saying of a certain Pope . Well , would he have a better witnesse against the Pope , then the Pope him self ? Habemus confitentem reū , He was pleasant indeed , but Ridentem dicere verum Quid vetat ? VVhat hindereth that a man may net tell the truth laughing ? He asketh whether those Testimonies which I produce , be Demonstrative or rigorous Evidences ? I thinke he would have me like the unskilfull Painter , to write over the Heads of my Arguments , This is a Demonstration . It would become him better to refute them , and shew that they are not Demonstrative , then to trifle away the time with such frivolous Questions . I shewed , that [ England is not alone in the Seperation , so long as all the Eastern , Southern , Northern , and so great a part of the Western Church , have seperated themselves from the Court of Rome , and are seperated by them from the Church of Rome as well as we ] . In answer to this , he bids me shew that those I call Christians , have any infallible or certain Rule of Faith &c. This is first to hang men up , and then to examine their cause ; first to excommunicate four parts of five of the Christian world for their own Interests , because they will not submit their necks to the Roman Yoke , and embrace their upstart Vsurpations , with as much Devotion as the genuine Legacies of Christ and his Apostles . It behoved the Court of Rome to have weighed the case more maturely , before they gave such a temerarious sentence , against the much greater part of Christendome , in so weighty a cause . But for their rule of Faith , they have a more certain and Authentick Rule then he himself , by as much as the Apostles Creed is a more Authentick rule of Faith , then Pius the fourths Creed , and the Holy Scriptures a more infallible ground , then particular supposititious Tradition , which wanteth both Perpetuity and Vniversality . I said that [ we desired to live in the peaceable , Communion of the Catholick Church , as well as our Ancestours , as far as the Roman Court will give us leave ] . He answereth , that he knoweth very well we would be glad that the Church of Rome would own us for hers &c , That lack Straw or Wat Tiler after they had rebelled , had no mind to be hanged , That it is no Charity or Courtesy in us , but a request of an unreasonable favour from them , to admit us into their Communion , and would be most absurd in Government , &c. Whether they hold us for theirs or not , is not much materiall ; if they did , it were the better for themselves ; if they doe not , it is not the worse for us : so as Christ own us for his , it skilleth not much whether they say , come ye blessed , or goe ye cursed ; whether we be the wheat or Chaffe , their tongues must not winnow us . Although he snuffe at our desire of Vnion : yet God Almighty sets a greater value upon it . He is not out of the Church who is within it in the desires of his heart , and implicitly in the preparation of his mind . Observe Reader who are the procreative and conserving Causes of this Schisme . They frighted us from them with new Articles and Vsurpations , they thrust us from them with new Censures and Excommunications ; and if we had a mind to return , they tell us it were absurd in Government to readmi● us . But my chiefest wonder is , that he who was the other day , by his own vote , an Ar●h rebell , should talk so suddainly of hanging . Suddain Changes are alwaies dangerous , and for the most part personated . He asketh , whether our Ancestours did renounce the Popes Authority as Head of the Church ? If he mean a Head of Order , they did not , no more do we : if he mean a Head of Soveraign power , they did , and so do we . What I granted once I grant alwaies , it is for Turncoats to take their swings . I write semper idem , of the same religion wherein I was baptised : can he do the same ? But he urgeth , that I make it the top of my Climax , that our Ancestours threatned to make a wall of Seperation , between the Court of Rome and them , which sheweth that they did it not : but it is evident , that we have done what they onely threatned to doe , and plead for our excuses , that we have more experience then our Ancestours had . I made it the top of my Climax indeed ; honest mens words are as good as deeds . But doth he thinke that our Ancestours did onely make counterfeit Grimaces , and threaten that which they could not Lawfully have performed ? Absit : The Lawes and the threatning are easily reconciled . Our Ancestours made very severe Lawes against the Vsurpations of the Court of Rome , as I have shewed in particular throughout : but they did not execute them so rigorously , but connived at many innocent or not pernicious encroachments , in hope the Court of Rome and their Emissaries , would have kept themselves within some tolerable bounds of moderation . But they found by experience , and we by much longer and surer experience , that all our Hopes were vaine , that the Avarice of the Roman Court was not to be satiated or to be stinted , that if we give them leave to thrust in their head they would quickly draw in their body after . And therefore our Ancestours finding this true in a great part , did threaten them to make a wall of Seperation , that is , to execute their Lawes rigorously , to use no more indulgence or connivence , to take away their Coactive power in the Exteriour Court altogether , which the Lawes have taken away before sufficiently . And we being confirmed by much longer and surer experience , have accomplished what they threatned . So this threatned Wall of Seperation is no new Law , b●t a new Mandate to execute the old Lawes : and our experience and our Ancestours materially is the same , but ours is more grounded and more sure ; their seperation and ours was the same to point of Law , but not of Execution . And the reason why our Ancestours remedies were not Soveraign or sufficient enough , was not want of virtue in the Remedy , but want of due application . Thus all Mr. Serjean●s hopes are vanished , and his Contradictions tumbled to Dust ▪ Great is Truth , and prevaileth . Yet he keepeth a great stirre and bustling , about our Experience more then our Ancestours , and praieth me in his scoffing manner , Good my Lord tell us what this new experiment was ; and despairing as it were of successe in his request , he addeth , Since you are resolved to make a secret of this rare Experiment . Now I have told him the secret , what good will it doe him ? as much as he may put in his eye and see never a jot the worse . I told him this rare secret before , in these words , We have more experience then our Ancestours had , that their Remedies were not Soveraign or Sufficient enough , that if we give him leave to thrust in his head , he will never rest untill he have drawn in his whole body after , whilest there are no Bonds to hold him but Nationall Lawes . But I was not bound both to write him a Lecture and find him eyes . Now Readers looke to yourselves , out commeth the great Monster , that hath been so long threatned , ( as he phraseth it scurrilously ) in the likenesse of a Drunken Dutchman , making Indentures with his Legges : so saith he my discourse staggers , now to the one , now to the other far distant side of the Contradiction . The Reader shall find that the fault is not in the innocent Dutchman , who goeth straight enough : but in the Prevaricators eyes , who seeth double . Either he did never know , or he hath forgotten what a Contradiction is . The Itch or humour of Contradicting hath so far possessed him , that he regardeth not what the Rules of Contradiction are . The first Contradiction is , That the Lawes of our Ancestours were not remedies sufficient enough , yet I maintein stoutly that in the Seperation no new Law was made , That is ( as he collecteth ) the same Lawes were both sufficient and not sufficient . Is this the monstrous Contradiction which he promised to shew the Readers for pence a piece . The same Lawes were not sufficient in the dayes of our Ancestours , and yet the same Lawes were sufficient in the Dayes of Henry the eighth● hath no shew of a Contradiction in it , nor of any the least opposition , which ought alwaies to be made according to the Rules of Logick , at the same time . I will shew him a hundred of these Contradictiōs , every day in the week for nothing . Mr. Serjean● was no Roman Catholick , Mr. Serjeant is a Roman Catholick , is just such another Contradiction : or the same Plaister was not sufficient to cure such a sore at one time , yet it was sufficient at another time when the Body was better disposed . All his Contradictions end in smoke and laughter . The second Contradiction is , that I said the Lawes of other Countries were equivalent to those of England ; but I acknowledge elswhere that the Lawes of other Countries were sufficient ; and here I say that the Lawes of E●gland were insufficient : So they were equivalent and inequivalent . Here is another Contradiction , like the former . The same Lawes proved sufficient to France , yet proved insufficient to England . It is another rule in Logick , Opposition ought to have the same Subject and the same Predicate without ambiguity : but here the Predicate is diverse , sufficient for France , not sufficient for England , and ambiguity more then enough . He might as well argue , The same Medicine will work upon a child , which will not work upon a Man : therefore the same Medicine is not equivalent to it self . The third Contradiction is , that I say All Catholick Countries did maintein their Privileges inviolate , by meanes which did not maintein them , or by Lawes which were not sufficient to do it . Where did I say this ? It is his Collection not my Assertion : but let it passe muster for once . Here is a Contradiction deserves a Bell and a Bable : Catholick Countries did maintein their Privileges inviolate by such means , at one time not at another , in one place not in another , in one degree not in another , in one respect not in another . The last mock Contradiction is , that I say The Lawes which denied the Pope all Authority , and were actually in force , that is , actually left him none , were not sufficient Remedies against the abuses of that Authority , Which had quite taken them away . This is not finding of Contradictions , but making of them . Give him leave to use this [ id est , that is ] and he will make a hundred Contradictions in every page of the Bible ; as here , actually in force , that is , which actually left the Pope no Authority , or which had quite taken his Authority away . If this [ id est that is ] be mine , then he may object the Contradiction to me , if it be not , then he may keep the Contradiction to himself , such as it is . He knoweth , and all the world know , that a law is said to be actually in force , whilest it is unrepealed ; in this sense I did , and all men but himself doe use that expression . And here he committeth a third grosse fault against the Rule of Opposition , which ought to be ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the same Respect . The Law taketh away abuses as a Rule : but the Magistrate by due execution , as an Artificer . The Law is sufficient , when it is sufficiently penned and promulged : but the effect followeth the due execution . The not observing of this obvious and easy truth , hath made us all this stirre about Imaginary Contradictions , as I have shewed in my answer to his last ●●ragraph , which alone is a sufficie●● answer to all these pretended Contradictions : but whether it will be so actually in force to procure his assent , is more then I know ; if it do not , it detracteth nothing frem the sufficiency of the answer . Goe Mr. Serjeant , goe , bring us lesse wind and more weight Saepius in libro memor atur Perseus uno . Quam levis in totâ Tharsus Amazonide . In the last Paragraph is nothing but a Calumny against Henry the eight , which he is not able to prove : and if he were , it neither concerneth us nor the Question . SECT . VII . That the King and Church of England proceeded with due Moderation . THis Section doth not much concern either us or the merit of the cause . A Reformation might be just and necessary , although the Reformers did exceed the bounds of due Moderation ; neither are we answerable for their excesses , further then we ourselves doe maintein them . I passe by his pleasant Topick unsaluted , as being impertinent , and having nothing in it deserving the least stay of a serious Reader , I reckoned this as the first Branch of our moderation , that we deny not to other Churhes , the true being of Churches nor possibility of Salvation , nor seperate from Churches , but from Accidentall Errours . For all his scoffing , if their Church would use the like moderation , it would save the world a great deale of needlesse debate . Against that which I say , he objecteth thus , Now the matter of Fact hath evidenced undeniably , that they ( the Protestants ) seperated from those points , which were the Principles of Vnity both in Faith and Government . He hath brought his matter of Fact and his Principles of Vnity so often upon the Stage already , and they have been so often clearly answered , that I will not insist upon such a threedbare subject , or trouble the Reader with an irksome repetition . We have seen how far his Principles of Vnity , or his Fundamentall of Fundamentalls is true , and ought to be admitted : and in a right sense , we adhere much more firmly unto them , then the Church of Rome it self . He procedeth , that the Church of England defines , that our Church ( the Church of Rome ) erreth in matter of Faith Artic. 19. The words of the Article are , Non solum quoad agenda & Ceremoniarum ritus , verum etiam in iis quae credenda sunt , that is , Not onely in Practicall Observations and Ceremoniall rites , but also in those things which are to be believed , that is ( to use Cardinall Cajetans distinction ) , Not in those things which are de fide formaliter , in necessary Fundamentall Articles ( for we acknowledge that the Church of Rome doth still retein the essentialls of Faith ) , but in those things which are fidei materialiter , in inferiour Questions which happen in things to be believed , that is to say Opinions , wherein himself acknowledgeth that a particular Church may erre . That this is the right sense of the Article appeareth hence ; that the Article doth contradistinguish Credenda or things to be believed , not to Opinions , but to agenda things to be practised . He urgeth , that we have declared four points of their faith to be vain Fictions , contradictory to Gods word . Artic. 22. That is to say , their Doctrin of Purgatory , Indulgences , their Adoration of Images and Relicks , Invocation of Saints . Right , four points of their new Faith , enjoined by Pius the fourth , but no Article of the old Apostolicall Faith , and at the best onely Opinions . Yet neither doth he cite our Article right , which doth not define them to be contrary to Scripture , but onely besides the Scripture , or not well grounded upon any Texts of Scripture . He addeth , the like Character is given of another point Art. 28. That is Transubstantiation . Our highest Act of Devotion Art. 31. is stiled a blasphemous fiction and pernicious imposture : that is , the Propitiatory Sacrifice of the Masse . Concerning Transubstantiation what is our Opinion , I referre him to my answer to Militier in the very beginning of it . And concerning their Propitiatory Sacrifice of the Masse , to the same answer pag. 152. Edit . 2. The true state of the Controversy , was not so clearly understood at first on either side as it is now . He cannot goe one step further then we doe in that cause , without tumbling into direct Blasphemy . It followeth , And Art. 33. that those who are cut of from the Church publickly , should be held as Heathens and Publicans . Well , here is no distinction between Roman Catholicks and Protestants : And Franciscus a Sancta Clara , in his Paraphrasticall Expositiō of the English Articles , giveth this Iudgement of this Article , This Article is Catholick , and agreeable as well to holy Scripture as to antiquity . Then why doth he snarle at this Article which he cannot except against ? Because he conceiveth that the Article meaneth Catholicks , or at least doth include them , Iudge Reader what a spirit of Contradiction d●th possesse this man , who when he is not able to pick any quarrell at the words of the Article , calumniateth the meaning , upon his own groundlesse suspicion . But nothing was more common in the mouths of our Preachers , then to call the Pope Antichrist , the Church of Rome the VVhore of Babilon , Idolatrous , Superstitious , Blasphemous : and to make up the Measure of his Forefathers sinnes , the Bishop calles here the two Principles of Vnity in Faith and Government , errours and Falshoods . If any of our Preachers being exasperated 〈◊〉 some such Boutifeus as himself , have in thei● Pulpits used any Virulence or Petulanc● against the Church of Rome ; Let him mak● use of his stile against them , who wil● furnish him with Lettuce suitable to hi● Lips ; What is that to the Church of England ? what is that to us ? Quid immerentes hospites vexat Canis — Ignavus adversus lupos ? Let him but observe what Liberty be himself taketh , without any māner of Provocation . But as for my self he doth me notorious wrong , I did not mention any Principles of Vnity in this place , nor so much as dream of them , but that he must needs bring them in by head and shoulders , in every Paragraph . All I said was this , That we doe not separate from other Churches , but from their Accidentall Errours : but some men are like Nettle● touch them gently and they sting you . The first part of our Moderation was , not to censure other Churches for no Churches , nor deny them possibility of Salvation , nor thrust them from our Communion ; which I shewed in the Example of St. Ciprian . In answer to this he sheweth the unlawfulnesse of Communicating with Idolaters , which is reconciling Christ with Anti-Christ . Was not this impertinent , if he himself were Iudge ? I said , it might be very lawfull in some cases , to communicate with materiall Idolaters Hereticks ād Schismaticks , ( that is such as erre through ignorance and frailty , not obstinacy ) in Religious Duties . And for proofe hereof , I produced the instāce of the Primitive Christians , communicating in some cases with the Hereticall Arr●ans , and the Schismaticall Novatians . He demands first who forbids them to goe visit the sick ? I adde , or pray with them also ? which was as much as I said there , but because he falleth with such Violence upon the point , I will now take the Liberty to expresse my self more fully . First , it is to be remembred that I did speake onely of Materiall Idolaters Hereticks or Schismaticks , not Formall . Secōdly , of pious Offices not of Idolatrous Acts , nor any thing favouring Heresy or Schisme . Thirdly , I do new exclude case of Scandall , for just scandall may make that Act to be unlawfull , which in it self is Lawfull . Fourthly , I except cases of Just Obedience , the prohibition of a lawfull Superiour Civill or Ecclesiasticall , may make that Act to be unlawfull , which was Indifferent . Lastly , I distinguish between persons Learned and grounded in Religion , and persons unlearned and ungrounded ; the former may and ought to communicate with Idolaters Hereticks and Schismaticks , as far as they can with a good Conscience , to gain them to the truth ; the latter are obliged not to come over near to pitch , least they be defiled . The Question being thus stated , I believe the main point hath no great Difficulty in it . For they who are Idolaters Hereticks or Schismaticks onely materially , not formally , that is , against their meanings resolutions and intentions , are no Idolaters Hereticks or Schismaticks , in the eyes of God or discerning men : neither are they out of the Pale of the Church , or out of the way of Salvation as the Bishop of Chalcedon saith most truely , VVe allow all those to have saving Faith , to be in the Church , in way of Salvation , for so much as belongeth to Faith , who hold the Fundamentall points , and invincibly erre in not Fundamentalls . But all Idolaters Hereticks and Schismaticks , who are onely materially Idolatrous Hereticall or Schismaticall , doe erre invincibly : for if they erred vincibly , then they were formall Idolaters Hereticks or Schismaticks . Thus much I lay down for certain ; the rest I onely propose , that although they were formall Hereticks or Schismaticks , yet they are not altogether out of the Pale of the Church , but onely in part , Ex ea parte in tex●urae compage de●inentur , in cae●era scissi sunt , So farre they are woven into the web , for the rest they are divided , as St. Austin saith , And Bellarm●ne out of him acknowledgeth , that they are absolutely in the Church , untill they goe out of it by Obstinacy , ( which they who ate onely materially Hereticks or Schismaticks do not ) : and after they are gone out of the Church by Obstinacy , yet they are still in the Church secundum aliquid non simpliciter , not absolutely but respectively or in part . And after he hath vapoured a long time to no purpose , thus much is acknowledged by himself , as long as Schismaticks are not hardened into an Obstinacy ( as no Schismaticks are who are onely materially Schismaticall ) , there is a prudentiall Lati●ude allowed by the Church , delaying her Censures as long as she can possibly , without wronging her Government ; as was de facto practised in England till the 10 of Queen Elizabeth . This is full as much as I said , that it may be lawfull to communicate in some cases with materiall Schismaticks . And whatsoever I said , was rather to make a Charitable Construction of their materiall Idolatry , then out of fear that they should be able , to attaint us of any Schisme either materiall or formall : if he had any thing of reality to object against us , he would be ashamed to intimate our inclinations to favour Arrianisme , which he himself knoweth our soules abhorre , and which he himself knoweth to be expresly condemned , in the second Article of our Church . He may find my Instances of the Primitive Christians , communicating with the Arrians and Novatians in Church Offices , in my answer to the Bishop of Chalcedons Preface , pa. 36 , if he have any thing to say to them . Neither was it at the first sprouting of the Arrian Heresy , but after they had formed severall Doxologies to themselves ; nor at the First beginning of the Novatian Schisme , but towards the Conclusion of it . I cited St. Cyprian for no other purpose , but to shew that his moderation in absteining from censuring did preserve him free from Schisme , although he was in an errour . When Optatus called the Dona●ists his Brethren , he did not mean his Brethren in Adam , but his Brethren in Christ , and wonders why his Brother Parmenian ( a Donatist ) would ranke himself with Heretieks , who were falsifiers of the Creed . If this be the infallible marke of an Heretick , Let Pius Quartus and his party looke to themselves . I disliked a position of his , which the Reader shall have in his own words , I cannot say my Religion is true , but I must say the Opposite is false ; mine is good , but I must say the Opposite is naught ; mine necessary , but I must Iudge that which is inconsistent carries to damnation . Therefore who does not censure a Contrary Religion , holds not his own certain , that is , hath none . Upon this he pursueth me with a full Crye , that the Common Principle of Nature [ if any thing be true the Opposite is false ] , or [ a thing cannot both be and not be at once ] , is denyed by the Bishop . Stay Mr. Serjeant , be not so fierce ; the Bishop knoweth as well as your self , that the disjunction of Contradictories is eternall : and it seemeth by what passed lately between us , that he understandeth the Rules of Opposition or right Contradiction better then your self . First the Emphasis lieth not in the word [ true ] , but in the words [ say ] and [ censure ] . Cannot a man believe or hold his own Religion to be true , but he must necessarily say or cēsure another mans , which he cōceiveth to be opposite to it , to be false . Truth and Falshood are Contradictory , or of eternall Disjunction ; but there is a meane , between believing or holding mine own Religion to be true , and saying or censuring another mans ( which perhaps is opposite ) to be false , both more prudentiall and more charitable , that is , silence ; to looke circumspectly to myself , and leave other men to stand or fall to their own Maister . S. Cyprian did believe or hold his own Opinion of Rebaptisation to be true , yet did not censure the opposite to be false , or remove any man from his Communion for it . Rabshakeh was more censorious then Hezekiah , and down right Atheists then conscionable Christians . Secondly , that which he calleth his Religion , is no more in truth then his Opinion ; and different Opinions are stiled different Religions . In opinions it is not necessary to hold with any party , much lesse to censure other parties . Sometimes seeming different Opinions are both true , and all the Opposition is but a Contention about words , and then mutuall censures are vaine : sometimes they are both false , and then there is more use of Mutuall Charity then mutual Censures : and evermore whether true or false , an Errour against Charity , is much greater then a meer speculative errour in Iudgement . Prejudice and sel●love are like a coloured glasse , which makes every thing we discern through it , to be of the same colour : and on the otherside rancour and animosity , like the tongue infected with Choller , maketh the sweetest meats to tast bitter ; In each respect censures are dāgerous and his principle pernicious , that He who doth not censure every Religion whieh he reputeth contrary to his own , hath no Religion . I set down some Principles , whereof this is the first , [ particular Churches may fall into Errours . ] He answereth , t is true if by Errours he means Opinions onely . No , I mean Fundamentall Errours also : and not onely fall into some Fundamentall Errours , but apostate from Christ and turn Turkes , and change their Bible into the Alchor●a ; whereof we have visible experience in the world . He answers , that Principle is not so undeniable as I thinke , in case that Particular Church adhere firmly to her rule of Faith , Immediate Tradition . Well , but we see visibly with our eyes , that many particular Churches have not adhered to any Tradition , Vniversall or Particular , Mediate or Immediate , but have abandoned all Apostolicall Tradition , then to what purpose serveth his Exception , in case that Church adhere firmly to immediate Tradition , when all the World seeth that they have not adhered firmly to Apostolicall Tradition ? His Preservative is much like that , which an old Seaman gave a freshwater Passenger when he was to goe to Sea , to put so many pibble stones into his mouth , with assurance that he should not cast , whilest he held them between his teeth . What sort of Tradition ought to be reputed Apostolicall , what not , I have shewed formerly . My second Principle was , that [ all Errours are not Essentialls or Fundamentalls ] . He demands , what is this to his Proposi●●ō which spake of Religion , not of Opinions ? Very much , because he maketh Opinions to be Essentialls of his Religion ( as wee see in the new Creed of Pius of fourth ) , so do not we . To the third Principle we agree thus farre , that an Errour de side formaliter , or in those things which are Essentialls of Faith doth destroy the being of a Church . I adde , that Errours in those things , Quae sunt fidei materialiter , that is , in Inferiour Questions which happen in or about things believed , or which are not in Essentialls , howsoever they may be lately crowded into the Catalogue of Essentialls , do not destroy the being of a Church . My fourth Principle was , that [ every one is bound according to the just extent of his power , to free himself from such Errours as are not in Essentialls . ] He answereth , Why so my Lord ? if those errours be not Essentiall , they leave accordin● to your own Grounds sufficient means of Salvation , and the true being of a Church ; How prove you then you ought to breake Church Communion ? &c. As if no Errours ought to be remedied , but onely those which are absolutely exclusive from all hope of Salvation : as if those Errours which are onely impeditive of Salvation , ought not to be eschewed . The least Errour maintained or committed against the dictate of Conscience is a sinne ; every good Christian ought to doe his uttermost endeavonr to free himself from sinne ; it is not lawfull to doe evill that good may come of it . Yes , saith he , but not to break Church Communion which is essentially destructive to the being of a Church , or to endanger our soules where there is no necessity . First , they who free themselves from known Errours , doe not thereby break Church — Communion : but they who make their Errours to be a Condition of their Communion . Let him heare the Conclusion of the Bishop of Chalcedon . In case a Particular Church do require profession of her Heresy , as a Condition of Communicating with her , Division from her in this case is no Schisme or sinne , but virtue and necessary ; Where he speaketh onely of materiall Heresy . It was they who made their Errours the Condition of their Communion , and therefore the Schisme and sinlyeth at their doores . Secondly , Schisme doth not destroy the being of a Church , for the Church continueth a Church still , after the Schismaticks are gone out of it : but it destroyeth the Schismaticks themselves . Lastly , to free ourselves frō known Errours , when they are made Conditions of Communion , is so far from being dangerous to salvation , that as the Bishop confesseth truely , it is virtue and necessary . The second proofe of our Moderation was our Charity , that we left them as one should leave his Fathers house , whilest it is infected with some contagious Sicknesse , with an hearty desire to return again so soone as it is cleansed . This Charitable desire of ours , I prooved by our daily prayers for thē in our Letany , that God would bring them out of the way of Errour into the way of truth : and particularly by our prayer on Good Fryday for them , That God would have mercy upon all Hereticks , and fetch them home to his Flock , that they may be saved among the remnant of true Israelites , and be made one fold under one Shepheard Iesus Christ our Lord. And this our Charity is the more conspicuous by this , that in bulla caenae , that is the next day before , anniversarily , they doe as solemnly curse and Anathematize us . To this he answereth , first that they doe more for us , and hazard their lifes dayly to convert us . They hazard their lifes to serve a forrein interest ; not to convert , but to pervert as many as they can ; not to sow good seed in the Lords Field , but to superseminare , or sow Tares above the wheat . We should thank them more to stay at home , then to compasse Sea and Land to gaine Proselites as the Pharisees did , and made them twofold more the Children of Hell then themselves . He saith , that this is the solemne Custome of their Church every Good Friday . Let it be so : but they have not the same incentive and provocation which we have , we do not curse and Anathematise thē the day before , as they doe us . This Advantage we have over them , that we render blessing for cursing , which they doe not . He addeth , that they cannot be understood under the notion of Hereticks ; first because we acknowledge theirs to be a true Church , and therefore not hereticall ; Secondly they are of Christs Flock already , and therefore not reductble to his Flock . To the First ● answer , that a particular Church which is onely materially Hereticall , not formally , doth still continue a true Church of Christ. The Bishop of Chalcedon understood these things much better then himself , this is confessed by him in the place formerly alleged , A particular Church may be really Hereticall or Schismaticall , and yet morally a true particular Church , because she is invincibly ignorant of her Heresy or Schisme . We agree with him wholy in the sense , onely we differ in the expression . What he calleth really Hereticall , we stile materially Hereticall ; and what he calleth morally a true Church , we use to stile Metaphysically a true Church , that , is by truth of Entity not of Morality . Secondly I answer , that the Flock of Christ is taken variously , sometimes more largely , sometimes more strictly ; more largely for all those that are In domo , by outward profession ; more strictly for those who are Ex domo , so in the Church , that they are also of the Church , by inward Sanctification . And our Collect hath reference to this later acception of this word [ Flock ] : So Fetch them home blessed Lord to thy Floek , that they may be saved . He taketh it ill , that our Church hath chāged these words in the Missall [ recall them to our Holy Mother the Catholick and Apostolick Church ] , into this dwindling puling puritanicall expression , of [ one Floek and one Fold under one Shepheard ] . Whether it be because he hath a Pick against Scripture phrases , as sounding too preacherlike ; or rather because our Church did presume to name the right Shepheard Iesus Christ , and not leave it to their Glosses to entitle the Pope to that Office . But certainly the Authority of the Catholick Church , is not formidable at all to any Genuine Sonnes of the Church of England . I doe readily acknowledge , that it is the duty of each Orthodox Church to Excommunicate Formall Hereticks , and them who swerve from the Apostles Creed as the rule of Faith : but this doth not oblige the Church of England to Excommunicate all materiall Hereticks , who follow the dictate of their conscience , in inferiour Questions which are not Essentialls of Faith , and do hold the truth implicitly in the preparation of their minds . Neither do I ever know that the Church of England did ever excommunicate Papists in grosse qua tales , but onely some particular Papists , who were either convicted of other Crimes , or found Guilty of Contumacy . It were to be wished , that the Court of Rome would use the same Moderation , and remember how Ireneus reproved Pope Victor , that he had not done rightly , to cut of from the Vnity of the Mysticall body of Christ , so many and so great Churehes of God. This is that great nonsense , which this egregious Prevaricatour hath found in our Collect , that the English Church cannot reconcile her doctrine and her practise together . Let him not trouble his head with that , but rather how to recoucile himself with his own Church . He will have prayers to be onely words no works : but his Church maketh Prayer , Fasting and Almes , to be three satisfactory works . My third proofe of our Moderation was , that we doe not challenge a new Church , a new Religion , or new holy Orders : but derive our Church , our Religion , our Holy Orders , from Christ and his Apostles by an uninterrupted Succession ; we obtrude no Innovations upon others . All this is quite omitted by this great pretender to Sincerity , and yet he knoweth or may know , that there have been , pretended Reformers , who have committed all these excesses . But he catcheth hold of two words of my defence , that we have added no thing ( I wish they could say as much ) nor taken away any thing but Errours . To the former part he excepteth , that he who positively denies , ever addes the contrary to what he takes away ; He that makes it an Article there is no Purgatory , no Masse , no prayers to Saincts , hath as many Articles as he who holds the Contrary . I have taken away this answer before , and Demonstrated that no negative can be a Fundamentall Article , or necessary Medium of Salvation , because it hath no Entity : That there are an hundred greater disputes and Contradictions among them selves , in Theologicall Questions , or in these things quae sunt fide● materialiter , then those three are between us and them : Yet they dare not say , that either the Affirmatives or Negatives are Articles of Faith. The Christiā Church for fifteen hundred yeares , knew never more then 12. old Articles of Faith , untill Pius the 4th added twelve new Articles . And now this young Pythagoras will make us more then 1200. Articles , affirmative Articles and Negative Articles , Fundamentall Articles and Superstructive Articles . Every Theologicall truth shall either be a Fundamentall Article , or an indifferent and unconcerning Opinion . He saith , our 22. Article defineth the Negative to Purgatory : yet I like an ill tutored Child , tell my old Crasy Mother the Church of England that she lies . I hope by this time the Reader knoweth sufficiently , that his penne is no slander . If the Church of England did ever ill , it was when she begot him . Neither doe I tell the Church of England she lies , nor dissent in the least from the Definition of the Church of England : neither doth the Church of England define any of these Questions as necessary to be believed , either necessitate med●i , or necessitate praecepti which is much lesse , but onely bindeth her sonnes for peace sake not to oppose them . But he himself can hardly be excused from lying , where he telleth us the good simple Ministers did sweare to maintein them . Perhaps he was one of the simple Ministers , did he ever sweare to maintein them ? did he ever know any man who did sweare to maintein them ? For him to urge such falshoods after they have been so often detected , is double Effronterie , Periisse puto ●ui pudor periit . He inferreth further , By the Bishops Logick , these propositions that there are not two Gods , that the devills shall not be saved , nor the Saints in Heaven damned , that there is no Salvation but through Christ ; must cease to be Articles of Faith , and become indifferent unconcerning Opinions , because they are Negative . I wish no more disparagement to any man , then to be the authour of such an absurd assertion , Either they are Fundamentall Articles , or unconcerning Opinions . How should they cease to be Articles , which never were Articles ? That there is one God , and one Saviour Iesus Christ , that the life of the Saints is everlasting , and the Fire of the devills Everlasting , are Articles of Faith : but every thing which may be deduced from these , is not a distinct Article of Faith. To the latter part of my plea that we tooke nothing away but weeds , he pleadeth , first that it is but a self supposition , or a begging of the Question . By his leave , I have demonstrated that all the Branches of Papall power , which are in controversy between them and us , are all grosse Vsurpations and weeds , which did never sprout up in the Church of England untill after 1100 yeares ; no man can say without shame , that such were planted by Christ or his Apostles . Secondly he excepteth , that to take away Errours , is a requisite act af Iustice , not a proofe of Moderation : On the contrary , therefore it is a proofe of Moderation , because it is a requisite Act of Iustice ; all virtue consisteth in the meane or in a moderation . It is not his particular , pretended , supposititious Tradition , which doth secure us that Christ was , and that the Holy Scripture is the Genuine word of God : but the Vniversall and perpetuall Tradition of the Catholick Church of Christ. My last proofe of our Moderation was , that we are ready in the preparation of our minds to believe and practice , whatsoever the Catholick Church of this present Age doth believe and practice . And this is an infallible preservative to keep a man within the Pale of the Church , whosoever doth this Cordially , cannot possibly be a formall Heretick or Schismatick , because he is invincibly ignorant of his Heresy or Schisme ; No man can have iust cause to seperate his Communion , a Communione orbis Terrarum , from the Communion of the Christian world . If he would have confuted this , his way had been to have proposed something which the Christian World united doth believe or practise , which wee are not ready to believe or Practice . This he doth not so much as attempt to doe , but barketh and raileth without rime or reason . First he telleth us we say that there is no Vniversall Church . Chuse Reader whether thou wilt believe him or our Leiturgy , wherein we pray dayly , that God will inspire the Vniversall Church with the Spirit of Truth Vnity and Concord . He telleth us , that they doe not doubt but we have renounced our Creed . Chuse Reader whether thou wilt believe him or our Leiturgy , wherein we make profession dayly of the Apostolick , Nicene , and Athanasian Creeds . He telleth us , that we have renounced our reason . If he had said onely that we had lost our reason , it is more then any man in his right wits would say : but to say we have renounced our reason , is incredible . The reason of all this is , because we give no certein Rule to know a true Church from an Hereticall . He supposeth , that no Hereticall Church is a true Church . The Bishop of Chalcedon may instruct him better , that an Hereticall Church is a true Church whilest it erreth invincibly . He saith that he hath lived in Circumstances , to be as well acquainted with our Doctrin as most men are : Yet he professeth that if his life were at stake , be could not Determine absolutely upon our Constant Grounds , VVhether Presbyterians Anabaptists or Quakers are to be excluded from the Vniversall Church or no. The nearer relation that he hath had to the Church of England , the more shame for him to scoffe so often at the supposed Nakednesse of his Mother , and to revile her so virulently , without either ground or Provocation , which gave him his Christian being . He hath my Charitable Iudgement of Presbyterians , in my Reply to the Bishop of Chalcedons Epistle . And for the other Sects , it were much better to have a little patience and suffer them to dye of themselves , then trouble the world so much about them : they were produced in a Storme and will dye in a Calme . He may be sure they will never molest him , at any Councell either Generall or Occidentall . It is honour enough for them to be named in earnest by a Polemick writer . But what manner of Disputing is this , to bring Questions in stead of Arguments ? As what new Form of Discipline the Protestants have introduced ? What are the certain Conditions of a right Oecumenicall Councell ? What is the Vniversall Church , and of what particular Churches it doth consist ? What are the notes to know a true Church from an Hereticall ? We have introduced no new discipline , but reteined the old . Our Conditions of a right Oecumenicall Councell , are the same they were , not altogether so rigorously exacted in case of invincible necessity . We are readier to give an account of ourselves , then to censure others : either to intrude ourselves into the Office of God , to distinguish perfectly formall Schismaticks from materiall ; Or into the Office of the Catholick Church , to determine precisely who ought to be excluded from her Communion , who not . We exclude all those whom undoubted Generall Councells have excluded , the rest we leave to God , and to the determination of a free Councell as Generall as may be . But because I would not leave him unsatisfied in any thing , I am contented to admit their own Definition of the Vniversall Church , That is , the Company of Christians knit together by the profession of the same faith , and the Communion of the same Sacraments , under the Government of lawfull Pastours . Taking away that purple patch , which they have added at the latter end of it , for their own Interest , And especially of the Roman Bishop , as the onely Vicar of Christ upon Earth . And if they had stinted at a Primacy of Order , or beginning of unity , I should not have excepted against it . He objecteth , that Protestants have no grounds to distinguish true believers from false . That were strange indeed , whilest we have the same Scriptures , interpreted by the same perpetuall Tradition of the Vniversall Church , according to the same Analogy of Faith ( wherein we give this honour to the Fathers , not to be Authours but witnesses of Tradition ) ; whatsoever grounds they have to distinguish true believers from false , we have the same . But because I made the Apostles Creed to be the rule of Faith , he objecteth , First , then the Puritans who deny the Article of Christs descent into Hell , must be excluded quite from the Vniversall Church . If they be so , what is that to the Church of England ? if they be turned out , yet let them be heard first . They plead that the manner of Christs descent is not particularly determined : but let it be determined or not , they ought to be turned out of the Vniversall Church by a Generall Councell ; and it may be they will submit to the Authority of a Generall Councell , then there will need no turning out . Secondly he objecteth , So a man may reject all Government of the Church , the Procession of the Holy ghost , all the Sacraments , all the Scriptures , and yet continue a Member of Gods Church . Why so ? When I said the Creed was a ●ufficient Rule of Faith , or Credendorum of things to be believed ; I neither said nor meant , that it was regula agendorum , a Rule of such things as are to be practised ; such as the Acts of discipline and of the Sacraments are . The Creed conteined enough for Salvation , touching the Procession of the Holy Ghost , before the words [ Filioque ] were added to it : and there is great cause to doubt , that the Contentions of the Eastern and Western Churches about this Subject , are but a meer Logomachy or strife about words . The Scriptures and the Creed are not two different Rules of Faith , but one and the same Rule , dilated in the Scripture , contracted in the Creed ; the end of the Creed being to contein all Fundamentall points of Faith , or a summary of all things necessary to Salvation , to be believed Necessitate medii : But in what particula● writings all these fundamentall points are conteined , is no particular fundamentall Article it self , nor conteined in the Creed , nor could be conteined in it ; since it is apparent out of Scripture it self , that the Creed was made and deposited with the Church as a Rule of Faith , before the Canon of the new Testament was fully perfected . Arrians and Socinians may perhaps wrest the words of the Apostles Creed , to their Hereticall Sense : but not as it is explained by the first foure Generall Councells , which all Orthodox Christians doe admit . He saith , they and we differ about the sense of two Articles of the Creed , that is the descent of Christ into Hell , and the Catholick Church , but setteth not down wherein we differ . He hath reason to understand our Differences , having been of both Churches : but I for my part do rather believe , that he understandeth neither part right . Howsoever it be , the Different Sense of an Article doth make an Heretick , after it is defined by the Vniversall Church , not before . He saith , he hath already shewed in the foregoing Section , that the Protestant Grounds , have left no Order and Subordination of Vniversall Government in Gods Church . But he hath neither shewn it in the foregoing Section , nor any where else , nor is able to shew it . We have the same subordination that the Primitive Church , of Inferiour Clergy men to Bishops , of Bishops to Archbishops , of Archbishops to Patriarchs , and of Patriarchs to a Generall Councell , or as Generall as may be . Let him shew any one linke of this Subordination that we have weakened . I said [ we acknowledge not a Virtuall Church , or one man as infallible as the Vniversall Church ] : He rejoineth , Nor they neither . I wish it were so Generally : but the Pope and Court of Rome , who have the power of the Keys in their hands ( whō onely we accuse in this behalf ) do maintain the Contrary ; that a Generall Councell without the Pope may erre ; that the Pope with any Councell Generall or particular , cannot erre ; that the infallibility of the Church is radicated in the Pope , by virtue of Christs prayer for S. Peter , that his faith should not faile , not in a company of Counsailers , nor in a Councell of Bishops ; that the Pope cannot define temerariously , in matters of Faith or good manners , which concern the whole Church . What a Generall Councell is , and what the Vniversall Church is , and who ought to be excluded from the one or the other as Hereticks , I have shewed already ; namely , all those and onely those , who doe either renounce their Creed , the badge of their Christianity , the same Faith whereinto they were baptised ; or who differing about the sense of any Article thereof , have already been excluded as Hereticks , by the sentence of an undoubted Generall Councell . Howsoever he sleighteth the Controversies which they have among themselves , concerning the last resolution of Faith , as if they were of no moment : yet they are not of so little concernment to be so sleighted . What availeth it to say they have the Church for an infallible Iudge ; whilest they are not certain or do not know what the Church is , or who this infallible Iudge is ? May not a Man say unto them as Elijah said unto the Israelites , Why halt ye between two Opinions ? Or rather why halt yet betwixt five or six Opinions ? If the Pope alone be infallible Iudge , follow him ; If a Generall Councell alone be this infallible Iudge , follow it ; If the Essentiall Church be the infallible Iudge , Adhere to it ; If the Pope and a Generall Councell , o● the Pope and a particular Councell , or the Pope and his Conclave of Cardinalls , be this infallible Iudge , follow them . He telleth us , that their Vniversall Church , is as Visible as the sun at Noone day , to wit , those Countryes in Communion with the See of Rome . Without doubt they are Visible enough : but it is as Visible , that they are not the Vniversall Church . What shall become of all the rest of the Christian world ? They are the elder Christians , and more numerous fower for one , both Patriarchs and people . It is against reason that one single Protopatriarch , should cast out fower out of the Church , and be both party and Iudge in his own Cause . But here it ends not ; If the Pope will have his Visible Church to be one Homogeneous body , he must cast out a great many more yet , and it is to be suspected this very Dispatcher himself among the rest , for all his shewes . They flatter the Pope with Generall Terms of Head , and Chief Governour , and First Mover , which signify nothing : but in reality they would have the Pope to be no more , then the Duke of Venice is in the Venetian Common wealth , that is , lesse then any single Senatour : Or that which a Generall Maister is in a Religious Order ; Above all Priours and Provincialls , but subject to a Congregation Generall . Wherein doe these men differ from us ? Sect. 8. That all Princes ●nd Republiques of the Roman Communion , doe in effect the same thing whic● Henry the eighth did , when they have Occasion ; or at least doe plead for it . This was the Title and this was my scope of my Fifth ground ; which I made good by the Lawes and decrees of the Emperours , with their Councells and Synods and Electorall College : by the Lawes of France , the Liberties of the Gallican Church , the Acts of their Parliaments , and declarations of their Vniversities : By the practise of the King of Spain , his Councells , his Parliaments , in Sicily , in Castile , in Brabant and Flanders : By the sighs of Portugall and their blea●ings , and the Iudgement of the Vniversity of Lisbone : By the Lawes and Proclamations of the Republick of Venice . This I made good , in every particular branch of Papall power which we have cast out of England ; the Patronage of the English Church , The right to call and confirm Synods , to conferre Bishopricks , to receive Tenths and First fruits and Oaths of Fidelity , and concerning the Supreme Legislative Dispensative and Iudiciary power , in all things perteining to the Externall Regimeut of the Church . To all this , neither the Bishop of Chalcedon nor Mr. Serjeant , either in his former Answer or in this rejoinder ( although provoked ) , have offered one word of Answer . This Plea doth utterly destroy their pretense of Divine right and of uninterrupted Tradition , for all these Branches of Papall power . Can any man be so stupid as to Imagin that to be of divine right , which was first tacked into the Church , with so much Opposition , after eleven hundred yeares ? or that to be grounded upon perpetuall and Vniversall Tradition , which hath been opposed in all Ages since it was devised , in all places , by all sorts of persons ; Kings and their Parliaments and Councells , Synods and Vniversities , Divines and Lawiers ? What shamefull Tergiversation is this , which no ingenious Adversary could be guilty of , but out of invincible necessity ? Thus he served me where I produced all our old English Lawes . Thus he served me where I produced their own Authours to testify the intolerable extortions and Vsurpatiōs of the Romā Court. Thus he serveth me here , and in place of so many lawes and Proclamations , and Placaets , and Synodall Acts , and Iudgements of Vniversities : he shuffleth in so many of his fiddle-faddle Contradictions , which are not all worth a deafe Nut. If it were not that I have proceeded so far already ; and Toto devorato Bove , turpe est in Cauda deficere , I would not Vouchsafe to answer them but with Contempt . Thus he begins , Nine or ten self Contradictions in one Section . He speaketh modestly , if there be one , there are nine hundred . This word [ in effect ] saith he , deserves a Comment . It hath a Comment , wherein his feigned Contradictions were satisfyed , before they were hatched by him ; the more uningenuous person he , to take no notice of it . He may find it in my reply to the Bishop of Chalcedon cap. 7. s. 2. pa. 243. Other Princes of the Roman Communion have made lawes as well as we , to renounce and abrogate all those branches of Papall Authority which we cast out , that is , onely Papall Vsurpations : but neither they nor we ever defined against Essentiall right . We deny not to the Pope a Superiority of Order above the Archbishop of Canterbury , but we deny him a Superiority of power in the Exteriour Court , that is , we deny him the supreme Iudiciary Power : so did they . King Henry the eighth abolished the Iurisdiction of the Bishop of Rome within his Dominions , but the Emperours did not so ; If they did not so , yet if they pleaded for it , or justified it , it is as much as I said : And if they did it by parcells ( as I have shewed they did ) though they did it not in grosse , it is the same thing in effect . Our Ancestours threatned the Pope to make a wall of Separation between him and them , not by making a new Law , for it was the Common Law of England ; but by declaring the Law , by executing the Law : And though they had threatned him to make one generall Law , against all his Vsurpations in grosse ; yet formerly having made single Lawes against the same in particular , it was but the same in effect . This sucking Contradiction hath been answered sufficiently in the last Section . He saith , our Controversy is not about the extent of Papall Power , but about the right it self . The just Contrary is true ; Our Controversy is onely about the extent of Papall Power , or about those particular Branches of Papall power which we have cast out . He loves to hover in Generalls : but we shall bring him willingly , or against his will , to descend to particulars . He taketh notice here , of my complaining that they answer not particulars , and I assure the Reader that if their cause would have born it , they would have answered them . Observe but how tame he is upon this Provocation , that useth to be so fierce without any Provocation . All the Answer it doth extort from him is , Was ever man so ignorant of the common Lawes of Disputing ? Needs any more answer to be given to particulars which one yields to , then to say he grants them ? If he be over much acquainted with the Lawes of disputing , Reddat mihi Minam Diogenes ; Let him who tanght me Logick give me my Money again . But it is well we have his Concedo omnia &c , We grant all his particular Instances of these Contests between Kings and Popes : Yet not so very well neither ; for what he granteth with one hand , he taketh away with the other , Not entring into that dispute , how farre they were done Iustly , how farre unjustly , which is little to our purpose , since the Authority it self is acknowledged on both Sides . It is little to their purpose indeed , but it is much to ours . Is the Papall Power acknowledged , where the Popes Soveraign Power , his Legisllative power , his Iudiciary Power , his dispensative power are all opposed ? Much good may his dry Papacy ( as he pleaseth to call it sometimes ) do him . In every one of these Instances , besides meer matter of Fact , there is an Inference to matter of right . The Common Lawes of Disputing require that he should have answered that , as well as granted the other . If his Dispatches be such as this , he may dispatch more answers in a day , then St. Austin could have made Oppositions in a yeare . When I said , what is the Ground of his Exception , Nothing but a Contradiction ? he urgeth , that I make account a Contradiction is a matter of nothing . No , but I meant that his vain Objecting of Imaginary Contradictions , is a matter of nothing . Twenty of them will not amount to one Fleabiting : and I shewed him , that this ridiculous Contradiction which he bringeth here , is such an one . The pretended Contradiction is this , that their Doctrin concerning the Pope is injurious to Princes , and prejudices their Crownes : and yet , that they hold and doe the same in effect against the Pope that Protestants doe . A doughty Contradiction ; both parts are as true as can be , referendo singula singulis , referring what I said to the right Subject , as I applied it . The Doctrin of the Pope and Court of Rome is injurious to Princes , ( of whom I speake expresly and no others : ) and yet soveraign Princes and their Councells have held and done , the same things against the Pope in effect that Protestants doe . Iust such another Contradiction as this , The Guelphes are for the Pope against the Emperour : yet the Gibellines are for the Emperour against the Pope , and both Factions Roman Catholicks . Thus he changeth Subjects , and Predicates , and times , and respects , and all Rules to make a Contradiction . But his defence is more ridiculous then his pretended Contradiction , That the substance of the Popes Authority is the point which belongs to me to impugn . So the Contradiction lieth not in what I did say , but what I should have said , or rather what he would have had me to have said . When his Substance of Papall Authority , hath lost all its extent ( which he gives every man leave to question ) , it is an Indivisible indeed . His second Exception is just such another . I pleaded that [ I speake expresly of the Pope and Court of Rome ] : He rejoineth , No my Lord , but I would not let you change ●he Sub●ect of the whole Question . If he will change my sense , he must take the Contradiction upon himself . These are the Common Rules of disputing with this great Dictatour in Logick . I chanced to say , that [ our Religion and theirs is the same ] . He bids me answer seriously , whether the Roman Religion and ours do not differ in this very point of the Popes Supremacy ? If the Roman Religion be the Christian Religion , then our Religion is the same . Every Difference in this point or another point , doth not make a Diverse religion . A Garden weeded and a Garden unweeded is the same Garden . We esteem it an honour to be Christians , and no Dishonour to us that we are no Papists ; what they think of us concerneth themselves not us . We do gladly admit the old Apostolicall Rule of Religion : but we like not their new Rules or new Creeds . And we are ready for peace sake , to attribute as much to the Pope as many of their own Doctors doe , that is , a Primacy of Order or beginning of Vnity : and the not accepting of this , renders them guilty of Schisme and breaking the Vnity of Gods Church . He demandeth , if these rigorous Assertions be not the Generall Tenet of their Church , whom do we impugn ? We impugn the Pope and Court of Rome , whose Tenets these Rigorous Assertions are , upon which they grounded their manifold Vsurpations , which we have cast out deservedly ; and for so doing they have excommunicated us , and so broken the Vnity of the Church . The substance of the Popes just Authority is no more then a Primacy of Order , or beginning of Vnity at the most ; This we have not cast out . And this Act we can justify , by betier Logick then he can oppose it . We know the Pope hath sometimes remitted of his rigour , when he was not able to make good his sentence by force : but it will trouble him to find one instance of a Pope who hath ever retracted his unjust censures out of pure Conscience , or acknowledged his unjust Vsurpations . Whether he did or no , we do not much regard , being done with an erring Key . Many Millions of Christians are saved , which are out of his Catholick world . Next follow two heavy Contradictions , able to make Miloes back crack with their weight . Take them in his own words , for they are even absurd enough without any Aggravavation . The Bishop said , that all Catholick Kings , abetted by their Doctors and Casuists , did resist the Pope in his Vsurpations , but here to shew how some Doctors at sometimes escaped the Popes Clutches , he saith , that the Pope and his Court have something els to doe , then to enquire af●er the Tene●s of private Doctors . Why may not this grow to be a Contradiction in time ? It is no Conciliation already . The other Contradiction is yet more silly . I said , perhaps some of those Doctors lived about the time of the Councells of Constance and Basile : that is one Enuntiation , what is the other ? Nay there is none at all of mine . Yet he cryeth score up another self contradiction . How ? A Contradiction of one Proposition ? A Contradiction with a Perhaps ? Such a Contradiction was never heard of in our dayes , nor in the dayes of our Forefathers . But though it be not a self Contradiction , yet perhaps it may contradict the truth : No truly , it con●●adicts the Truth no more then it self . I will take away the [ perhaps ] to give him Line enough . Some of the Opposers lived in this last Age : Yet the Bishop saith some of them lived in the time of the Councells of Constance . This is the first time that ever a Contradiction was pretended betwixt two particular Propositions such as these . He saith , that none can tell what I meane by their living out of the Popes reach ▪ I told him my self , their being protected by Soveraign Power ; My lord the Emperour defend me with the Sword , and I will defend the with the Penne. He saith , what the Sorbon Doctors thought of the Court of Rome , concerns not me nor the Question . They ever valued the Popes Supremacy as a point of Faith , for the not doing of which we are cast out of the Church . He will find , that it doth both concern me and the Question . If the Court of Rome had not obtruded another manner of Supremacy , then the Sorbon Doctors allowed , this Schisme had never been . For all the Popes Supremacy , they radicated Ecclesiasticall power in the Church ; they subjected the Pope to the Church ; they made him no Soveraign Prince but a Duke of Venice , lesse then the Senate , that is , lesse then a Generall Councell . All that they allowed him was a beginning of Vnity , where have we dissallowed that ? He accused , Our bloudy Lawes and bloudier Execution . I referred him to my Reply to the Bishop of Chalcedon , where this Question is clearly stated , and fully discussed : and I expected an account from him , of that he had to say against it solidly and fully , but I see Omnibus hoc vitium est Cantoribus , inter Amicos V●nunquam inducant animum cantare rogat● , Injussi nunquam desistant . He delighteth altogether in Generalls ; and I love to have Controversies circumstantiated , Qui pauca considerat facile pronuntiat . I bring more then pretended Feares and Iealousies on our part , to Iustify our Lawes ; even grosse treason by the Law of Nations on their parts . He saith , that in my 48. page , I cleare their Religion from destroying Subjection to Princes . All I say is this [ their Religion is the same with ours , that is Christian , and needeth not to be cleared from being a Source of Sedition , or an Incentive to Rebellion ] . Here is something to clear Christian Religion , but not Popery qua talis , as it is obtruded . Well , but he saith he will supply that defect , I subsume , But the Supremacy of the Pope is to us a point of Faith , Therefore the holding of it , is according to him no wayes injurious to Princes . Observe Reader it is he subsumes , not I : so it is he that clears them qua tales , as they are Papists , not I. And how doth he clear them ? By a Syllogisme as memorable as his Contradictions . His Assumption is : But the Supremacy of the Pope is to us ( Roman Catholicks ) a point of Faith ▪ Therefore the holding of it is according to him ( the Bishop of Derry ) no wayes injurious to Princes . Stay Sr. here is a Syllogisme with a witnesse , which hath more in the Conclusiō then there was in the premisses , namely , according to him . Who ta●ght you this Logick , to assume for yourself , and Conclude for me ? Here he presents the Reader with two new Contradictions of mine , as silly and senselesse as the rest . They are these , that I say the Instances cited by me , were before the disloyall Opinions of the Romanists : and yet some of my Instances were in Cardinall Richlieus dayes , and since very lately . Adding , that I contradict myself yet once more , affirming that I hope those seditious doctrins , at this day are almost buryed . What Satisfaction doth this man owe to his Reader , to conceale from him all the Presidents Lawes Sentences , of Emperours Kings Common-wealths Vniversities , and to present him nothing but such Fopperies as these ? I will not vouchsafe to spend any time about them , but onely give the Reader an Ariadnes clew , to guide him out of this Imaginary Maze . I have shewed him , what these seditious Opinions were , where they were hatched , and when ; namely , in the beginning of Queen Elisabeths Reign . And though some few of my Instances were after that time , yet the maine body of them was much more ancient ; as in the Empire , , from Charles the great to Charles the fifth , and in France from Carolus Calvus downward . So I might truely say that the Instances cited by me , were long before those disloyall Opinions were hatched : and yet they are not so lately hatched , but I hope they are almost buried at this day . A man would have thought that I deserved thankes for my Charity , not to be traduced . But it is all one , let the Reader judge who it is that trippeth up his own heeles . When I said , It was great Pity that he was not one of Christs Counsa●lers when he formed his Church ; It did not suppose that Christ had any Counsailers , but to taxe him who takes upon him so Magisterially to dictate , what was necessary then for Christ to doe . This I called sawcinesse , and justly . Good Christians ( as I told him formerly ) ought to argue thus , Christ formed his Church thus , Therefore this is the best Forme : not thus , This is the best Forme , therefore Christ Formed it after this manner . The onely reason why I cited that text of St. Paul , One Body , one Spirit , one Hope , one Lord , one Faith , one Baptisme , one God and Father of all was this ; that St. Paul reckoning up seven Bonds of Vnity , should omit this which Mr. Serjeant makes to be the onely Bond of Vnity , namely , unus Papa , One Pope , or one Bishop of Rome : Christ saw it necessary to make a Bond of Vnity between the Churches ; And that for this reason he gave the Principality to St : Peter , and Consequently to the Bishops of Rome . All this he supposeth on his own head , but doth not goe about to prove any thing ; if St. Paul had been of the same , mind , that was the proper place to have recorded it , and doubtlesse he would not have omitted it . This Argument which onely I used , he doth not touch : but fancieth that I make these seven Bonds of Vnity , or Obligations to Vnity , or meanes of Vnity , to be seven markes of those which be in the Church ; which I never dreamed of . And therefore I passe it by as impertinent : Onely adding , that our Ground for Vnity of Faith is our Creed , and for Vnity of Government , the very same forme of Discipline , which was used in the Primitive Church , and is derived from them to us . When I wished that he had expressed himself more clearly , whether he be for a beginning of Order and Vnity , or for a single head of Power and Iurisdiction ; I spake of St. Peter , of whō the case is cleare , that he had no more power over his Fellow Apostles then they had over him : and that the Supremacy of Power rested in the Apostolicall College ; All that St. Pe●er had was a beginning of Vnity , What St. Peter had , the Pope may pretend a claime to , what he had not , the Pope hath no pretence for . Neither Iohn Patriarch of Constantinople , nor any other ancient Bishop , nor yet St. Gregory himself , did ever dream of such a singular Headship of Power as he mentions , that is , that no Bishop in the Church should have Power but he ; Although the Court of Rome and their adherents come very near it at this day , deriving all the power of Iurisdiction of all other Bishops from the Pope . That Power which Iohn affected , and St. Gregory impugned then , and we impugne now , is the Power of Vniversall Iurisdiction in the Exteriour Court ; If that were an Heresy in him ( as he confesseth , ) let them looke to themselves . Neither is the Bishops Primacy of Order , so dry a Primacy as he pretendeth , nor destitute of those Privileges which belong to a Primate of Order by the Law of Nature , To call Assemblies sub paena spirituali , or to intimate the nec●ssity of calling them , to propose doubts , to receive Votes , and to execute so farre as he is trusted by the Church ; This is the single Power of a Primate of Order , but besides this , he hath also a conjoint power in the Government of the Church . What he saith to the prejudice of Generall Councells , I have answered formerly . He askes me , What other Successour St. Peter had , who could pretend to an Headship of Order , except the Bishop of Rome ? I answer , that I did not speake , of what St. Peter had , but what he might have had , or may have whensoever the Representative Church , that is a Generall Councell , should give the Primacy of Order to another Bishop . Since he is so great a Friend to the Schoole of Sorbon , he can not well be ignorant what their learned Chancellour hath written expresly upon this Subject , in his Booke de A●seribilitate Papae , not the taking away of the Papacy , but Removall of it . And what Bellarmine confesseth , that neither Scripture nor Tradition doth prove , that the Ap●s●olicall See is so fixed to Rome that it cannot be removed , He urgeth , that then the Church should remaine without this Principality at the death of every Pope , untill all the Churches in Iapan China and India had given their consent : yet I acknowledge it to be of perpetuall necessity . First , he doth me wrong , I did not say positively that it is of perpetuall necessity : but that I like it well enough , and the reason being of perpetuall necessity , seemeth strongly to imply the necessity of the thing . Secondly I answer , that there is no need to expect such far fetched Suffrages , so long as the Primacy may remaine fixed where it is , unlesse a Generall Councell or one as Generall as may be , think fit to remove it : and if a Generall Councell remove it , it will take order for the future succession . And this same reason doth clearly take away his answer to my instance , That as the Dying of such a Bishop Lord Chancellour of England , doth not perpetuate the Chancellourship to that Bishoprick , because there is a Soveraign Prince to elect another : so the dying of St. Peter Bishop of Rome , doth not perpetuate the Primacy to that Bishoprick , because a Generall Councell when it is in being , hath power to transferre it to another See , if they find it expedient for the publick good . The Bishop knoweth right well , that the Church of Christ is both his Spouse and his Family , both the Governesse and the Governed ; The Supreme Governesse in respect of its Representative a Generall Councell , to which all Ecclesiasticall Officers higher or lower , whether Constituted by Christ or substituted by the Church , doe owe an account ; And the Governed in respect of that Vniversality of Christians which he mentioneth . And this sounds much more sweetly in Christian eares , then to make either the Pope the Maister , or the Church of Rome the Mistresse of the Church . He brought an Argument for the Succession of the Roman Bishop , drawn from the Vicissitude of Humane affairs . I reto●ted it upon himselfe , that Rome itself was as much subject to this Vicissitude , as any other place , [ it may be destroyed with an Earthquake . ] He saith , It must be an unheard of Earthquake , which can swallow up the whole Diocesse : if the City be destroyed , yet the Clergy of the Roman Diocesse can elect to themselves a new Bishop . But this new elected Bishop , shall be no more the Bishop of Rome after it is destroyed , But that which concerneth him and the cause more is , he proposeth my Objection by halfes ; I said it might be destroyed by warres also , that is both City and Diocesse , and become a place for Satyrs to Dance in and Owles to scr●ech in . As great Cityes as Rome have run that Fortune ; In that case what will become of his Election . I added [ it may become Hereticall or Mahumetan ] . He answereth , True , so may the whole Church , if it had pleased God so to Order causes . No , by his leave not so , Christ hath promised that his Vniversall Church shall never faile : but he hath not promised that Rome shall never faile . I said , [ the Church never disposeth so of her Offices , as not to be able to change her Mesnagery , according to the Vicissitude of Humane affaires ] . He opposeth , that I granted in the foregoing Page , that Christ himself and not the Church instituted this Prineipality or Primacy : and bids me shew , that the Church hath Authority to change Christs Institution . I did not grant it but suppose it : but whether granted or supposed , it is not materiall to the purpose . The Church hath no power to change Christs Institution in Essentialls : but all Ecclesiasticall Officers whatsoever are her Officers , and she hath power to dispose of them , and govern them , and to alter what is not Essentiall . I know there are other meaus between Tyranny and Anarchy , besides Aristocracy , even all lawfull Formes of Government , as Monarchy and Democracy : but in the Government of the Catholick Church Monarchy and Democracy had no place , unlesse it were in respect of Particular Diocesses or Provinces ; and therefore to have named Monarchy here , had been superfluous and impertinent . But the Government of the Primitive Church in the Apostles and their Successours was ever Aristocraticall , first by an equall Participation of power in the Apostles , and then by a Subordination of Bishops in their Successours ; and this as well out of Generall Councells as in them , as well before there were Generall Councells as after . It is not my want of Memory , but his want of Iudgement , to pursue such shadowes as these and nickname them Contradictions . He askes , how should a Primate of Order , who hath no power to Act at all in order to the Vniversall Church , have more power to prevent her good or procure her harme , then one who hath Soveraignty of power ? This is his perpetuall Practise , to dispute from that which is not granted . St. Peter was a Primate of Order a●ong the Apostles and no more : yet he had power to act singly as an Apostle and as a Primate among the Apostles , he had power also to Act jointly with the Apos●olicall College ; so have all other Primates of ●rder . Whatsoever Mr. Serjeant thi●kes , Our Savi●u● thought this Form of Gove●ment as conducible to the good of his Church , both to procure her Good and to prevent her harm , as an absolute Soveraignty . I doe not feast the Reader with Contradictions ; Nothing is more true then my Assertion , but he abuseth his Reader with notorious Fictions . If the Papacy be the Bridle in the mouth of the Church , then without peradventure the Pope is the Rider ; though the Papacy be not , I said enough before to let him see the , unfitnesse of his l●dicr●us Allegory , and taxed him for it : if he delight in it let him pursue it ; Nos hac a Scabie tenemus ungues . How the Church doth both govern and is governed , I have shewed him formerly . In his answer he fell into a large Encomiu● of the Papacy , demanding among other things , What Christian Prince can chuse but be glad to have an Arbitrator so prudent , so p●●●s , so distinteressed , as a Good Pope should be and if this Authority were duely Governed ? I told him that to looke upon men as they should be , was to write dreaming . He rejoineth , that he lookes not upon men at all in this place , but speakes of the Office it self ; And challengeth me , what say you to the Office it self ? I answer , first he saith not truely , for he did looke at men in this place , otherwise why did he adde this Condition ; as a good Pope should be ? And this other ; If this Authority were duely governed ? Certainly he who lookes upon an Arbitrator so prudent so pious , so Disinteressed as a good Pope should be , looketh something upon men . And so in truth he ought to doe : but his fault is , that he lookes upon them as they should be , and not as they commonly are ; which is the same fault I taxe him with , to write Dreaming , not waking . Now to his Question , What say you to the Office it self ? I say first , that though he hath stated it p. 624 : Yet he hath not stated it at all , neither ( I feare ) dare he state it , nor is willing to state it . He telleth us indeed sometimes of the Substance of the Papacy , but wherein the Substance of the Papacy consists ( except some Generall unsignificant Expressions of an Headship , or Chief Governourship , or First Movership , about which we have no Controversy with them , and which are equally appliable to a Primacy of Order and a Soveraignty of Power ) , he saith nothing . Whether the Pope be an absolute Monarch or a duke of Venice , inferiour to the whole Senate ; whether he have a Coactive power in the Exteriour Court , throughout all other Princes dominions , without their leaves ; Whether he have the right to conferre Bishopricks , Convocate Synods , Impose Pensions , For bid Oaths of Allegiance , and require new Oaths of Allegiance to himself , Set up Legantine Courts , Receive Appeales , make Lawes , dispense with Lawes at his pleasure , he saith nothing : yet these are the onely Controversies we have with them , to aske what we say to the Popes Authority , without stating of it , without stinting of it , is an unreasonable demand . I say secondly , that he ought to explain himself , by what right he doth challenge this Authority Divine or Humane , or onely out of Prudentiall reasons . If he challenge it by divine right or Humane right , he ought to prove the right , according to the just extent of that Authority which he doth challenge : and not wave the extent , as a thing Indifferent . If he challenge it out of Prudentiall Reasons , it ought to be considered , whether the Hopes or the Hazards , the Advantages or Disadvantages , the Conveniēces or Inconveniences of such a Form of Government particularly circumstantiated , doe over ballance the one or the other ; And the surest tryall of this is by experience . It will trouble him to find so many Advantages , which the Church and Kingdome of England have received from Papall Iurisdiction , ( I speak not of the Key of Order , ) as may overweigh all those Disadvantages which they have susteined , by the Extortions , and Vsurpations , and Malignant Influence of the Papacy . If he attribute no more power to the Pope , then all Roman Catholicks universally do approve , ( which is the onely Rule that he giveth us , to know what is the Substance of Papall Authority ) , he need not be so impetuous , this Question is near an end . He askes whether wee , and the Eastern Southern and Northern Christians , be under the Government of Patriarchs or any other Common Government ? I answer wee and they are under the same Common Government , which the Primitive Church was under from the Dayes of the Apostles , long before there were any Generall Councells ; that was the Government of Bishops under Primates or Patriarchs . For as I have said formerly , a Protarch and a Patriarch in the Language of the Primitive Church are both one . We have as much Opportunity to Convocate Synods as they had then , before there were Christian Emperours , and more : yet by such Councells as they could Congregate , though they were not Generall ; they governed the Church . If there be not that free Communication of one Church with another that was then , either by reason of the great distance , or our mutuall misunderstanding one of another , for want of the old Canonicall Epistles or Literae Formatae , the more is the Pity : We are sorry for it , and ready to contribute our uttermost endeavours to the Remedy of it . With these western Churches which have shaken of the Roman Y●ke , we have much more Communion , by Synods , by Letters , by Publishing our Confessions : ād we might justly hope for a much nearer union yet , both in doctrine and Discipline , if God would be graciously pleased to restore an happy Peace . That we have it not already in so large a measure as we might , is their onely Faults , who would not give way to an Vniform Reformation . Sometimes they accuse us for having too much Communion with them , at other times they will not grant us to have any at all . Concerning the rest of the Western Churches which submit to the Papacy , we have the same Rules both of Doctrine and Discipline which they had , We have the same that they have , saving their Additionall Errours . We have broken no Bonds of Unity , either in Faith or Discipline ; we have renounced no just Authority , either Divine or Humane ; we adhere to the Apostles Creed , as the ancient and true Rule of Faith , into which alone all Christiās ( that ever were ) have been baptised , and we renounce the upstart additionall Articles of Pius the fourth . We are willing for peace sake to give the Pope the same Primacy of Order , which St. Peter had above his Fellow Apostles : but the Supremacy of power was not in St. Peter , but in the Apostolicall College ; neither is now in the Bishop of Rome , but in a Councell of Bishops . He saith we maintein a larger Brotherhood then they , but never goe about to shew any visible Tye of Government . We shew them the same Badge or Cognisance of our Christianity , that is , the same Creed , and the same Discipline or Government , that is , the same Colours , derived down from the Apostles by an uninterrupted Succession ; The same Doctrine and the same Discipline is Tye enough . To take an exact View it is necessary the Organ should be perfect , the Medium fit , and the Distance convenient ; if any one of these were Defective in Mr. Rosses View , he might well mistake : but I may not doe him that wrong to trust your Testimony , without citing his words . He urgeth , If Christ have left any Vnity of Government in his Church and Commanded it to be kept , and we have taken a Course to leave no such Vnity , then we have rebelled against Christ and his Church , and falsly pretend to have him our Spirituall head . I admit this : now let him Assume . But you ( Protestants ) have taken a Course to leave no Vnity of Government in the Church , which Christ left and Commanded to be kept . I deny his Assumtion altogether : and he saith not one word to prove it . This is his Enthymematicall manner of Arguing . He procedeth , That to have a Generall Councell for an Ecclesiasticall Head , is to confesse that there is no Ordinary Vnity of Government in Gods Church , but extraordinary onely when a Councell sits . I deny this Proposition altogether , and the reason is Evident ; because besides a Generall Councell which sitteth but rarely , ( neither is it needfull that it should sit often , Nisi dignus Vindice nodus inciderit , ) there are particular Councells , which in lesser Exigents serve the turn as well as Generall . There are Patriarchs and Bishops , which are Ordinary and perpetuall . In an Aristocracy , it is not necessary that the Governours should be evermore actually Assembled . In the first three hundred yeares , there were no Generall Councells held , there was lesse hope of ever holding them then , then now : yet there was an Ordinary Vnity of Government in Gods Ch●rch in those dayes , for which they were not indebted at all to any visible Monarch . B●t when a Generall Councell doth sit , the Supreme Ecclesiasticall power rests in it . He wonders why I should make the King onely a Politicall Head , Contrary to our Common Assertion . It seemeth that though he hath been bred among us , yet he hath not been much versed in our Authors ; No man that ever understood himself , made him otherwise . Yet this Politicall Head , hath a great Influence upon Ecclesiasticall Causes and persons , in the Externall Regiment of the Church . He demandeth , is there any Orderly Common Tye of Government , obliging this Head to Correspond with the other head ? If not , where is the Vnity ? I answer , yes , the direction of his Spirituall Guides , that is , his Bishops and Synods ; If this Method be so great a Rarity with him , it is his own fault . He had said more properly , to Correspond with the other Heads then Head. He saith , It is false to say , that they have sometimes two or three heads , since there can be but one true or rightly chosen Pope . True , but the Election may be uncertain , that no man living can know the true Pope : so whether there be three Popes , or one Pope and two pretenders , yet if the right Pope cannot be made appeare , it is all one relatively to the Church ; If the Trumpet give an uncertain sound , who shall prepare himself to the Battell . He telleth us further , that when the See of Rome is vacant , the Headship is in the Chiefe Clergy whom they call Cardinalls , as secure a Course as mans wit can invent . As Chiefe as their Cardinalls are , the much greatest part of them , were but Ordinary Parish Priests and Deacons of old . The Cardinalls indeed have to doe with the Church of Rome in the Vacancy : but what pretense have they from St. Peter ? What have they to doe with the Vniversall Monarchy of the Church ? Before he told us , that thei● Headship was Christs own Ordination ; now he telleth us that this Headship is sometimes in the College of Cardinalls , and that it is as secure a Course as mans wit can invent . What a Contradiction would he make of this ? He demandeth , doth the Harmony of Confessions shew , that we have one Common certain Rule of Faith , or any particular sort of Government , obliging us to an Vnity , under the Notion of Governed ? I doe shew him one Common certain Rule of Faith , even the Apostles Creed : and a particular sort of Government , even the same was used in the Primitive Times . What am I the better ? he will take no notice of them , because I will not fixe upon that Rule of Faith , and that Form of Government which he Fancieth . Yet I am for Tradition as well as he , but it is Vniversall and perpetuall Tradition : such a Tradition is the Creed , and in deed is that very Tradition which is so renowned in the Ancients . He chargeth me with saying , That Hereticks can have no Baptisme . Let him either make his accusation good , or suffer as a Falsifier . All that I say is , Turkes Iewes Hereticks and Christians , have not the same Baptisme . The reason is plaine , because Turkes and Iewes have no Baptisme at all . Secondly we ought to distinguish between the Baptisme of Hereticks , and Hereticall Baptisme ; if the Baptisme it self be good , the Administration of it by Hereticks doth not invalidate it at all : but if the Heretick baptise after an Hereticall Forme , as without due Matter , or not in the Name of the Trinity ; such Baptisme is Hereticall and naught . But all this is needlesse to understand the right scope of my words , I said that a Body cousisting of Iewes Turkes Hereticks and Christians , had not the same Baptisme : I did not say that every one of these wanted true Baptisme ; He might as well charge me with saying that Christians can have no true Baptisme . I have manifested elswhere , that the Creed is a List of all Fundamentalls : and in the same Section and Chapter the Reader shall find that the Bishop is not a Falsifier , bu Mr. Serjeant , is both an egregious Calumniator and Falsifier of the Councell of Ephesus . I to●ke the word Paganisme , in the ancient Primitive sense for Infidelity , as it is contradistinguished to Christianity . The true reason of that Appellation was , because Country Villages did continue long in their Infidelity , after Cities were converted to Christianity . So the Turkes are the onely Pagans , which we have now in this part of the World. What a piece of Goteham Wisdome is this , to quarrell about names , when we agree upon the things . Turkes and Pagans in my sense were the same thing : both Infidells . But he instructs the Learned Bishop , that the Turkes acknowledge a God. So did the Pagans also , if Lactantius say true , Non ego illum Lapidem colo quem video , sed servio eiquem non video . He addeth , that I affirme the Councell of Ephesus held in the yeare 430 , Ordered something concerning Turkes , which sprang not up till the yeare 630 , and calleth this good sport . If there be any sport , it is to see his Childish Vanity . If I listed to play with words , I could tell him that the Mahumetans sprung up about the yeare 630 , the Turkes many Ages after . But the answer is plaine and easy , the Councell of Ephesus did give Orders for all Ages ensuing concerning Infidells : but Turkes are Infidells , and so it gave Order concerning Turkes . Socinians and Arrians , may admit the Apostles Creed interpreted their own way : but they ought to admit , it as it is interpreted by the Frst foure Generall Councells ; that they doe not , and so they believe not all Fundamentalls as they should doe . What he Objecteth further , that Puritans hold not the Article of Christs descent into Hell , and the Roman Catholicks and Protestants differ about the sense of two other Articles , hath been answered formerly . The Puritans will tell him , that the manner of Christs descent hath not bene determined hitherto . And I doubt much , he understandeth not the Romish and English Tenets , so well as he should . SECT . IX . That the Pope and Court of Rome are most guilty of the Schisme . My first Charge was this , That Member of any Society which leaveth its proper place , to assume an higher place in the Body , is Schismaticall : But the Pope and his Party do not content themselves that the Church of Rome should be the Sister of other Patriarchall Churches , and the Mother of many Churches , unlesse she be Lady and Mistrisse of all Churches ; or that the Pope should be the Brother of Other Bishops , or a fellow of other Bishops ( as he was stiled of old ) , unlesse he may be the Lord and Maister of all Bishops . That the former is his proper place , I clearly proved by Letters , not of himself to other Bishops , that might be Condiscension ; as for a Generall to call his Officers Fellow souldiers : but of other Bishops to him ; no under Officer durst presume to call his Generall fellow souldier . That he assumeth the other place to himself , is proved out of the new Creed of Pius the fourth , I acknowledge the Roman Church to be the Mother and Mistrisse of all Churches : and I promise and sweare true Obedience to the Bishop of Rome , as to the Vicar of Iesus Christ. And in the Oath of Allegiance which all Bishops sweare to the Pope , IAB Bishop &c. will be Faith full to St. Peter , and to the holy Apostolicall Church of Rome , and to our Lord Pope Alexander &c. There is a great distance between the old Brother Bishop and fellow Bishop , and this Oath of Allegiance to the Pope as to their LiegeLord . First he Chargeth me , that I doe flatly falsify his words , which doe never deny her to be a mother , but a Sister onely . Either I falsified his words , or he falsified mine . My words were these , First they make the Church of Rome , to be not onely the Sister of all other Patriarchall Churches and the Mother of many Churches , but to be the Lady and Mistresse of all Churches . The two Former Branches of Sister and Mother are both acknowledged , the last onely of Lady and Mistresse is denyed . He falsifieth my words in his answer thus , because she takes upon her to be Mistresse , where she is but Sister to other Churches . You see the word Mother is left out , and because I bring it in againe as I ought , to make the Argument as it was before his Curtaling of it , I am become the Falsifier with him , and he who is the Falsifier in earnest is innocent . I cited the words of St. Bernard , to prove that the Pope was not Lord or Maister of other Bishops , and the Roman Church a Mother of other Churches , not a Lady or Mistresse . He distinguisheth between Dominam and Magistram , an Imperious proud Lady Mistrisse , and a Schoole-Mistresse or Teacheresse ; Adding , that they use the word Magistram in the latter sense . So they say no more then we ; we do acknowledge the Church of Rome to be a Teacheresse , and the Pope a Teacher , as it is an Apostolicall Church and he an Apostolicall Bishop : but all the Question is of the other word Dominum , which the Pope taketh to him self as well as Magistrum ; as we have seen in the Oath of Allegiance which he makes all Bishops to sweare . Neither doth St. Bernard oppose proud Imperious Dominion to Gentle Dominion , but he contradistinguisheth Dominion to no Dominion ; and thy self not a Lord of other Bishops , but one of them . Not a Lord of other Bishops , saith St. Bernard : A Lord of other Bishops , saith the Oath of Fidelity ; I will be faithfull to our Lord Pope Alexander . He urgeth , that the Bishop hath brought a Testimony , which asserts the Church of Rome to be the Mother of other Churches , and so of the Church of England too . St. Bernard asserted the Church of Rome to be the Mother of other Churches , so did the Bishop : but not to be the Mother of all other Churches , no more did the Bishop ; particularly not of the Church of Britain , which was ancienter then the Church of Rome , and so could not be her daughter . Let them prove their right that they are our Mother , and we are ready to doe our filiall Duty ; saving alwayes that Higher duty which we owe to our Mother Paramount , the Vniversall Church . But neither can they prove their right that they are our Mother , neither is that Subjection which they Demand , the Subjection due to a particular Mother , but to an Vniversall Lord. But Schisme involves in its Notion disobediēce , &c. And so the Bishop concludes the Mother Schismaticall because she is disobedient to her Daughter . His first errour is , to make the Church of Rome to be our Mother . The second , to thinke that a Mother may challenge what Obedience she listeth of her Daughter . The third , that Schisme consisteth altogether in the Disobedience of Subjects . Causall Schisme may and doth Ordinarily consist , in the unlawfuli Injunctions of Superiours . My second reason to convince them as guilty of Schisme , was the new Creed set out by Pius the fourth ; This he calleth a Calumny . He cannot speake lower then Calumnies , Absurdities , Contradictions , Falsifications &c. A high Calumny to slander them with a matter of truth ; It is such a Calumny as they will never be able to shake of . He referreth the Reader to what he hath said in the first Section , and I to my Answer there . He saith it is known that each point in that profession of Faith ( that is the twelve new Articles ) was held of Faith by the former Church . How ? held of Faith ? as an Essentiall of Faith ? And this known ? to whom ? to the man in the Moone ? But here is the maddest Contradiction that ever was , and might well have become his Merry Stationer . It is a Contradiction to pretend that he ( Pius the 4. ) made a new Creed , till it be shewn that any of these points was not formerly of Faith , and be proved satisfactorily that the Apostles Creed conteined all necessary points of Faith. A Contradiction ? I see many men talke of Robin Hood , who never shot in his Bowe : talke of Contradictions , who know not what they are . Observe the equity of these men , They Visibly insert 12 new Articles into the Creed , and then would put us to prove , that they were not of Faith before , and that all necessary points of Faith are contained in the Apostles Creed . He is resolved to keep two strings to his Bowe , and knoweth not which of them to trust to . Heare you Sr. If they be Articles of Faith now , as you have made them , then they were alwayes Articles of Faith : and all those were damned which did not believe them ; but that you dare not say . My third Charge of Schisme was , because they mainteine the Pope in his Rebellion against Generall Councells . Here he distinguisheth between a Schooleman and a Controvertist , to no manner of purpose , for it is altogether impertinent . There is no man who inveigheth so much against wording ād Quibling as himself , and yet the world hath not a greater Worder or Quibler then he is . Wherefore to prevent the Readers trouble and mine own , and his shifting and flinching , and to tye him within his Compasse perforce ; I made bold to reduce my Argument to a Syllogisticall Forme . They who subject a Generall Councell , which is the Highest Tribunall of Christians , to the Pope , are guilty of Schisme : But the Pope and Court of Rome , with all their mainteiners , ( that is , much the Greater part of of their writers , ) doe subject a Generall Councell to the Pope . Therefore the Pope and Court of Rome with all their Mainteiners , that is the much greater part of their Writers , are Guilty of Schisme . Here he should have answered Punctually to the Proposition or Assumtion , either by denying granting or distinguishing : but for all his calling for a Rigorous Demonstrative way , he liketh it not , because he cannot make such impertinent extravagant excursions as he useth to doe , which are the onely help he hath at a dead lift . All the Answer he giveth is this , He ( the Bishop ) is accused of a Contradiction and Nonsense , and to cleare himself he telles us , he will now lay aside the one part of the Contradiction and endeavour to make good sense of the other . To what Proposition , to what ●erme doth he apply this answer ? I see no Contradiction , I see no Nonsense in my discourse , nor any body living but himself . I said no such thing as he pretendeth . What doth the man meane by these waves of brainlesse butterd fish , by these heterogeneous incoherent Fopperies , and Chimaeraes which have no existence but in his own pate ? If he meane to answer , let him doe it clearly like a Schollar ; since I have found this way to tye him to his matter , and restraine his torrent of words , I shall put it in practice oftner . Yet if I meet with any such thing as is substantiall among his vapouring expressions , which hath but the least resemblance of an answer , though it be not reduced into Forme , I will gleane it out , and examine the weight of it . Such is this which followeth , Was it for this Opinion of the Pope above the Councell &c. How were they guilty of Schisme for this ? unlesse they had denyed you Communion for holding the Contrary , or prest upon you an unconscientious approbation of it , which you know they did not . Foole not your Readers my Lord ; It was not for this Tenet which you impute to the Court of Rome , but for that of the Popes Headship or Spirituall Iurisdiction over all Gods Church held by all Catholicks , &c. For which you are excommunicated . It is true they did not deny us Communion for holding this Opinion , nor presse upon us an unconscientious Approbation of this Opinion directly , for any thing that I know : but neverthelesse , they have by their power subjected a Generall Councell to the Pope , they have procured it to be defined ( though not expresly ) in the Councell of Florence , and to be expresly defined in the Councell of Lateran under Leo the tenth . Hence it is , that all the Councells since the Councells of Constance and Basile and the two Pisan Councells , have wanted Conciliary Freedome , and been altogether at the Disposition of the Popes ; to prorogue them , to tranfferre them , to stin● them what matters they might handle and what not , to deferre their Determinations untill he had formed or created a party , or wrought some of the dissenting Bishops to his will , to ratify or reject their decrees at his pleasure . When or where was it ever heard before , that there was twice as many Bishops of one Nation in a Generall Councell , as of all other Nations in the world ? Hence was that complaint of the Fathers in the Councell of Trent , that the Synode was guided by the Holy Ghost sent from Rome in a Male. If it had not been for this thing , but the Fathers had been permitted freely to have proceeded in the Councell of Trent , in the Resolution of that noble Question concerning the Residence and divine Right of Bishops : in all probability this great rent had been made up , and he and I had not needed to have disputed this Question at this Day . Thus by this Opinion and by their Sinister Practises to establish it , they are causally and formally Schismaticall : and have been both the procreating and conserving Cause of this great Schisme ; the procreating cause , by altering the Hierarchy , and Disordering the Members , which doth necessarily produce a disturbance and Schisme in the Body ; and the conserving cause , by destroying the Freedome of Councells , which are the proper Remedies of Schisme . Whether these later Councells were Occumenicall , or Occidentall , or neither , is not the point in debate ; They are those which they call Generall ; They were as Generall as they would permit them to be ; and to conclude , it was their fault that they were not more Generall . So though this were not the very cause alleged by them , why they did excommunicate us : yet it was one of the Causes of the Schisme , and consequently of our Excommunication . I leave every man free to Iudge for himself : but for mine own part I am so great a Lover of the peace of Christendome , that I should not oppose the Bishop of Romes headship of Order , if he would be content with it ; and that is as much as many whom he stileth his own Sons do yield him . But though that be sufficient for the Catholick Church , it is not sufficient for the Court of Rome to fill their Coffers ; they love not such a Dry Papacy . I dispute onely whether the Popes right be Divine , or humane , or mixed ( as Gerson thought ) ; either score may justly challenge Duty : But I am very positive , that whatsoever the Bishop of Rome hath more then this Primacy of Order or beginning of Vnity , he had it by humane right , and by humane right he may lose it . Neither doe I goe about to deprive the Bishop of Rome , or any Bishop whatsoever of any Iurisdictiō purely spirituall , which was left them as a Legacy by Christ or by his Apostles : but I deny that Apparitors , or Pursivants , or Prisons are of Christs Institution ; I deny that Christ or his Apostles did ever either exercise themselves , or grant to others Authority to exercise Coactive Iurisdiction in the exteriour Court , over the Subjects of other Princes , within their Dominions , and without their leaves . If Subjects submit , Volenti non fit injuria , but then it is not Coactive ; If Princes give leave , ( as they have done in all Ages , so far as they judged it expedient for the publick good ) , then it is very lawfull : but without the Subjects submission or the Princes leave , there may be indeed a spirituall kind of Coactiō in the interiour Court of Conscience , but no true coactiō in the exteriour Court of the Church . I see he understandeth not the sense of that Logicall restriction , The Papacy as it is such ; which signifieth not the Papacy as it ought to be , or so far as all Roman Catholicks doe agree about it ; but the Papacy as it is Qualified in present , or as it is owned , or obtruded , or endeavoured to be obtruded by the Pope and Court of Rome . So the Papacy as it is such , is opposed or contradistinguished to the Ancient Papacy in the purer and more Primitive times , which was not guilty of those Vsurpations which the modern Popes have introduced . Thus still my Contradiction doth end in his misunderstanding . My fourth ād last charge of Schisme upō the Pope and Court of Rome was thus . They who take away the Line of Apostolicall Successiō , throughout the world except in the See of Rome , who make all Episcopall Iurisdiction to flow from the Pope of Rome , and to be founded in his Lawes , to be imparted to other Bishops as the Popes Vicars and Coadjutors , assumed by them into part of their Charge , are Schismaticks : But the Pope and Court of Rome and their mainteiners do thus : Therefore the Pope and Court of Rome and their mainteiners , are Schismaticks . To this Argument , he vouchsafeth no answer at all in due Forme as it ought to be , and I have no reason to insist long upon his Voluntary Iargon . All the Answer which he intimateth is this , that this Tenet is not Generall among them , but points of Faith are held generally . Here is an answerlesse Answer , without confessing or denying either Proposition : such an Answer doth not become one , who maketh himself so great a Master in the Art of disputing ; I charge not their whole Church , but the Pope and Court of Rome , and all their Abetters and Mainteiners , with the Crime of Schisme . I conclude no more then I assume . He answers that the whole Church dot not hold these Tenets . What is that to the purpose ? As if a Particular person , as the Pope , or a Particular Society , as the Court of Rome , or the greater part of a Church , as all their Abetters and mainteiners , could not be Schismaticks except the whole Church be Schismaticall , which is most absurd . I am free to charge whom I will , if he will not answer for them , he may be silent : but if he undertake to be their Advocate , let him defend them in due Forme as he ought , and not tell us , that he is not concerned as a Controvertist to defend any thing but Points of Faith. Which is neither better nor worse in plain English , then to run away from the Question . All our Controversy is , whether such and such pretended Privileges be Papall Rights or Papall Vsurpations : If he dare not maintein them to be just rights , either by divine Law or humane Law , and refuse to contend with us when we prove them to be Vsurpations ; to what end doth he interest himself , and break other mens heads with the clattering noise of his Sabots . SECT . X. An Answer to their Objections . THeir first Objection was , that we had seperated ourselves from the Communion of the Catholick Church . I answered that we hold Communion with thrice so many Catholick Christians as they doe , that is , the Eastern Southern and Northern Christians , besides Protestants . He interpreteth these Christians with whom we hold Communion to be num●erlesse Multitudes of Manichees , G●osticks , Carpocratians Arrians , Nestorians Eutichians &c. Adding , that he protesteth most faithfully , he doth not think that I have any solid reason to refuse Communion to the worst of them . Reader , learn how to value his faithfull Protestations hereafter . I shew that we all detest those damned Heresies , and complaine of his Partiality and want of Ingenuity , to abuse the Reader with such lying suggestions , which he himself knoweth to be most false , and challenge him to shew that any of us are guilty of any of these Heresies : now see what he produceth to free himself from such an horrid Calumny . First he saith , that the Bishops taxe is evidently this , to shew some solid reasons why he admits some of these and rejects others . This is not the purging of his old Calumny , but the twisting of a new Calumny to it . Labhominate and Anathematise them all , and he will have a reasō of me why I admit some of them and reject others . Well done brave disputant ! Secondly he urgeth , Suppose he could not charge the Church of England , or any of these ot●er Churches with any of these Heresies ▪ are there no other Here●sies in the world but thes● old ones ? Or is it impossible that a new Heresy should arise ? There are other Heresies in the world , and it is possible that a new Heresy my arise : but what doth that concern the Church of England ? unlesse he thinke that there is no Heresy in the world , nor is possible to be , but the Church of England must be guilty if it . Worser and Worser . He proceedeth , that he accused not the Church of England or the Bishop for holding those materiall points , but that having no determinate certein Rule of Faith , they had no grounds to reject any from their Communion , who hold some common points of Christianity with them . It is well , habemus c●nfi●entem reum , Mr. Serjeant retracts his Charge ; The Church of England and the Bishop are once declared innocent of those old Heresies , which he made a Muster of to no purpose ▪ To let him see that I say nothing new , and how he thrasheth his own Friends blind fold : Peter Lombard , Thomas a Iesu , Cardinall Tolet , and many others , do make the Question about the procession of the Holy Ghost , to be Verball onely without Reality ; and that the Grecian expressions of Spiritus Filii , The Spirit of the Sonne , and per Filium , by the Sonne , doe signify as much as our Filioque , and from the Son. And of the Nestorians , Onuphrius giveth this Iudgement , These Nestorians doe seem to me , to have reteined the name of Nestorius the Heretick rather then his errours : for I find nothing in them that savoureth of that Sect. And for the supposed Eutychians , Thomas a Iesu giveth us ample Testimony , That the suspicion did grow upon a double mistake . They were suspected of Eutychianisme because they reteined not the Councell of Chalcedon ; and they received not the Councell of Chalcedon , because they suspected it of Nestorianisme : but yet they accurse Eutyches for an Heretick , and so did the Councell of Chalcedon Anathematise Nestorius . The same is asserted by Brerewood , out of the Confessions of the Iacobites , Nestorians , Armenians , Cophites and Abyssines . To his Objection I answer , First , that though we had no such certein Rule of Faith : yet it was not presently necessary , that we must tumble headlong into such abhominable errours , as many of these Hereticks held , which the Discreeter Heathen did detest . Secondly , we have a certain Rule of Faith , the Apostles Creed dilated in the Scriptures , or the Scriptures contracted into the Apostles Creed : and for that ugly Fardle of Heresies , which he mentioneth , we can shew that they are all diametrally opposite to the Apostles Creed , as it is explained in the foure first Generall Councells . Reader have a care to presere Epicte●us his Iewell , Remember to distrust such faithfull or rather feigned Protestations . He argueth , All those Hereticks had the Same Rule or Grounds of their Faith that Protestants have , namely the Holy Scripture ; therefore they are all of the Protestant Communion . In good time . All those Hereticks had the same Rule or grounds of their Faith , that Roman Catholicks have , namely the Holy Scriptures , therefore they are of the Roman Catholick Communion . If he except , that the bare Letter of the Scriptures , is not the Ground or Rule of Faith to Roman Catholicks , but the Scripture interpreted according to the Analogy of Faith and Tradition of the Church ▪ the Church of England saith the very same for it self . So if this be the source of all errour to abandon the Tradition of the Church , we are far enough from the source of all errour . This is the onely difference in this particular betweene me and Mr. Serjeant , what he attributeth to the Tradition of immediate Forefathers , I ascribe to the perpetuall and Vniversall Tradition of the Catholick Church . Who would believe , that this man himself had deserted the Tradition of his Immediate Forefathers ? That which he addeth , the Traditio● of Immediate Forefathers is the onely Ground of Faiths certainty , and the Denying of it more Pestilentiall then the Denying of the Godhead of Christ , or the asserting the worst of those errours which any of those old Hereticks held , as there are two Gods , a Good God and an Evill God ; is most false and Dangerous , to tumble into a certain Crime for feare of an uncertein . What he addeth concerning Sects new sprung up in England , and Luther , and Carolostadius , concerneth not us nor the present Controversy . I said , that some few Eastern Christians were called Nestorians , and some others by reasō of some unusuall expressiōs suspected of E●tichianisme , but most wrongfully : and in our Name , and in the name of all those Churches which hold Communion with us , I accursed all the Errours of those Hereticks . Notwithstanding all this , he saith that nothing is more right then to call them so , that what I say here is contrary to the publick and best intelligence we have from those remote Countries , that I have a mind to cling in very Brotherly aud very lovingly , with the Nestorians aud Eutychians , though I say I will not , that I stroake those errours which I accurse , with a gentle hand , stiling them but unusuall expressions . First for so much as concerneth my self , I have renounced those errours , I have accursed them : if yet he will not cr●dit me , there is nothing left for me to doe , but to appeale to God the searcher of all hearts , that what I say is true , and his accusations are groundlesse Calumnies . But as to the merit of the cause he addeth , that these unusuall expressions were onely these , that Christ had two distinct persons , and no distinct natures . Thus he saith , but what Authours , what Authority doth he produce , that any of these Churches are guilty of any such expressions ? None at all , because for all his good intelligence , he hath none to produce , nor ever will be able to produce any ; and so his good intelligence must end in smoke and stinke , as his most faithfull protestation did before . I will conclude this point to his shame , with the Doctrin of the English Church Art. 2. That the two Natures Divine and Humane are perfectly and inseperably conjoined in the Vnity of the person of Christ. Doth this agree with his counterfeit expressions , Christ hath two distinct persons no distnct natures ? When I used this expression [ the best is we are either wheat or chaffe of the Lords Floore , but their tongues must not winnow us ] , these words [ the best is ] , had no such immediate Relation unto the words immediatly following [ we are either wheat or Chaffe ] , but to the last ▪ words [ their tongues must not winnow us ] , making this the complete sense , we are either wheat or chaffe , but the best is whether we be wheat or chaffe , their tongues must not winnow us . What poore boyish pickquering is this ? In my Reply to the Bishop of Chalcedon , occasionally I shewed the Agreement of the Greek Churches with the Church of England , in the greatest Questions agitated between us and the Church of Rome , out of Cyrill late Patriarch of Constantinople ; which he taketh no notice of , but in requitall urgeth a passage out of Mr. Rosse , in his booke called a View of all Religions . It is an unequall match , between Mr. Rosse a private Stranger , and the Patriarch of Constantinople , in a cause concerning his own Church . I meddle not with Mr. Rosse , but leave him to abound in his own sense , I know not whether he be truly cited or not : but with Mr. Serjeant . I shall be bold to tell him that if he speaketh seriously and bona fide , he is mistaken wholy , Neither doe the Greekes place much of their Devotion in the worship of the Virgin Mary and painted Images . Heare Cyrill the Patriarch , we give leave to him that will , to have the Images of Christ and of the Saints , but we disallow the Adoration and worship of them , as prohibited by the Holy Ghost in Holy Scripture . And another , They give great honour to the Virgin Mary the Mother of Christ , but they neither adore her , nor implore her aide . And for the Intercession , prayers , help and Merits of the Saints , ( taking the word [ Merit ] in the sense of the Primitive Church , that is not for Desert but for Acquisition ) , I know no Difference about them among those men who understand themselves : but onely about the last words , which they invocate in their Temples rather then Churches . A Comprecation both the Greciās and we do allow , an ultimate invocatiō both the Grecians and we detest : so do the Church of Rome in their Doctrine , but they vary from it in their practise . It followeth , They place Iustificatiō not in Faith but in workes , Most Falsly ▪ Heare Hieremy the Patriarch ; We must doe good workes but not confide in them : And Cyrill his Successour , VVe believe that man is justified by Faith not VVorkes . Before we can determine for whom those Eastern Southern and Northern Christians are , in the Question concerning the Sacrifice of the Masse : it is necessary to know what the right state of this Controversy is . I have challenged them to goe one step further into it then I do , and they dare not , or rather they cannot without Blasphemy . The next instance concerning Purgatory , is so grosse and notorions a mistake , that it were a great shame to confute it ; They believe that the soules of the Dead are bettered by the prayers of the living . Which way are they bettered ? That the soules of damned are released or eased thereby , the Modern Greeks deny , and so do we ; That there are any soules in Purgatory to be helped , they deny , and so do we ; That they may be helped to the Consummation of their Blessednesse , and to a speedier Vnion with their Bodies by the resurrection thereof , they do not deny , no more do we : We pray dayly , Thy Kingdome come : and Come Lord Iesus come quickly : and that we with this our Brother and all other departed in the Faith , may have our perfect Consummation and blesse both in body and Soule . They hate Ecclesiasticall Tiranny and lying supposititious Traditions , so do we ; but if they be for the Authority of the Church , and for genuine Apostolicall Traditions , Gods blessing on their hearts , so are we . Lastly the Grecians know no feast of Corpus Christi , nor carry the Sacrament up and down , nor elevate it to be adored . They adore Christ in the use of the Sacrament , so do we : They do not adore the Sacrament , no more do we . Yet from hence he inferreth , that there is not a point of Faith wherein they dissent from the Church of Rome , except that one of the Popes Supremacy . It is well they will acknowledge that . Yet , the Grecians agree with us and differ from them , in his two Rules or Bonds of Vnity . In the Rule of discipline ; the Grecians and we have the same Government of Bishops under Patriarchs and Primates , Secondly in the Rule of Faith ; the Grecians and we have both the same Canonicall bookes of Scripture , both reject their Apocryphall Additions from the Genuine Canon . They and we have both the same Apostolicall Creed , both reject the new Additions of Pius the fourth . In summe , they and wee doe both deny their Transubstantiation , their Purgatory , their Iustification by workes in sensu forensi , their doctrine of Merits and Supererogation , their Septenary number of the Sacraments , their Image worship , their Pardons , their private Masses , their half-Communion . And to be briefe , the Grecians doe renounce and reject all those Branches of Papall power , which we have cast out of the Church of England . As the Popes Soveraignty over the Catholick Church by divine Right , as Nilus saith ; It is intollerable that the Roman Bishop will not be subject to the Canons of the Fathers , since he had his Dignity from the Fathers . Secondly his Legislative power , as Peter Stewart Vice-chanceller of Ingolstad witnesseth , that the Grecians object it as an errour to the Latines , that they make the Popes Commandements to be their Canons and Lawes . Thirdly his Iudiciary power , equalling the Patriarch of Constantinople to the Patriarch of Rome , or rather preferring him . Lastly his dispensative power , accusing his Pardons and Dispensations as things that open a ga●e to all Kind of Villany . I am glad that Nilus is in his good grace , to be stiled by him one of the gravest Bishops and Authors of that party , for one moderate expression wherein he saith no more then we say ▪ His Friend Possivine calls him a Virulent Adversary : and if ever Mr. Serjeant read him throughly , it is ten to one he will change his note . Thus much for my Communion with the Eastern Churches , it is the same with the Southern and Northern Churches ; all which doe plead better Tradition then himself . Whereas he saith that my Assertion , that the Creed conteined all points necessary to be believed , is grounded onely upon my falsifying of the Councell of Ephesus ; he bewrayeth his ignorance both in the Fathers and in his own Authours . The Scripture is none of those particular Articles which are necessary to Salvation to be believed : but it is the Evidence whereby those Articles are revealed ▪ and wherein they are comprehended ; The Creed was composed before the Canon of Scripture was perfected . They have not onely changed from their Ancestours in Opinions : but they have changed their own Opinions , into necessary Articles of Faith , which is worse . I denied that the Councell of Trent was a Generall Councell , as wanting the requisite Conditions of a Generall Councell , which they themselves judge to be necessary . The summons ought to have been generall , but it was not . The great Patriarchs ought to have been present , but they were not ; neither the Patriarchs of Constantinople , Alexandria , Antioch and Hierusalem , nor any of them ; nor yet the Patriarchs of Armenia , Abissina , Mosco , Mussall &c. , nor any of them . He answereth , they had no right to be summoned thither , unlesse to be called to the Barre as Delinquents , nor to sit there , nor are to be accounted Christians . It had need to be a large Barre indeed to hold them all . Was it ever heard before , that a fifth part of a Councell did call foure parts to the Barre ? Their Ancestours had right to be summoned to a Generall Councell , and to sit and vote there as well as the best ; how have their posterity lost this right ? Had they been heard and condemned in a Generall Councell ? No. But he urgeth what need hearing , when themselves in the Face of the whole world publickly confessed and maintaine their imputed fault . How ? what needed hearing ? O Iust Iudge ! He that giveth a right Sentence , yet if he give it without hearing , is an unrighteous Iudge . They confessed their imputed Fault : but did they confesse it to be a Fault ? No I warrant you , he can not say it for shame . Or how should they confesse it in the Face of the whole Christian world ? They are the Christian world themselves , and your Roman world is but a Microcosme in comparison of them . The case is so evident and notorious , that no man can doubt of it . The Continent hath not left St. Peters Boat , but St. Peters Boat hath left the Continent . The Innovation or swerving from Apostolicall Tradition , was not in the Christian world , but in the Court of Rome , who would have advanced their Aristocraticall power to a Soveraign Monarchicall power : but the Christian world would not give way to it ; if this were an errour in them , all their Ancestours were guilty of it as well as they . But the Court of Rome being conscious to themselves that they were the Innovators , to free themselves from feare of being censured by the Christian World , adventured to give the first blow , by censuring the whole Christian world it self . This was a Bolder Act then that of Pope Victor which Irenaeus misliked so much . He will never leave his Socraticall manner of disputing by Questions ; what certain Rule have we to know , what Sects are of she Church ? Although I needed not , yet I have answered this demand formerly . All those are of the Church who weare the Badge and Cognisance of Christians , that is , the Apostles Creed as it is explicated by the foure first Generall Councells , as all those Churches doe : and have not been cast out of the Church by the Sentence of a Generall Councell , as none of these Churches have ; no nor yet by the Sentence of the Roman Church it self , if we may trust the Bishop of Chalcedons Survey cap. 8. Neither doth the Roman Church excommunicate all the Christians of Affrick Asia Greece and Russia , but onely such as doe vincibly or sinfully erre . He addeth , that there are innumerable who are not formall Hereticks , but onely Hereticis Credentes . These continue good Christians still , and are Churches still , and ought not to be excluded frō Generall Councells , though supposed to be materially in an errour ; much lesse being innocent and in no Heresy or Schisme either formall or Materiall . I pleaded that though it were true , that all the other Patriarchs were such Materiall Hereticks , yet of all others they ought especially to have been summoned . The reason is evident , because they that are sick have more need of the Physitian , then they that are in health . Hence he inferreth , that it is more necessary that Hereticks be called to a Generall Councell , then Orthodox Fathers . Not so , both are necessary , the one to Cure , the other to be cured : but the especiall Consideration or end of a Councell , is for those that erre , that they may be reduced . I said [ the Pope hath not that Authority over a Generall Councell , that the King hath over a Parliament ] . He answereth , that he is so plaine a man , that he understandeth not what the Authority of King or Parliament signifies . I will help him . The King may dissolve a Parliament when he pleaseth : so may not the Pope a Generall Councell against their wills . If the King dye by whose writ it was called , the Parliament is dissolved : so is not a Generall Councell by death of the Pope . The King hath a Negative voice in Parliament : so hath not the Pope in a Generall Councell . I urged , that the Proto●patriarchs are not known or condemned Rebells . He answereth first , this is onely said againe not proved . He is alwaies stumbling upon the same Block : It doth not belong to me to prove they were not condemned ; but to himself who accuseth them , to shew when and where they where condemned . Secondly he answereth , that their Errours have been condemned by Councells , and for the most part some of their own party being present . But the condemning of their errours , is no sufficient warrant for the excluding of their persons out of Generall Councells . Neither were these Councells Generall Councells , or such as had any Iurisdiction over the Protopatriarchs . Moreover , they condemne Papall Errours as well as he condemneth their Errours , whether is more Credit to begiven to the Pope , in his own cause charging all the Patriarchs in the world , or to all the other Patriarchs in the world , unanimously condemning his Vsurpations in the name of the Catholick Church ? He demands , whether there might not be a Parliament of England , without having the fifth part of the Members found in that Councell , and yet be a lawfull Parliament ? I think there might , if the absence of all the rest proceeded from their own neglect : but not if it proceeded from want of Summons , as the absence of the Protopatriarchs did . He bids me rub up my memory , he believes I will find an English Law , that sixty Members is a sufficient number to make a lawfull Parliament . I have done his Commands , and I know no such law , nor he neither : and then he must be a very confident man to cite such a Law. Perhaps he hath heard of some Ordinance of the House of Commons , how many members at the least must be present at doing of some inferiour Acts : but neither is this Ordinance an English Law , ●or that House an English Parliament . He saith , I excepted against the superproportioned multitude of Members out of one Province , which never lawfull Parliament had . Superproportioned indeed , where there were double the Number of Italian Bishops to all the other Bishops of the Christian world , ( this is no equall representative ) : and these assembled thither not to dispute , as he fancieth vainly , but meerly to overvote the Tramontanes . A few Bishops had sufficed to relate the Beliefe or Tradition of Italy , as well as the rest of the world : but that had not sufficed to doe the Popes worke , that was , to overswey the rest of the Christian world , with his Superproportioned multitude of Italian Bishops . He saith , perhaps I will pretend , that had the Catholick Bishops out of their Provinces been there , they would have voted against their Fellow Catholicks , in behalf of Luther and Calvin , which were a wise answer . I heed not much what he calleth wise or foolish : I doe not onely pretend , but I see clearly , that If the Bishops of other Countries had been proportioned to those of Italy , they had carried the Debate about Residence and the Divine right of Episcopacy ; and that had done the b●sinesse of the Western Church , and undone the Court of Rome . But he quite omitteth the most materiall part of my Discourse , concerning his resemblance between a Parliament and a Generall Councell ; That [ the absence of whole Provinces and the much greater part of the Provinces , either of England or of Christendome , for want of due Summons , doth disable such a Parliament or such a Councell , from being a Generall Representative of the whole . ] He might even as well say , that an Assembly of the Peers and Burgesses of Wales upon Summons , without any appearance or summons of all the rest of the Kingdome of England , was a lawfull Parliament of all England : as say the Councell of Trent was a Generall Representative of the Christian world , which was never summoned . I proved , that the Councell of Trent was no Generall Councell , because it was not Generally received , no not among the Occidentall Churches : particularly , by the Church of France in point of Discipline . He answereth that notwithstanding , They acknowledge it to be a lawfull Generall Councell , and receive it in all Determinations belonging to Faith. Adding , that the Disciplinarian Lawes of a Generall Councell , doe bind particular Countries onely in due Circumstances , and according to their Conveniences . But the Contrary is most apparent , that Councells truly Generall , being the Supreme Tribunalls of the Catholick Church , doe bind particular Churches as well in point of Discipline as of Faith. The Generall Councells of Constantinople and Chalcedon , did set the See of Constantinople before Alexādria and Antioch , And equall it to Rome , notwithstanding the Popes Opposition . What Opiniō the King and Church of France had of the Councell of Trent in those Dayes , appeareth by the solemne Protestation of the French Ambassadour , made in the Councell in the name of his Master and the French Church , that seeing all things were done at Rome rather then at Trent , and the decrees there published , were rather the decres of Pius the fourth then of the Councell of Trent , We denounce ( said he ) and protest before you all , that whatsoever things are decreed and published in this Assembly by the mere will and pleasure of Pope Pius , neither the most Christian King will ever approve , nor the French Church ever acknowledge to be the decrees of a Generall Councell . That the Councell of Trent was not a free Councell I proved , first by the Testimony of Sleidan ; secondly by the bitter complaint of the Fathers in the Councell of Trent , that it was guided by the Spirit sent from Rome in a Male ; thirdly by the Popes creating ●ot onely new Bishops , but new Bishopricks in the time of the Councell , to make his party able to overvote their Opposers . To the first he saith , that Sleidan was a notorious lying Authonr of our own side . Who fitter to relate the Grievances of the Protestants then a Protestant ? which he did not say in a Corner but published to the world in print , when they might have refuted it if they could . To the second he answereth , that it was a jeering expression . Yes , it was biting as well as jeering Ridiculum acri Fortius & melius magnas plerumque secat res . The French Ambassador ( whom he thought to passe by in silence ) did not jeere : yet he said the same thing in sad earnest . To my third Argument he saith ●t is nothing to the purpose . How nothing to the purpose , for the Pope when his affaires were going retrograde , and his party like to be overvoted ; to create new Bishopricks , to ordaine new Bishops , and pack them away presently to the Councell to assist his party , and by that means to gaine a plurality of Voices ? Is this nothing to the purpose in his Opinion ? It may be he thinkes , that Italy had not Bishops enough there , ( yet they had two thirds of the Councell before ) : or that these new Bishops , did understand the Tradition and Beliefe of Italy better then all the rest . If it be his mind to wave the Popes Patriarchall power , I am contented : otherwise his proofe will not weigh much , unlesse we admit strangers ( who know little or nothing of our Privileges , more then we know the Cyprian Privilege , before the Councell of Ephesus ) to be competēt judges , and will interpret a Western Patriarch to be the onely Patriarch of all the west . The Archbishop of Yorke is Primate of Englād , and yet all England is not subject to his Iurisdiction . Forfeiture and Quitting are two distinct Charges : an Office is Forfeited by abuse , and quitted by assuming a new Office inconsistent with the former ; as I have shewed the Papacy and a Patriarchate , that is , a Soveraign and Subordinate power to be . But a Patriarchate and a Bishoprick , being both subordinate to a Generall Councell , are not inconsistent : and much lesse the Office of a King and Master of a Family , the one being Politicall the other Oeconomicall . But an Vniversall Monarchy by divine right , and the Presidency of a Particular Province by Humane right , are inconsistent ; I gave him my reasons for it , and he taketh no notice of them . He excepteth against my styling Patriarchall Authority , a Patriarchall Aristocraticall dignity , which he calleth my thrice repeated non sense . It is well he did not make it a Contradiction . His reason is , because a Patriarcha●e is a Government by one , an Aristocracy by many . The answer is Obvious and easy ; a Patriarch is a Monarch in the Government of his own Patriarchate , yet subordinate to a Generall Councell : but in a Generall Councell or in the Governmēt of the Catholick Church , he is but one of the Optimates , or a Fellow governour with other Bishops . He saith , it was never pretended by Catholicks , that the Pope was the King of the Church . I wonder that he is no bet●er acquainted with the Sorbone disputes , whether the Regiment of the Church , be an absolute Monarchy tempered with an Aristocracy . We have a Meritorious Sacrifice , that is the Sacrifice of the Crosse ; We have a Commemorative and Applicative Sacrifice , or a Commemoration and Application of that Sacrifice in the Holy Eucharist . A Suppletory Sacrifice , to supply any want or defects in that Sacrifice , he dare not owne , and unlesse he do owne it , he saith no more then we say . What I spake of our Registers , I intended principally of that Register of the right Ordination of Protestan● Bishops , that he may see when he will for his love , and have the Copy of any Act in it for his money : but he had rather wrangle about it then take such paines ; if he will have a little Patience I will ease him of that Labour and Expences . It is no insuperable difficulty nor any difficulty at all to us , to find out that Catholick Church which we have in our Creed : but to find out his Roman Catholick Church ; is both a Contradiction in adjecto , and an Apple of Contention , serving to commit him and his Friends together among themselves , which he knoweth and therefore declineth it . I called not the Ancient Bishop of Italy either Episcopelles , or the Popes hungry Parasiticall Pensioners : but the Fla●terers of the Roman Court , and Principally those petty Bishops , which were created during the Councell of Trent to serve the Popes turne . If he think that Court free from such Moths , he is much mistaken . Neither are these expressions mine originally , I learned them from the ancient Bishops of Italy themselves , who gave them those very names of Episcopelles &c. Neither did I taxe any man in particular . He desires me to examine my Conscience , whether I doe not get my living by preaching that Doctrine which I put in my Bookes , which how many notorious Falsities , Contradictions , and Tergiversations they have in them , may be judged by this present worke . Yes , if he and his merry Stationer may be my Iudges . Now his worke is ended and answered , I will make him a faire offer ; If he be able to make but one of all his Contradictions , and Falsifications , and absurdities good , I will be reputed guilty of all the rest : if he be not , I desire him both to examine his own Conscience and Discretion , what reward he de●erveth both at the hands of God and man , for so many notorious Calumnies . As for his Faults , I shall rather leave them to the Iudgement of the Reader , then trouble myself with the Recapitulation of them . In the close of my Discourse I answered an exception of his , that I cited Gerson against myself . The words of Gerson ( or rather of the Eastern Church when they seperated from the Roman ) are these , Potentiam tuam recognoscimus , Avar●●iam tuam implere non possumus , Vivite per vos ; We know thy power , we cannot satisfy thy Covetousnesse , Live by yourselves . They knew that he had a Patriarchall power , and that he was the first or chiefe of the Patriarchs : but this power we deny not , that power which we deny , is a Supremacy of single power , and that by Christs own Ordination . The Question is , whether the Grecians did acknowledge such a power due to the Pope in these words . That they did not , I prove , first by the practice of most of all the Eastern Churches , who excommunicate the Pope yearly as a Schismatick for challenging this power . Secondly , I prove it by the Testimony of all their writers , especially the modern Greeks , as Hieremy and Cyrill , the two succeeding Patriarchs of Constantinople , and Nilus an Archbishop &c. , who all deny this power to the Pope in the name of the Greek Church . Thirdly , I prove it by his own confession in this very Chapter , There is no one point produced by him , which our Church lookes upon as a point of Faith , in which they dissent from us and consent with the Protestants , except that one of denying the Popes Supremacy . How ? doe they grant the Popes Supremacy and deny the Popes Supremacy , and yet continue the same without Variation ( as they have done ) ? I doe not say this is a Contradiction , but let the Reader Iudge . His reasons are mere Prevarications , not reasons . First here is no Opposition between power and covetousnesse , unlesse he mean all Affirmatives and Negatives ( whatsoever be the Subjects or Predicates , ) are Opposites ; and if they were , it signifieth nothing . Secondly , he demands what power had the Pope over them except Spirituall Iurisdiction ? I answer , he shewed them sufficiently at the Division of the Greek Empire : and then they stood in need of his assistence against the Turke . His third fourth and fifth Arguments may be reduced to one , and when they are twisted they will not have the weight of one single haire . The Difference was about undue Subsid●es and Taxes , but the Demanding Subsidies seems incredible , had there not been some preacknowledged power to ground such demands upon . Yes , there was his Protopatriarchall power , and that tentered and stretched out to the uttermost extent : and when he would have extended it yet higher , the Grecians cast out his Vsurpations . I see he doth but grope in the darke , I will help him to some light . Peter Steward upon Caleca tells him what these undue Subsidies and Exactions were , when the Popes Legates brought yearly the Chrisme from the Apostolick See to Constantinople , they would not depart from thence unlesse they had eighty pound weight of Gold , besides other Gifts bestowed upon them . Lastly he addeth , Gerson concludes that upon this Consideration , they might proceed to the Reformation of the French Churches , notwithstanding the Contradiction which perhaps some of the Court of Rome would make ; which evidenceth that the acknowledgement of the Popes just power was reteined , and encroachments on their Liberties onely denyed . Concedo omnia . His Protopatriarchall power was acknowledged , his Soveraignty of Iurisdiction was denyed as an encroachment : and this is the same Method which we observed in England . And so Mr. Serjeant concludes his Rejoinder , that the Bishop began like a Bowler and ends like one of those Artificers , who going to mend one hole , use to make other three . Iust Mr. Serjeant , just , As your mind thinketh , so the Bell clinketh . If there be any of those Artificers here , it is yourself , whose constant Custome is to make holes where there are none , and out of an eager desire of Contradicting others , to plunge yourself irrecoverably into reall Contradiction . With Scurrility you began this Rejoinder and with Scurrility you end it . That which followeth is a Dish of thrice sodden Coleworts , or a vain recapitulation of his own Imaginary Achievements , which the Reader hath been troubled withall too often already . I have done with Mr. Serjeants Rejoinder , and have but one short request to the Reader ; That if he meet with any thing in this Treatise , which is not becomming that Gravity or Civility which one Scholer oweth to another , especially in Theologicall Inquisitions , Sciat responsum non dictum esse . He will be pleased to consider , that it is hardly possible to answer so much Petulance , without some Tartnesse . For the future , if Mr. Serjeant have any thing to say upon this subject , let him say it Logically and he will not have cause to complaine that he is neglected : but if he pursue this way of quibling and wording , ( which he complaineth of in others without a cause , and practiseth himself ) I shall make bold to cull out and answer whatsoever I Iudge materiall , and leave the rest to a younger pen , which will attend his Motions . FINIS . Notes, typically marginal, from the original text Notes for div A29205-e310 2. Tim. 2. 24. 1 Kings 19. 12. Iudges 15. 10. Notes for div A29205-e930 Pag. 543. Schism disarmed . pag. 306. the rule of faith . The rule of Governmēt No controversy about St. Peter . Resp. ad Apol Bellarm ● . 1. cyprian de Vnitate Eccles . Ep. 52. ad Anton . de Vnitate . Ep. 55. ad Cornel . Io. 20. 21. The ppe Successour to Saint Peter . But not by Christs Ordination . Conc. Sardic . c. 3. Conc. chalced . Act 16. Epist. Conc. Afr. ad caelestin . commēt in Epist. Synodal conc . Basil. pa. 31. b. Idem pag. 40. Gerson de vita spirit . animae . Acta con● . primi Pisani impres . Lutet . 1612. fol. 69. Can. lo. l. 6. c. 8 Cus. concord . catholl . 2. ca. 34. Stap. de principfid . l. 13 ca. 15. So●o 4. sent . dist 24. qu ▪ 2. art . 5 Driedo de Ecclesiast . dog . li. 4. c. 3. Contar. De Potest . Pont. Aen● Sylvius de Gest. Bas. Conc. li Sleid. li. 9. Bish Chalc : Survey cap. 5. Schism . disarmed Pa. 304. Bellar de Rom Pont● lib. 4. cap 4. Schism . dis . pa. 504. Schism , dis . pa. 504. Bell. de Rom. Pont. l. 2 cap. 12. and lib. 4. ca. 4. Orall and immediate tradition no certeine rule . Mat. 15. 6. 1. Pet ▪ 1. 18. Aug. lib. 4. contra Donati●tistas cap. 24 , Apud Goldast Const. Imper. pa. 29. concil . delect . card . impr . Lutet . p. 1612 & 140. There was no Tradition for the Divine right of the Papacy . Beza defenf . pag. 153. Concil . Constan. Sess. 8. Mention of exceptions here impertinent . Schism . dispat . pag. 477. Mat. 15. 13 The first breach before Henry the 8. was borne . Every one involved in a Schism ▪ is not a formall Schtsmatick . Ezech. 162. Ezech. 18. 2● wee are not chargable with the excesses of our Predecessours . Negative Presidents prove more strongly then affirmative . negative Presidents prove more strongly then affirmative . XXV . Hen. 8. ca. 12. The Pope and Court of Rome did break the bonds of unity not we . What branches of Papal power were cast out of England by Henry the 6. 23. Hen. 8. cap. 9. 24. Hen. 8. ca. 12. 25 He. 8. c. 19. 25. He. 8. c. 14. 25. H. 8. c. 19. 27. H. 8. c. 15. 25. He : 8. 26. H 8. cap. 1. 26. H. 8. cap 3. 28. H. 8. ca. 10. 35. He. 8. cap. 5. 35. H. 8. cap 3. 1. El. c. 1. Luke . 12. 14. 21 , Hen. 8. ca. 13. Conc. Basil. Sess. 16 in revoc bullae 3. 24. Hen. 8 cap 12. Conf. delct . Card. The true difference about the Papacy . To whom thepatronage of the English Church doth of right belong . Greg. lib. 4. Regist● indict . 13. cap 78. Bell. de cler . lib. 1. ca. 9. apud Eadm●rum & Hoveden in Hen. 1. Plat. in Pasch. 2. Mat. Par. an 1229. Mat. Par. m. Hen. 3. an . 1345. Eadm . lib 1. pag. 20. Eadm . lib. 1. pag. 18. Eadm . lib. 3. pag. 73. Ead. mer. in praefat . pag. 2. malms● . de gest . Reg. l. 2. cap. 8. the right to give Bishop-Ricks in Englād is the Kings the right to convocate English Synods is the Kings . Polus de Conc. pa. 70. Eadmor . l. 3. p. 58. Eadm . l. 5. p. 120. 1. Cor. 16. 22. Gervasius Do●robornensis . Synod●● Francica 2. Tom. Conc. Pe●ri . Crab. Ibidem . Ibidem . Oath of all●giāce due to Kings from Clerkes not due to the Pope . Ridleys View of Civill and Eccles . p. 64. Apol. pro Iuram . fid . ca. 56. De Elect . & Elect. p●otest . ca. 4. Greg. episi . l. 10. epist. 30. indic . 5. De jure jurando cap. 4. Bell. li. de Clerca 28. 25. E● 3. cap 4. 6. H. 4. cap. 2. 3. Ed. 1. ca. 2. 16. Ric. 2. c. 4. 25. Ed. 3. Mat. Par. Anno 1164. Hoveden . Ma. Par. Anno 1945. Hect. Boet. Hist. Tenths and first fruits usurped by the Pope . Ma. Par. An● 1229. Plat. In Vita Bonifaci Noni . Turselin vita Vineislai . Concil : Const. edit . Petri Crab. p. 1182 Ibidem pag. 1164. Sess. 12 16. Con. Basil. Ses. 21. Concil . Later . sub Leone 10. Ses. 12. Cent. Gra. vain . cap. 19. Apud Goldast an . 1522. 24. Ed. cap 1. Traictes des droit & libertees de l' Eglise Gallicane & Pro Libertate Ecclesiae Gallicanae adversus Romanam Aulam Defensio Parisiensis Curiae . The pope hath no legislative power in England . Omnibus Christ Monuarch . pag. 4. 1. Eli. c. 1. Conc ▪ Constan Sess. 39. Constit ▪ Iustin. cont . Antim ▪ in Syn 5 Hoveden . act . 15. 25. Ma. Par. an 1237. Flor. wigorn . an 1227. 20. H. 3. c. 9. 25. E. 1. 27. E. 3. 2. H. 4 cap. 3. & 4. 7. H. 4. cap 6. 15. R. 2. cap 6. 4. H. 4 cap 12. 2. H. 4. cap 3. & 4. 2. H. 4. c. 3 & 4. Gelas. epist. ad Faustū ▪ Eadm ▪ l. 4. Pa● 92. Eadm . l. 1. Pa● 6. Bell. de Rom. Pont. l. 5. c. 6. The Pope hath no judiciary power in England . Bell. de Rom. Pont. lib. 4. Cap. 2. The Pope cā receive no appeales from England Malm. de gestis Pont. Angl. l. 1. leg . Hen 1. c. 31 Mat. Par. an ▪ 1164. Eadmee●us l. 5. p. 113. Hove . den an . 119. xxvij . Edw. 3● Of Papall Bulles and excommunicaetions . Ma. Par. Anno 1164. Hoved. in Hen. ● 2. 26. Ric. 2. cap. 4. 2. Hen. 4. c. 4. Placit● An. 32 & 34. Edw. 1. Hoved. An. 1165. Ma. Par , an 1164. Or Papall Legates . Eadmerus l. 5. p. 125. Ibid. Plat. An. 1. He. 7. Acts and Monuments . Cypr. ad Cornel. Ep. 55. Of Papal dispensations . Memoriall . de sa Magestad . Catolica cap. 6. Gervas Dorber . pag 1648. Spelm : Concil . pa. 364. &c. ibid. p. 481. Lanf . Ep. 32. Eadm . l. 3. p. 57. 27. Edv. 3. Mat. Pa. an . 1245. Ex Arch. Tur. Londin . Ex Antiq . Acad . Cantab. pa. 91. 6. Hen. 4. cap. 1. Apol. Card. Bell. contra praef . Monit . p. 66. Epist. Cler. Leod. Contrae Pasch. 2. in 2. tom . Conc. Bell. ibid. Bern. Ep. 56. Bern. Serm. 65. in Cant. Ioseph Mede de Numeris Danielis . Plat. in Vita Greg. 7. Our Lawes Meddle not with spirituall Iurisdiction . 28. Hen. 8. cap. 10. 35. Hen. 8. cap. 5. 1. Cor. 4. 21. 1. cor . 1. 12. Ioh. 20. 21. Act. 15 28. 1. Tim. 5. 19. 2. Cor. 2. 10. Ioh. 18. 36. ● Luke 12. 14. Bern. de Consid. lib. 1. Malms de Gest. Pont. Angl. l. 1. pa. 120. Eadmer l. 4. p. 120. Chrysostom . lib. 2. de Sac●rdotio . 25. Hen. 8. An Act for Exoneration . Eadmer l. 1. pag. 8. 1. Eliz. ● . 15. Ri. 2. c. 4. Ro. 13. An answer to Mr. Serjeāt concerning immediate traditiō and his two rules of Vnity . Our faith not onely probable . S. D. pa. 308 S. D. pa. 484 S. D. pa. 484 S. D. pa. 485 S. D. p. 486. S. D. Epist. Conc. Ephes. ad Nest. To. 1. fol. 315. Edit . Pet. Crab. The creed is the old rule of faith . Our Articles no points of Faith. who falsifieth the Councel of Ephesus . S. D. pa. 487 ▪ S. D. pa. 487 p. 490. T it 1. 18 Tert. de virgin . cap. 1. Clem. Rom. Ep. 1. ad frat . Dom. Amb. Serm. 38. Aust. Serm. 18. de Temp. Canis . Catech. Bellar. de Iust. l. 4. cap 2. De Iust. l. 1. cap. 9. Aust. i●bid . Aust. de Sacr. Euch. lib. 3. cap. 6. Conc. Trident. Ses. 3. Catech. Trever . pag. 495. Conc. Eph. pa. 2. Act. 6. c. 7. 1. Timo 6. 12. p● . 495 I charge not the Church but the Pope and his party pag. 496. First movership . p. 497 , Half more then the whole ▪ Papall usurpations not universall . What respects due to the Pope . pag. 498. pa. 302. Extent of Papall power . Rome and Constantinople equall . Conc. Chalc. cap. 28. Schism . disarm . pa. 112. Changes undiscernible ▪ Opinions not necessary Iohn . 3. 10. Bell. de Concil . lib. 2. cap. 17. Heresies empeach not the perpetuity of tradition No tradition for the points in difference betweē us . Pa. 510. The Proof rests on their side . pag. 513. Guil. Alan . Apol. cap. 4. pag. 59. Survey cap. 2. Act. & Mon. p. 565. Reg. Epist. Vni . Ox. Ep. 2. Sac. Syn. An. 7. 1530. & 1532. 24 Hen. 8. c. 12. Devera Obedientia . Counc . booke An● 32. 33. 34. Hen. 8. Act. ad Mon. Acworth contra Sand. l. 2. pag. 195. Speed in Hen. 8. cap. 21. n. 105. D● verae Obediētia . Camd. an . Eli ▪ an 1559 D● Schism . Anglic. l. 2. p. 282. Aust. Epist. 162. p. 520 pa : 522 Down Derry pa 311. Fitz Herbert the charge , pag. 111. & p. 129. 24. He. 8. cap. 12. Reply pa. 21. Vind. pa. 73. Vind. pa 71. Vind. pa 74. Vind. pa 24. Concil . Ephes. part 1. Act. 7. Bede hist. Ec. lib. 2. ca. 4. Epist. ad Iovinia . Concil . Sard. cap. 3. Bel. de Con. li. 1. ca. 17. Apud Spelm. an . 680. p. 169. Concil . Chalc. par . 2. Act. 14. cap. 9. Down Derry p. 133. Pa. 1. Sect. 6. Bell. li. 2. de Rom. Pont. cap. 31. p. 504. p. 544. Bede Eccl. Hist. l. 2. c. 2. DeOrig & gest . Brit. li. 8. ca. 4. Itin. Camb. l. 2. c , 1. Bede Ec Hist. li. 2. c. 1. Sect. 3. pa. 52● Greg. Ep. l. 2. Ep. 61. Mart. Ep. l. 1. Epig. 46. Rom. 13. 1. Antiq. Eccles. Brit. vita 66. Sess. 11. Math. Paris . an . 1245. ●Vind . cap. 6. pa. 128 pag. 572 , p. 373. De Concil . lib. 1. cap. 14. De concil . li , 1. c. 12. p. 571. Pag. 578. Rep. pa. 37. De Fundament . cap. 2. pa. 62. Aust. li● 1. de baptis . cont . Donat. Bell. d● Eccl. l. 3. ca. 4. pag. 585. Brief Survey cap. 2. s. 4. Brief Survey cap. 2. sect . 4. Euseb. li. 5. cap. 24. pa. 590 pag. 593. Ang. Epi. 48. Bell. de Concil . lib. 2. cap. 14. Reply to the Bish. of Chalc. c. 3. sect . 4. Ephes. 4. 4. Sect. 1. cap. 2. Onuphrius in vita Iulii tertii . Thom. a Iesu Contr. l. 7. pa. 1. ca. 3. & 11. Brerewoods Enqu . ca. 25. p. 183. Cyrill . ad Int. 4. Prim. Resp. cap. 6. C. 13. Gold. to . 3. pa. 571 
A70152	----	An ansvver to a popish pamphlet called the touch-stone of the reformed gospell. made speciallie out of themselves. By William Guild, D.D. and preacher of Gods word. Guild, William, 1586-1657. 1656 Approx. 345 KB of XML-encoded text transcribed from 186 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A70152 Wing G2202 ESTC R221580 99832877 99832877 37352 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. A70152) Transcribed from: (Early English Books Online ; image set 37352) Images scanned from microfilm: (Early English books, 1641-1700 ; 2187:07) An ansvver to a popish pamphlet called the touch-stone of the reformed gospell. made speciallie out of themselves. By William Guild, D.D. and preacher of Gods word. Guild, William, 1586-1657. [18], 294, 294-342, p. 334, [8] p. Printed by Iames Brown, Aberdene : 1656. Text and register continuous despite pagination. With a table of cited authors (and corresponding page numbers), and an errata leaf at end of text. In answer to: Heigham, John. The Touch-stone of the reformed gospel; work formerly attributed to Matthew Kellison. Reproduction of the original in the Aberdeen Univeristy Library, Aberdeen. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Heigham, John, fl. 1639. -- Touch-stone of the reformed gospel -- Early works to 1800. Anti-Catholicism -- Scotland -- Early works to 1800. 2007-03 TCP Assigned for keying and markup 2007-04 Apex CoVantage Keyed and coded from ProQuest page images 2007-05 Emma (Leeson) Huber Sampled and proofread 2007-05 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion An ANSWER To a Popish Pamphlet , called The TOUCH-STONE of the Reformed Gospell ▪ made speciallie out of themselves . MATH . 15 13. Everie Plant which my heavenlie Father hath not planted , shall be rooted up . By WILLIAM GUILD , D. D. and Preacher of GODS WORD . ABERDENE , Printed by IAMES BROWN 1656 ▪ To the Right Honourable , SIR Thomas Mudie , PROVES● of DUNDIE . Iohn Scrimgeor , William Duncan , Alexander Watson , and David Yeoman , Baylies : AND To the Remnant of the Honourable COUNCELL of that Burgh . Grace and peace . Right Honourable , THe sedulitie of that Apostatick Church of Rome , who like these Locusts Revel . 9. swarme everie wher in our Countrey , and neighbour Nation , like Pharisees of old to make proselyts to themselves , and misleade simple soules , should move the Ministers of Christ , and Sions Watch-men , to be ashamed to be lesse diligent in a better cause and for a better Master . These are dispersing their popish Pamphlets , and everie where , and everie way , sowing secretlie and subdolouslie their pople and Tares in the Lords Field to seduce , And should not wee then be much more sedulo●s and solicitous every way , by word and write to discover their fraud , to arme against Errour , and labour to reduce . The conscience of which dutie for my part , hath moved me to answere a late Pamphlet , called . The Touch-stone of the reformed Gospell . Which is in everie Papists hands , and almost whereof they vainly brag as being unanswerable . which answer I have framed with as great brevitie & perspicuitie as I could , and the better to stop the adversaries mouthes , & detect their Wresting of Scripture ( as PETER speaketh 2. Pet. 3. 16. ) to their owne destruction , I have answered such scripturall places as hee objecteth against us , either by the exposition of Fathers for most part , orelse of their own Doctours , Neither of which without impudence they can reject , and so cannot alleadge ( as he doeth in his Preface ) That wee chop and change the Text of Scripture by some interpretation or other of our owne . These paines then which I have beene pressed by sundry Reverend Brethren and others , for the publick good to put to the Press , I haue ( Right Honourable ) Dedicate to you , as a Testimonie of my inteere affection both to your selves personally , whose kindnesse and courtesie to my self I have ever at all occasions found , as also to that Place wherein you governe , in regard of my relation therto , which moved me , as I did Dedicate the first Fruits of my Studies in my youth long agoe to the Magistracie and Councill of Aberdene , the place of my owne Birth and breeding ; so now to Dedicate the latter and ryper Fruits of my old Age to the Magistracie and Councill of the Birth-place and breeding of my deceased Father of Godlie Memorie . For whose care of my Education in Letters , as I did owe him all filiall dutie and gratitude while he lived , so do I still in Remembrance of him carry all affectionat respect to that place where he had his first being and upbringing , and whose prosperitie I shall ever heartlie wish , and that the Lord who hath showne it hard things that it might have said , call me Marah , may so sanctifie to it that sad visitation , and prosper that Place hereafter , that it may bee Naomi , or as the Prophet speakes ( Isai . 61. 3. ) He may give it Beautie for Ashes , the oyle of ioy for mourning , and the garment of prayse for the spirit of heaviness . Which shal be the heartie prayer of Your most affectionat , in Christ to honour & serve you , WILLIAM GUILD . To the Reader . Courteous Reader . IN answering this TOUCH-STON of the reformed Gospell , I thought good to advertise thee of some things . First , That the Impudencie and malice of this Pamphleter beside his Ignorance , is such , that to make the Protestant profession the more odious to his Proselyts , hee would charge our Profession with such Doctrines and Tenets , which we never taught nor owned , So that whil he fights against such , he beats the wind and fights onelie with his owne shaddow , A few Instances in place of many are these . First , § . 5. That we say , That a man by his own private spirit , may rightly judge and interpret Scripture . Next , § . 6. That PETERS Fayth failled . 3. § . 9. That the Church was not ever to remaine Catholick . 4. § . 10. That the Churches unitie is not necessary in all points of Fayth . 5. § . 17. That the actions and sufferings of the Saynts serve for nothing to the Church 6. § . 21. That good works are not necessary to Salvation . 7. § . 29. That Angels cannot help us . 8. § . 39. That the bread in the Supper of the LORD is but a figure . 9. § . 45. That Fasting is nos grounded on Scripture , nor causeth any spirituall good . Thus heseeks not only unnecessarlie to multiply feigned Controversies to deceive the simple , but also to make our Profession the more odious to such as will beleeve him , imitating herin Satan who by like lyeing would made God odious to our first Parents . 2 As if to name onelie , and by a false Master to multiplie the citations of Scripture & Fathers were enough , without the setting down the words of either ; he laboureth to seduce simple soules and make them beleeve , that both Scriptures and Fathers were on their side onlie , whil as these who are judicious and impartiall may see that if the maine places of Scripture and Fathers , whose words he sets downe , be proven in this my ensueing . Answere to be either altogether impertinent and wrested , or to make against himself . Then much more may any judge the like of such places as he only pointeth at , but neither seteth downe , nor dare set downe their words . Wherefore 1. As for his references to places of Scripture . First , They are such that if I should particularly discuss their impertinencie , not only should his grosse ignorace and deceat be seen the more , ( which is clearly enough discovered ( I hope ) by my answer to such places whose words he sets downe ) but my Answere should also grow to a hudge volume , wheras I strive to as great brevitie with perspicuitie as I can , and that to make my Answere onely to bee a pocket and portable Book . 2. His references , ( for ostentation onely , and delusion of the simple ) are so numerous , as Pag. 20. for the Churches infallibilitie , where hee bringeth but foure places of Scripture , whose words he sets down , he maketh reference to 22. places , most impertinēt & wrested . Like wise pag. 59 To prove good works to be meritorious , he bringeth but four places of Scripture in likemanner , but relats to 21. more , which a● to no such purpose , the like he does p. 27. 51. 54. 63. 67. 72. & elswher , Next , as for his references to the testimonies of Fathers , mentioning oftimes neither Book , Chapter no● words , It wer an infinitly laborious task to answere , a man knoweth not what , and would likewise accrease to a voluminous bulk , especiallie seing either ignorantlie , or ( I may justlie fay ) deceatfully and impudentlie hee citeth places in Fathers . 1. whom themselves rejects as spurious and counterfite : For example . In the matter of purgatorie , hee citeth Ambrose upon 1. Cor. 3. whereas Bellarmin De scriptoribus Ecclesiasticis , testifieth ▪ That these are thought not be his works and not without cause ( sayeth hee ) Againe for Sacramentall Coufession he citeth Clements Epistles , which Bellarmine in his Book of Ecclesiasticall Writters declareth and proveth to be counterfit . 2. Hee citeth some works of Fathers , which are not in rerum natura , for example , For invocation of Saynts , he citeth ATHANASIUS Serm. de Annunciatione , where-as there is no such piece either in his works or in Bellarmins index which he hath set downe of his works , in his Book of ecclesiasticall writters . Againe , For works of Supererogation he citeth Gregorie Nicen. 1. Morals cap. 5. Whereas , he never write any such book , or is it to be found . 3. Hee citeth some places of Fathers for him , who in these places are clear against him . For example , for Mans abiiitie to keepe the Law , hee citeth Jerome his third book against the Pelagians , whereas in that whole booke throughout , hee stronglie proveth the contrar . 4. Hee citeth some places in Fathers so generallie and looslie , that it were impossible to find out such wherat he he aimeth . For example , For worshipping of Images , he citeth Jerom in his Epistle to Marcella , whereas Jerom write many Epistles to Marcella , in none of which is any such thing to be found . 2. concerning predestination hee citeth Augustin . lib. 1. de Civit , Dei. but no Chapter or words , wheras ther are 36. Chapters in that book . In likemanner he citeth for the same purpose Ambrose . lib. 2. de Cain & Abell , but no Chapter , wheras there are ten in that book . 3. Against Assurance of Salvation , he citeth Jerom lib. 2. adv . Pelag. but no Chapter , whereas there are eleven long Chapters in it . 4. For extreame Vnction , he citeth Augustin in speculo , but no Chapter , wheras there ar 33. Chapters in that book ▪ I could instance a number more , were not to avoid prolixitie . wherby any indifferent mā may see how fraudulentlie these men deale , by a false Muster of Scriptures and Fathers to delude the simple , & make them beleeve that both these ar on their side , whereas I shall showe ( Godwilling ) that there is no such thing , and whatsoever is set down in this TOUCH-STONE , to be either grossly mistaken , willfully perverted , slanderously imputed , or so weaklie performed , that he hath relyed not so much on the strength of his Cause , as on the weaknes & tractablenes of his simple and ungrounded Proselyts , whom they perswade , fide implicit● , to take all upon Trust , and Beleeve as the Church beleeveth , and that they are the Church , contrar to that Berean practise Act. 17. 11. And that Apostolicall precept . 1. Ioh. 4. 1. Beloved , Beleeue not every Spirit , but try the spirits whether they bee of God , because many false Prophets are gone out in the World , at whose credulity I could not but wonder , how they can be catched in such Cobweb snares , and be seduced by such weake arguments in the time of Gospell-light and means of resolution , were not that ( as the Apostle speaketh 2. Thess . 2. 10. ) That they are given over by the deceivablenes of unrighteousnes to beleeve lies , because they received not the loue of the Truth , and therefore as BHRNARD sayeth of such . Serm. 66. in CANTICA , They are not convinced with reason , because they understand not , nor by Authorities ( to wit of Scripture ) becaus they receiue them not ( sayeth he ) nor are they moved by perswasion , because they are perverse and yeeldeth not . For all which notwithstanding , my heartie wish shall be , that as the LORD did to PAULL , Act. 9. 18. the scales of errour and ignorance may likewise fall from their eyes , that GOD may haue Glory , His Church joy in their conversion , & their owne soules salvation in the Day of their account , Amen . AN ANSWER To A Popish PAMPHLET Called The Touch-Stone of the Reformed Gospell . AND. 1. To the Preface . IN the Preface the Pamphletter First glorying that hee confoundeth Us by our own Bible , most impudentlie First beginneth with a Generall accusing of the Translation thereof , in a number of grosse corruptions and falsifications , wherof notwithstanding he instances not one , nor is able to do . Wherunto therefore I shall answer not onely by retortion in the generall , but in particulare shall instance in their vulgare Latine Translation whereof Hee speaketh , and so much extolleth as free of the like . First , Grosse corrupting of the Text , contrary to the Originall . 2 Adding to the Text of Scripture . 3. Taking from the same , both contrar to that sad commination Revel . 22. 19. and 4. which is worst of all , cleare contradicting of Scripture and in place of a Multitud of each sort , I shall onelie for brevities sake bring a few examples . 1. Then of corrupting Scripture ▪ Gen. 3. 15. where it is spoken of Christ as the seed of the woman . It shal bruise thy head . It is said in their vulgare Translation , Shee shal bruise thy head , blasphemouslie ( as their use is ) ascribing to the virgin Marie the victorie over Satan in the work of our Redemption . VVhich is only proper to CHRIST . Likewise Heb. 13. 16. where it is said of Doing good and communicating , that with such sacrifices God is well pleased In their Translatiō , for establishing of the merit of works , it is said , For with such sacrifices God is promerited . also Rom. 1. 4. wher it is said , That CHRIST was declared to bee the Sonne of GOD , It is said in their Translation , that Hee was predestinat to be the Sonne of GOD. which is a lurd errour . 2. Of adding to Scripture , Act. 5. 15. is adduced in this Touch-ston , to prove miraculous vertue of Reliques , to which these words are added , which are not in the Original , That they might be delivered frō their infirmities . Next , unto these words of our Saviour , Math. 26. 26. This is my Bodie . In their conjuring of consecrating of the bread , they add a fift word , ( enim ) or ( for ) VVhich they make operative in producing their Transsuhstantiation . And the fyve words to be answereable to such mysteries as Gabriel Biel hath set downe in the like number of fyve in his 38. lecture of the Canon of the Masse , Fol. 65. 3. Of taking from the Scripture . ps . 99. 5. It is said according to the originall . Worship at His Footstoole , as it is in likemanner said verse 9. Worship at His holie Hill , and yet in their Translation , for the maintayning of their adoration of images , they take out the word ( at ) and say Worship yee His footstoole . Next , Rom. 11. 6. the words , But if it bee of works , then no more of grace , otherwise work is no more work , ar in their Translation quyte purged out , because they make so clearlie against their Iustification by works . Againe Heb , 1. 3. it is said , having by himself purged our sinnes , in their Translation , these words ( by Himself , ) are taken out , to make place thereby to mens satisfactions . Likewise , Math. 9. 13. where it is said , I came not to call the righteous but sinners to Repentance , these words ( to repentance ) are taken out , which show the end of Christs comming and calling of sinners , I might instance many more places , as Ioh. 5. 16. 1. Cor. 15. 54 , where a whole sentence is rased out , but these shall 4. VVhich is grossest of all , I shal instance where their Translation is directlie contrarie and contradictory to the Originall , as 1. Gen , 49. 24. it is said concerning IOSEPH , The armes of his hands were made strong , but in their vulgar Translation , the words are , The armes of his hands were made weake . Next IOSUA 5. 6. it is said , Vnto whom the LORD did sweare that hee would not showe them the Land , but in their Translation it is quyte contrar , That he would show them the Land. Againe , IOSUA 11. 19. it is said , There was not a Citie that made peace with the Children of Israel , saue the Hivits , but in their Translation is said the contrar , Ther was no City which did not render , or make peace . Likewise , Psal . 68. 22. it is said , I will bring my people again from the deepes of the sea , but the cōtrar is in their , Translation , saying , I will bring my people downe to the deepths of the sea . In likemanner in the new Testament , 1. Cor. 15. 51. it is said , Wee shall not all sleepe , but wee shall all bee changed , but in their Translation it is thus , Wee shall indeed all rise againe , but wee shall not all bee changed . Where we see gross alteration , aswell as contradiction . And againe verse 55. where it is said , O Death where is thy sting ? O graue where is thy victory ? Wee see againe in their Translation grosse alteration , the words being these , Death where is thy victory ? Death wher is thysting ? & no word of the graue at all . The like of which grosse corruptions , adding to Gods Word , taking from it , and contradicting the same , I defie al the Iesults , Priests , and papists in the World to challenge in our Translations . Yea the more yet to convince this Pamphleter , and all Romanists whatsoever , concerning the vi●iositie of their vulgar Translation , ( as is said , Deut. 32. 31. Even our Enemies being Judges ) I shall instance onely two or three examples , in place of many ) wherein themselves in their English Rhemes Translation of the new Testament are forced to aknowledge the vitiositie of their vulgar latine , by departing therefra , and translating these places just as we do . as 1. whereas Ioh. 12. 35. in their vulgar latine the words are , adhuc modicum lumen in vobis est , that is , Yet a little whyle the light is in you , the Rhemists themselves translate it thus , as wee do , and according to the Originall , Yet a little while , the light is with you . Next , Rom. 12. 19. whereas in the vulgare latine it is , Non vosipsos defendentes , that is , not defending your selves , against reason and scripture forbidding lawfull defence , the Rhemists translate as wee do , Not revenging your selves . Again 1. Cor. 15. 34. whereas in the vulgare latine it is , ad reverentiam vobis loquor , that is , I speake it to yoür reverence or honour , the Rhemists translate as wee do , according to the Original , I speake to your shame . The next thing to which in his Preface I am to answere , is concerning the sense and meaning of the places of Scripture contraverted , which hee sayeth is , The ever constant and uniforme judgement of the Church and ancient Fathers , who in every age since CHRIST , haue understood the point in question in that sense ( sayeth hee ) which Catholicks now do . Conforme therfore to these his words let us put to this Touch-stone , ( which hee calleth the Rule of fayth ) some chiefe poynts of Poperie , and see whether they agree with Scripture , as the same is expounded by the whole stream of the ancient fathers in the primitive Church , who haue written thereon , or if they disagree not as farre therefra , as Light doth from darknesse , As. 1. To beginne with the mayne point of Poperie , The Popes supremacie , which the Pamphleter sayeth is grounded on Math. 16. 18. Thou art Peter and upon this rock w●ll I build my Church , understanding Peter to be this rock wherof Christ speaketh , and yet by the constant and unanimous judgement of the ancient Fathers & Church in their time , that Text importeth no such papall supremacie , nor that , by that rock Peter is understood , but either CHRIST himself , or that fayth of CHRIST wherof Peter made confession . As 1. All the greeke Fathers , and the Easterne or greeke Church , who oppose papall supremacie even unto this day , and in particulare to speake b●●h of greek and latine Fathers , Origen Tract . 1. in Math. 16 , Chrisostome Tom. 3. serm . de pentecoste , Isidorus Pelusiota his disciple , lib. 5. Epist . 55. Theophylact in Math. 16. Augustin . Tract . 10. in 1. Epist . Johannis . & Tract . 124. in Johan . Cyprian . de unitate Ecclesiae . Ambrose in Epist . ad Ephes . cap. 2. Hilare lib. 6. de de Trinit . and Pope Gregory himself , Moral . in Job . lib. 28. cap. 8. and many more , which consent of Fathers made Cardinall Cusanus to say , de concord ; Cathol . lib. 2. c. 13. altho it was said to Peter , Thou art Peter and upon this rock I will build my Church , yet by this rock , ( sayth he ) we understand CHRIST himself , whom he confesseth , & if Peter were to be understood by this rock , as a ground-stone of the Church according to S. Ierome , are not ( sayth he ) the rest of the Apostles ground-stones of the Church inlikemanner ? of whom it is spoken in the Revelation . Wher , by the Twelve stones of the foundation of that Citie Jernsalem , which is the holy Church , no man doubteth ( sayth he ) but all the Apostle : are to be understood , And therfore sayth that same Cardinall ) wee know that Peter received no more power from Christ than the other Apostles , but were the self same that Peter was ( sayeth Cyprian de Uni . eccles . ) indued with a-lyke fellowship ●oth of honour and power . And not only doth the forenamed fathers expound that place of Mathew as is said , severally , but the whole Fathers cōveened in famous generall & e●umenicall Councels , haue decreed against any such Papall supremacie , which Romanists would prove by that wrested place of Scripture , as 1. That first and famous Councell of Nice , anno . 325. of 318. Bishops in the 6. Cannon thereof . 2. The Councell of Constantinople , anno 380. of 150. Bishops , Can. 5. which as Bellarmin confesseth ( pref . de Rom. pont . ) withstood altogether any such suptemacie . 3. The Councell of Ephesus , anno 434. of 200. Bishops cap. 4. and the last is the 4. Councel of Chalcedon , anno 454. of 430. Bishops , which decreed peremptorly Act. 16. against any such supremacie , as Bellvrmin grants in in his preface forenamed , but ( non sine fraude ) or , not without deceat , ( sayeth hee ) such is popish pretended reverence of Antiquitie when it maketh against them . And yet the present Roman Church doeth so farre disagree frō this exposition of Scripture which they pretend for papall supremacie , and from the famous Councells and Fathers forenamed who opposed the same , as not to adhere to their sense of that place of Mathew , or to their judgement of papall supremacie were now a-dayes damnable and rank heresie . 2. Next to come to that proud doctrine of merite , against which is that cleare Text of scripture , Rom. 6. 23. where it is said , The wages of sinne is death , but Life Eternall is the gift of GOD. Which by the unanimous judgement of the ancient fathers & Church , is acknowledged to be against merits , therefore sayeth their owne Cassander ( consult . art . 6. ) with a full consent all the ancient Fathers deliver , that our whole confidence and hope both of pardon and eternall life is to be placed in the onely mercie of GOD , and merite of Christ . As we see particularly in ORGEN . l. 4. in Rom. cap. 4. Hilare in Math. can . 20. Ambrose in psal . 118. Octon . 20. Et in exhortatione ad virgines . Basil . in psal . 52. & 114. Jerom lib. 17. in Isaiam cap. 64. Chrisostom . in Coloss . hom . 2. Augustin in psal . 36. con . 2. & psal . 32 con . 1. & psal . 83. circa finē , As also psal . 109 ●irca i●itiū . Cyril also of Alexandria , hom . 4. paschas . Gregorie the first in psal . 7. poenit . Fulgentius ad Moninum lib. 1. cap. 10. and Haymo in psal . 132. 1. Bernard ser . 1. in annunc . Mariae , and many more . And yet the present Roman Church differeth so farre frō Scripture , & the streame of Antiquitie expounding the same in this point , That the Councell of Trent in the decree of the sixt Session thereof , can . 32. hath accursed all those that hold not the doctrine of mans meriting of eternall life , by his owne good works , and the Rhemists declare on Heb. 6. 10. That they are so fully worthie of eternall life and are the cause of salvation , that God should be unjust , if he rendred not heaven for them . 3. For perfectiō of scripture , against doctrinall traditions , that place Gal. 1. 8. Though wee or an Angell from heaven preach any other , beside that which wee haue preached unto you , let him be accursed by the constāt & unanimous judgement of the Church , & all ancient Fathers that ever write on that place , the same is expounded to be the scriptures of the old & new Testament onely , beside which no other thing ought to be taught under paine of a curse , as Basil in his summe of his Moralls 72. expoundeth , so likewise Augustin in his third book against Petilian cap. 6. saying , If an Angell from heaven preach to you any thing besids that , which is in the scriptures of the Law and Gospell , which yee haue received , let him be accursed ( sayth the Apostle ) so also Vincen. Lyrinen . adv . haeres . c. 35. & 10. Neither sayeth the Apostle , if they teach any thing contrar or repugnant ( sayeth Chrisostome & Theophylact. on that place ) but if they teach never so small a point beside that , that is add never so little more then that , let him bee accursed . And yet so farre doth the present Roman Church disagree from the true meaning of this Text of scripture which is given thereon , by the whole streame of antiquitie in this point , that shee hath decreed contrar thereunto in the Councell of Trent for doctrinall unwritten traditions , 1. decreto sess . 4. 4. Against that idolatrous worshiping and prayer to Angels , that Text Coloss . 2. 18. Let no man beguile you of your reward in a voluntare humilitie and worshiping of Angels . is expounded not onely by the ancient Fathers singly writing thereon , as condemning all prayer to be made to them , as we see in Chrisostom . in Coloss . 2. hom . 9. and in Origen . l. 7. & 8. contra Celsum , & others . but likewise by a whole Councell conveened together ( as Theodoret testifieth on Coloss 2. ) saying , The Councell which conveened at Laodicea the cheif citie of Phrygia , by a law did forbid prayer to Angels , condemning the same as Idolatry , wherby the communion both of Christ ●nd his Church was forsaken , and therefore accursing the practisers thereof , Can. 35. saying . if any man be found to giue himself to this private idolatrie , let him be accursed . And yet the present Romā Church doth so farr disagree frō this Apostolicall precept , expounded by an unanimous cōsent of ancient Fathers conveened in Councell , that she will haue prayers put up to Angels and consequentlie shee is declared Idolatrous and accursed . 5. I could instance many more places in points cōtroverted , wherin they admitt not that sense which the streame of ancient Fathers giveth theron , as Coloss . 3. where it is said , Let the word of Christ dwell in you richlie . Which by the constant and unanimous exposition of Fathers , is for peoples reading and knowledge of scripture , as wee see in Chrisostome hom . 9. ●n Coloss . & 10. in Iohan , Augustin serm . 55. de tempore . Theodoret lib. 5. de Cur. graec . affect . and others ; which made their late Bishope Espenceus , on Tit. 2. to say , By the doctrine of the Apostle , and conforme practise of of the primitive Church , it is manifest that of old the reading of scripture was permitted to people , and as venerable Beda showeth in his third book of the English ecclesiasticall historie . cap. 5. but the forenamed shal suffice to show that in the points controverted , they admitt not that to be the rule of faith , which they pretend to be the rule , but when it maketh against them , they disdainfullie or impudentlie doth reject the same . Lastly ▪ As for his Thrasonick brags , wherein hee exceedeth all moderation and trueth , I passe by thē , as not worthy of any answere , but that which in realitie and a solid way shall bee seene ( God willing ) in this ensueing reply , to discover his frothy emptines & fraud , to any who is but indifferent & judicious , howsoever to others the blinded and imbrutished proselyts of such , every thing that commeth from them is counted as of old the Oracles of Delphos were , or as Diana was cryed up by the confused multitude , Act. 19. 34. saying , Great is Diana of the Ephesians . AN ANSVVERE To the Touch-Stone of the Reformed Gospell . 1. That there is not in the Church one , and that , an infallable rule for understanding the holy Scriptures , and conserving of Vnitie in matters of saith . THis assertion of our's ( as hee calleth it ) is contrary ( sayth hee ) to the expresse words of our own Bible , which he nameth therafter . To whom I answere 1. In generall , that he beginneth with a grosse cal●mny , affirming that to be our assertion which is not , for wee deny not to be in the Church an infallable rule of faith , or for understanding the Scriptures , and conserving unitie in the matters of faith , as our Confession of faith showeth , anno 1581. art . 18. but affirmeth this rule of faith to bee the Scripture it self , which is therfore called the Canon or rule of Scripture , & that the right understanding thereof in all matters of faith is to be had frō the scripture it self , and that analogie of faith clearlie set downe therein or deryved therefra . as Pope Clement speaketh ( dist . 37. cap. 14. ) saying that we should , Ex ipsis Scripturis sens●m capere veritatis , that is , Take the meaning of the Trueth out of the Scriptures themselves , which he calleth there , integram & firmam regulam veritatis , or , The full and firme rule of Trueth . Next for answere to him in particulare , he adduceth foure places of Scripture most impertinent , which nowise maketh against any assertion of ours , but whereby he only beats the wind , These are 1. Rō . 12. 2. where it is said , Having then gifts according to the grace that is given to us , whether Prophesie according to the proportion of faith . the second is , Phil. 3. 16 , which sayeth , Nevertheless whereunto wee haue alreadie attayned , let us minde the same thing . the third is , Gal. 6. 16. which sayeth , And as many as walk according to this rule , peace be on them & mercie . the fourth is , 1. Cor. 11. 16. which sayth , We haue no such custom nor the Churches of God. The First , proving only ( as their owne Estius Professour at Duay showeth ) that all the doctrine of Teachers should be squared according to the rule and analogie of faith , which wee also mayntaine and is contayned in Scripture , the second ( as the same Estius showeth ) exhorteth onelie to Christian Unitie and concord , The third ( as the same Estius likewise out of Chrisostome and Theophylact proveth ) that the Apostle speaketh not there of the rule of doctrine , but of life , which verse 15. hee calleth the new creature , or holinesse , to which he exhorteth them , and as to that which he subjoyneth 2. Cor. 10. 15. as Cardinal Cajetan , Catharinus and the ordinary gloss expoundeth , The Apostle ( taking the Metaphor from workmē to whom severally as by rule o● line their task is measured out ) doeth understand the limits onely of his Apostolicall mission and jurisdiction , which was to the Gentiles , of whom the Corinthians were a part , as PETER was to the Jewes speciallie , and as wee see Gal. 2. 7. And the fourth ( as Estius also showeth ) speaketh onely that the custome of the Church is not to bee contentious . As for the testimonies of Fathers which hee bringeth heere , and alongst this whole Pamphlet , First , I may answere to them in generall , not in my words , but in their own Gabriel Biels on the Canon of the Masse lect . 41. saying , Their authority cōpelleth no mā to assent to their sayings , except ( sayth he ) they be grounded on holy Scripture & divine reveltion . Therfore before this be manifest , it is lawfull to controll their sayings , ( sayeth hee ) and to bee of a contrary judgement , wherefore , sayeth S. Jerom , If I say any thing which I shall not prove by one of the two Testaments , let mee not bee believed . ( no word then of traditions ) and S. Augustin ( sayeth hee ) in his 8. Epistle to Jerom speaketh thus , saying , This honour is onelie to be given to the holie canonick Scriptures , that whatsoever they say , therefore it must bee believed to bee true , but as for others , I reade them onelie upon this condition , that however famous the● be for holines or learning , I think it not true therefore , because they haue thought so , untill I bee otherwise perswaded by canonick Scriptures or probable reasons that they haue not erred from the Trueth . and which is more ( sayeth hee ) we see that one holie father somtimes contradicteth another , as holy Cyprian contradicteth Augustin concerning the rebaptising of Hereticks & Scismaticks , as likewise hee contradicteth Ierome concerning Pauls reprehending of Peter , and so of many other like examples I might speake ( sayth he . ) These are all their owne B●e●s words , and what little reckning Iesuits make of Fathers or their exposition of Scripture when they disagree with them , and jump with those whom they call Calvinists , I will showe by this one instance , Maldonat . on Ioh. 6. 62. bringeth Augustins exposition of that place , ( which is also Beda and Ruperts exposition ) and with it another exposition whereof hee sayeth , Hee will not deny that hee hath no other man as Authour thereof , but yet ( sayth he ) I wil rather approve it than Augustins which of all other is the most probable , because that this is more repugnant to the meaning of the Calvinists . But not taking advantage either of Biels words , or of these I come in particulare to Vincentius Lyrinensis words which he bringeth , saying , That the line of Propheticall & Apostolicall expositiō should be directed according to the rule of the Ecclesiasticall & Catholick sense , but he forgets the words of that ancient Authour , both before and after cap. 2. & 35. wher he sayth before these words . That the Scripture is a perfect rule , full , and more than sufficient for decision of al controversies in points of faith , with which therefore all Ecclesiasticall and Catholick sense must agree , and that onelie must be held which hath beene believed ever , every where , and by all . And so this testimony maketh nothing against us , and to which rule and words of Vincentius if wee will apply the points of Poperie , as I haue showne by five particulars in answere to the Preface , wee shall find them quyte contrary and disagreeable , yea , and to bee onelie meere novelties . And albeit with Vincentiꝰ , Bellar. ( lib. 4. de verbo c. 7. § . ad hunc . ) as also the Iesuit S●lmeron in 1. Iohan . 3. disp . 25. § . 30 ) affirme That whē he Fathers all of thē , or almost all agree in one judge-ment , or in the exposition of any place of the scripture , that then they gi●e a sure and inevitable argument of Catholick veritie and of a sure and sound exposition of Scripture , yet according to this rule , let tryall be ( beside the former five ) but in this one point of poperie , to wit , The Virgin Mari's conception without sinne ( decreed in the Councell of Trent , decreto 5. Sess . 5. ) whether it bee of Catholick veritie or not , and ( I hope ) it shall be found but a lurd errour and a blafphemous noveltie . And that they go closs and crosse against the unanimous expositiō of Scripture which all the Fathers give and agree therin . For example Rom. 5. 12. It is said of Adam . In whō all have sinned . from which text all the holie fathers with one mouth ( sayeth their Bishop Canus loc . theol . lib. 7. cap. 1. affirmeth the blessed virgin to have been conceived in originall sinne , of whome he citeth 18. & their words in particular , The like doth Cardinall cajetan in his treatise concerning this matter which he wrote to Pope Ieo the tenth ( ●om . 2. opusc . tract . 1. cap. 5. ) The like also doeth the master of sentences witnesse , lib. 3. dist . 3. saying , It may be truely said , & we must believe according to the unanimous testimonies of the holy fathers , that the flesh which Christ tooke was formerly subject to sinne , as the rest of the Virgins flesh , but was sanctified & made pure by the operation of the Holy Ghost , therefore Bernard in his 174. Epistle to the channons of Lions , having disputed that point Learnedly , Concludes , that Christ onely being excepted , of all others that have been borne of Adam , it may be said , which humbly and truly ( sayeth he ) David sayeth of himselfe , I was shapen in iniquity and in sinne did my mother conceive me , and therefore in the same place he calleth the feast of her conception without sin , a presumptious noveltie , the mother of rashnes , the sister of superstition , and daughter of inconstancie . & whosoever denyeth that all others without exception , ( except Christ ) are conceived in sin , he is found ( sayeth Augustin lib. 5. con● . Iulian. cap. 9. ) to be a detestable heretick , because herby ( as Salmeron testifies in Rom. 5. disp . 49. ) Aquinas sayeth , that this were to equal the virgin Mary with Christ himselfe . And yet notwithstanding of so cleare a place of scripture , so unanimously expounded by all the ancient fathers , which Billarmin & Salmeron calleth a sure & inevitable argument of catholick verity , and soundexposition of scripture . Yet for al this ( sayeth Bellarmin cōtradicting himselfe , lib. 4. de amissa gratia cap. 15. § . ab hac ) seing the Councell of Trent hath decreed the contrary , as likewise Pope Sextus 4. and Pius 5. they are not to be accounted catholicks that esteemes this an errour , and consequently all the ancient fathers , are not to be accounted Catholicks , nor Cardinal Cajetan , bishop Canus nor ther master of sentences , and canonized Aquinas , and many more besides . VVee see then howsoever they pretend traditiō , or the unanimous consent of fathers to be the rule of faith , or exposition of the scripture , yet when they please , and findeth the same displeasing to them , they vilyfie and rejects the same , therefore thus sayeth the Iesuit Valentia , in the last chapter of the 5. booke of his analysis , that any by gone tradition without the authority of the present Church is not a sufficient ●udge ●f controversies of faith . So also speakes Cardinall Cajetan in the begining of his comentars on Genesis , as also Baronius tom . 1. annal . anno 34. num . 213. And if we will consider what certainty , or rather what fluctuating uncertantie is in the moderne sense , or exposition that the present Roman Church now puts upon scripture , whereon to build their faith , Let Cardinall Cusanus words testyfie ( epist . 2. ad Bohemos pag. 833. and 838. ) who sayeth , That one time the Church iuterprets the Scripture one way , and at another tyme another way , and that the understanding of the scripture , must follow her practise , & when she changeth her judgement , God also changeth his , then which , I know not what can be grearer blasphemy . Next , for answere to that testimonie which he brings out of Tertullian , where he sayth , we admit not our Adversaries to dispute out of scripture , till thy can show who their ancessors were , and from whom they received th● scriptures . These words of Tertullian makes no wayes against us , whereby he denieth not that the scripture is the rule of faith , or of disputes concerning the same , as he showeth , against hermogenes , cap. 22. saying , let these of Hermogenes shop show that it is written , and if it be not written let them feare that woe which is allotted to such as adde or take away . but he showeth only , that Apostolicall churches ( & not Rome only ) which were founded by them , and to that time had keeped the truth which they had delivered in the scriptures , committed to them , could only lay best claym to them , which hereticks who dissented from these scriptures and apostolical churches of these primitive times could not do . As for Ireneus , whom only he citeth , but not his words , he hath nothing in that place that favoureth tradition , as an unwritten rule of faith , for so he should not agree with himselfe , who sayeth lib. 3. cap. 2. that these things which are to be shown in the scriptures , can not be made manifest but by the scriptures themselves , and lib. 3. cap. 1. That the scriptures is that which is the foundation and pillar of our faith , and not tradition or any unwritten rule . Tertullian also that he is of the same mynd , I have shown out of the for●cited testimonie , concerning Hermogenes , and who in that same 22. Chapter . sayeth , that he adoreth the fullnes of scripture . Chrisostome also , hom . 3. in . 2. cor . calles it a most exact rule and ballance , which it could not be , if either it wer A partiall rule onely ( as Bellarmin calleth it ) or that tradition were the rule of faith . A●gustin also de bono viduitatis , cap 1. calleth it , a fixed and sure rule , in opposition ( as it were ) to unsure tradition . Yea Bellarmin himselfe ( lib. 1. de verbo , cap. 2. ) haveing showne that the rule of our faith should have these two properties first , that it should be most sure ( which tradition can not be , luke 1. 4. ( 2. pet ▪ 1. 19. ) and 2. most known , he concludeth , that the scripture is the most sure and best knowne rule both of faith and manners . But what shall I speake of a Cardinall , when a Pope , to wit Clement in his first booke of recognitions , cited , dist . 37. cap. relatum calleth the scripture a firm and sound rule of faith . Basill also hom . 13. in Genesis sayeth , thes things which may seem to be ambiguous and obscure in some places of the holy scripture , must be explained by these which elswhere are more plaine and manifest . Augustin likewise , cont . Crescon . Lib. 2. cap. 31. speaking of an epistle of Ciprians , I am not bound ( sayeth he ) to the authority of this epistle , because I account not Ciprians writting , as canonicall , but I examine them by these that are canonicall , and that which is agreable in them to the authority of divine scriptures , I receive , and that which is not agreeable , I refuse . Heer then we see that Augustin would have the scriptures only to be the rule of faith , and of divine authoritie . 2 THat in matters of faith we must not relye on the judge-ment of the Church or her Pastours . VVHich he sayeth is contrary to Math. 23. 2. Where the jewish people are commanded by Christ , To obserue all whatsoever the Scribes and Pharisees did bidd thē obserue , not only ( sayeth hee ) in some principall matters , but in all whatsoever without distinction or limitation . For answere to whom , I can not admire enough the mans impudencie or ignorance , seing First , our Saviour himself showeth the contrary , where , Math. 16. 6. 12. lie biddeth his disciples and others , Beware of their leaven , which be expoundeth to be their false doctrine . 2. The Authour of the ordinarie gloss ( with whom agreeth Lyra ) on Deut. 17. 10 sayeth , Note , that the Lord requireth , that whatsoever the Priest doth teach thee according to the Law do thou , because otherwise thou art not to obey them . Ferus also a spanish Frier and Preacher at Mentz . on this place speaketh thus , Christ would not that they should receive all the doctrines of the Pharisees ( sayeth hee ) but so farre only as they agreed with Gods Law , else they should haue admitted all the false glosses which our Saviour refuteth , Math. 5. from verse 21. to the end . To this also agreeth the Iesuite Maldonat upon this place , And that Christ spake not of their owne doctrine , but of Moses doctrine and the Law which they were to deliver . The publication onlie being theirs , but the doctrine the Lords ; as we see Math. 28. 19. The next place which hee bringeth is Luke 10. 16. where our Saviour sayeth to his Apostles , Hee that heareth you heareth me . To which my former answer may suffice . Therefore also sayeth Ferus , It is heerby evident that the Apostles , themselves , were to be heard in so farre only as they were Apostles , that is . Did Christs message , and preached and taught what he commanded them , but if they should teach otherwise , or any doctrine contrarie to Christs , then they were not Apostles , but seducers ( sayeth he ) and therefore not to bee heard . His third place is Math. 16. 19. where our Saviour sayeth to Peter , What soever thou shall bind on earth , shall be bound in heaven , &c. giving us to understand ( sayeth he ) that not onlie the bands of sinnes , but all other knots & difficulties in matters of faith are to be loosed by S. Peter and his successours . To whom I answere 1. Their own Cardinall Cusanus speaketh thus de concord . Cathol . lib. 2. cap. 13. There was nothing said to Peter , which was not said to all the rest Likewise , for as it was said to Peter , whatsoever thou shall bind on earth , &c. was it not said also to all the rest , whatsoever yee bind on earth , & ● . ( sayeth he ) whence it will follow that all knots and difficulties in matters of faith are to be loosed by the successours of all the rest of the Apostles wheresoever , aswell as by S. Peter's pretended successours . Next if by loosing the solving of all doubts and difficulties in matters of faith bee meaned , then by binding ( which is cōtrar to loosing ) the making of knots & difficulties in matters of faith must be meaned , whernone were before , which is absurd to affirme . And which when Peter's successours doth on earth , God must also do the same in heaven . As Cardinall Cusanus sayth Epist . 2. ad Bohemos , p , 838. That when the Church changeth her judgement , God also changeth his . Which is open blasphemy . 3 THat the Scriptures ar easie to be understood , and therefore , none ought to be restrained from reading them . VVHich sayeth hee is contrary to the expresse words of 2. Pet. 3. 16. Where Peter speaking of Pauls Epistles , sayeth In which are some thinges hard to bee understood . To which I answere . 1. That by saying some thinges ar hard to bee understood , it followeth , that the rest ( which is the greater part ) are not hard but easie to bee understood , For the exception of some onlie , cleareth the rest from obscuritie , therfore from the greater part of the Scripture easie to be understood which concerne faith & manners necessary to salvation , wee rather conclude the plainnesse of Scripture● & that people should reade the same , then because some thinges are hard to be understood , to put obscuritie upon the whole Scripture , and therefore to debarre people frō reading thereof . Cheiflie seing not onely Augustin lib. 2. de doctr . Christ . cap. 9. But Bellarmin also consenting to Augustins words , lib. 4. de verbo cap. 11. § . ultimo testifieth , That all doctrines which are simplie necessary for all men to salvation are plainlie set downe in scripture , wher upon ( speaking to the people in his 55. sermon . de tempore , hee sayeth , Neither let it suffice you that yee heare the holie Scriptures read in the Church , but also in your own houses either reade thē your selves , or desire others to reade them . And so likewise sayth Chrisostome con . 32. de Lazaro & hom . 2. in Math. The next place which he bringes is Act. 8. 30. where Philip sayeth to the Eunuch . Vnderstandeth thou what thou readeth ? who said how can I without a guide ? Whereunto I answere , 1. This place was a prophecie , and such are hard to be understood , till they be fulfilled , and the Eunuch was a Proselyte and a Novice onelie in religion , therefore from one place which was propheticall and dark to a Novice in religion , to conclude that the Scriptures in whole are dark & obscure , and therefore not to bee read by people , is an absurd consequence . Yea this place rather maketh against papists , seing the Eunuchs practise heere was reading of the Scripture , which Philip did not reprehend in him ( as popish Priests would haue done ) but only explaineth unto him the Prophesie , of whom it was meaned , and that it was ▪ fulfilled by Christs suffering , and so maketh him thereby to bee a Christian convert , the occasion of which benefit , the reading of the Scripture did afford unto him . Wherupon sayeth their owne Carthusian , Great was the care of that Heathen man ( sayeth hee ) and his diligence condemneth our negligence in learning holie Scriptures . Therefore also Chrisostome giveth this directiō to people in reading holy scriptures , saying , ( in his 10. homilie on Iohn . ) That which is easie to be understood get by heart , and these things that are obscure , reade thē over often , and if by doing so , you cannot findout the meaning , go to thy teacher . The third place which he brings is , Luke , 24. 25. where Christ expoundeth to his Disciples al things concerning himselfe . To which I answere , that this maketh nothing against peoples reading of scripture , commanded by Christ himselse , Iohn 5. 39. injoyned by the Apostle , Eph. 6. 17. Coloss . 3. 16. and for which Timothy was commended , 2. Tim. 3 15. That from a childe he had knowne the scriptures , but only showeth that hard places specially , such as prophecies , are to be expouned to people , as Christ did heere to his disciples , & as the former place Act. 8. 30. and that speach of Chrisostome showeth . The fourth place which he adduceth is , Revel . 5. 1. concerning the sealed booke which none was able to open , and which this pamphleter would have to be the booke of scripture . whereunto I will onely answere in the Iesuit Ribera's words on that place , saying , The prophecie of these things which shall fall out in the last times is here only meaned , as Andrew Archbishope of Caesarea expoundeth it ( sayeth hee ) & proveth that hereby the book of the scripture cannot be meaned , because evē then Iohn saw this book sealed whē this revelation was made unto him , before which time most of the Apostles were dead , So that if by this sealed booke the scripture were understood . then it would follow ( sayeth he ) that the rery Apostles upon whom the holie ghost descended , in their time understood not the scripture , but it was sealed even to Peter and Paull , and to the rest who died before this revelation was made unto Iohn . which were absurd to say . But I cannot but marvell that he should bring so manyplaces of scripture to prove that people should not be permitted to reade the scripture because of the obscurity thereof , seing that their late and famous Bishope Espenseus , on Titus , 2. testifieth , that the with-holding of the scripture from the people was neither in the Apostles times , or agreable to their doctrine , nor yet was it in the tyme of the primitive Church . his words are these . It is manifest ( sayeth he ) by the doctrine of the Apostle , Col. 3. 16. and by the practise of the primitive church that of old , the reading of the scripture was permitted to people . As for the testimonies of fathers which he bringeth , none of them doeth prove his point , for 1. in Irenus there is no speach at all to his point or purpose , nor tels he in what booke of Origen . any such thing is to be found , and as to Ambrose testimony which calleth the scripture a sea , and depth of propheticall ridles , I answer , that no man denyeth but that ( as Gregorie , also speaketh in his epistle to Leander ) it is as a sea , and deepe wherein an Elephant may swime , as also so shallow wherein a Lamb ( sayeth he ) may wade . containing both high mysteries , for exercising the most learned , as also most easie instructions , ( as David speaketh psal . 119. 130 ) To give understanding to the simple . Next , to Augustins testimony , where he sayeth , that the things in scripture which he knew not , were much more then these which he knew , I answer , that this showeth onely his humility , as the Apostle also professeth , that in this life he knew but in part , but this neither maketh for proving the obscurity of scripture , the contrary whereof he affirmeth in the place forecited , de doct . Christ , lib. 2. cap. 9. not yet maketh it against the peoples reading of scripture , whereunto so earnestly he exhorts them , Serm. 55. de tempore , and as for Gregorie we differ no wayes from him in the place forecited . As for S. Dennis testimony ( as he calleth him ) where he sayeth , that the matter of the scriptures was farre more profound , then his wit could reach unto , I answere , that by nature it is true of all , except ( as David prayes psal . 119. 18. ) The Lord open mens eies that they may understand the wonders of his Law , But this proveth not that therefore the scriptures are not to be read . or are every where obscure . 4. THat apostolicall traditions , and ancient customes of the Church ( not found written in the word ) are not to be received , nor do obleidge us . VVHich he sayeth is expresly contrary to 2. Thess . 21. 5. where the Apostle biddeth them , Hold fast the traditions which they had beene taught , whether by word or Epistle . and which traditions by word , he sayeth are of equall authoritie with what was written , if not more , because first named . I answere , Nicephorus and Theodoret on that place , showeth that the Apostle speaketh not of divers doctrines of faith , some written by him , & others not written , but left to verball tradition , but he speaketh of the same doctrines diverslie onely delivered , to wit , first by word when he was present with them , & the same thereafter by Epistle , being absent from them , even as he speaketh , Philip. 31. saying , To writ the same things to you , ( to wit , which he had preached before ) To me indeed is not greevous , but for you it is safe , which Bellarmin also confirmeth , ( lib. 4. de verbo cap. 11. ) while he grants , That al things , were writen by the Apostles which they preached to the people , or which was necessar ( sayeth he ) to salvation . whence it followeth , that what was not written by the Apostle thereafter to the Thessalonians , was not taught to them before by word , as also what was not written by the Apostles , that the same is not necessar to salvation , and consequently that uuwritten doctrinall traditions are not necessary to salvation , for of such onely is the question , and not of any other sort of traditions , rituall , historicall , or explicatory , which doeth not derogate from the perfection of scripture . The second place which he bringeth , is 2. Thess . 3. 6. Where the Apostle commands , Thē to withdraw themselves from every brother that walks disorderly , and not after the tratradition which they received of him , to which I answer , that Cardinall Cajetan on the 14. verse showeth that what he calleth tradition in the 6. verse , he calleth the same , his word by Epistle in the 14. verse , and therfore written . Aquinas likewise on this 6. verse showeth that the same is meaned by tradition , which is meaned , 2 Thess . 2. 15. which we have already cleared , to wit , that doctrine which was delyvered both by word and writ , by word first , and by writ after , but the most simple exposition is this ( sayeth their Estius ) that the Apostle speaketh in generall of the institution of a Christian life , The derection whereof no man can say but is set downe in scripture . The third place which he bringeth is , 1. Cor. 11. 2. where the Apostle praiseth them that they keeped the traditions which hee had delivered them , whereunto I answere , that in that text , ther is not a word of tradition , but as their owne vulgare and Rhemes Translation hath , is , that they keeped his Precepts , where the deceatfulnes of this Pāpleter is to be noted , that to seduce the simple when hee pleaseth , hee departeth from the vulgare Translation , which at other times hee so magnifieth as onlie authentick , and doeth idolize . As for the testimonie which hee bringeth out of Basil , where hee sayeth , Some things we have frō scripture other things from the Apostles , both which haue alike force unto godlinessis . I answer . First , that the most learned except against this Booke as corrupted , as B. Andrewes showeth ( opose ▪ con● . Peron p. 9. ) 2. he speaketh of these that were received frō the Apostles and not of such as the Romanists thēselves acknowledge not to haue ben taught by the Apostles , neither by word nor write , as the invocatiō of saynts is cōfessed to be by their owne Ecksꝰ , Enchird . c. 15. & many more such 3 ▪ he speaketh not of doctrines of faith necessary to salvatiō , all which Bellaer . himself granteth to be written ( l. de verbo c. 11 ) but of things relating to order & decencie in celebration of holy mysteries , according to that general rule 1. Cor. 14. 40. & the Apostles speech , cap. 11. 34. wher he sayth , The rest I will set in order whē I come , wherby he understandeth ( sayth Estiꝰ ) such things as belong to a worthie , honest , and orderlie celebratiō of holy mysteries , & so speaketh also Lombard , Aquinas , Cajetan , and the Iesuite A lapide . OF ANCIENT CUSTOMES . Next to traditions , he would haue the anciēt customes of the Church equally to be received , though hee bringes no proofe frō scripture or fathers for the same . Wherin tho I might answere with Cyprian ( epist . 63. ) saying , we must not taek heed what any hath done before us , or hath thought meete to be done , but what Christ hath done , who is before all men , for we must not follow the custome of men ( sayeth he ) but the truth of God. For as in his 74. ep . to Pompeius he sayth , Custom without truth , is nothing else , but inveterate errour . As also sayth Basil , ep . 80. We think it not just that custome which hath prevailed , be held for a law or rule of true doctrin , but let us stād to the decisiō of divine inspyred scripture . Yet to convince him , I will instance . 9. points of popery to show how farr they reject the Churches ancient customes , as . 1. Against the Popes universall Supremacy in matters ecclesiastical , that first and famous Councell of Nice , convocat by Constantine the first Christiā Emperour , anno 325. in the six canon thereof it was decreed That the Bishope of Alexādria should brook the like jurisdiction within his province , as the Bishope of Rome had in his . which limitatiō of every ones jurisdiction within their own precincts without subordination , is ther called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the anciēt customs , frō which anciēt custome cōfirmed by so famous a general Coūcel , how far the pope hath swerved since , let any one judge . 2. For the Popes usurpation of jurisdiction over Princes in temporall thinges , what was the old custome of the Bishops of Rome , Bellarmin telleth us , ( lib. 1. de Concil . cap. 13. ) who speaking of that time which was many houndrehs of years after the Apostles , sayth , That at that time the Bishope of Rome in temporall things was subject to the Emperour ( sayeth hee ) and because hee acknowledged the Emperour to be his temporall Lord , therefore he made supplication to him that he would conveene a Councell , but therafter their owne charter monck authour of Fasciculus temporum , telleth us , That in the time of Boniface the 2. this ancient custome was rejected , for , remarke ( sayth he ) that about this time the Popes began to oppose thēselves to the Emperors even in temporall things , farr otherwise thē they wer wont of old . And after the 1200 , year of god the same authour tells us , That Boniface the 8. rose up to that hight of pride ( sayeth hee ) that he called himself Lord of the whol world aswel in temporall as in spirituall things . Which thing their Sigebert ( in anno 1088. ) in his Chronicle calleth not onelie a noveltie , but little farre from Heresie . 3. For praiers in an unknown tongue , LYRA and AQUINAS ( on 1. Cor. 14. ) as also Cassander ( consult ar● . 14 ) freely acknowledge , what was the ancient custome of the primitive Church , saying . In the primitive church . Thanks givings and all other cōmon service was performed in the vulgare tongue , but how farre the Roman Church hath swerved frō this now , every one knoweth . 4. If wee ask also concerning paepall indulgences ( depending on purgatorie ) what was the ancient custome , their owne Alfonsus à castro will tell us . ( lib. 8. adv . Heres . tit . indulgentia ) That their use is onelie of late in the Church . ( sayeth hee ) & if wee ask what was the ancient custome then used of indulgences , lar . will tell us , ( lib. 1. de indulg . c. 8. ) saying . I confesse that the forme of dispensing with a number of years or dayes , appointed for pennance , which was of old in use , is now cleane left off . 5. Concerning invocation of saints , Their owne Eckius ( in his Enchrid . cap. 15. ) confesseth , That there is no warrant for the same in the scriptures , and that the Apostles neither by word nor write left any such thing behind thē to be done , so that it was not the Churches custome in the Apostles times . But next , to the Apostles tymes , if we ask what was the ancient custome of the church herin . Augustin wil tell us , ( lib. 21 de civit . Dei. cap. 10 ) That at the celebration of the holie Mysteries the names of the Martyrs and saints in their owne order & place are named , but nowise invocated , ( sayth he . ) 6. For having Images in Churches , what was the ancient custome , is to be seene in that epistle of Epiphaniꝰ to the patriarch of Ierusalem , translated by Ierome , and insert in his works , where it is said , that this was against the custome of Christian religion , and therefore prohibited also in that famous Councell of Eliberis & 36. canon thereof , which made their owne Nicolaus Clemangis ( lib. de non celeb . non instit . ) to say , Of old the whole universall Church did decree for their cause who were converted from gentilsme to the faith , that no images should be set up in Churches , but how farre the now Roman Church hath swerved frō this Ancient Custome , everie one knoweth . 7. Concerning adoration of images , what was the ancient custome in the primitive , yea , in the westerne and Roman Church , Pope Gregorie in his Epistle to Serenus Bishope of Marsils , showeth ( lib. 9. epistle 9. ) forbidding any adoratiō of such . As also that decree of that Councel of Frankford , convocat by Charles the great , at which the Legats of the Bishope of Rome were present ▪ Wherein all sort of religious adoration of images was condemned and forbiddē , as not onlie contrary to Scripture , but also to the doctrine of the ancient Fathers and custome of the then Roman Church , as Cassander relateth ( consult . art . 21. ) and may be seene in Baronius his annals . ( Tom. 9. in anno 794 ▪ but how farre contrary to this ancient custome the doctrine and practise of the Roman Church now is , is notour to all . 8. Concerning the giving of the Cup to the people , what was the ancient custome of the Church , the verie Act of the Councell of Constance which decreed the contrary , doth clearelie confesse ; to wit , That as Christ instituted this venerable sacrament in both kinds of bread & wine and gaue it to his Disciples , so also ( say they ) in the primitive Church , the same was received by the faithfull in both kinds , and it is sufficiently certaine ( sayeth their Cassander consult . art . 22. ) that the universall Church of Christ to this day did celebráte the sacrament in both kinds , and the Westerne or Roman Church more then a thousand years after CHRIST ( sayeth hee ) gaue the same in both kinds of bread & wine to all the members of the Church of Christ , as is manifest out of the innumerable testimonies both of Greeke & latine Fathers . But how farre the now Roman Church hath swerved frō this anciēt custom , and her owne ancient practise , is likewise more thā clear & evident . 9. lastly Concerning their solitary Masses , wherein the Priest onlie communicateth , if we ask if this was the Ancient Custome of the Church , their very canon of the Masse will tell us the contrary , as their Cassander observeth ( consuit . art . 24. ) wherein the Priest praieth not only for himself , but also for all thē who do communicate with him , saying , Be mercifull to as many of us as baue beene partakers of this Altar . And chieflie in his prayer after communicating , saying , That which wee have receaved with our mouth , grant Lord , that we may haue received the same with a pure mynd . And of a temporall benefite it may bee unto us an everlasting remedie . Thus in nine maine points of Popery we see how they haue swerved wyde from the ancient custome of the Catholick Church . 5. THat a man by his owne private ▪ spirit may rightly understand , and interpret Scripture . VVHich he sayeth is contrary to 1. Cor. 11. 8. Wher the Apostle speaking of the diversitie of gifts , sayeth , That to another is given the gift of prophecie or interpretation of scripture , as also which is contrary to 2. Pet. 1. 20. wher its said , That no prophecie of Scripture is of private interpretation , as also is contrary to 1. Iohn 4. 1. where the Apostle biddeth Try the spirits whether they bee of God. For answere to whom , 1. We disclaime any such Assertion as the harmonie of confessions witnesseth , and ours in particulare 1581. art . 20. And so the places which hee adduceth maketh no wise against us . For we put a distinction between a private man & a private spirit , and of a private man we say , that somtimes such a mā may haue more knowledge of the true meaning of scripture , that publick persons , as ignorant Bishops , such as their owne Stella ( on Luke 6. p. 184 ) telleth wer at the late Councell of Trent , yea , then Popes themselves who pretend infallibilitie , of whom their owne Alfonsus à Castro speaketh thus ( lib. 1. adv . heres . cap. 4. ) Seing it is certain that many of them were so unlearned ( sayeth hee ) that they were altogether ignorant of the grāmer , how could thy then interpret Scripture ? ( sayth he ) But wee say , that such knowledge private men haue not from their owne private spirit , but from the spirit of God speaking in his word , comparing Scripture with Scripture , & obscurer places with playner , and with David psal . 119. ●8 . using prayer for illumination , and such other meanes as conduce to that end , and that this is not onely our doctrine , but the doctrine also of most famous Romanists , wee may see in Panormitan , ( cap. Significasti , de electione ) and in Gerson , ( parte 1. de examinatione doctrinarum . ) who say , That one private mans opinion is to be preferred , even to the Popes & a whole Councell , if that private man be moved by better authoritie of the old & new Testament , the practise wherof Gratian showeth ( 36. q. 2. c. ultimo ) That Ierome by authority of the scripture withstood a whole Councell , and had his judgement preferred before them , as Paphuntius also had done before in the Councell of Nice in the matter of Priests marriage . 6. THat Peter's Faith failled . VVHich is contrary ( sayeth hee ) to Luke 22. 32. where Christ sayeth to PETER , I prayed for thee , that thy faith faill not . To whom I answere first , That wee hold no such Assertion contrary to this Text , which speaketh of Peters owne particulare saving grace of faith , which never failed , and not of his infallibilitie of professiō , wherein he failed when after this he denyed his Master . 2. If hee would haue Peters infallibilitie to be grounded on these words , There is no doubt ( sayeth their owne Carthusian ) But he prayed there for all other his Apostles , having also said , Satan hath desired to vinnow you . 3. The exposition of the parisian Doctors , as Gerson , Almain , Alfonsus also à Castro , and Pope Adrian the 6. is . That in the person of Peter ( as a figure ) the Lord prayed for his universall Church , as Bellarmin acknowledgeth ( lib. 4. de pont . cap. 3. ) and therefore it inferreth no more infallibilitie of Peter in particular , than it doth of the whole Church in generall , and the members therof . And giving that it inferreth onlie Peters infallibilitie , who was an Apostle and Pen-man of scripture , yet it inferres nothing of the popes infallibilitie as his pretended Successour , this being personal to him , but not transmitted to others . His next Testimony that he bringeth is Math. 16. 18. where our Saviour sayeth , Thou art Peter , and upon this rock I wil build my Church . To which I shall answere in their owne Cardinall Cusanus words ( lib. 2. de cōcord . Cath. cap. 13. whō Ferus also on this place followeth , and both of thē the streame of ancient Fathers ) who speaketh thus , Tho it was said to Peter , upon this rock I will build my Church yet by the rock ( sayeth he ) wee understand Christ himself whom he confesseth , & if Peter were to be understood by this rock as a groundstone of the Church , are not the other Apostles ( according to S. Ierome ) groundstones ( sayeth hee ? ) His third place of scripture which he bringeth is , Math. 23. 2. to which I haue already answered in the second Assertion , but cannot passe by this , that he matcheth the Pope sitting in Peters Chayre , with the Scribes and Pharisees Christs greatest enemies , sitting in Moses Chayre , and indeed heerein they fitly agree . The last place which he bringeth is , Iohn 11. 49. where speaking of Caiphas words , it is said , That hee spake not this of himself , but being High-Priest that yeare , he prophecied that Jesus should die for the Nation , which ( hee sayeth ) the High Priest spake-truly-speaking out of Moses Chayre , which Christ commanded to be heard and obeyed , touching matters of faith . To whom I answere first , That his alleadged speaking trulie in this point , cannot be attribute to the Chaire of Moses , nor to him as High-Priest who sate therin , for then he had not erred so groslie there-after in it , when he pronunced Christ to be a blasphemer . But 2. Cardinal Tolet answeres for us clearly , saying , Remarke that Caiphas sentence in that sense , which he conceived it , was both wicked and false . False , because it was neither lawfull nor expedient to kill an innocent mā for the tēporall safety of a Republick , And Wiked , because it was against justice to kil an innocēt , thersore Caiphas ( sayth he ) sinned most grievouslie therein , and all who consented with him . Let any then consider how this maketh for the Popes infallibilitie . 7 THat the Church can erre , and hath erred . VVHich he sayeth is expreslie contrary to Isai . 59. 21. To which before I answer , I will state the question , and showe what is trulie to be held of the Churches infallibilitie , to wit , as their owne Cardinall Turrecremata in his summa de Ecclesia lib. 2. cap. 91. declareth , saying , That the Church cannot erre , is so to be taken , that GOD doth so assist her even to the the end of the World , that there are ever some , albeit not all , who haue true faith which worketh by charitie , and who holdeth the true profession thereof . As were the 7000. in Israel who had not bowed their knee to Baal , and the few orthodox , when ( as Lyrnensis speakeh ) The whole world groaned and wondred that it was become Arrian . But when the papists speak of the Churches infallibilitie , they understand not the universal church , but the Roman and westerne part thereof . Next they distinguish the Roman Church into the Collective Church , which is the whole number of Teachers and professours . And into the Representative , which is , Bishops and others assembled in a generall Councell . And thirdlie , into the Virtuall Church , which they call the Pope , and to whom onlie in end they ascribe infallibilitie , as Bellarmin teacheth lib. 4. de pont . cap. 2. and 3. And with him Suarez , Valentia and others . Now to come to the places of scripture which he adduces . First , I answere to them generallie , that none of them proveth the Popes infallibilitie , to whom only they ascribe the same , 2. I answere to Isai . 59. 21 that sayeth , As for me , this is my Covenant with them ( sayth the Lord ) my spirit that is upon thee and my words which I haue put in thy mouth shal not depart out of thy mouth , nor out of the mouth of thy seed , nor out of the mouth of thy see●s-seed from hence forth and for ever ▪ according to Hugo Cardinalis ; That these words are spoken to Christ by the Father , ( as Turrecremata also speaketh ) promising that God should so assist his Church , and the Elect therin which are this seed spoken of , even to the end of the World , that there should ever be some that should hold the true profession of faith . Which answere serveth also for Ioh 14. 16. 17. where Christ promiseth to his Apostles the Comforter , who is the Spirit of truth . whom the World cannot receive . because they are not Elect , and who should dwell in them and be in them . as he is onelie in the Elect likewise . The third place is Math. 18. 17. And if he neglect to heare the Church , let him be to thee as a Heathen & publican . To which I answere , that this place speaketh onelie of a particulare Church . Which Papists granteth may erre , as also relateth onelie to discipline and Church censures , & not to doctrine or determination in matters of faith , but of fact and scandale . The fourth place is , Ephes . 5. 27. where it is said , That he might present to himself a glorious Church without spot or wrinckle . Whereunto I answere . That their late Estius out of Augustin showeth that the Apostle speaketh , not of th● Church Militant , but Triumphant , and as shee shall be after the blessed Resurrection , and this is also the exposition of Ierome lib. 3. dial . cont . Pelag. as also of Primasius & Thomas . ( sayeth hee . ) As for the Fathers whom he only citeth , but not their words , never one of them in these places doeth prove his point . But before I leave this point of the Popes infall●bilitie , into which the Churches at last doth resolve , I will insist heerein a little more , seing it concerneth the whole Fabrick of poperie , and is the basis whereon it standeth , being that rock whereon the Church is built , as Bellarmin teacheth ( lib. 4. de pont . cap. 2. & 3. ) And will batter the same with four arguments furnished by thēselves unto us . Wherof the First is , That this very question it self amongst Romanists . Whether the Pope may be deposed for heresie , presupposeth that he may be an Heretick , and that he may be deposed for heresie , Bellarmin granteth ( lib. 2. de pont . cap. 30. § . 5. ) saying , Wee cannot deny , but that Pope Adrian with his Councell at Rome yea , with the whole eight generall Councell , thought that the Pope for Heresie might bee judged , adde this also that the estate of the Church , ( sayeth he ) should be miserable , if it should be forced to acknowledge him for their Pastour , who were a ravening Wolfe 2. Howsoever it is now the most cōmon opinion that the pope cannot erre , yet , it is confessed that many Roman Catholick Doctours of great note , do maintayne the contrary , to wit , that hee may erre not only personallie , but also as Pope and judiciallie , which ( as Bellarmin confesseth lib. 4. de pont . cap. 2. ) was not onely the opinion of Nilus , Gerson , Almain , and the Doctours of Paris , but also of Pope Adrian the 6. & Alfonsus à Castro . To whom hee might haue added the Councels of Constance and Basil , also Ockam , Michael Cesenas , Cardinall Cameracensis , and Cusanus , Waldensis , Picus Mirandula , Lyra , Canus , Erasmus & their late Stella , with all others who mantaine that the Councell is above the Pope . These two assertions then being directlie contradictorie , that the Pope cannot erre , & that the Pope ( even as Pope ) may erre , and this last being maintayned by famous Doctours and Councels of the Roma● Church , ( as said is ) wee may not onlie see what ther bragged of unitie is , but also that papists haue no sure ground of their faith at all , who build upon the Popes infallibilitie , so much controverted amongst themselves , and as yet in question . 3. It is manifest that the Popes haue foullie erred de facto , & been Hereticks , therefore it followeth , that they may erre , and so are not infallible . And that they haue erred and beene Hereticks , is witnessed by most famous Romanists , for it is manifest ( sayth Alfonsus à Castro ( lib. 1. cont . heres . cap. 4. ) That Pope Liberius was an Arrian , & Anastasius the second a Nestorian , so likewise doth Canus testifie ( Loc. Theol. lib. 6. cap. 8. ) that Honorius was a Monothelite , and by the sixth and seventh generall Councels cōdemned as an Hereticks , and their late Didacus Stella on Luke 22. 30. showeth that manie Popes have beene grosse Hereticks and Idolaters , as Marcellinus ( sayeth he ) who sacrificed to Idols . Liberius who was an Arrian ( as Platina and Bellarmin also witnesseth , lib. 4. de pont . cap. 9 ) and Anastasius the 2. who for the crime of Heresie ( sayeth hee ) was rejected of the Church , and manie others who persisted not in the Catholike faith , but were against the same . Wherefore ( sayeth their owne Lyra ) on Math. 16. ) It is evident that the Churches stabilitie consisteth not on men , either in regard of their ecclestiasticall dignitie , or secular , seing many Princes and Popes too , haue beene found to haue made Apostafie from the faith . 4. Out of their owne grounds I argue against the Popes infallibilitie thus . 1. If he haue any such infallibiliitie , he hath it as he is Bishope of Rome , and consequentlie Peters alleadged successour . 2. He cannot be Bishope of Rome , but he must be in holie orders . 3. He can not receive orders ( which papists call a sacrament ) but from him , who hath power to ordain or giue orders , upon which grounds that are granted , I reason thus , in respect That the validitie of a sacrament dependeth upon the intention of the giver , as Bellar. teacheth ( lib. 3. de justifi . cap. 8. ) Which none can know but the giver . Therefore none can know that this Pope or any other , is or hath beene infallible , because he cannot be so , except he be in holy orders from one that had power to give them , and that hee that had that power , had also an intention to give thē , ( whose intention ( sayth Bellar. ) none can knowe , and consequentlie à primo ad ultimum , none can know whether such a Pope be trulie Pope or no , & by a second consequence , whether he be infallible or no , according to the pretended priviledge as he is Peters successour . And so upō what an unsure & sandie foundation papists build their faith , and consequentlie their salvation , let anie man judge . But I cannot admire enough Bellarmins impudency that sayeth ( lib. 4. de pont . cap. 2. ) That all Catholicks agree in this , that if the Pope alone , or with a particular Councell decerne in any thing that is doubtfull , whether he erre , or not , yet hee is obedientlie to be heard by all the faithfull ( sayeth hee . ) 8. THat the Church hath been hidden and invisible . FOr stating this question aright , we say not that the Church professing the Christian name in common hath ben at anytime invisible , but in it wee say that the true and sincere professours may be some times brought to that estate . as the 7000. were in Israell who bowed not to Baal , and as the sound and persecuted Orthodox Christians were , by that prevalent faction of Arrians , who then usurped the title of the onely true Church , altho they were onely but a prevailling faction therein . But this Pamphleter contendeth for a constant and conspicuous visibilitie to all , of the Church of true and ●ound professours , like a Citie on a hill , &c. by these Texts following . 1. Math. 5. 14. Where our Saviour compareth his disciples to a Citie on a hill , &c. To whom I answere shortly , that this is meaned of the Apostles , ( who as their own Jansenius as also Maldonat expoundeth ) were a light to the World , by their preaching and holie life , Therefore sayeth Maldonat , That by these three similituds of salt , a light , and a citie , our Saviour would declare one and the same thing , to wit , how farre beyond other common Christians his Apostles and their successours should eminentlie shyne in life and doctrine , and so doeth Chrisostome , Theophylact Lyra , Ferus , and Carthusian expound this Text , and not of any constant & conspicuous visibilitie of the Church to all . The second place which he bringeth is Math. 18. 17. ( tell the Church ) to which I answere , that Origen , Chrisostom and Hilarie on this place showeth , that a particulare Church , and the Rulers therof are meaned ( as hath beene said ) which is indeed visible to it owne members , speciallie in tyme of peace , whereas in time of persecution , the Rhemists themselves on 2. Thess . 2. telleth us , That this is like to be the case of the Romā Church it self under Antichrist , that the faithfull shall lurke and haue their communion amongst themselves onlie in private , & so to have no conspicuous visibilitie to all , & whence it followeth that what may bee the case of the Church at one time , the same may be , or hath been the case of the Church at another . The third place is 2. Cor. 4. 3. which sayeth . If our Gospell be hid , it is to them that are lost . To which I answere , that there is no word heere of a Church or of persons , but of the gospell it self , which being preached to any , if it be not believed , is said to be hid from misbelievers , as is said in the words following , Whose minds the god of this world hath blinded , that they should not belie●e , as the Lord threatneth Isai 6. 9. which is the exposition both of Aquinas , Cardinall Cajetan , and their Bishope Catharinus , with their late Estius . The last place which he bringes , is Isai . 2. 2. where it is said , That in the last days the mountain of the Lords house shall be established in the top of the mountains , and exalted above the hills , and all nations shall flow unto it . To which I answere , that this is a Prophecie onlie of the calling of the gentiles to the faith of the gospell by the Ministrie of the Apostles , and showeth how firmlie the Christian Church should be built , and bee of greater eminencie and amplitude beyond the jewish church , in respect also of universalitie , clearer light , and dispensation of grace ▪ which is the exposition of their owne Lyra , Procopius , Pintus , and Perusin on this place . And not that they prove ther by a constant and conspicuous visibilitie of the Church to all . As for the testimonies of Fathers which he adduceth , they nowise prove the point , the first whereof is Origens , saying , That the Church is full of light , which showeth only that ( as shee is described , Revel . 12. 1. ) shee is glorious by the light of the trueth , which shee holdeth forth in profession , and therefore he subjoyneth this reason , seing shee is the pillar and ground of truth ( sayeth hee . ) 2 Hee bringeth a testimonie of Chrisostome , where it is said , That it is easier for the sunne to be extinguished , then for the Church to be darkned , which testimonie receiveth the same answer with the former . For no more can the Church lose the light of the trueth , than the sunne can lose his light , though somtimes he may be eclipsed , or by a thick mist or cloudie day he may be unseene to some . 3. Hee bringeth a testimonie out of Augustin , who sayeth That hee is blind that seeth not so great a mountain . To which I answere , that hee speaketh not there of a constant and conspicuous visibilitie of the true Church to all , and at all times , but onelie of the visible condition of the Church which was at that time , disputing against the Donatists who affirmed that the Church was no where but amongst them in Africa : whereas on the contrarie , hee sayeth that in Europe and elswhere they may see famous and flowrishing Christian Churches , like to a mountaine that may bee seene , except they were blind , and yet wee knowe that a mountaine that may be seen to all that are not blind in a cleare day , may in a dark night time , or darke mistie day be unseene , till the sunne rise or a clearing of the mist be . Therefore sayeth the same Augustin ( de unitate Ecclesiae . cap. 20. & in psal . 10. and epist . 80 ad Hesychium ) Some times the Church is not apparent when wicked persecutors rage against her , & againe in his sixth book of baptisme against the Donatists , cap. 4. Somtimes like the Moone ( sayeth he ) shee may bee so hid and obscured , that ( as in Elias time ) the members therof shall not know one of another . 9 THat the Church was not ever to remaine Catholick or universall . And that the Church of Rome is not such a Church THe first part of which Assertion wee disclaime as a most unjust aspersion , as the harmony of confessions showeth , and ours in particulare , 1581. art . 17. And as to the last , That the Church of Rome is not universall we justlie affirme , seing it is a plaine repugnancie in the adject ( as we say ) to be particulare or Roman , & to be Catholick or universall . as their owne Cassander contradistinguisheth betweene these two in his consultation . art . 22. As for the places which he adduceth out of the psal . 2. 8. and Colos . 1. 3. 4. they no wise make for him , or against us , but onlie speaketh of the Churchs inlargemēt under the Gospell , the first by the conversion of the Gentiles to the faith , and the second , of the Colossians in particular . Next hee bringeth , Rom. 1. 8 ▪ where the Apostle thanketh the Lord for them , That their faith was spoken of through the whole World. For answere whereunto , 1. This no more proveth the Church of Rome to bee universall , than the like words of Paull 1. Thess ▪ 1. 8 ▪ proveth the Church of Thessalonica to be the universall Church For as Rom. 1. 8. it is said That their faith was spoken of through the whol world : so is it said 1. Thess . 1. 8. That from them sounded out the word of the Lord , as also in everie place their faith to God ward was spread abroad . And that this is the onlie thing which these words import , their late Estiꝰ on Rom. 1. showeth . As for testimonies of Fathers , and 1. to that of Cyprian , who writting to Cornelius sayeth Whilst with you there is one mind , and one ●oyce , the whole Church is confessed to be Romā , I answere 1. That Cyprians words are perverted , which are these , dum ap●● vos , unus animus & una vox est , Ecclesia omnis Romana confessa est , that is , Whilst with you there is one minde , and one voyce , the whole Romā Church hath confessed , Cyprian thus commending the Church of Rome , for an unanimous confession of faith before heathen persecutors : as others had done , which indeed proveth the soundnes of the Roman Church in Cyprians time , as a mēber of the catholik church , but not that shee only then was the Catholick Church . 2. Giving that these were the words of Cyprian as they are alleadged , they would import onlie , that whil the Romā Church keeped the unitie of the true faith , that all other orthodox and sister Churches of these times would acknowledge themselves to bee of her communion , and this we may see confessed by Stapleton ( relect . con . 1. q. 5. ) who giveth this to be the reason why by the ancients , the Roman and Catholick Church wer held for one thing , because her communion ( sayeth he ) with the whole Catholick Church was then most evident and certaine , whence it followeth , that shee her self then was not the whole Catholick Church . 3. where it is said to Pope Cornelius , Whilst with you there is one minde , & one voice , that is , as long as you kepe the trueth and profession thereof , this speech being conditionall and limited , it importeth that shee might lose the same , ( as shee hath done ) Therefore not only was shee forewarned , Rom. 11. 20. Not to be high minded but feare , but also Cyprian ad Pompeium , accuseth Pope Steven who succeeded Cornelius , that he maintayned the cause of Hereticks against the Church of God , the Pope then and Roman Church under him , in Cyprians estimation maintayning Hereticks against the Church , could not thē be accounted by him to be the Catholick Church , nor yet to be infallible . The second testimonie of Augustins , where he sayeth , That they who dissent from the bodie of Christ , which is the Church , they are not in the Catholick Church , proveth nowise that the Romā Church is this onlie Catholick Church . But rather ( as the words of that testimonie beareth ) The whole body of Christendom . And as for Jeroms words , That it is all one to say , the Roman faith and the Catholick faith , I haue alreadie answered , that this was because of her communion with the Catholick Church , when Rome was orthodox , and ( as Isai . 1. 21 ) The faithfull City was not become an Har ▪ lot . 10. THat the Churches unitie is not necessarie in al points of faith . I answere , that this is an impudent Calumnie , as the Harmonie of Confession of reformed Churches showeth , and ours in particular , of 1581. art . 16. For wee maintaine that a two-fold unitie is necessarie to be in Christs church , to wit , An unitie in Trueth and an unitie in affection , both which wee should pray for and promove , that ( as the psalmist speaketh 122. 7. ) peace may bee within her walls and prosperitie within her palaces . And because they brag so much of unitie in doctrine and all points of faith , for stopping the mouths of all Romanists ever heereafter , ut ex ungue Leonem , I will onelie amongst many , instance but in one or two maine points of poperie , that their unitie is like the division of tongues which was amongst the builders of Babell , The first is , papall Indulgences and Pardons , which are so lucrative , & dependeth on their Purgatorie , wherin thus they varie . 1. Some of the old schoolmen ( as Bellar. witnesseth lib. 1. de Indulg . cap. 2. ) they doubt of this spirituall treasure , and Francis Mayro on 4. sent . D. 19. maketh question in particular ( sayth hee ) of the treasure of Christs overflowing satisfactions laid up in the Church . Againe , Durand . likewise ( on 4. sent . D. 2. ) doubteth if the satisfaction of saints belong to the treasure , but S. Thomas and Bonaventure ( sayeth hee ) thinketh that both belongeth thereunto . Againe this is denyed by sundrie ancient Divines ( sayeth Bellarmin lib. 1. de Indulg cap. 7. ) That pardons delivereth men from punishment , not onelie before the Church , but also before God , and verie graue Authours ( sayeth hee ) as Alfonsus , Durand . Paludanus , Pope Adrian , the 6. Petrus à Soto and Cardinall Cajetan hold , That pardons were never given but for enjoyned penance , but Aquinas , Ioannes Major , Sylvester , Dominicus a Soto , Michael medina , Ledesinius , Antonius Cordubensis , Navarrus , Panormitan , and Ioannes Andreas ( sayeth hee ) these maintaine the contrarie . 2. For the Persons that haue power to give pardons , it is questioned ( sayeth Bellarmin lib. 1. de Indulg . cap. 11. ) by what law Bishops may give pardons , for some hold that they may do it by Gods law ( sayeth hee ) but others deny it , yea Angelus in summ● , and Bartholemus Fumus do hold that all Priests who may heare confession , may also grant pardons ( sayeth hee ) and they bring for their warrant Pope Innocentius and Panormitan . but the cōmon opinion ( sayth Bellarmin ) is contrarie to these . 3. For the persons whom they availe , thus they varie , for amongst the Catholick Doctours ( sayeth Bellarmin lib. 1. de Indulg . cap. 14. ) Ostiensis in summa and Biel on the canon of the Masse , lect . 57. haue taught that pardons nowise profite the dead ( and so this ma●teth soule Masses ) but other Catholicks ( sayeh hee ) do hold the contrarie . Again if they help the dead . Bellarmin ( lib. 1. de Indulg . cap. 14. ) showeth that it is controverted , whether by way of suffrage or otherwise , and that they are divyded in three opinions . Last of all ( sayeth Bellarmin in the same place ) the hardest question of all is , Whether pardons do help the dead upon any justice or condignitie , or onely of the meer and free favour of God and congruitie , some hold the first ( sayeth he ) as Dominicꝰ Soto ( on 4. sent . d. 21. ) & Navarrus , & others hold it to be meerlie of the mercy & bounty of God. And so holdeth Cajetan , Petrus a Soto . Cordubensis and others . Now in such a division of tongues and Pen's in this point , what is popish unitie , let any man judge ? The second grand point which I will instance , is Transsubstantiatiō , wheron is grounded the Idoll of their Masse , and that idolatrous adoration of their Hostie , wherein ( sayth the Iesuite A●lapide on Isai . 7. 14. ) by the words of consecration as the bread is trulie and reallie transsubstantiat , so Christ is brought forth , and as it were begotten upon the Altar , so powerfully & efficaciouslie , as if Christ were not yet incarnat , yet by these words ( this is my Bodie ) He should be incarnat and assume an humane bodie , therfore ( sayth he ) the Priest is as the Virgin that bare him , the Altar is the manger , the little Emmanuell which hee beareth , is Christ brought furth under the little Hostie , Than which , what can be grosser blasphemie let any man judge ? 1. In this point thē let us see what is their catholick unitie in the ground wheron they build this their transsubstantiation . Which is commonlie alleadged to bee expresse scripture , and in particular these words , Math. 26. 26. ( this is my Bodie . ) but concerning this , Gabriel Biel on the canon of the Masse , lect . 40. sayeth Whether Christs Bodie in the Sacrament be by conversion , or without any conversion , the substance and accidents of bread still remaining , is not found expreslie in the canon of the Bible . nor can it be proven by any scripture ( sayeth bishope Fisher ) cont . Captiv . Babyl . num . 8. ( Cardinall Cajetan likewise affirmeth ) as witnesseth Suarez tom . 3. disp . 46. ) That these words of Christ are not able to prove Transsubstantiation , but that they may be taken in a figurative sense , as these . 1. Cor. 10. 4. ( Cajet . 3. q. 78. art . 1. ) yea Cardinall Bellarmin speaketh thus . ( lib. 3. de Euch. c , 23. ) It is not altogether improbable , that there is no expresse place of scripture , which without the Churches determination , can evidentlie inforce a mā to admitt of Transsubstantiation for albeit the scripture seem to us that they may compell any that is not refractarie to believe the same , yet it may be justly doubted , whether the Text bee cleare enough to inforce the same ( sayeth he ) seing the most sharp witted & learned men such as Scotus was , haue thought the contrarie . 2. Wee haue sundrie Roman Catholicks who haue denyed Transsubstantiation upon any ground whatsoever , as , 1. Bertram a priest in his learned treatise of the Bodie and Blood of Christ , written to Charles the bald King of France , about the yeare 880. 2. Rabanus Maurus a● Abbot in his treatise of the Eucharist , which is also extant . 3. Aelfricus Archbishope of Canterburie in his saxon sermon on the sacrament or housell , ( as he calleth it ) anno 996. and yet to ascend higher , Gelasius a Pope in his treatise against Eutyches , of the two natures of Christ , where he sayeth , Tho in the Sacrament we receiue a divine thing , to wit , the Bodie & blood of Christ , yet the substance and nature of the bread and wine ceasseth not to remaine ( sayeth he ) and Biel on the canon of the Masse telleth us that in his time concerning the sacrament or any conversion therein , amongst Catholicks there were four opinions , wherof the first was , That the substance of bread remained still ( sayeth hee ) 3. In the manner or sort of conversiō , which they pretend to be in the sacrament , Papists they varie , and disagree mightilie . For , 1. Bellarmin telleth us ( lib 3. de Euch. cap. 11. ) that Durand . holdeth That one essentiall part of the bread , namlie the forme is turned , but that the other part which is the matter or substance is not turned , and so did pope Innocent the 3. teach ( sayeth Durand . Rational . Divin . lib. 4. f. 63. ) but others haue taught the contrarie ( sayth Bellarmin ) That the matter of the bread is turned into Christs Bodie , but that the essentiall forme remaineth , but as for Lombard their great Master of sentēces , his words are these ( lib. 4. sent . d. 11 ) If it it be asked what sort of conversion it is , whether formal or substantiall , or what other sort it is , definire non sufficio ( saieth hee ) that is , I am not able to define it , and so he quyteth the matter . Biel againe on the canon of the Masse , lect . 40. he sayeth that ther are four opinions concerning this conversion . The First , That the substance of the bread remaineth still together with Christs Bodie , The 2. is , That the substance of the bread remaineth not still , but after consecration becometh the body of Christ . The 3. is , That tho the bread remains not , yet the accidents of bread as weight , colour , & taste remaineth , and that Christs Bodie begineth to be under these accidents , And the fourth opinion is contradicting all the former , That neither doeth the substance of bread remaine , nor yet is it converted into Christs bodie , for the absurdities that follow theron , but is annihilat , or redacted to nothing , or else resolved into that which they call materia prima . Bellarmin also in the forecited place , sayeth , that Abbot Rupertus maintayned an opinion diverse from all the former , to wit , That the bread is personallie assumed by Christ in the same manner that the humane nature was assumed by him ▪ and of this also Cardinall Aliaco ( in 4. sent . q 6 ) sayeth . That this is possible and more agreable to reason and easier to bee understood . But thereafter in the same place , ( hee positivlie sayeth , That the conversion of the bread ( according to his judgement ) into the bodie of Christ is successive , as the night is turned into the day , because , as after the night the day commeth , so ( sayeth he ) after the breads departing , there is Christs Bodie . But Bellarmin ( lib. 3. de Euch. cap. 18. § . ex his ) will not haue this cōversion , productive , nor successiue , but adductive ( as hee calleth it ) that is , whereby Christs Bodie preexistent before this conversion in heaven , beginneth to be ( sayeth hee ) under the accidents of bread wher it was not before , which indeed is no conversion at all , but onlie a meere translocation . Moreover ( sayeth Bellarmin lib. 3. de Euch. cap. 5. ) There hath been two opinions devysed in the Scholes for unfolding the greatnes of this mysterie , one of Durāds ( on 4. sent . d. 10. ) who holdeth it probable , that the substāce of the bodie of Christ is in the Eucharist without greatnes or quantitie , another is of some ancient Divines , whom Ockam followeth , who say , that there is in the sacrament the very magnitude and quantitie of Christs bodie , which notwithstanding they think cannot bee distinguished from the substance therof , but that all parts do so runne one in another , that ther is no shape in Christs bodie , nor any distinction or order in the parts thereof . But the common opinion of the Schooles and of the Church ( sayeth hee ) is contrarie to this , and that in the Eucharist or little hostie ; there is whole Christ with his magnitude and bigness , & all other accidents , & hath both order & shape agreable to a humane bodie . Which is the eight miracle of the eleavē that Durand ▪ maketh the priest daylie to work in the Masse , ( lib. 4. ration ▪ divin . f. 63. ) which miracles notwithstanding are not seene , whereas Cardinall Cameracensis ( in 4. sent . q. 5. ) sa●eth , I ought not to believe that he worketh any miracle ( sayeth hee ) except I see the same . And indeed these are such as are foreprophecied 2. Thess . 2. 9. and are called lieing signes and wonders . 4. They agree no better in this point , to wit , Wherby did Christ produce in his last supper Transsubstantiation ? Concerning which , their Biel on the canon of the masse lect . 36. sayeth , There are four opinions . The 1. That Christ did make this conversion , not by any words which hee uttered , but by his divine power without any words , and that Pope Innocent 3. was of this minde . The 2. That Christ blessed and consecrated the bread , but with a secret benediction unknowne to us ▪ whereby he Transsubstanti●● the bread into his Bodie , of which the Evangelists maketh mentiē , when they say , that he tooke bread and blessed it , so that heerby Christs Bodie behoved to be preexistent in the sacrament by that blessing , before he said , this is my bodie , that so , that speech of his might be true . The 3. is , That our Saviour by these words ( this is my bodie ) made that cōversion of bread into his bodie , but ttha be spoke these words twise , though it be written but once , and that first he spoke them softlie and unheard , whereby he made the conversion and thereafter audiblie , to teach them how thereafter they should make this conversion . And the 4. opinion is , That by these words ( this is my Bodie ) which be spake audiblie he made this conversion of bread into his owne Bodie . 5. Herin again they greatly controvert , to , wit , whereby the Priest daylie doth make this conversion . 1. Some say ( as Durand . in his rationale divinorum lib. 4. f. 63. and Biel on the canon of the masse lect . 47. with others ) That the same is by vertue which Christ hath placed and made wherent in the words themselves of ( this is my Bodie ) 2. Others say , That this conversion dependeth upon the intention of the Priest as Bellarmin sayeth , The whole Church holdeth , ( lib. 3. de justifi . cap. 8. ) whose words are these , The Sacrament without the intention of the priest cannot be made a Sacrament . 3. Lombard their great Master of sentences ( lib. 4. dist . 13. ) sayeth , That it dependeth upon an Angels descending from heaven to consecrate the Hostie . Whose words are these , It is called the Masse because of the comming of the heavenlie Angell ( sayeth hee ) to consecrate the bodie of Christ , according to the Priests prayer ▪ saying , Omnipotent God , command that these things be carried by the hands of thy holie Angel before thy high Altar , therefore except the Angel come , it cannot be called a Masse , ( sayth he ) seing therefore ( as Bellarmin hath told us ) that it cannot be a Sacrament without the Priests intentiō , and that no man can know the intention of another ( sayth Bellar. ) & farr lesse be sure of an Angels cōming downe to comsecrate the bread , & turne it into Christs body . I would thē on these grounds of their own , ask any papist when he adoreth the hostie , how he can be sure whether hee adoreth Christs body , or onely a piece of bread , which were most grosse Idolatrie , as all must confess . 6. To come to the words of consecration themselves . 1 in generall , next in particular , let us see how they agree heerein , 1. The most common opinion is that in generall they are to bee taken properlie , and not figuratiuely , but on the contrarie , Bertram and the others with him forecited , as also Cardinall Cajetan ( in 3. q. 78. art . 1. ) holdeth that they are , and may be taken figuratiuelie and after a Sacramentall manner of speech , as wee see in Circumcision and the Passover , yea more , in the Popes owne canon Law , ( de consecra . dist . 2. c. hoc est ) it is said ther , That the heavenlie Sacrament which trulie representeth Christs flesh , is called Christs Bodie , but improperlie and not in veritie of the thing ( sayeth that place ) but by a mysticall signification , so that the meaning is ( sayth the glosse ) it is called Christs Bodie , that is , it is a sign of his bodie . 7. Next to come to the words in particular , 1. The Catholicks do not agree sayth Bellarm. lib. 1. de Euc● . cap. 11 ) in the manner of explicating , what is properlie meaned by this Pronowne ( hoc ) or ( this ) in the words of consecration ( this is my Bodie ) & in this there are two famous opinions ( sayth he ) the one that this pronowne ( hoc ) signifieth the Body of Christ , the other is of S. Thomas ( sayeth he ) that it signifieth not the body of Christ precis●ie , nor yet the bread ( as some hold ) but in cōmon that substance ( be what it will ) which is under these formes , so that the meaning is , hoc , this , that is , under this , and th●se formes or accidents is my bodie . Neither determinating it to the bread ( says Biel in can . Missae , lect . 48. ) because so , this speech should be false , this bread is my Bodie , nor to the bodie of Christ , for this were absurd to say , this bodie is my bodie ( sayeth he ) as also , seing the vertue of the words of consecration depends on the pronouncing of the last word ( meum ) as Biel showeth in the same place , therefore by ( hoc ) Christs bodie cannot bee understood . Againe the same Biel in the place forecited , sayeth , that concerning this , there are diverse opinions , which he reduceth to two . 1. That by ( hoc ) nothing at all is demonstrat , and this Durand . also declareth , ( lib. 4. rat . divin . f. 64. ) 2. Some say that by ( hoc ) the bread is demonstrat , so that the meaning should bee , this bread is my bodie , that is , in a Sacramentall way , the signe of my bodie . But because this would seeme ( sayeth he ) to be hereticall , therefore sayeth Richardus de sancto victore , that it is a mixt demonstration , partlie to the sense , partlie to the understanding , so that the meaning is , this in which the bread ( which is seene ) is to be transsubstantiat , is my bodie ( which must be believed ) and so the word ( is ) must be expounded in the future , ( shall be ) & this is likewise the opiniō of Richardꝰ de media villa and others , but Alexander Ales expre●slie will haue by ( hoc ) the bread to bee demonstrat , and thereafter to bee transsubstantiated by the words of consecration . 8. They controvert no lesse likewise , in the next words ( corpus meum or my bodie ) as Gabriel Biel showeth in his 37. lecture on the canon of the Masse , Whether that bodie which Christ gave to his Disciples was his mortall and passible bodie or that which was immortall and impassible , to these who say the first , it is objected that then ( sayeth he● it is not the same bodie which is now given in the sacrament which is immortall and impassible , and that the Masse is therefore called an unbloodie sacrifice , Againe , in the contrarie to these who hold that it was his immortall and impassible bodie , it is likewise objected , that , this co●ld not be , because his Bodie did afterward suffer and die , being yet unglorified , and therefore was mortall and passible . Therefore ( sayeth Biel ) Hugo Cardinalis being straitned on both hands by the former contradictions , concludeth for his part , siding with neither of them , saying , That in this questiō as in such like others , I professe ( sayeth hee ) that I will rather reverence than dispute such secrets , and in simplicitie of faith . I think this sufficient , if we say , that Christ gaue them such a bodie as pleased Him to give , because Hee was Omnipotent . And so leaveth the matter in doubt which of them it was , and useth a short & easie way to solve all questions . 9 In the words also that followeth ( which is broken for you ) as they are set downe 1. Cor. 11. 24. They are againe like the Midianits , Judg. 7. 22. Every mans sword against his fellow , For 1. Pope Nicolas the 2. with his Councell at Rome , as wee may see ( decret . 3. p. d. 2 cap. 42 ) affirmeth , That it is Christs Bodie sensuallie that is broken & torne in pieces with the teeth of the receivers , which yet ( sayeth Bellar. lib. 3. de Euch. cap. 24. § . quartum ) cannot be spoken of Christs bodie or flesh without great blasphēie . And which a little after that time , made that great physitian & learned Philosopher Averroes to say ( as B. Esponceus reporteth lib. 4. de Euch. ador . cap. 3. ) mundum peragravi ▪ &c. that is , I have travelled through the world ( sayeth hee ) and I never saw a worse & more foolish ●ect than that of the Christians is , because with their teeth they devoure that God whō they worship , & which I may say is at this day the greatest scandell to Turks , Iewes and Pagans that scarreth and debarreth them from embracing Christianitie , as sir Edmund Sandys showeth in his speculum Europae p. 230. Next , their master of sentēces Lombard ( l. 4. dist . 12. ) telleth us that this definition of the Pope and his Councell is false & erronious , seing Christs bodie is now incorruptible , immortall , and impassible , & that Christ rebuked the carnall understanding of his Disciples ( sayeth he ) who thought that his flesh was to be divyded in parts , or torne in morsels as other flesh is , therfore sayeth he ( dist . 11. ) because it is nefarious to devoure Christ with our teeth , he hath recommended his flesh and blood to us in a mysterie . 3. Others againe ( sayth he ) affirmeth that there is no reall breaking there , as men seemeth to see with their eyes , but that it is said to be broken , sicut fit in magorum prestigiis , &c. that is , as useth to be done by magick tricks or Iuglers , who by delusion deceiveth mens eyes ( sayeth he ) that they seeme to see , that which is not ( a right comparison indeed of masse priests ) 4. Others againe ( sayeth the same Lombard ) affirme that by the wonderfull power of God , there is a breaking ther , where notwithstanding nothing is broken . ( a grosse contradiction ) and this Durand . in his rationale divinorum . lib. 4. f. 36. maketh to bee the fourth miracle of the eleven , that is dayly wrought by the masse Priest , to wit , That in the Masse that which is indivisible yet is divyded , and tho it be divyded , ( sayeth hee ) it remaineth whole . 5. Biel also on the canon of the Masse , lect . 36. fayth , that , That which Christ brake , and the Priest now breaketh , is the sacramentall species , as whytnes , roundnes , but neither Christs bodie , nor yet any thing that is whyte and round . ( a strange Chimera indeed . ) The like sayeth Lombard lib. 4. d. 12. That it is neither Christs body that is broke , nor bread ( though the Apostle sayeth , 1. Cor. 10. 16. the bread which we break ) but this fraction is of the forme onelie and shape of the bread , sacramentallie done ( sayth he ) which was also the opinion of Pope Innocent the 3. And so speaketh Cardinall Cameracensis in 4. q. 6. saying , That this is the common opinion , that the accidents of the breade which remaine without any subject ar only that which is broken . Than which Assertion there can be no greater absurditie . 10. No lesse digladiation is amongst Romanists , concerning what is eaten in the sacrament , according to Christs words , Take , Eate , For 1. ( as hath beene said ) according to pope Nicolas judiciall defyning , It is Christs bodie & flesh that is eaten with the mouth and torne with the teeth , ( which Bellarmin calleth blasphemous , and Lombard hereticall . ) But on the contrarie , Alexander Ales ) p. 4. 11. memb . art . 2. ( as also Bonaventure ) in 4. sent . d. 12. art . 3. ) Affirme that the eating of Christs bodie is mysticall , and not orall or corporall and giveth this as a reasone thereof , that whereas three things are implyed in corporall eating , to wit , 1. a masticatiō or chewing with the teeth . 2. a trajection into the stomack and bellie . And 3. a Conversion of the thing eaten into the substance of the eater , this last which is most essentiall in eating , cannot agree to the bodie of Christ , which is not turned into our substance , but rather in a mysticall manner turneth us into it self ( say they ) to which they might also added that which our Saviour ●peaketh of that which goeth in at the mouth , that it likewise goeth out in the draught . Math. 15. 17. Againe , if a Mouse or Ratt , or any such beast happen to eate the consecrated Hostie , it is controverted what is eaten by such . 1. then in the Roman missall and cautel's of the Masse , it is affirmed that they eate Christs bodie , for these ar the very words , Item ●● corpus Christi a muribus vel araneis consumptum vel corrosum fuerit , &c. that is , If the bodie of Christ be consumed or gnawne by Myce or spiders , if these vermine can be found , let them be burned , and what remaineth of that which is gnawn by them unconsumed , if it may be done without horror , let it be eaten . But Lombard in the contrarieꝰ ( lib. 4. d. 13. ) sayeth , That Christs bodie is not eaten by such beasts , though it would seeme that it were , and if any will ask ( sayeth he ) What is it then which is eaten by such ? he answereth verie bl●ntlie , saying , Deus novit , that is , God knoweth , not hee . But Durand . in his rationale divinorum . lib. 4. f. 63. telleth us that Pope Innocent the 3. resolveth the matter otherwise , and sayeth , That as the substance of the bread is miraculously turned into the bodie of Christ when it beginneth to be in the Sacrament , so doth bread miraculously returne whē Christs bodie ceasseth to be there , and therfore , that the mouse or any such beast eateth onlie the bread that miraculouslie is so furnished unto them by God. Even as the same Durand tells a tale there , how a Matron that furnished bread sabbathlie to Pope Gregorie did laugh when shee heard the Pope affirme , that to be Christs bodie which shee knew to be bread that her self had baken , whereupon the Pope to cōvince her of her errour , by his prayer he converted the hostie visiblie into a finger of flesh , & when heere on shee was converted , he prayed againe , and turned the finger of flesh into bread againe . And so heere were three pretie cōversions , si credere fas ect . The first , of the Hostie into Christs bodie invisiblie , the next , of the Hostie into a finger of flesh visibly , & the third , of the finger of flesh back againe into bread visiblie . Quis talia fando temperet . &c , 11. Heere againe in the other Element of the Sacrament , they contend one against another , concerning the mixture of water with the wine , & the Transsubstantiatiō of both . 1. Then Cardinall Aliac● ( in 4. sent . q. 5. ) telleth us that Scotus did hold That water is not simplie necessarie at all to be used in the sacrament , seing there is no mention thereof in the institution , but only that it is the precept of the Church ( sayeth he ) and that the Grecian and Easterne Church useth it not to this day . But others againe pleadeth the necessitie of the mixture of water , and therein placeth a mysterie . Next , Whether the water mixed with the wine be both converted in Christs blood , it is controverted ( sayeth Biel on the canon of the Masse , lect . 35. ) and of this ( sayeth hee ) there are three opinions . 1. That the water remaineth still in it owne kind and substance , taking onlie the colour and Taste of the wine . 2. That the wine is turned into Christs blood , and the water into that which came out of Christs side on the Crosse , but to that it is answered ( sayeth he ) that the words of consecration extendeth not themselves to the conversion of water at all , & specially into that which came out of Christs side , The third opinion ( sayeth he ) is , that the water is turned into wine in the mixture thereof , and then , that both together are turned into Christs blood , and so that ther are two Transsubstantiations of the water whereof no mention is in scripture . I could instance more concerning the adoration of the Hostie , whether it should be absolute or conditionall , as also their disagrement in everie other point of poperie , beside the dissentions and divisions betweene the Scotists and Thomists , the Dominicans and Franciscans , the Sorbone and the Iesuits , and all , in weightie matters , but studying to brevitie , these shall suffice , wherein I da●e challenge all the Priests and Papists in the world to instance the like amongst us , especiallie in one point of doctrine . Whose differences ( wherewith they upbraid us ] ar like molehills in regard of these mountains , and rather in matter of government or ceremonie , nor in any point of fundamentall doctrine and substance , so that these Pharisee-like papists , should first take the beame out of their owne eye , before they spy the mote in their neighbours , and hence-forth ceasse to brag of their Catholick unitie , & frō all which disagrements and digladiations amongst themselves . I shall onlie conclude in Bellarmins owne words ( lib. 4. de Eccles . cap. 10. § . adde . ) That it is a most sure Note of false doctrine , that hereticall authours agree not therein amongst themselves . 11. THat S. Peter was not ordayned by Christ , the first head , or chief amongst the Apostles . VVHich he sayeth is contrarie to Math. 10. 2. where Peter is first named , and therfore concludeth that he was first not onelie in order , but in power and jurisdiction aboue the rest . Which is an absurd inference , that of twelve persons of one equall function , because such an one is first named , therefore hee hath authoritie and jurisdiction over all the rest , for so , Gal. 2. 9. where Iames is first named before Peter , it would follow that Iames had jurisdiction over Peter . Whereas all were alike in power and jurisdiction , as Cyprian ( de unit . Ecclesiae . ) sayeth , The rest of the Apostles were the self same that Peter was , endued with alike fellowship both of honour & power , And we know ( sayeth Cardinall Cusanus . lib. 2. de concord . Cath. cap. 13. That Peter received no more power frō Christ than the other Apostles . The second place which he bringeth is , Math. 16. 18. Vpon this rock I will build my Church . Which he adduced before for the Popes infallibilitie , and to which I haue alreadie answered in the sixth Assertion . And now he bringeth it to prove the Popes supremacie , wheras beside Cardinall Cusanus forecited words on this place , their learned Ferus sayeth thus , It is proper onlie to Christ to be called this rock , as Peter himself calleth him . 1. Pet. 2. 4. and whereby it is evident ( sayeth he ) that Christ built not his Church on Peter , or any other man , for there is no man so firme and constant , who cannot be moved , which in Peter himself we manifestlie see , therfore Christ himself is that rock wheron his Church is built ( sayeh he ) according to 1. Cor. 3. 11. other foundation can no man lay , than that which is laid , even Jesus Christ. The third place is , Math. 16. 19. I will giue to thee the keyes of the kingdome of heaven , Wherunto I answer , that not only all the fathers ( except Origen ) declareth that all the disciples received the power of the keyes aswel as peter ( as Maldonat on this place confesseth ) but also Cardinall Cusanꝰ ( lib. 2. concord . cath . cap. 13. ) and with him Ferus and others , say , that Peter received no more power heereby from Christ , than did the others . Iohn 20. 23. The fourth place is , 1. Cor. 3. 4. where one sayeth , I am of Paull , another I am of Apollos , another I am of Cephas , another I am of Christ , where Peter is named next to Christ , ascending from the lesser ( sayeth he ) to those whom he would haue esteemed greater . To whom I answere , 1. from nomination in order ( as hath beene said ) to conclude jurisdictiō over others in power , is an absurd consequence . 2. If the ascending be here from the lesser to the greater , then it will follow that Paull who is named heere first , is lesse● ( though an Apostle ) than Apollos which is absurd . The fifth place is , Luke 22. 31. where it is said to Peter , When thou art converted confirme thy Bretheren , that is ( sayth he ) practise & exercise greatnes & dōinion over thē . I answer , that this is a strange glosse indeed , for to confirme , is a duty of Ministration , but not a dignitie of Donation , as is said Act. 15. 32. That Judas and Silas exhorted the bretheren with many words and confirmed them , which is not that they excercised greatnes & dominion therby over thē , but far otherwise , as Theophylact on this place teaches ( and with him Beda , Lyra , Stella , and Maldonat ) Our Saviour showing that Peter having after his denyall gotten such mercie from God , and restoring to his dignitie of Apostle-ship , he should from this experience confirme thē that were 〈…〉 of mercie and not to dispaire , if thorow frailtie they should fall , and did there-after repent ( sayeth he ) which dutie also we see David in the like case promiseth to performe . Psal . 51. 13. The sixth place is , Luke 22. 26. wher Christ saith , He that is greater amongst you let him be as the younger , which showeth ( sayeth hee ) that amongst the twelve one was greater thā another even in Christs account . To which I answere . 1. The Evangelist Mathew , cap. 20. 16. showes , that it was not , that amongst the Apostles one was greatest or chief in Christs account , but that some would haue been so , as we see in the mother of Zebedes sonnes petition , Math. 20. 21. Next their own Lyra Carthusian & Stella , showeth that here the Apostles wer taxed of ambition by Christ , because of the cōtention of some for preheminence aboue the rest . Which was equally forbidden to all , and not adjudged to be in the person of one . Therefore also sayeth Ambrose on this place , Vnto all the Apostles is given one plat forme of interdiction , that none of them should brag of preheminence . The seventh place is , Iohn 21. 15. where Christ sayeth to Peter Feed my sheep , that is , ( sayth he ) governe my Church . whereunto I shall answere onlie in Cardinall Cusanus words ( lib. 2. de concord . Cath. cap. 13. ) saying , If it was spoken to Peter , feed my sheep , yet it is manifest ( sayeth hee ) that this feeding was but by the word and his holie example , and that according to S. Augustin in his Commentarie on these words , the same was commanded likewise to all the others , in saying , go yee into all the world and preach the Gospell to everie creature , so that nothing is spoken to Peter ( sayeth he ) which importeth any other power , and therefore we conclude rightlie ( sayeth the Cardinall ) that all the Apostles were equall in power with Peter . Bellar. also ( l. 4. de pont . cap. 23. § . addit ) acknowledgeth that what was givē to peter by these words ( feed my sheep ) was given to all by these other words , as my Father sent me so send I you . His last place which he bringeth , is , Math 12. 25. Every kingdome divided against it self is brought to desolation , and if Satan cast out satan &c. whence he most ridiculouslie reasoneth thus , Satan hath a kingdome whereof he is chief , if then there be not onelie a visible head of the Church triumphant in heaven ▪ but also a visible head even in hell , why not also a visible head on earth ? ( sayeth he ) risum teneatis amici . A goodlie conformitie indeed ! But as he would ha●e the Church to haue a visible vicar head on earth , aswell as a chief one in heaven ▪ so he should let Satan also haue a visible vicar head on earth , aswel as he is the chief head in hel , and indeed wee acknowledge the Pope to be that vicar of his power ▪ but not the vicar of Christ , Horned like the Lamb , but speaking like the Dragon . Revel . 13. 11. As for Testimonies of Fathers which he citeth as of Theophy lact , who calleth Peter the prince of the disciples , this importeth no more supremacie of jurisdiction over the rest , nor where it is said of Virgil , That he is the Prince of poets , that therefore he had jurisdiction over all poets in his age . Therefore , Cyril Hier ▪ his words ( which he also citeth ) showeth the true meaning thereof , calling Peter Prince , that is , The most excellent of the Apostles , which none doth deny . And wheras Eusebius calleth him , The first Bishope of Christians , this importeth onlie primacie in order , but no supremacie of power . As for Chrisostome his 55. Homile on Mathew , where he alleadgeth that hee is ther called , The head of the church , there is no such title there , which ( as I shall show heere-after ) Pope Gregorie calleth proud and prophane . Lastly , he citeth one Euthymius a late Monck , as a Father , who lived 1118. years after Christ , who calleth Peter , Master of the whole World , not by dominion over it , ( as all knoweth ) but in respect of that Apostolicall commission , Math. 28. 19. Go teach all nations , &c. And the last is , Pope Leo's testimonie , in his owne behalf , calling Peter , Head and chief of the Apostles in the sense forenamed , and yet all these prove onlie what Peter was personallie , but nowise that the Pope is the same successivelie . But before I leaue this so pleaded for papall supremacie , I will batter this loftiest tow●e of mysticall Babylon , with a batterie furnished onlie by a Pope himself . Gregorie the great , thus Bellarmin ( lib. 2. de pont . cap. 31. ) proveth the Popes supremacie by these two titles given to him to wit , that he is called The Head of the Church and Vniversall Bishop . Of the first wherof , sayeth Gregorie ( lib. 4. indict . epist . 36 ) It is Sa●anicall pride by any such title of Head , so to subject all Christs members to one man which cohereth to one Head onely & alone , Christ Iesus . And of the second , he saith , Any one so to mount aboue others , to such an hight of singularitie , as that he would be under none , but he alone would bee aboue all , ( as Pope Boniface thereafter claimed Extrav . lib. 1. Tit. 8. cap. 1. ( to be acknowledged by al , under paine of damnation , ) It is a most proud and prophane usurpation . And lest that Gregorie should seem to oppose these titles in the person of Iohn Bishop of Constantinople , who first obtained the same from the Emperour Manritiꝰ as a wrong done to him , or his sea , to whom these titles wer due . Therfore 1. he cleareth himself of this , saying to the Emperour , Epist 32. In this matter ( most religious Lord ) do I defend any cause of mine ? or do I challenge heerin any wrong done to mee ? No. And yet the more to cleare this , he sayeth epist . 36. None of my Predecessours would ever consent to use such a prophane title , no ▪ not Peter himself the first founder of this sea , who , altho he was chief of the Apostles , and according to his Apostle-ship had the care of all the Church committed to him , yet notwithstanding ( sayth he ) was not called the universall Apostle . And in the same Epistle to Eulogiꝰ B. of Alexandria , hee showeth that himself would no wise accept of any such style when it was offered to him . And therefore he sayeth to Eulogius , Let not your Holinesse in your letters style any man whosoever universall Bishope , yea morover ( sayeth he ) epist . 38. I confidentlie affirme , that whosoever calleth himself universall Bishope , or desireth so to be called , he is the fore-runner of Antichrist . Yea , more yet , ( epist . 39. & lib. 6. epist . 30 ) whosoever assenteth , or acknowledgeth any such style , he loseth the faith ( sayeth hee ) and maketh shipwracke thereof , ( a sadd doom against all papists ) all which made Cardinall Cusanꝰ to say thus . ( lib. 2. de concord . Cath. cap. 13. ) whil we defend this , that the Pope is not universall Bishope , but onlie the first aboue others ( to wit in place or primacie ) in so doing we defend the truth ( sayth he ) Thus doth a great Pope and famous Cardinall pleade against papall supremacie , as much as any Protestant can do . 12. THat a womā may be head or supreame governesse of the Church in all causes , as the late Queene Elizabeth was . VVHich is contrarie ( sayeth hee ) to Tim. 2. 11. where it is said , Let the woman learne in silence with all subjection , but I suffer not a woman to teach , nor to usurp authoritie over the man , and againe , 1. Cor. 14. 34. Let women hold their peace in the Churches . whereunto I answere , that none of these Texts proveth any other thing , but onlie the subjection of a married wife , to her husband , and that no woman whosoever should usurp the publick & pastourall office of preaching , and thus do Aquinas , Lombard , Cajetan and other Romanists expound , & their late Est●ꝰ especially . And as for that Religious & late Queene of happie memorie , Shee was Supreame Governesse of the Church within her Dominions , in causes Ecclesiasticall , no otherwi●e than as we reade David was in everie matter pertayning to God , as we see 1. Chron. 26. 32. and as Hezekiah was , 2. Chron. 29. 15. & 31 ▪ and Iosiah 2. Chron. 35. 2. 3. and 6. and as Nehemiah was , 13. 7. 8. and 28. acting in matters ecclesiastical civilie , but not usurping any power or practise ( as Vzziah did 2. Chron. 26. ) which belonged to the Priests office . or of a Pastourall charge in doctrine , discipline or administration of sacraments , but as Princes should , to cause , and see that God be worshipped aright , & discipline be exercised as it ought within their Dominions , that so , as their power is from God : so it may be imployed chieflie for God , as nursing Fathers and mothers to his Church , and as no scripture debarreth Princes and Magistrats frō medling with such causes in the manner forenamed , but admitteth them to be Governours therein , so likewise doth antiquitie , as we may see in the person of Constantine the first Christian Emperour , as Eusebius in his third book of his life , c. 13. reporteth , and of his carriage in the first Councell of Nice , and decision of matters of faith , wh●● medling the Emperours also ●ad in such causes , Socrates likewise declareth in the p●oeme of his fifth book of ecclesiasticall historie . Augustin also contra Cresconium , lib. 3. cap. 51. and de Civit. Dei lib. 5. c. 24. & Athanasius in his second Apologie , p. 797. Graecolat . appealing to the Emperour Constantine against the unjust proceedings of the Councell of Tyre , in his behalf . As Flavianus in the like case did to the Emperours Theodosius and Valentinian . But I cannot marvell enough that this pamphleter should so touch upon a womans government of a particulare nationall Church , in a civill way within her Dominion , whil as a craftie & vile Strumpet , named Pope Iohn the eight did governe the whole Roman Church which they cal Catholick as Christs vicar and head thereof , two years , a moneth and foure dayes , till going in procession and surprysed by paines of child-birth , being upon the publick street delivered , Shee thereafter died , for which cause in detestation of the fact , ( as Platina the Popes Secretarie & all ancient Romanist histriographers speake ) No Pope ever since went that way in publick procession , as Martinus , Polonus , Sigebert , Fasciculus temporum , Marianus Scotus , and many others ancient Records do testifie , whom I can produce . And as for any testimonies of Fathers which he bringeth , as Damascen's where he sayeth , I consent not that the Church of God be governed by Kings , and in Theodorets historie , that one Eulogius said concerning the Emperour Valens cōmanding by his officer what did belong to a Bishop , What ? was hee made Bishope ( sayeth he ) that day when he was crowned Emperour ? and Ignatius who commandeth all men , even the Emperour himself to be obedient to the Bishope , all these ( I say ) makes nothing against that which I haue said before , but onlie against civill Princes their usurpation of what belongeth properlie and onlie to the Ecclesiasticall office and persons vested therwith , in doctrin and discipline . And if we will look to Antiquity , we shall find that in this point , popish doctrine debarring princes or the civill Magistrat from any medling in Ecclesiasticall effaires , ( as Bellar. teaches lib. 1. de clericis , c. 28. & 29. ) joyneth hands with the anciēt hereticks the Donatists , who did contend in likemanner , that the cognition , tryall and medling with Ecclesiasticall effaires , belongeth nowise to the Magistrat . And therfore this was the speech of Donatꝰ , Quid est Imperatori cum Ecclesia ? or What hath the Emperour adoe with the Church ? as Optatus Milevitanꝰ declareth in his third book against Parmenian , and Augustin likewise , lib. 1. contra epist . Parmeniani , c. 7. & epist . 166. Whereas the harmonie of confessions of faith , and ours in particulare 1581. art . 24. sayeth , Moreover to Kings , Princes , Rulers a●d Magistrats , we affirme that chieflie and most principallie the conservation and purging of Religion appertaineth , so that not onlie they are appointed for civill policie , but also for maintainance of the true religion , and for supressing of idolatrie and superstition , as in David , Iosaphat , Ezekias , Iosias and others highlie commended for their zeale in that case may be espyed , & in our later confession 1647. cap. 23. That for the better effecting wherof , they haue power to call Synods , to be present at them ▪ and to provyde that whatsoever is transacted in them , bee according to the minde of God. 13. THat Antichrist shall not be a particulare man , and that the Pope is Antichrist . VVHich he sayeth is contrary to 2. Thess . 2. 3. where he is called , That man of sinne , &c. and therefore a particulare man onlie . Whereunto I answere in the Iesuit Ribera's words on Revel . 17. 10. That it is not unusuall in Scripture , that by one man , many the like and of the same incorporation are signified , ( sayeth hee ) which he proveth out of Math. 22. 11. where , by One man that wanted the wedding garment many such are signified , and out of Dan. 7. where , by the King of the Medes and Persians , not any individuall and one onlie person is signified , but the whole succession of these Kings one after another . likewise by the cōsent of all Romanists , that speech 2. Thess . 2. 7. wher it is said , ( Onlie he who now letteth , will let , till he be taken out of the way ) is to be understood , not of an individuall Roman Emperour onelie , but of the whole succession of the old Roman Emperours then resident at Rome , in their full integrity . Yea , the papists even now , when they say , that the Pope is Christs vicar , they meane not this or that Pope onlie , but the whole succession of such one after another . The second place is Revel . 13. 18. Where the number 666. is called the number of a man , whence hee concludeth That Antichrist shall be one onlie individuall man. To which I answere , that from the number of a man , 666. to argue to the singularitie of a person , is a bad consequence , but by this number the Iesuite Ribera teacheth us better , that Ireneus who lived neare to the Apostles times , according to the cōputation by the greek letters , found it out , to be Lateinos or Roman , as their Church is called at this day , Ecclesia latina seu Romana , and the Pope Papa Romanus , &c. The third place is , 1. Iohn 2. 22. That Antichrist denyeth the Father & the Sonne , which the Pope doeth not . Whereunto I answere 1. That the word ( Antichrist ) is somtimes taken generallie , for all these who openlie & avowedly oppose Christ and his trueth , and of such the Apostle Iohn speaketh verse 18. That even in his time there were many Antichrists . And somtimes it is taken more strictlie , as 2. Thess . 2. for that great Antichrist to come , & wherby is signified the succession of such , who under the profession of the Christian name . shall notwithstanding oppose Christs trueth , by all deceavablnesse of unrighteousnes , and in deepest hypocrisie working in a mysterie , and therefore is said to bee herned like the lamb , but to speake like the dragon . And in this sense we say , that the Pope is Antichrist . 2. Hee who denyeth the sonne , is said to deny the Father , as wee see , 1. Iohn 2. 23. Now the Sonne is denyed either directlie and in expresse words , or indirectlie , by consequence or in deeds ( as Augustin speaketh , lib. contra Donatistas ) & that this way the Pope denyeth the sonne in the veritie of his humane Nature by their transsubstantiation , and in all his three offices , as sole King of his Church , sole Priest and sole Prophet , by many learned divines hath beene clearlie proven , the Pope also claiming all these three ▪ a ▪ Monarch of his Church on earth , high Priest , and infallible Prophet therof . The fourth place which he bringeth is , 2. Thess . 2. 4. where it is said , That Antichrist shall exalt himself aboue all that are called gods . To which I answere , that this place rather clearly proyeth him to be Antichrist , it being evident that Princes and Kings are called so , Psal . 82. 6. and it is notour , both by doctrine and practise , that the Pope exalteth himself above all such , as wee may see ( Extravag . lib. 1. tit . 8. cap. Vnam S●nctam . ) to the very making them kisse his feet , deposing them , and treading on their necks , as Alexander the third did to the Emperour Frederick , and as I haue showne at large in my late Treatise Of Antichrist , painted and poynted out in his true colours . The fifth place which he bringes , is , 2. Thess . 2. 8. which sayeth , That our Lord Jesus shall kill him with the spirit of his mouth at his comming , which agreeth no more to the Pope he ) then That Christ is come the second time . To which place I answer , 1. That this deceatfull Seducer dealeth most falslie and fraudfullie in citing these words , as if they were the words of our Bible , whereas the words of our Translation according to the originall are these , Whom our Lord shall consume with the spirit of his mouth , & destroy with the brightnes of his cōming , and in the Rhemes translation , it is thus , whom our Lord Iesus shall kill with the spirit of his mouth , and shall destroy with the manifestation of his advent . So that the Apostle maketh two degrees of his destruction , The first whereof he calleth a consumption by the spirit of his mouth , & a consumption we know is a lingring disease , whereby one wasteth away piece and piece . And this is by the spirit of Gods mouth , whereby is signified Gods Word , as wee see Gal. 3. 5. 1. Tim. 4. and 1. 1 Iohn 4. 1. And this consuming of Antichrist by this meane , by the preaching of the everlasting gospell Revel 14. 6. we see ( praised be God ) in a good measure performed . The second degree he calleth the destroying of him altogether by the brightnes , or ( as the Rhemists speake ) by the manifestatiō of his cōming . which wee hope in God also is drawing verie near . The last place which he bringeth , is Iohn 5. 43. I am come in my Fathers name & ye receive me not , if another shall come in his owne name , him yee will receive . To which I answer , 1. That our Saviour speaketh not of Antichrist strictlie taken , and by way of eminencie , as he is described by Paull , 2. Thess . 24. who was to come and appeare after the dissolving of the ancient Romā Empire , but of false Prophets that were shortlie after Christs ascension to arise , to deceiue the incredulous Iewes , ( as histories report ) because they did not beleive , but rejected the true Messias . And this their owne Ferus declareth to bee the meaning of the place , and diverse other Romanists . 2. We see that the jewish Nation onlie were to receive these of whō our Saviour speaketh . But Antichrist ( of whō the Apostle speakes 2. Thess . 2. ) was to be an universall deceiver of multituds , of peoples , of nations and tongues , which ( Revel . 17. 15. ) are called the waters whereon the Whoore sitteth , and whereunto the papall title of Vniversall Bishop doth therefore properlie agree . 14. THat none but God cā forgive sinnes . VVHich he sayeth is contrary to Iohn 20. 23. where it is said , Whose sinnes yee forgive are forgiven them , and Math. 9. 8. wher it is said , When the multitude saw it , they marvelled & glorified God which had given such power to men . To which I answere , that this place of Iohn , proveth onlie a Ministeriall power given by Christ to his Apostles and their successours , which we deny not , and which his owne words also on Math. 9. 8. doth only grant unto them , saying , Which tho they ( to wit the multitude ) knew to appertaine to God onlie by nature , yet they perceived that it might be done by mans Ministrie on earth . Wherfore we say 1. with Ambrose ( lib. 3. desp . Sancto c. 19. Men ( says he ) doeth onlie afford their Ministrie to the remission of sinnes , but they exercise not any right of authoritie . Istirogant , Divinitas donat ( sayeth hee ) that is , They seeke it , but God giveth it , 2. Lombard also their Master of sentences teacheth , how God only forgiveth sinnes properlie , & men Ministeriallie , saying , lib. 4. sent . dist . 18. God onlie remitteth and retaineth sinnes , and yet he hath given power to the Church to do so , but Hee remitteth and retaineth otherwise than the Church . For he remitteth sins onlie by himself ( sayeth he ) because he purgeth the soule from the inward spot thereof , and delivereth it from the debt of eternall death . But he hath not given this power to Priests , notwithstanding , he hath given them power of binding and loosing , that is , ( sayeth he ) of declaring that men ar bound or loosed , as the Priest declareth the Leper to be cleane , whom first the Lord had cured and made cleane . And therefore this is their Commission to preach repentance and remission of sinnes in Christs Name . Luke 24. & Act. 13. 38. And this Ministeriall power is that onlie which the Fathers whō he citeth doth prove as out of Ambrose I haue alreadie showne . 15. THat wee ought not to confesse our sinnes to any man , but to God alone . FIrst for confession of sinnes , I will showe what wee hold , and and 2. what wee oppose . 1. then wee hold that ordinarlie it sufficeth to confesse only to God , according to that Psal . 32. 5. I said I will confesse my transgressions to the Lord , but if any persons for any secret or hid sinne , or his sinnes otherwise , bee weyghted in conscience , and cannot find of themselves comfort or counsell , concerning such , these a● the words of Calvin ( lib. 3. instit . cap. 4. num . 12. Let every faithfull man remember that this is his dutie , if privilie he be so distrest and afflicted in conscienc , thorow the sense of his sins that without the help of others he cannot be comforted see that he neglect not the remedie that the Lord offereth to him , to wit , that for his reliefe , he use private confossion to his Pastour , and for giving him comfo●t , he privatlie implore his help , whose office is both privatlie and publictlie by the doctrine of the gospell to comfort Gods people . Wee oppose not then privat confession altogether to man , being voluntarie , free & occasionall , but that politick picklock of popish sacramentall auricular confession , whereby everie one is forced to confesse to a Priest all their sinnes which they can remember with all the agravating circumstances , else to expect no forgivenes of them from God , which ( as their owne Ferus on Math. 11. 28. sayeth ) ( by the confession of the learned ) is nihil nisi carnifi●ina conscientiae , that is , nothing else but a torturing of the conscience ( sayeth he ) when men are forced to auricular confession , and may not make it , but to their owne Priest , though he be unlearned , naughtie and inconstant . And trulie ( sayeth their owne Cassander , consult . art . 11. ) I believe there should be no controversie in this , if this wholsome medicine of confession had not beene insected and defyled by many unskillfull and importunat soule-physitians , whereby they haue laid snares upon their consciences , and as it were by certaine tortures , tormented them whom otherwise they should haue eased and relieved . Next , to come to answere to his scripture Arguments , which hee bringeth for his popish auricular confession , the first is Math. 3. where it is said That Ierusalem & all Iudea , and all the region round about Iordan went out to Iohn the Baptist , and ●er baptised of him confessing their sinnes . To whom I shall answere onlie in the Iesuit Maldonats words on this place , saying , What Catholick was ever so unlearned that he would prove the sacrament of confession by this place ? seing as Cardinall Cajetan showeth on act . 19. 18. This their confession was but generall and publick , any other being by all probabilitie impossible , that hee could heare in particular and in private , such a huge multitude , as out of all the forenamed places came to him to be baptised of him . We see then by Maldonats verdict , that this Pamphleter is an unlearned dolt . The second place is , act . 19. 18. where it is said , That these who believed came to Paull and confessed and shewe their deeds . To which place also I answer in Cajetans words , which are these , As they did flock together ( sayeth he ) to the baptisme of John , confessing their deeds , without doubt generallie , or their publick sinnes , so here . For none of these confessions were Sacramentall , but a profession onlie of repentance for their former life ( sayeth hee ) The third place which hee adduceth is , Numb . 5. 6. Then shall they confesse their sinnes which they haue done . To which I answere 1. That hereby sacramentall confession cannot be proven , because they hold it to be a sacrament of the gospell , & which was not instituted ( as Bellarmin granteth , lib. 3. de pont . c. 20 ) till after Christs resurrection . 2. Bonaventure ( lib. 4. d. 17. art , 1 ) citeth Augustin , saying , That the offering of sacrafices was the legall confession of sinnes , whence he inferreth , That it appeareth that there was no other confession under the law , but the oblation of sacrifices . 3. Their owne Lyra on Levit. 16. 21. showeth , That the Priest did not heare in particular the confession of the people , but in generall , for the other had been impossible ( sayeth he ) But I wonder how he omitteth that which usuallie they object , & is Bellarmins maine argument for auricular confession , to wit , Jam. 5. 16. which sayeth , Confesse your sinnes one to another . To which I can not answere better than in Cardinall Cajetans words , and by adducing his reasons , saying , Ther is here no speech of sacramentall confession , for sacramentall confession is not one to another , but to the Priest onlie ( sayeth hee ] wherefore this confession is that , whereby we mutuallie confesse our selves to be sinners , that one may pray for another , or for reconciliation , where wrong is done ( sayeth he . ) As for Fathers which hee citeth , they are either false & counterfit , as Clements Epistles which Bellar. in his book of Ecclesiasticall writters , declareth and proveth to bee spurious , or else they are falslie alleadged , as Ireneus and Tertullian , who as their Beatus Rhenanus testifieth speaketh only of publick confession , and not of private , saying , ( in Tertul. de poenit ) Let none-marvell that Tertullian speaketh nothing de clancularia illa admissorum confessione , that is , of that secret confession of sinnes . Neither is there any such thing in Origen , or any alleadged works of Ambrose that makes for popish sacramentall and auricular forced confession , nor any such work of his , as , in muliere peccatrice , in all the Catalogue of his works set downe by Bellarmin de scrip eccles . and though there were such a work and such words , As confesse freelie to the Priest the hidden secrets of thy soul , this were but onlie as one stood in neede of comfort and counsell , upon distres of conscience ( as hath beene said ) but I wonder most of his citation of Chrisostom and Augustin , both of which are against any such forced confession . Chrisost . ( conc . 4. de Lazaro ) saying , Do I say confesse to thy fellow servant who may upbraid thee ? No. Confesse unto God who can cure thee , & Augustin lib. 10. confess . c. 3. sayth thus , What haue I to do with men , that they should heare my Confessions , as if they could heale all my diseases . ? 16. THat Pardons & Indulgences were not in the Apostles times . VVHich he sayeth is contrary to 2. Cor. 2. 10. where the Apostle sayeth , To whom yee forgive any thing , I for giue also . To which I answere , 1. That this showeth onlie the Apostles consent to the releasing of the incestuous Penitent from the Church censure of Excommunication , formerly pronunced 1. Cor. 5. 3. and this ( sayeth Estius ) is the exposition of all the latine Fathers , and so maketh nothing for papal indulgences or pardons . Which their owne Prierias lib. cont . Cath. de indulg . and Cajetan opusc . lib. 5. cap. 1. granteth to haue no ground in scripture , tho this Pamphleter would wrest scripture for them . Yea moreover ( sayeth Cajetan ) none of the ancient fathers greek or latin haue broght any such to our knowledge . which makes that Bellarmin bringeth not one father for them . 2. Their Alfonsus a Castro . lib. 8. cont heres . Tit. indulgentia , as also B. Fisher cont . Luth. art . 18. granteth that their use is onlie of late . The second place which he bringeth , is , 2. Cor. 2. 6. Sufficient to such a man is this punishmēt , whence he concludeth , that it lyeth in the hand of the spirituall Magistrat to measure the time of such censure or punishment that is imposed . To which I answere ; That these his words confirmeth what wee haue said before , showing what ancient indulgences were in foro Ecclesiae , & which we practise in the exercise of our discipline towards pēitents , as we see cause , but this maketh nothing for papall indulgences , which they extend not onlie to the living , but also to the dead in purgatorie , and wherein , what is their unitie , or rather huge division of tongues and pen's , we haue showne in the answere to the tenth Assertion . 17. THat the actions and passions of the saints serve for nothing to the Church . VVHich he sayeth is contrarie to Coloss . 1. 24. where the Apostle sayeth , I now rejoyce in my sufferings for you , and fill up that which is wanting of the afflictions of Christ in my flesh , for his bodies sake which is the Church . To which I answere , The true meaning of these words in their own Aquinas words , on this place is this , saying , These words according to the superfice might haue an ill sense , as if Christs passion were not sufficient for our redemption , but for filling up that which wants , the sufferings of the saints wer to be added , but this is hereticall ( sayeth he ) for the blood of Christ is sufficient for the redemption of many worlds , himself being the propitiation for our sinnes , but it is to be understood ( sayeth he ) that Christ and his Church make up but one mysticall person , whose head is Christ , and all the godlie are his bodie & members thereof , this then was wanting , that as Christ had suffered in his naturall bodie , so he was to suffer in Pauls person as a member of his mysticall bodie , Christs sufferings in his bodie , being for the redemptiō of his Church , but the sufferings of the saints for the Church , being for this , that by their example the Church may be confirmed , ( sayeth he ) where we see that the sufferings of the saints serve to the church for cōformity & confirmation , but not ( as this Pamphleter would haue them ) to be a treasure for papall indulgences to bring in a treasure of money to the popes coffers . The second place which he brings is , Philip. 2. 30. wherein Paul exhorteth the Philippians to receiue Epaphroditus with all gladnes , because for the work of Christ hee was neare to death , to supplie their work of service towards him , which as Aquinas says , They were not able in their owne persons to performe to him . which words of Paul no more proveth the Pamphleters point wherat he aimeth , of the benefit of popish indulgences , then that Rome is in Vtopia , but showeth both his usuall impertinencie , impudence and ignorance . 18. THat no man can do works of supererogation . VVHich he sayeth is contrarie to Math. 19. 21. wher our Saviour sayeth to the young rich-man , If thou will be perfect , go sell all that which thou hast and give to the poor &c. and follow me , whēce it plainlie appeareth ( sayeth he ) that a man by the assistance of Gods grace may do somthings counselled , which are of more perfection than are things commanded . To whom I answere 1. in their owne Ferus words on this place , saying , In these words is implyed that which is necessarie & commanded to all , to wit , Poverty of spirit , which is nothing else , but with the heart to cleaue to no creature , neither doeth the kingdome of heaven belong to any but to such as do so ( sayeth he ) 2. This cōmand to this young at this time to sell all . was a personall cōmand , given for this end to discover this young mans covetousnes and hypocrisie , in saying he had keeped the whole law from his youth ▪ like that personall command given to Abraham of sacrificing Isaac , to discover his great faith and obedience to all after ages . And wee know that such personall cōmands for tryall or discovery doth not tye all . 3. The perfection of Angels is to do Gods Commandements , as wee see Psal . 103. 20. and in that petition of the Lords prayer , Thy will be done on earth , as it is in heaven . Yea Christs owne perfection was in this , the doing of his Fathers will , & shall wretched sinfull man be able to go beyond the perfectiō of these ? The second place which he bringeth is 1. Cor. 7. 25. Now concerning virgins , I haue no Commandement of the Lord , yet I give my judgement ( we reade counsell , sayeth hee ) and to do that which is counselled is not necessarie , because one nevertheless may bee saved ( sayeth he ) To which place I answere 1. Not only the origin●ll hath the word , judgemēt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & not counsell , but also Cardinall Cajetan acknowledgeth the same on that place ingenouslie . 2. By command , the Apostle meaneth a generall command , oblieging all persons & at all times , as the precepts of the Morall Law do , and concerning such special cōmands of living single and keeping virginitie , hee showeth that he hath no such Cōmandement of the Lord , but in regard of the present condition of Christians lyable to daylie persecution , he declares his judgement only , that to live single , & in the estate of virginitie , it is better then to liue in a married estate , for their owne good , but not that thereby they could supererogat at Gods hands , & therfore leaving it in the meane time free to every one to do , as God hath distributed to every one his gifts , as he speaketh 1. Cor. 7. 17. 3 ▪ Gerson ( de consult . evang . & statu perfect . ) and with him their Paludanus ( in lib. 3. sent . d. 34. q. 3. ) do teach , That some may attaine to as great hight of perfection living in marriage , and possessing riches ( as we see in Abraham & Iob ) as they who liue single , or in the estate of povertie . As also Jansenius in his concord . on the Evangelists cap. 100. alleadging the authoritie of Aquinas teacheth , That the perfection of a Christian life consisteth essentiallie in keeping of Gods Commandements . Aquin . 2 , 2. q. 184. art . 3. and as we see Philip. 4. 8. beyond which in performance can no flesh go . Lastlie , We find in scripture Gods counsell to man & his cōmand to be all one , as these places testifie , psal . 73. 24. Prov. 1. 25. 30. Jer. 49. 20. Act. 20. 27. and Revel . 3. 18. How soever with man it may be said , as it is proverbiall , Counsell is no command . The third place which he bringes , is Math. 19 ▪ 12. There be Eunuchs who haue made themselves so , for the kingdome of heaven , he that is able to receive it , let him receive or keepe it , now of precepts it is not said , keepe them who may , or is able , but keep thē absolutlie ( sayeth he ) For answere 1. Let him hear the Iesuite Maldonats exposition upon this place , saying , The words receive it , in this place signifieth the same as to understand , for Christ thereby would say no other thing than elswhere hee useth to speake of any grave matter , saying , he that hath eares to heare , let him heare ( sayeth he . ) 2. These Eunnchs that made thēselves such , that is , lives as Eunuchs chastlie and in a single life , the text sayeth that they did it for themselves , to attaine to the kingdome of heaven , ( which everie one is bound to do ) and not to supererogat for others . As for Origens words which hee alleadgeth on the 1. Rom. 15. saying , These things which we do over & aboue our dutie . I find nowise in that place , and though they were , yet we must distinguish betweene duties to which wee are bound , by a generall precept common to all ( as hath beene said ) & duties to which we are not so bound , but left to the performance therof , according as every one findeth himself gifted or not , which answere serveth also to that place alleadged out of Chrisostome , that wee may do more than wee are commanded . Next for this hee citeth Gregorie Nissen . 1. Moral . cap. 5. wheras Gregory Nissen . never wrote such a book , but he seemes to mistake Gregory Nissen . for Gregorie the great , who lib. 21. Moral . cap. 15. quyte overthrowes works of supererogation . 19. THat by the fall of Adam wee haue lost our freewill , and it is not in our power to choyse good , but onlie evill . VVHich he sayeth is contrary to 1. Cor. 7. 37. and Prov. 23. 26. wher the Lord requireth us ▪ To giue to him our heart , which if wee haue not freedome of will , why doeth the Holie Ghost require this of us ? ( sayeth he ) To which I answere , that all such precepts are the Rules of our dutie , but not proofs of our abilitie by nature , which when we see we are not able to performe of our selves , it is to drive us by praier to him who onlie can inable us , and ( as is said Philip. 2. 13. ) Who worketh in us both to will and to do of his good pleasure , & as we see the proof thereof , Ioel. 2. 12 compared , with Lam. 5. 21. as also Ezek. 18. 31. Where , though the Lord sayeth , Make you a new heart , yet cap. 36. 26. he sayeth , I will give you a new heart &c. For as Augustin speaketh ( tom . 7. de gra . & l. arb . c. 16. ) To the Pelagians of old who objected such places , That God cōmands us to do what we are not able , ( to wit of our selves ) that we may know what wee should seeke of him , who can make us able , and workesin us both the will & deed . So Bernard de gra . & lib. arb . And as for Scholasticks , how much ( sayeth their Cassander . consult . art . 18 ) They ha●e ascribed to Divine grace , in place of the rest , Bonaventure doeth witnesse , saying , This is the profession of all pious minds to ascribe nothing to themselves , but all to the grace of God. Next , as to that 1. Cor. 7. 37. wher it is said , That he that standeth stedfast in his heart , having no necessitie , but hath power over his owne will and hath so decreed in his heart that he will keepe his virginitie , doth well . This Text ( I say ) maketh nothing for mans naturall freewill , a-like to good as to that which is morallie evill , nor was there ever any learned Romanist ( to my knowledge ) that alleadged this place to prove freewill . For Cardinall Cajetan , Aquinas , Catharinus and others upon this place , showeth that the Apostle heere speaketh onlie of a fathers power over his child , and that as he willeth or pleaseth he may dispose of his virgin , either to marrie her , or keepe her unmarried , as he should find her inclination , or the fitnes or unfitnes of times . As wee haue the like speech Act. 5. 4. of Peter to Ananias though in another matter . The second place which he bringeth , is Iohn . 1. 11. 12. which sayeth , That Christ came to his owne and they received him not , but as many as received him , he gaue them power to become the sons of God. which plainlie implyeth a libertie of will , ( sayeth he ) To whom I answere . 1. That this Text implyeth no liberty of will by nature in them who received Christ , to receive him . but that he that gaue them power to become the sonnes of God , gaue them grace also to receiue him , whil as others did not receive him , & this is according to the Apostles speech , 1. Cor. 4. 7. Who made thee to differ from another ? & what hast thou which thou hast not received ? and according to 2. Cor. 3. 5. That we ar not able to think any thing as of our selves , but our sufficiencie is of God , wheron sayeth their owne Estius ( and with him Lyra ) The greeke Commentators as Chrisostome , Theophylact , and O Ecumenius , explicating the Apostles meaning , speaketh after thi● manner ( sayeth he ) That there is not something on our part , and somthing on Gods part in the first worke of our conversion , but plainlie , that there is nothing on our part , no not the least thing , but all to be ascribed to God. The third place which he bringes is Deut. 30. 19. where Moses having set before the people life & death , &c. he biddeth them choose life . To which place my former answere to Prov. 23. 26. sufficeth , Therfore also sayeth their Hugo de S. victore , ( Miscell . 2. lib. 2. Tit. 137. ) That for doing good ther is a three fold grace , a preventing , a cooperating , and a following grace . The first giveth us the will to choyse , the second , the abilitie to do , and the third , the perseverance to continue . Estius likewise on 2. Cor. 3. 5. To this purpose citeth the words of the councell of Orange , whereby they decreed , That he was deceived with an hereticall spirit , who will say , that a mā by the power of nature can but think as becometh him any good that belongeth to eternall life , let be to choyse the same . The fourth place is Luke 13. 34. O Ierusalem , Ierusalē , how oft would I gathered thy children , as an Hen does her brood under her wings , but ye wold not . Which Text showeth indeed the perversnes of mans will by nature , and the opposition thereof to the will of God , but no freedome therof by nature , to wil that which is morallie good & tendeth to salvation . As for the testimonies of fathers . He bringeth first Hilarie , saying , That he would not that there should be a necessitie for men to bee the sonnes of God , but a power . To which I answer 1. That Hilarie wrote 12. bookes of the Trinitie , but he telleth not which of them . 2. Hilarie speaketh of a manichean necessitie or coaction , which we also deny to bee in mans will at all , or in his first conversion , and by power , hee means not the power of freewill by nature , but that power or efficacy of grace which our Saviour giveth , Iohn 1. 11. Therefore also of this power , & against the forenamed coaction , Prosper speaketh thus , ( de vocatione gentium ) Wee both belieue & feel by experience ( sayeth hee ) that grace is so powerfull , that yet wee conceive it not to be any wayes violent . The second testimonie which hee bringeth is , Augustins , saying , To consent or not to cōsent to Gods calling , lyes in a mās own wil. To which I answer 1. That he cites , l. 1. ad simpl . q. 4. wheras in that whol book ther ar but two questions . 2. I answer to the words of August . out of Augustin himself in his 107. epistle to Vitalis . That not only , not to cōsent to Gods calling lyes in mans will which is perverse by nature , but also to consent to Gods calling lyeth also in a mans owne wll , for grace takes not away the liberty of the will which is by Gods creation , but the pravity therof which is frō mans corruption . So that ( as he said before l. de gra . & l. arb . ) It is sure that we will freely whē we will , but it is he that maketh us will that which is good , of whom it is said , It is God who worketh in us both the will and the deed . In this sense also doth Cyrill speak whom hee bringeth , saying . W●e cannot any wayes deny freedome of will in man. And Augustin also speaking against manichean coaction , and saying , How should our Saviour reward everie one according to their works if there were not freewill ? conforme wherunto sayth the haromnie also of the cōfessions of the reformed Churches , & ours in particular , 1647. cap. 9. God hath indued the will of man with that natural libertie , that it is neither forced , nor by any absolute necessity of nature determined to do good or evill . So that wee acknowledge the will to be free , as freedome is opposed to coaction , but not free , as able of it self to choyse the good that tendeth to salvation , or that it is equallie propense to good as to evill , as the Pelagians of old , & now papists maintaine . Therefore ( said Bernard de gra . & lib. arb . ) Let no man think that therfore it is called freewill which wee haue , because it hath an equall power & inclination to good as to evill , seing it could fall by it self , but not rise but by the holie Ghost . 20. THat it is impossible to kepe Gods Comandements , tho assisted with his grace and the holie Ghost . VVHich he sayeth is contrary to Philip. 4. 13. where the the Apostle sayth , That he can do all things through Christ. that strengthneth him . Whereunto I answere , That the word ( all things ) is not of further extent , than these things whereof he speaketh in particular in the preceeding verse , where hee sayeth , In all things I am instructed both to be full and to be hungrie , to abound and to suffer neede . Thus doth Sedulius and their owne canonized Aquinas expound this text , as also their late Estiꝰ , saying , The meaning is , all things before rehearsed , & what else I am to suffer I am able to do thorow Christ who enableth me , so that he speaketh no● of his perfect fulfilling of the Law in generall , the contrarie whereof hee confesseth , Rom. 7. 23. The second place which he bringeth is , Luke 1. 5. 6. where it is said of Zacharie & Elizabeth , That they walked in all the commandemen●s of the Lord blamelesse . To which I answere 1. That this was the old Pelagian objection which they called their impenetrable Buckler , as Ierome witnesseth , lib. 1. cont . Pelag . with whom the papists heerin agree . And to whom I answere in his words to the Pelagian . That where it is said , that they are called righteous , this is ( sayth he ) as many others are called so , in the holie scripture , as Io● , Iehosaphat and Iosias , not that they wanted all fault , but are commended so , because for the most part they wer vertuous , for Zacharias himself was punished with dumbnes ( sayeth he ) and Io● by his owne speech was rebuked , and Iehosaphat & Iosias are reported to haue done things which greatlie displeaseth God. Next , where it is said that Zacharie and Elizabeth walked in all the Commandements of God without blame , that is , without any grosse wickednes ( sayeth he ) but that they walked without sinne , I deny ( sayeth he ) that any man can do so , for that is cōpetent onlie to God. Their owne Carthusian also ( & with him their late Stella ) showeth , That this is spoken according to that measure which is agreeable to humane conditiō , but that there walking was not without sinne , for there is none so righteous in this mortall life ( sayeth he . ) The third place is , Luke 11. 27. where Christ sayeth , Yea rather blessed are they who heare the word & keepe it . To which I answere , and to all such places that speake of keeping Gods word or commandements , that such a keeping therof is heere meaned ( as there Carthusian sayeth ) Which is agreeable to humane condition in this life . For as Ierome sayeth lib. 3. cont . Pelag. If thou can showe me but one man who hath fulfilled the Commandements , Thou may showe me a man that needes not Gods mercie ( sayeth he . ) The fourth place is , Luke 11. 2. Thy will be done on earth as it is in heaven . To which I answer , as their owne Carthusian also expoundeth , That this is , readilie , reverendlie and sincerlie , Q●antum nostra fragilitas permittit , that is , as farre as our frailtie permitteth ( sayeth he ) so that the word ( as ) hath relation not to that degree of perfect obedience which Angels performe in heaven , but to the manner of doing the same , as hath ben said by Carthusiā , & as our frailtie permitteth , which sufferes us not to be free of sinne , & of not doing Gods Will perfectlie , and therefore in the same prayer wee are also taught to crave daylie forgivnes , which we needed not , if wee could obey Gods will perfectlie as the Angels do . The last place is , 1. Iohn 5. 3. For this is the love of God that we keepe his Cōmandements , which is coincident with the third place , & therefore alreadie answered . As for any testimonies of Fathers , he bringeth the words onlie one of Basil , saying , That it is an impious thing to say that the Commandements of God , are impossible . To which I answere , Though hee telleth not where Basil speaketh so , that it is impious indeed to say that Gods commandements are impossible to be keeped in any measure , for wee see the contrarie in Zacharie and Elizabeth , but to say that in this life they may be keped perfectlie without sinne or any breach of them , that is lykewise impious , & plaine Pelagianisme or heresie , therefore in this sense sayeth Ambrose on gal . 3. ( which Aquinas citeth on the same place ) The Commandements ar such that it is impossible to kepe them ( sayeh he ) but I admire how hee citeth Hilarie in psal . 118. whose words are these on the 39. verse in his contrar , saying , The Prophet being in the bodie speaketh , and knoweth that no living man can be without sin , except one whom he remembreth , who had no sinne , and in whose mouth was found no guile , to wit , Christ . As also I have showne how opposit Ierome is to him , l. 3. cont . Pelag. whom notwithstanding he citeth as for him . As Origen and Cyrill , who no wise patronizeth him . 21. THat faith onlie justifieth , & that good works are not absolutlie necessarie to salvation . VVHich he sayeth is contrarie to 1 Cor. 13. 2. Though I haue all faith , so that I could remove mountains , & I have not charitie , I am nothing , therefore faith onlie doth not justifie ( sayeth he ) To which I answere , 1. That there is no word in this Text of Iustification , but of the necessitie of charitie to be joyned with faith in a christian profession , which no protestant ever yet denyed . 2. The Apostle speaketh not of a justifying faith , but ( as the words importeth ) of a faith of working Miracles , which their owne Estius acknowledgeth , saying , ( on 1. Cor. 12. 9. ) The greeke Fathers do rightlie understand that faith heere , of which is spoken , cap. 13. 2. which they call the faith of signs and miracles , which faith ( sayth he ) is of it self a grace onlie given for the benefit of others . And so not a justifying faith for a man himself , as wee may see , Math. 7. 22. The second place is Iam. 2. 24. where it is said , Yee see therfore how that by works a man is justified , and not by faith only . To which I answer , That beside O Ecumenius , Theodoret and Beda on this place , their owne Aquinas showeth the true meaning thereof , Who objecting to this place , Rom. 3. 20. where it is said , by the deeds of the Law no flesh shall be justified in his sight , he reconcileth them thus , I answere ( sayeth he ) that to justifie may be taken two wayes , either for the execution , or for the manifestation of our justification . and this way indeed a man is justified by works , that is , he is declared and manifested to bee just , or it is taken for the infused habit of righteousnes , and this way no man is justified by works ( sayeth he ) Likewise sayeth Doctour Paes a Portugall Frier . The meaning of these words , That Abraham was justified by works , may be this , as Theodoret expoundeth , that he was declared just , which exposition I approve most ( sayeth he . ) The third place is , Iam. 2. 14. where the Apostle sayeth , What doth it profit though a man say , hee hath faith , & not works , can that faith saue him ? I answere , 1. That the Apostle sayeth not , Though a man haue faith , but , Though he say hee hath faith , showing therby that an alleadgance onlie of faith availeth not to salvation , 2. A● their Estius with us showeth , it is said ther , that a dead and fruitlesse faith onlie according to the Apostles words verse 17. and 18. ) availeth not to salvation . nor can be called a justifying faith . The fourth place is , Gal. 5. 6. Neither Circumcision nor uncircumcision availeth any thing , but faith which worketh by loue . which place is coincident with the former , and doeth nowise militat against our doctrine of Iustification , as the words of our cōfession , anno 1581. and 1647. c. 11. testifieth , saying . That faith receiving and relying onlie on Christ and his righteousnes is the onlie instrument of our Iustification , ●et it is not alone in the person justified , but is ever accompanied with all other saving graces , and is no dead faith , but worketh by loue . And that this is also the doctrine of all other reformed Churches , their own Cassander witnesseth , consult . art . 4. As also Bellarmin ( lib. 1. de Iustif . cap. 14. ) saying , Iohn Calvin in his Antidote of the Councell cap. 11. Sess . 6. sayeth , That it is faith onlie that justifieth , but yet not fayth which is alone , as the heate of the sunne is that onlie which heateth the earth , yet heate is not alone in the sunne , but their is light also joyned with it . the same also ( sayeth he ) doth Melancton . Brentius , & Chemnitius teach with others . And as for Fathers whom hee citeth , or whose words he setteth downe , such as Ambrose , saying , That faith alone sufficeth not , & Augustin that faith onlie saveth not without observing Gods Commandements , they militat nowise against out doctrine as wee see confessed . But I admire at the impudence or ignorance of this Pamphleter , who in the next place ascribeth to us , that we hold That good works are not necessarie to salvation . whereas in the contrarie , These are the words of our Confession of faith . cap. 16. concerning their necessitie , That they are the fruits and evidences of a true and livelie faith ; and by them Believers manifest their thankfulnes , strengthneth their assurance , edifieth their brethren , adorneth the profession of the gospell , stops the mouth of the adversaries : and glorisieth God , whose workmāship they are , created in Christ thereunto , that having their fruit in holines , they may haue the end , life eternall . being as Bernard speakes ▪ via Regni , non causa regnandi . 22. THat good works are not meritorious . VVHich he sayeth is contrarie to Math. 16. 27. where it is said , That Christ at his second cōming shall reward every one according to his works . To which I will answere onlie in the words of Pope Gregorie ( in psal . 7. poenit . & verba , fac auditam ) who sayeth thus , If the felicitie of the saints be mercie and not acquired by merits , where is that which is written , who shall render to every one according to his works ? If it be rendred then according to works , how shall it be esteemed mercie ? but it it one thing ( sayeth he ) according to ones works , and another thing to render for the works themselves . For in that it ●● said , according to his works , the qualitie of the work is understood , that whose works are seene to be good , his reward shall be also glorious , as whose works are evill his reward shall be contrarie ; but as to that eternal life , which we haue of God & with God , no labour can be equalled ( sayeth he ) no works can be compared . Therfore also sayes their late Ferus on Rom. 2. 6. All that this word ( according ) doeth import in relation to good works , is , that the doing of them is a requisite condition , without any sort of meriting ( sayeth he . ) The second place is Math. 5. 11. Rejoyce and bee glad for great is your reward in heaven . As also Math. 10. 42. That a cup of cold water given to one of Christs , shall not want it reward . Whereunto I answere 1. That we deny not but that good works haue their reward abyding them , for so sayth our Confessiō of faith 1647. cap. 16. art . 6. That the Lord looking on believers in his Son , it pleased hi● to accept & reward that which is sincere , altho accompanyed with many weaknesses and imperfections . But wee distinguish and say that there is a reward in mercie wherof Hosea speaketh 10. 12. saying , Sowe in righteousnes and reape in mercie . As also the Apostle 2. Tim. 1. 16. 17. And there is a reward of merite called wages Rom. 6. 23. Where the Apostle sayeth , The wages of sinne is death , but ( by way of opposition ) he sayeth , Life eternall is the free gift of God. upon which place therfore sayeth Cardinall Cajetan according to Augustins like words , de gra . & lib. arb . cap. 9. The gift of God is Eternall life , that we may understand ( sayeth he ) that it is not for our merits , but of the free gift of God that in end we attaine to eternall life . So also speaketh Lombard , That we may understand that God bringeth us to eternall life ( sayeth he ) for his owne mercie sake and not for our merits . So also speaketh their Ferus on Iohn 3. and Math. 20 & Gabriel Biel on the the Canon of the Masse , lect . 47. ●nd others , yea , Bellarmin himself , lib. 5. de Iustif . cap. 19. confesseth That this hath beene the common and constant judgement of Divines in the Roman Church , as Thomas , Bonaventure , Scotus , Durand ▪ a●d others , that God rewardeth good works of his meer liberalitie aboue any condignitie . Flat cōtrar to that blasphemous speech of the Rhemists on Heb. 6. 10. saying , That our good works are so fullie worthie of eternall life which God of his justice oweth to the workers ●f the same , that he should be unjust if Hee rendred not heaven for them . Lastlie , Where he sayeth that the holie Fathers unanimouslie affirme the same , but setteth downe none of their words , Let their own Cassander witnesse the contrarie , ( consult . art . 6. ) saying , This doctrine is not to bee passed by , which with a full consent all the ancient Fathers deliver , That our whole confidence of remission of sinnes , and hope of pardon and Eternall life , is to be placed in the only mercie of God and merite of Christ , which made Bellarmin also conclude ( lib. 5. de Iustif . cap. 7. ) saying , for the uncertantie of our own unrighteousnes , and the danger of vaine glory , it is safest to place our whole confidence in the onlie mercie and bountie of God. 23 THat Faith once had , cannot bee lost . VVHich he sayeth is contrary to Luke 8. 13. Where the seed on the rock , are th●se who when they heare , receive the word with joy , and for a whyle believe , but in the time of temptation fall away . To which I answere , That by the believing of such , no true saving faith is meaned . But a temporarie assent onlie to that which is spoken , as their own Carthusian & late Stella showeth , because their hearts ( say they ) are hard and rebellious , and destitute of the moysture of grace . The second place is , 1. Tim. 18. where it it said , That some having put away a good conscience , concerning faith , have made shipwrak . Whereunto I answer , That by faith is not understood true saving faith , but the profession of the gospell onlie , which oftimes in scripture receiveth this title , as 1 , Tim. 4. 1. and Act. 13. 8. where it is said , That Elimas the Socerer sought to turne away the deputie from the faith . which by way of exposition , Heb. 10. 23. is called the Profession of the faith . And thus also doth Lombard , Aquinas and Estius expound , who declareth it to be also the exposition of Auselmus . The third place is , 2. Tim. 2. 16. Concerning the overthrow of the faith some , which receiveth the same answere with the former . And which the very words of the preceeding verse cleareth , calling this overthrow , Their erring from the trueth . As the forenamed , Lombard , Aquinas and Estius also showeth . As for Fathers , he sayth that they affirme the same frequently , but citeth onlie Augustin in two bookes . but telleth not what chapter , wheras there are 24. in the one , and 16. in the other . 24. THat God by his will and inevitable decree hath ordained from all eternitie , who shall bee damned , and who saved . VVHich he sayeth is contrary to 1. Tim. 2. 3. 4. Where it is said , That our Saviour will haue all men to be saved To which I answere 1. That Augustin in his Enchiridion , cap. 103. expoundeth this place thus , That God will haue all to be saved that are saved , and that none can be saved but such as he will. And next , that by all men hee meaneth , all sorts of men . And thus also doeth Aquinas and Lombard expound the words ( all men ) Aquinas also and Cajetan , showeth , that by our Saviours Will , is not meant that which is called Voluntas beneplaciti , or his secret Will , whereby from all Eternitie , he hath elected some to salvation , and reprobated others , but Voluntas signi , or his revealed Will. wherby he offereth to all the meanes of salvation . And their late Estius telleth us , that by ( all men ) a part onlie by the whole is understood , as Philip. 2. 21. where it is said , All men seeke their owne , not the things of Christ . The second place 2. Pet. 3. 9. That God is not willing that any should perish , is coincident with the former . And as for the words of Ambrose . That he will not referr to God the prevarication of Adam , nor the treasone of Judas , though he knew the same before it was committed . They no wise make against us , who in our Consession of Faith , cap. 5. art . 4. affirme , That the sinfulnes of men or Angels proceedeth onlie from thēselves , and not from God , Who being most Holie and Righteous , neither is , nor can be Authour or Approver of sin . And as for other Fathers whom hee citeth onlie , he doth this so looslie as none can know at what words hee aimeth , for example he he citeth Augustin lib. 1. de civit . Dei , but no chapter , whereas there are 36. in that book , as also he citeth Ambrose lib. 2. de Cain & Abel . but telleth not in what chapter the words are which he alleadgeth , whereas there are ten in that book . And as for others , none of them ar against us , yea , they are clearlie for us , as also Cardinall Cajetan and Aquinas on Rom. 9 , 20. As likewise their late Estius on Rom. 9. 13. 20. & 21. goeth as farre in this point of Election and reprobation with us , as any Protestant writter whosoever , and citeth Lombard , Aquinas Hugo ▪ de S. victore , Lyra , Cajetan , Prierias and others as of the same minde with him , and us . 25. THat everie one ought infalliblie assure him●elf of his salvation , and believe that he is of the number of the predestinat . VVHich he sayeth is contrary to 1. Cor. 9. 27. wher the Apostle sayth , I keep my bodie under in subjection , lest by any means when I haue preached to others , I my self should be a Castaway . To whom I answere 1. To the point of our doctrine , that we say no further herin than their bishop Ambrosius Catharinus , as Bellarmin testifieth ( lib. 3. de Iustif . cap. 11. ) That a godly man may haue assurance of his Iustification and salvation without doubting , by the certaintie of divine faith , but yet as our Confession of Faith speaketh , cap. 14. That saving faith is different in degrees , weake or strong , and may be often and many wayes assailed and also weakned ( to wit by doubting ) but in end it gets the victory , & growes up in many to the full assurance thorow Christ , yea , sayeth their owne Cassander consult . art . 4. That there is none of the Schoolmen who doth not teach and diligentlie urge ( sayeth he ) that confidence & assurāce of the grace and mercie of God and glorie to come , should be opposed to doubting and distrust . Therefore though the godliest may haue their owne doubtings , yet they should strive against the same , and use all the means ordained by God to gather assurance , and make their election sure by well doing , & not to cherish doubting as a dutie , the doctrine wherof is as contrarie to the nature of faith , as light is to darknes , as wee may see Rom. 4. 20. Next , to answer to the place forecited 1. Cor. 9. 27. 1. The word rendred ( Castaway ) or as the Rhemists translate , Reprobat , is not in opposition to ( Elect ) but is as much as ( reproved ) as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth . 2. This place proveth not that the Apostle doubted of his salvation , wherof by papists owne confession he was sure , as Rom. 8. 38. 2. Tim. 1. 12. 4. 8. and gal . 5. 20. showeth . But in his person hee showeth the sutablenes of the practise of mortification with his doctrine thereof , and the like necessitie of conformitie in all other Pastours , as they would eschewe the danger here mentioned . And this to be the true meaning of the place both Aquinas and Lombard doeth showe . The second and third places are Rom. 11. 20. Of not being high minded but feare , and Philip. 2. 12. Work out your owne salvation in feare and trembling . To which I answere , That there is a twofold feare , the one which is called , Timor incertitudinis , or a distrustfull feare , condemned , Isai . 35. 4. Luke ● . 74. 12. 32. and Revel . 21. 8. And another , which is called Timor solicitudinis , or a feare of holie carefullnes , suspecting their owne infirmitie and corruption , and causing godlie watchfulnes , which is therefore called , Godlie feare , Heb. 12. 28. and they are pronounced blessed who haue it , psal . 128. 1. and this is that feare which is commanded in both these forcited places , as Cardinall Cajetan showeth on Philip . 2. 12. As also Estius , saying , With feare and trembling to work out our eternall salvation , is to work it out , magna cum solicitudine , that is , with great carefulnes . As for the testimonies of fathers , he citeth Ambrose in psal . 118 , Ser. 5. wher nothing makes against us , nor in Basil , or Jerome , whose book he only nameth , but no chapter , whereas there are 11. long chapters therein , nor yet in Chrisostome , and as for Augustins words on psal . 40. ( which should be 41 ) where he sayeth , Whether his owne justice remaineth or not , hee knoweth not , for the Apostle terrifieth me ( sayeth he ) saying , he that standeth , let him take heed lest he fall . To which I answere , with Bernard , who citeth this same place , ser 2. de Septuagesima . That this is the feare of an holy solicitude , which everie one should haue to keepe him humble ( sayeth he ) as Augustin likewise showeth in the words that followeth the former , that he speaketh not against assurance of salvation , which the godlie may haue , but against self confidence and presumption . The second Testimonie that hee bringeth is Bernards words in the same sermon , saying , Who can say , I am one of the Elect ? but he forgetteth to bring the following words , which are these , Yet the confidence of hope comforteth us , that we be not altogether tormented , with the anxietie of doubting ( sayeth hee ) for this cause are given to us signes and evident marks of our salvation , that it may be put out of doubt ( sayeth he ) that hee is of the number of the Elect , in whom these signes remaine . Even as against such anxioꝰ doubting that excellēt speech of Cyprian is remarkable . Ser. 4. de mortalitate , pag. 317. That if wee do believe an ho●est mans promise , much more should wee the Lord who hath promised life and immortalitie . 26. THat every man hath not an Angel guardian or keeper . VVHich he sayeth is contrary to Math. 18. 10. wher it is said , That Children haue their Angels that behold the face of God. And psal . 91. 11. Hee shall giue his Angels charge over thee &c. To which I answere , That these places speak not of one onlie Angell guardian appointed for everie one , but of Angels in the plurall , which wee deny not to to be sent furth ( as the Apostle showeth Heb. 1. 14. ) As Ministring spirits for the good of the Elect , somtimes many , as Gen. 28. 32. to attend Jacob. and 2. King. 6. 17. to protect Elisha , and somtimes fewer , or one as Act. 12. 7. As it pleaseth God to direct & dispose . So that I know not any great controversie betweene Romanists and us heerin . Which Bellar. therfore never toucheth in all his book of Controversies . 27 THat the holie Angels pray not for us , nor knoweth our thoughts and desires on earth . AS for the Angels their knowledge of our thoughts , he bringeth no place of scripture , neither indeed can he , this being the Lords onelie prerogative , as wee see 1. King. 3. 36. and Rom. 8. 27. And as Theophilact . showeth on Luke 5. 22. And their owne Jansenius acknowledgeth , concord . cap. 32. Neither is this the Controversie , what Angels do in heaven in praying for the Church in generall , but what we should do on earth , in relation to them in particular , as whether we should pray to them , and give to them that which Bellarmin calleth , That most excellent sort of worship which is praier ( pref . de sanctis ) but because he wresteth some Texts of scripture to prove that the Angels pray for us in particular , therfore we shall free these from the wrong sense which hee would put upon them . First then he bringeth Zach. 1. 9. ( which should be verse 12. ) wher the Angell sayeth to God How long will thou not haue mercie on Jerusalē ? To which I answere 1. That this Angell was Christ as Remigius Altisioderensis expoundeth . so called frequentlie in scripture , as Gen. 48. 16. Exod. 32. 34. Hos . 12. 4. and Mal. 3. 1. Who is the onlie Mediator for his Church 1. Tim. 2. 5. And 2. Though this wer a created Angell , yet he prayeth for mercie onlie to the Church in generall . The next place of Canonicall scripture which he bringeth is Revel . 8. 4. And the smoake of the incense of the prayers of the saints ascended from the hand of the Angell before God. To which I answere in like-manner , That Andreas Caesarensis & many others ( sayeth the Iesuite Ribera ) expoundeth this Angell to bee Christ , as Ambrose and Beda likewise expound , Lyra also & Carthusian , who affirmeth moreover , That this is the exposition of all Catholicke As for the testimonies of Fathers , he bringeth one of Hilaries saying , That God needeth not the intercession of Angels , but our infirmitie needeth . The first part whereof maketh against him . And in the last , howsoever he sayeth that our infirmity needeth , yet this doth not positivelie prove that they do interced , especiallie for particular persons , and in particular cases . As for other fathers whom he onlie citeth , to wit , Ambrose and Victor Vticensis they speake nothing which is contrarie to our doctrine , or for him . 28 THat wee may not pray to them . VVHich he sayeth is contrarie to Gen. 48. 16. The Angell who redeemed me from all evill bless the Lad's To which I answere , That by the Angell ( sayth Cyrill of Alexandria lib. 3. Thesaur . cap. 1. ) Hee understandeth the word of the Father , for Hee was not ignorant , that he was called the Angell of the great Counsell , ( sayeth he ) Likewise sayeth Athanasius ( cont . Arrian , ora . 4. ) As also Procopius . It is cleare that the patriarch Iacob coupled no other in his prayers with God , but his word , which he therfore calleth the Angell , because ( sayth he ) he onlie revealeth his Fathers will. The next place of canonical scripture which he bringes is , Hosea 12. 4. Wher Iacob is said to haue had power with the angell & made supplication to him . To which I answere , That by this Angell the text showeth clearlie that God is understood . 1. seing it is said of Iacob verse 3. That by his strength he had power with God. 2. He telleth us v. 5. that this Angell was The Lord of Hosts . 3. The change also of Iacobs name to Israell , Gen. 32. 28. and the reason therof showeth this , For as a Prince thou hast prevailed with God ( sayth he who wrestled with him . ) And 4. the name of the place proveth this , being called Peniell , for I haue seen God face to face , ( sayeth Iacob ) As for testimonies of fathers , he bringeth onlie Augustin on Iob. 19. 21. where he fayth That Iob speaking thus . haue pitie on me my friends , he addrest himself to the Angels . To which I answer 1. That he wrongs Augustins words , which are these only , That Iob seemeth to desire the Angels or-else the saints to pray for him , which exposition Pineda a Iesuite condemneth , and expoundeth it of Iob● owne friends . 2. The scripture it self in the ve●ie next verse maketh against any such exposition , which sayeth , why persecute yee mee ( to wit , by reproaches ) which the good Angels abhorre to do to the godlie . 3. Pope Gregory also in his Moralls on that place , expoundeth it thus , saying , Behold he calleth thē friends , who by reproachs hitherto had afflicted him . Thus also doth Lyra expound this place , Ferus like wise , and Mercerus professour in the Universitie of Paris . 29. THat the Angels cannot help us . FOr answere , This calumnie is most impudentlie and maliciouslie imputed to us , for on the contrarie , we grant that both they can and do help the godlie , seing ( as is said Heb. 1. 14. ) They are Ministring spirits sent forth for the good of the Elect as many examples in scripture doeth prove . 30 THat no saint deceassed hath afterwards appeared on the earth . FOr answere , This likewise wee nowise affirme nor are we contrarie to Math. 27. 52. That after Christs death , the graves were opened , and many bodies of saints that sleeped arose , & came out of their graves after his resurrection , and went into the holie citie and appeared to many , nor to Math. 17. 3. That Moses and Elias appeared at Christs transfiguration to to the three disciples . But this Pamphleter heerin showeth his ignorance , saying , That they talked with them ▪ whereas Thy talked onlie with Christ. And as for Samuels apparition to Saull . 1. Sam. 28. Tertullian lib. de anima prope finem . Iustinus Martyr q. 52. Augnstin quaestionū vet . Test . q. 27. Procopius and Eucherius in 1. Sam 28. Aquinas , sum . p. 1. q. 89. art . 8. and the Popes owne Decretall , causa 29. cap. 14. All these declare that it was not Samuell , but the devill that appeared like him to Saull . But the intention of this Pamphleter in all the places adduced , is for establishing that lucrative errour of Purgatorie , and of the apparition of soules being there , and desiring by soule-masses to be freed therfrom . To which I will answere onlie in Chrisostoms words . Hom. 29. on Math. These voyces that say , I am the soul of such a one , proceedeth ( saith he ) frō the deceat of the Devill , for it is not the soul that departed that sayth that , but Satan , who that he may deceive the the hearers , faineth himself to be that sonle ( sayeth he ) As likewise thus ●peaketh their owne Lyra on Dan. 11. People being thus deceived by mi●acles fained by Priests and their adhe●ents for their gaine ( sayeth hee ) as ●he people of old were deceived by the Priests that worshipped the dragon and God permitting this ( sayth their Gabriel Biel in canone Missae lect . 49. ) and mens infidelitie so deserving the same . Against which sort of jugling tricks and apparitions their owne famoꝰ Valla mightily exclaimeth , in his book of Constantins donation about the end thereof . 31 THat the Saints deceassed know not what passeth heer on earth . VVHich is contrarie ( sayth he ) to Luke 16. 29. wher Abraham knew that they had Moses books on earth . when he sayd to Dives concerning his brethren , they haue Moses & the Prophets . which himself had never seen while he was alive . To which I answere , 1. That this is a parable as Theophylact sayeth expreslie on Luke 16. and Iustin Martyr , q. 60. As also Chrisostome Hom. 1. de Lazaro , and their owne Arboreus showeth that others affirme the same , as Erasmus doth ( and parabolicall speeches are not argumentative by consent of all . ) The second place is , Iohn 5. 45. where our Saviour sayeth There is one that accuseth you , even Moses in whom yee trust To which I answere , That by Moses is understood not his person , who should be their accuser , and therefore knew their faults , but as this Pamphleters own words are , Moses books . And so this place proveth not his point . The third place is , Revel . 12. 10. taken from Satans accusing the brethren before God ▪ ergo ( sayeth he ) hee must know wherof , and who without shame can deny that to saints , which must needeth be granted to devils ? To which I answere , That this is an absurd inferēce , for glorified saints remaine onlie in heaven . And therfore ( as is said Iob 14. 21. and Isai . 36. 16. ) know not mens effaires on earth , whereas the Devill compasseth the earth to and fro walking in it ( Iob. 1. 7. ) being the Temper , and therefore may know mens effaires and actions . The fourth place is , 2. King. 6. 12. where Elisha told the King of Israel the words that the King of Syria spake in his bed-chamber . To which I answere , That from one extraordinarie act of Gods revelation to his Prophet , and of one thing onlie on earth , to argue to an ordinarie revelation to his glorified saints of all things in heaven , is as absurd a consequence as was the former . As for Fathers , hee citeth onelie three , Euscbius , Maximus and Ierome , but none of their words , and so lo●slie also , as 14. chapters being in that book of Ieromes he telleth not in which of them . 32. THat the Saints pray not for us . TO which point I answere first in generall , That the controversie is not ( as I spoke of Angels ) what the saints in heaven out of their charitie do for the Church & their fellow brethrē in general , but what our duty is , & if it be lawfull for us to pray to thē in particular . Next I answere to the wrested places of scripture which he bringeth to prove that they pray for particular men ordinarlie and in particular cases , knowne unto them ( as hee said before ) The first whereof is Revel . 5. 8. where , The twentie four Elders in heaven are said to fall downe before the Lamb , having everie ▪ o●e harps and golden vials full of odours , which are the prayers of the saints . to which I answere , That Haymo , Beda , Aquinas , and Richard de S. victore , all expound these Twentie four elders to represent the church militant , said to bee in heaven ( as that woman Revel . 12. is said to be ) because of their heavenlie disposition and affections , & because that this was represented in a heavenlie vision to Iohn , and are said to have Harps and golden vials , the speech being borrowed frō the Leviticall Ministrie , as the Iesuit Ribera showeth , to expresse the spirituall worship of Christians praises & prayer under the gospell , as wee see fore-prophecied , Mal. 1. 11. The second place of Canonicall scripture which he bringeth , is Ier. 15. 1. Tho Moses and Samuel stood before mee , yet my mind could not bee towards this people . To which I answere 1. That the speech is hypotheticall or by supposition , & therfore nowise concluding , as our Saviours like speech showeth Iohn 21. 23. 2. This cannot prove that Moses and Samuell did pray for the people Being then till Christs Resurrection in Limbus Patrum , as Bellarmin sayeth , ( lib. 1. de sanctis , cap. 20 ) and so not injoying Gods sight or presence , and therefore they neither praied for men , nor wer prayed unto by men . And 3. This their praier is meant for the people of God onlie in generall , and not for any one in particular . The third place is , Revel . 2. 26. Hee that overcometh and keepeth my words to the end , to him I will giue power over the nations , and hee shall rule them with a rod of iron . Therfore ( sayth he ) seing Christ imparteth his power to them upon the nations , they may pray for them over whom they are s●t . To which their owne Iesuite Ribera answereth thus , Our Saviour alogether speaketh here of power ( sayeth he ) that the saints shall exercise in the day of j●dgement , upon all nations that haue not obeyed Christ , judgeing them with Christ , and giving them over to the p●nishment of eternall death , signified by ruling them with an iron rod , as wee see cap. 19. 15. Thus we see that they are so farre frō praying for them being alive , that they are to adjudge them to eternall punishment after death . His last place is from the parable of the rich-glutton Luke 16. Praying to Abraham for his brethren , and it were absurd ( sayeth he ) that the damned in hel should haue greater charitie than the saints in heaven . To which I answere 1. That this is a parable ( as hath been proven ) and therefore not argumentative . 2. The damned in hell haue no charitie or Christian vertue at all , and therefore this Rich glutton did it not out of charitie to his brethrē , but to eschewe the augmenting of his owne torment , by their continuance in these sinnes , wherein he had given them ill example or inducement , when he was alive with them . 3. To argue from the practise of a damned Wretch in hell , which had so bad a successe , as not to be heard , to alike practise which Christians should use on earth , is a bad inference , and a worse directorie . As for fathers , hee citeth onelie Augustin , Hilarie and Damascen , but not their words , of whom Augustin maketh nothing for him in that place , neither Hilarie , for what he speaketh is onelie of Angels , grounded also upō an Apocryphall book onlie , Tobit . And as for Damascen ( as I shew before ) as hee is not of so great antiquitie , so also he is noted by Sixtus Senensis in his Bibliotheck ( lib. 6. Annot. 187. ) to bee hereticall speciallie concerning the procession of the Holie ghost . 33 THat wee should not beseech God to grant our prayers for the saints merits , nor do we receiue any benefit thereby . VVHich he sayeth is contrarie to Exod. 32. 13. where it is said . Remember Abraham , Isaac and Israell thy servants . To which I answere , That this was to remember his owne free promise which hee made to them , that he should bee their God , & the God of their seed after them , as the very following words showeth , saying , To whom thou swearest by thy self , and said , I will multiplie your seed , as the starrs of heaven , as their owne Lyra upon that place showeth , and the subsequent place which he citeth proveth , 2. Chron. 6. 16. so that this was not to remember their merits , ( which Iacob wee see utterlie disclaimeth Gen. 32. 10. ) but his own free promise and mercies . The second place is 2. Chron. 6. 16. Now therefore O Lord God of Israell , keepe with thy servant that which thou hast promised him . Where we see againe clearly , no mention of merite on Davids part ( which hee everie where also disclaimeth ) but only of the free promises of mercie made to David on Gods part , as we said before . The third place is , Exod. 20. 5. I will showe mercie to thousands of them that loue me and keepe my Cōmandements , which place maketh clearlie against merit , wher the Lord speaketh onlie of mercie , which he will showe on the godlie and their ofspring , as the Apostle speaketh , 2. Tim. 1. 16. The Lord give mercie to the house of Onesiphorus for he oft refreshed me . And wher mercie is onlie , it excludeth merite . 34 THat wee ought not expresly pray to them , to pray or interceed to God for us . VVHich he sayeth is contrarie to Luke 16. 24. Where the Rich-glutton in hell prayeth to Abraham to haue mercie on him . To which I haue alreadie answered , That it is parabolicall and therefore proveth not . The second place is , Iob 5. 1. Call now , if there be any that will answere thee , and to which of the saints will thou turne ? To which I answe●e , That Cardinall Cajetan setteth this down as the meaning of the words . That heerby Eliphaz would showe Iob that his innocencie which he so much maintained , wold get none of the saints that would maintaine so bad a cause , & to pleade such innocencie as he did , or who would approue his speeches . The intention of Eliphaz being onlie to convince Iob that none wer ever so sharplie punished as he was , except he had ben wicked or an hypocrit , ( which was Eliphaz errour ) & therfore he biddeth him showe any of the saints or godly before him that ever were so punished . 2. Their owne Lyra also expoundeth this place thus , That Eliphaz telles Iob , That seing God answereth him not in his sad affliction , to whom other can he haue his recourse ? For thou shalt not haue the saints ( sayeth he ) to be thy helpers , so that this place rather maketh against prayer to saints , nor for it . As for the Fathers whom he citeth onlie ( as his use is ) but setteth not down their words , they make nothing for him and hee citeth the works of some , as that of Athanasius , which is nowise extant . And because this man would bear his reader and proselits in hand ( as most of them do deceatfullie ) That they pray onlie to saints to pray to God , or interceed for them , but that they seek not pardon or grace & such like frō the saints themselves , as Bellar. also professeth , lib. 1. de Sanct. cap. 17. I will showe how deceatfullie they deale with simple soules , and that their practise is quyte contrarie , & that they seeke these thinges from them whereof God onlie is the giver , as Mercie , pardon of sinnes , grace , and other good gifts . And shal instance this onlie in these places of their own old printed books , against which they cannot except , & which I haue beside me to show to any who desireth . The first is that idolatrous invocation of the virgin Marie in the Romā Missall , the words wherof are these , O felix puer pera , nostra pians sce●era , jure matris impera redemptori . tua sēper ubera nostra sanent vulnera . That is , O blessed Mother who expiateth-our sinnes , by the authoritie of a mother , command our Redeemer . and let thy pape milk heale our wounds . Which is so grosse , that Bellarmin is ashamed therof and most shamleslie denyeth it , saying , ( lib. 1. de sanct . beat . cap. 16. ) Who ever of us spake so ▪ why do they not proue it by some instance ? To the same purpose it is said and worse , in their psalter of the virgine Marie printed at Rome ▪ 1588. psal . 35. Coge illum peccatoribus nobis misereri , that is , compell him to haue mercie upon us sinners . In which book also , which is a rapsodie of horrid blasphemies , all the psalmes of David are turned from the Lord to our Ladie , and psal . 50. it is said . Haue mercie on me our Ladie , who is the Mother of mercies , and according to the bowels of thy mercies clange me from my sinnes . And againe psal . 71. it is said , O God give justice to the King , and giue mercie to the queene his mother , whēce it is that their Gabriel Biel on the Canon of the Masse , lect . 80. sayes thus , As Ahasuerus promised to Esther even to the half of his kingdom , even so , seing our heavenly Father hath Justice and mercie , as the best things of his kingdome , reserving justice to himself , he hath given mercie to his mother the virgin Marie ( sayth he ) whence ( sayeth their Bernardin de busto in Mariali part . 3. ser . 3. ) It is lawfull to appeale from the Sons justice to the mothers mercie . Hence it is also , as Sir Edvin Sandys observed in his European travails , and speculum Europae , p. 4. That the honour which they do to her is double for the most part ( sayeth he ) to that which they do to our Saviour , and where one professeth himself a devoto or peculiar servant of our Lord , whole towns , as Siena by name , are the devoti of our Ladie , & where one voweth to Christ , ten vowe to her , and not so much to herself , as to some peculiar image of hers , which for some select vertue or grace , together with greater power of working Miracles they chieflie worship , as the glorious La●ie of Loreto , the devote Ladie of Rome , the miraculous Ladie of Proven Zano ▪ and the annunciata of Florence . And as their vows are such are their pilgramages and rich offerings . Yea their devils in exorcisme are also taught to endure the conjuring of thē by the name of God or the Trinitie without trouble or motion ( sayeth he ) but at the naming of our Ladie to ●oss & torment , as feeling then a new force of a more unresistable power . I could instance the prayer to many other saints in their Roman Missall for grace , pardon and glorie , whereof God is the only giver , as to S. Maurus fol. 51. S. Martha fol. 56. & S. Francis &c. And yet ( sayth Bellarmin lib. 1. de sanctis cap. 20. § . alii ) to the knowing of prayers , that at one time are made in diverse places , is required ubiquitie , which we believe doth neither agree to the spirits of men nor Angels . 35 THat the bones and Reliques of saints are not to be keeped , no vertue proceeding from them after they be once dead . VVHich he sayeth is contrarie to 2. King. 13. 21. wher it is written , That the bones of Elize●s being ●o●ched by one that was dead , they did revive him . To which I answere 1. That it is not said there , that the bones of Elisha did revive that dead man , but that when he was let down into Elisha's sepulcher , & touched the bones of Elisha ●e revived , this vertue proceeding not from the bones of the Prophet , but frō God , who for confirming these that wer then present , that hee was a true Prophet , wrought this miracle , but wee reade not that thereupon they raised his bones , & inshryned them as Reliques , to bee carried about in procession or adored , as the Popish practise is . The second place is , Act. 5. 14. 15. where it is said , That the sicke were brought furth to the streets in their beds , that at least the shaddow of Peter passing by might over shaddow them . To which I answere , as to the former , but in their owne Gabriel Biels words on the canō of the masse , lect , 47. saying , S. peter by his shaddow healed the sick , as we reade in the acts , but ( sayeth he ) who will say that the vertue of that healing was in his shaddow ? which is no existent thing , but a privation of light , wherunto no activitie can be competent , therfore it was God himself ( sayeth he ) to manifest the trueth of that faith which Peter preached . And so let any judge , if this proveth that the bones or Reliques of saints are therfore to bee keeped above the earth , and that vertue proceedeth from them after they be dead , and if argueing heere for this from a shaddow , bee not meer shaddowish it self , having no soliditie . The third place is Act. 19. 11. That God wrought sundrie miracles by the hands of Paull . To which I answer , Who denyeth this ? or who can say that this proveth that the bones of his hands , as holy reliques should therefore beene keeped aboue the earth , set on altars , and adored , or that they wrought miracles after he was dead ? But seing in all this he dryveth at the adoration of Reliques , we would gladlie know , amongst such a multitude & variety of forged Reliques , how to discern the true from the false . Seing as their own Cassander speaketh ( consult . art . 21. printed at Paris , 1616. ) That thorow the avarice of Priests to deceive simple people false Reliques ar obtruded for true , and fained miracles are taught unto them , by which their superstition is fostred , and somtimes by the deceat and delusion of the Devill , abusing mens superstitious credulitie by dreams and visions new Reliques ( sayeth he ) haue beene revealed , and by the same working of satan , miracles seemed to bee wrought . Examples of which sort their owne Erasmus on Math. 23. 5. mentioneth , saying . You may now everie where see held out for gaine , Maries milk , which they honour as much almost as Christs owne bodie ( sayth he ) also so many pieces of the Cross , that if they were all gathered together a great ship would scarce carrie them . Heere also S. Francis hood is set furth to behold , there the Wastcoat of the virgin Marie in one place , Anna's comb in another , Iosephs stocking in a third place & Thōas of Canterberries shoe , in another place Christs foreskin , which they worship more religiouslie than Christs owne person . Neither do they s●owe these things ( sayth he ) as things that may be borne with , and to please the common people , but they place all religion in them . And of which foreskin of Christs , one is showne at Rome , with his sandals and this inscription , Circumcisa caro Christi , sandalia clara , ac umbelici viget hic praecisio chara . Another is to be seen at Antuerp , a third in Bezanson in Burgundie , a fourth in the town of Aken , & a fifth in the abbay of Poytiers in France . The like also may be said of the nailes which nailed Christ to the Cross , which from three ar multiplied to near threescore . As also the speare that pierced Christs side , to the image wherof they ascrive the opening of heaven● gate , praying thus to it as if it heard them . Ave ferrum triumphale , intrans pectus in vitale , Coeli pande ostia . Than which what can be greater blasphemie & idolatrie ? As for Fathers whom he onlie citeth but sets not down their words , never one of thē proveth any adoratiō of Reliques , yea Ierome epist . 53. ad Ripariū , sayeth , Wee are so far from worshiping the Reliques of Martyrs , that we will not worship the Sunn or moone , Angels nor archangels . And as for Ambrose his alleaged words , which he telleth not wher they are to be found , yet I answer to them , that they prove nothing , for hee sayeth onlie , that Hee honours the wounds and ashes of the Martyrs , which is only the memorie of their constant sufferings . 36 THat the Creatures cannot be sanctified , or made more holy than they are alreadie of their own nature . VVHich he sayeth is contrarie to 1. Tim. 4. 4. where it is said , That everie creature of God is good , if it be received with thanksgiving . To which I answere 1. That this proveth nothing against us , for their owne Estius , as also Lombard , on this place showeth , that the Apostle speaketh onlie of the sanctified use to believers of meate and drink , being received with praier and thanksgiving . 2 This place maketh rather against poperie , to wit , their prohibition of certaine sorts of meates , at certaine times , for conscience sake , which is contratie altogether unto Christian libertie . As for Math. 23. 17. and 19. Himself confesseth That the Altar is said to sanctifie the gift , and the Temple the gold , as thinges separate from a cōmon , to a holie use , a● said to be holy by destinatiō , but not by in●esion . But the hallowing of the creature of which this man meaneth , is the popish hallowing of their bells , ( which they also baptise ) as also of their beads , holy water , and agnus Dei &c. by plaine socerie conjuring the dead & senslesse creatures , & speaking to thē , as if they both heard and understood , & ascribing to thē divine & miraculous operatiō , one example or two wherof , instead of many , I shall instance of their conjuring their holie water , as is set down in their owne Missall , saying , I conjure thee , thou creature of water , in the Name of the Father , Sonne , and Holie Ghost , that thou become a chosen water , to take away all the power of the Devill , & to drive him away , with all his wicked angels . The like they speake to the salt which they mixe with the water . And which doubtles driveth away the Devill from the priests breast that conjureth the same , as farre as a hungrie dog would flee from a fatt morsell , the sprinkling also of which holie water , might haue beene a good meane to haue driven away the devil from pope Sylvester the second , when he came to him , and rent his bodie in pieces . as Platina , and all other Roman Historians record . And what equal vertue to Christs blood , and miraculous operation they ascrive in likemanner to their hallowed Agnus Dei , which they carrie about with them , may bee seene by these verses which Pope Vrban sent with one of them , to the Emperour of Grecia . saying ▪ Peccatum frangit ut Christi sanguis , & angit , &c. and thereafter , Portatus mundae de fluctibus e●ipit undae . which if the Spanish Armado found true in 88. themselves best could tell . 37 THat Children may be saved by their parents faith , without the sacrament of baptisme . VVHich he sayeth is contrarie to Iohn 3. 9. Except a man be borne againe of the water and the spirit , he cannot enter into the kingdome of God. To which I answer 1. As their owne Ferus expoundeth , by this water , Baptismall water is not to be understood , but metaphoricallie the purging vertue of the spirit of Regeneration ( sayeth he ) Therfore also sayeth Lombard ( lib. 4. d. 4. ) God hath not tyed his power to sacraments , so that the want doth not damnifie , but the contempt for , that some haue gotten invisible sanctification , without the visible sacrament ( saith he ) & so also speaketh Bellar. ( lib. 4 de Christo , cap. 16. § . ad locum ) and other Romanists with him . Wherefore their owne Cassander concludeth , ( consult . art 9. ) saying . That it is agreable to the judgement of the primitive Church , and to the holy scriptures ( as Bonaventure on the 4. of the sentences , & Lōbard dist . 4. c. 2. shows ) that Infants dying without baptisme may be saved , for if they cannot get baptisme , being prevented by death , as the faith of the Church and of these who offer them unto baptisme , is reputed as their owne ( sayeth he ) so the will and desire of the Church , and speciallie of the parents to haue them baptised , is accepted for baptisme , by that mercifull Father who accepts the will for the deed , and tyeth none ( sayth he ) to what is impossible , nor his own grace simplie to the externall sacrament . As Bellarmin also affirmeth , ( lib. 4. de Christo cap. ult § . ad locum ) and who also confesseth ( lib. 1. de baptis . cap. 4. § . 5. ) That sindrie famous divines of the Roman Church , as Cajetan , and Biel , & others thoght it disagreable altogether from the mercie of God that infants should perish without their own fault . The second place is Tit. 3. 5. wher it is said , That according to the mercie of God wee ar saved , by the washing of regeneration , and renewing of the holie Ghost . To which I answere , That this place speaketh onlie of the work of Regeneration or renovation , as absolutlie necessarie to salvation , which somtimes is compared to washing by water , as Ezek. 36. 25. and somtimes , to purging by fire , as Math. 3. 11. And which without baptismall washing the theefe on the Crosse found available to salvation , ( as this text speaketh ) according to the free mercie of God. The third place is , Mark 16. 16. He that believeth and is baptised shall be saved , but he that believeth not shall be damned ▪ To which place Bernard worthilie answereth , epist . 77. saying , Mark , when Christ said , he that believeth and is baptised shall be saved , warilie and well , be sayeth not , but hee that is not baptised shall be damned , but only he that believeth not shall be damned . Therefore sayeth their Carthusian on Iohn 3. 5. It is to bee understood , that Baptisme is necessarie if o●casion serue to receive the sacrament of Baptisme , otherwise the baptisme of the spirit sufficeth , else the believing Theefe on the Crosse had beene excluded out of Paradise . The fourth place is , Gen. 17. 4. The uncircumcised child shal be cut off from his people , but Circumsion was no more necessarie to the Isralits ( sayeth he ) than baptisme is to Christians . To whom I answer , That it is the contempt of that Sacrament that is meant , and not the want therof , if occasion served not to receive the same , as Lombard and Carthusian forecited showeth , for many children amongst the Isra●lits dyed in the womb , some in the birth , and others after , before the eight day , aswell as the children of Christians do , and it were a cruell doctrine to say that all such were damned , as also during fourty years in the wildernes there was no circumcision used , and yet wee must not yeeld , that therefore all infants who died then without it , were damned and cut off from their people . As for Fathers he citeth only Augustin , Pope Leo , Ireneus , & Cypriā , but setteth not down their words . But he may remember ( as Maldonat witnesseth on Iohn 6. 53. ) that Augustin and Pope Innocent 1. were as much for the necessity of infants receiving the Eucharist , which opinion ( sayth he ) generallie continued in the Church 600. years . 38 THat the sacrament of confirmation is not necessarie , nor to be used . VVHich he sayeth is contrarie to Act. 8. 14. wher it is said , That Peter & John having laid hands on them that were baptised , they received the Holie Ghost . To which I answere 1. Wee deny that confirmation is a sacrament at all , seing that the Councell of Trent sess . 7. can . 1. affirmeth That all the Sacraments of the new Testament were instituted by Christ , & that the Romanists themselves , as Alensis , Bonaventure and Marsilius affirme , that confirmation was not instituted by Christ , as Bellarmin testifieth , lib. de sacramentis in genere , c. 23. 2. Suarez and Bellar. likewise granteth that the imposition of hands Act. 8. was not sacramentall . ( Suarez disp . 33. sect . 3. and Bellarmin lib. 2. de confirm . cap. 9. ) 3. Neither will Romanists themselves say that everie one that is confirmed by popish confirmation receiveth the Holie Ghost ( especiallie the miraculous gifts thereof , which are here meaned ) nor that their confirmation produceth any such effect , as the laying on of the Apostles hands did on them that were baptised . Beside that there is neither the matter ( as anointing with Chrisme , nor form as signing with the Crosse , which in popish confirmation is used . Neither doth that place Heb. 6. 1. prove any further than that of Act. 8. 14. which speaketh of Baptisme and the laying on of hands . And as for Cyprians testimonie it speaks onlie of two sacraments , but mentioneth not that popish confirmation was one of these two , and giving that it were , yet Bellarmin lib. 2. de effectu sacram . cap. 24. and Cassander consult . art . 13. confesseth that both in scripture , & other Authours , the name of sacrament is given to many things , which by consent of all are not sacraments properlie and indeed . 39 THat the bread in the Lords supper is but a figure or remembrance of the bodie of Christ received by faith , and not his true bodie . VVHich he sayeth is contrarie to Luke 22. 15. where hee sayeth , with desire I haue desired to eat this passover with you . To which I answere 1. in generall , that we never did hold that the bread in the supper of the Lord is but a bare figure or remembrance of Christs bodie , and therfore sayeth the confession of our faith anno 1581. art . 21. Wee utterlie damne the vanitie of these that affirme sacraments to be nothing but bare & naked signes , and in our late Confession anno 1647. fitted for the whole three kingdoms , positivelie we say , Wherin as reallie but spirituallie , the Bodie and blood of Christ are present to the faith of Believers , as the Elements themselves are to the outward senses , ( and so speaketh Calvin in 1. Cor. 11. 24. ) but that in this sacrament ( wherein the soule is spirituallis fed ) the bread is transubstantiated into Christs bodie , and received by the bodilie mouth , this we deny as most erronius and hereticall . 2. As to that place of Luke which hee bringeth to prove the same . 1. the mans ignorance and impertinencie is to be admired , wherin Christ only expresseth his great desire to eat the typicall passover with his disciples , wherof himself was the substance , 1. Cor. 5. 7. And which lamb being called the passover ( it being but a signe and memoriall of the Lords passing over the houses of the Isralits , as we see , Exod. 12. 13. and 13. 9. maketh against papists , who will not admitt in the Eucharist such a sacramentall speech . The second place which he bringeth is , Luke 22. 16. wher Christ sayeth , That he wil not drink any more of the fruit of the vine , till it be fulfilled in the kingdome of God. Which words ( sayeth he ) cannot be understood figurativelie , more nor the former of eating the passover . To whom we answere 1. That never any of us said any such thing , that the words of eating the Passover were to bee understood figurativelie , nor yet that these words are to be understood figurativelie but properlie , which Christ speakes heer of drinking the fruit of the vine , which pope Innocent the 3. declareth to be spokē of the sacramentall cup , ( de mysteriis Missae lib. 4. cap. 27. ) As also their own Iensenius cap. 131. p. 162. and Alfonsus a Castro , lib 6. Tit. de Euchar. § . sexta haeresis , beside fathers ( as Origen tract . 301. in Math. Chrisost . Hom. 6● . in Math. Cyprian epist . 68. ad Cecil . and Beda in Luc. 22. ) Next , these words are so farre from proving Transsubstantiation , as that they quyte overthrow the same , seing that which out Saviour drank at his last supper , he calles it the fruit of the vine , that is , Wine in substance , and not blood , as what is eaten after consecration is likewise called by the Apostle bread & not flesh 1. Cor. 11. 26. Therefore sayeth Chrisostome ( hom . 83. in Math. ) speaking against some who used water in this sacrament in place of wine , When our Saviour celebrated this mystery ( sayeth he ) he gaue unto his disciples wine , calling it the fruit of the vine which produceth not water . For as Theodoret sayeth ( dial . 2. ) The mysticall signes departeth not after consecration frō their owne nature , but remaineth in their former substance , forme and figure , and may be seen and touched as they were before . The third place is , Iohn 6. 51. wher Christ sayeth , I am the living bread which came down from heaven , & being granted to bee living , what else is it but his bodie ( sayth he . ) To whom I answere 1 ▪ as Bellarmin witnesseth ( lib. 1. de . Euch. cap. 5. ) all these Romanists , to wit , Gabriel Biel , Cardinall Cusanus , Thomas Aquinas , Cardinall Cajetan , Ruardus Tapperus , Joannes Hesselius , affirmes , and Cornelius Jansenius especiallie ( concord . cap. 59. ) unanswerablie proveth , p. 387. & 389. That this chapter medleth nowise with any sacramentall eating of Christs bodie , or drinking his blood . 2. This Text maketh rather against Transubstantion , for tho Christ sayeth I am the living bread , yet it followeth not that therfore his flesh was transsubstantiated into bread , & consequentlie no more doth it follow , that when Christ said of the bread , This is my bodie , that therefore bread was transsubstantiated into His bodie . The fourth and maine place is , Math. 26. 26. Take , eate , This is my bodie . To which I answere 1. with the forenamed Theodoret dial . 1. That our Saviour heerby honoured the visible signes with the name of his bodie and blood , not changing their nature ( sayeth he ) but adding grace to nature . And so likewise speaketh Pope Gelasius against Eutyches . ( de duabus Christi naturis ) 2. Augustin cont . Adimant . cap. 12. Tertullian cont . Marcion . lib. 4. c. 40. and Eusebius de demonstratione evangelii . lib. 8. in fine , and many more fathers expoundeth these words , This is my bodie , that is , a signe and symbole therof . 3. The Popes own canon law , & Gratians glosse theron ( dist . 2. de consecra . c. hoc est ) expoundeth these words thus . The heavenly sacrament which truly representeth Christs flesh is called the bodie of Christ , but improperlie , wherfore it is called so after the owne manner , not that it is so trulie , but in a signifying Mysterie , so that the meaning is ( sayeth the glosse on the former words ) it is called the body of Christ , that is a signe of Christs bodie . As for the testimonies of Fathers , he citeth Ambrose , wher he sayth , It is bread before the words of consecration but after , of bread it is made the flesh of Christ . To which I answere 1. That hee perverteth Ambrose words , which are these . It was not Christs bodie before consecration , but I say to thee , that after consecration it is Christs bodie . 2. In the same place be explaines himself , showing that the substance of bread remaineth not withstanding , & the change is only sacramētal , so that it is the flesh of Christ only in a sacramental way , Therfore ( sayeth hee ) Christs blessing is of that force , ut sint quae erant , & in aliud commutentur , that is , that the Elements they remaine in substance what they were before , and yet they are changed into another thing . And illastrateth this change by this simile . Thou thy selswas ( saith he ) - but thou was an old creature , but after that thou art consecrat , thou began to be a new creature . Now I hope , no man will say that by regeneration , or our consecrating to Gods service , we are changed in substāce , but in quality , from a sinfull di●position to a more holie . And in his fourth book of the sacramēts . cap. 5. he therfore calleth the consecrated bread The figure of Christs bodie , wherby the same is represented to us . So that this conversion abolisheth not the things that were , as we see in Theodoret , but maketh them to be in a sacred use what before they were not . His second testimonie is out of an obscure and late Monck , whom he calleth S. Remigius , saying , That Christs flesh & the consecrated bread are one bodie , but telleth not where he speaketh so , neither doeth it prove any conversion of the substance of the bread into Christs flesh , but that these two are one by a sacramentall union . As for other fathers whom he onlie citeth , but setteth not down their words , none of them proveth any popish transsubstanciation , yea , Justin Martyr whom he citeth , apol . 2. his words overthrowes the same , saying only , That the sacramentall bread is not cōmon bread , wherby our flesh and blood is nourished , which is not done by Christs bodie , it being onelie the food of the soule . 40 THat we ought to receive under both ki●ds , and that one alone is not ●ufficient . VVHich he sayeth is contrarie to Iohn 6. 51. where Christ sayeth , If any man shall eat of this bread , he shall live for ever , heer ( sayeth he ) life ever lasting is promised to him that eateth of the bread onlie . To whom I answere 1. as I shew before in my answere to the same place , a number of famoꝰ Romāists declareth , that ther is no speech of sacramentall eating in that chapter , and in particular Cardinall Cusanus ( epist . ad Bohemos p. 858. ) when he hath affirmed the same , and that the spirituall feeding only on Christ by faith is ther set down , he concludeth thus , Et ●aec est necessaria omnium Doctorum sententia ( sayeth he ) 2. If this were spoken of sacramentall eating , then al who receive not the sacrament , as childrē before ripe age who die , should be damned , because our Saviour sayeth verse 53. Except yee eat the flesh of the sonne of man and drink his blood . yee haue no life in you . 3. We see heere drinking of his blood as necess●rie requi●ed as the eating of his flesh , which is against their depriving of people of the sacramentall cup. The second place is , Luke 24. 30. Christ at Emaus ( sayeth he ) communicated his disciples under one kind . To which I answere , That the Evangelist speaketh there onlie of ordinarie refection , as he did Mat. 14. 19. which is heere called The breaking of bread , Therefore sayeth their own Carthusian , He took bread and blessed it but did not convert it into his bodie ( sayeth he ) but onlie as his custome was to blesse meat . whence also sayeth their owne Iansenius ( cōcord . c. 146. p. 249 ) Ther ar s●me who from this place would take an argument ( sayeth he ) to prove that it is lawfull under one kind to give or receive the sacrament of the Eucharist , which opinion is neuher certa●ne nor hath it liklie-hood ▪ of irueth ( sayeth he ) And as for the n●v●l●ie of this half communion , which Pope Gelasius calleth sacriledge ( part . 3. decret de consecra . d. 2. ) there Alfonsus a Castro showeth the same ; sit . Euch. § . ultima haeres . p. 120. Cassander also telleth us , Consult . art . 22. That it was not in the Roman Church till Aquinas time ( anno 1265. ) and is not in the greek church ( sayeth he ) untill this day . Wherefore wee conclude in Bellarmin's words ( lib. 4. de Euch. cap. 7. § . quia vero ) That it cannot be doubted , but that it is best to bee done which Christ did , and we know that Christ said to his disciples , representing ( sayeth Cassander ) the persons of all faithfull Communicants ( drink yee all of this ) as the Apostle also speaketh accordinglie 1. Cor. 11. 28. And therfore as for their fiction of concomitance , wherby they would elude these words . I will ove● throw the same onlie by their bishop Iansenius words ( concord . cap. 59 p. 389. ) saying , It doth not easilie appeare how the outward taking of the bread alone can be called drinking , for it is rightlie called eating , because ther is somthing taken there by way of meate , but how can that be called drinking ( sayth he ) where there is nothing taken by way of drink ? 41 THat ther is not in the church a true and propitiatorie Sacrifice of the Masse . VVHich he sayeth is contrarie to Malach. 1. 11. where the Lord sayeth , That in every place incense shall be offered to his Name & a pure offering To which I answer , 1. That Ireneus lib. 4. cap. 20. and Tertullian lib. 4. adv . Marcion . As also Theodoret on this place , expoaes this pure offering to be the spirituall sacrifices of prayer & thanksgiving . 2. Hugo Cardinalis ▪ as also their own lyra , showes that the Lord would heerby give the jewish priests to know that spirituall sacrifices were to succeed thereto which were carnall and in particular devote prayer is this pure offering ( sayeth Lyra. ) The second place is , Psal . 110. 4. wher Christ is called A Priest after the order of Melchisedek , whose sacrifice was made in bread and wine ( saith he ) as the Masse is now . To whom I answer , 1. That Melchisedecks sacrifice was not in bread and wine , for that was the refreshment onlie which he brought furth to Abraham and his followers , as Clemens Alexandrinus witnesseth , & therefore their owne vulgar hath the word protulit . he brought furth . and not the word , obtulit ▪ he offered up ▪ 2. Cardinall Cajetan ( and with him Andradius ) sayeth , there is nothing in that storie ( Gen. 14. 18. ) of any sacrifice or oblation that Melchisedek-offered up to God ( sayeth he ) but that be caused bring furth bread and wine ( as Iosep●us reporteth ) for the refreshment of the victors . And therafter , when hee cometh to these words ( And he blessed him ) behold heer ( sayth he ) is his Priestlie action , according to Numb . 6. 23. which therefore the Apostle mentioneth Heb. 7. 1. and proveth him therby to bee greater nor Abraham , and consequentlie his Priesthood to be greater nor Levi's who was then in Abarhams loines , because at that time Levi was both tythed and blessed by him . The third place is , Luke 22. 19. This is my bodie which was given for you . To which I answere , That of these words I haue already spoken , by which heere they would make Christ to haue bene a Masse-priest , and to haue sacrificed himself the night before he was sacrificed on the Crosse . And so , ( contrarie to Heb. 10. 14. That by one onlie offering hee hath not perfected for ever them who are sanctified , ) but contrar to Heb. 7. 27. ) That Hee offered himself up twise , whereas it was necessarie ( sayth Paull Heb. 9. 25. ) That he should not offer himself up ofter than once , for then ( as he sayth ) hee must haue suffered ofter than once . which the Apostle counteth a most grosse absurditie . As for the testimonies of Fathers which hee bringeth , who calleth that which Christ instituted at his last supper , An unbloodie & mysticall venerable sacrifice . I answere in the words of Lombard their Master of sentences , ( lib. 4. dist . 12. q. si sit ) who showeth in what sense the fathers so calleth it , saying , That which is offered and consecrated , is called a sacrifice and oblation because it is the remembrance and representation of that true sacrifice and holy reall oblation which was made on the Altar of the Cross , which only was bloodie . In likmanner sayeth Aquinas ( part . 3. q. 83. art . 1. ) It is called a sacrifice , both because the celebration of this sacrament is an image and representatiō of the sacrifice of Christ , as also because by this sacrament we are made partakers of the fruit of the Lords passion & sacrifice on the Cross . So also speakes Gabriel Biel on the canon of the Masse , lect . 85. calling the Eucharist a sacrifice because it is a representation and memoriall ( sayeth he ) of that true and holy sacrifice offered on the Cross . And subjoyneth this reason , for as Augustin ( sayeth hee ) writteth to Simplician . the Images of things useth to be called by their names whereof they are images . as we say this is Cicero , when it is but Cicero's picture ( sayeth he ) So in likmanner speaketh Lyra on Heb. 10. and many more Romanists . So that it is false that Bellarmin sayth lib. 1. de Missa cap. 2. That neither the scripture nor the fathers calleth that a sacrifice , which is only a representation & remembrance of a sacrifice . And because this is their Idoll of the Masse , which they adore , therfore I will labour to overthrow this Dagon by some few arguments furnished by themselves , as 1. A sacrifice and Priesthood are relatives ( sayeth Bellarmin , lib. 1. de Missa . cap. 2. ) so that to a sacrifice properly so called , a Priesthood also properlie called must be correspondent ( sayeth he ) whence it will follow , that if the Masse be a sacrifice properly so called , the Priest must be a Priest also properlie so called , and if this bee , he must be either after the order of Aaron , which hath ceased , or after the order of Melchisedeck , & this he cannot be , because Christ living , and being a Priest for ever after that order , he hath no successour therein , as we are taught , Heb. 7. 23. 24. Next ( sayeth Bellar. in the same chapter § . neque ) Melchisedecks sacrifice was bread and wine , & so sayth this Pamphleter , whēce it will follow that in the Masse in likmanner that which is offered up by the Priest ( giving that he were after the order of Melchisedeck ) must be bread and wine only , and consequently not the flesh & blood of Christ by transsubstantiation 3. If they will say that it is notwithstanding Christs owne bodie and blood that is offered up . then out of Bellar. in the same place § . 6. I reason thus , in a sacrifice properlie so called there must be some sensible thing that is offered ( sayeth he ) but this cannot bee Christs bodie , because by none of the senses , as sight , tast , or touch , can it be discerned to be there , and as for the accidents of the bread , as shape , colour and taste . I hope they will not say that this is the sensible thing which they offer up as a sacrifice . 4. ( Saieth Bellar. in the same place § . 8. ) To a true sacrifice is required , that the thing which is offered be in the substance thereof destroyed , that is , that it be so changed ( sayth he ) that it cease to be what it was before . Which to affirme of Christs bodie offered up in the Masse , wer most horrid blasphemie . 42 THat sacramentall unction is not to be used to the sick . VVHich he sayeth is contrarie to Iam. 5. 14. where the anointing of the sick with oyle is cōmanded . To which I answere in Cardinall Cajetans words on this place , saying , Neither by these words themselves , nor by the effects , doth these words speake of sacramentall extreame unction , but rather of that unction ( saieth he ) which the Lord Iesus did institute in the gospell to be exercised on the sick , for the Text sayeth not , if any be sick unto death , b●t absolutlie , if any bee sick ( sayeth he ) and further the effect is the raising up of the sick , wheras extreame unction is not given but at the point of death ( sayeth hee ) besids this Iames biddeth call many elders , and many anointers to one sick person , which is altogether disagreable to the manner of extreame unction ( sayeth hee ) The second place is Mark 6. 13. And they anointed many with oyle who were sick , and healed them . wherunto the same Cardinall answereth thus , This unction ( sayeth he ) was not sacramentall , for it is evident that they used oyle heer , for healing , not for ministring any sacrament ( sayeth he ) as also it is cleare that thereupon followed health , otherwise the vertue of healing oyle ( which was miraculous ) had not been known , & this effect is not found by extreame unction ( sayth he ) And of this same judgement with Cajetan were Ruardus , Iansenius , & Dominicꝰ a Soto with others , as witnesseth Bellarmin , de extrema unctione lib. 1. cap. 2. who also confirmeth their opinion by diverse arguments . The third place is Mark , 16. 18. They shall lay hands on the sick & they shall recover . To which I answer , 1. That there is no mention heer of any unction . And 2. The effect of the laying on of the Apostles hands was recoverie , which is not the effect ( as Cajetan speaketh ) of extreame unction . As for the fathers whom he onlie citeth , but setteth not down their words , none of them maketh for his purpose , and some of them are both looslie cited and judged by Erasmus counterfit , as Augustin in speculo : for therein are insert some verses of Boetius , who was long after Augustin . 43 THat no inward grace is given by impositiō of hands , in holie orders , & that ordinarie vocation & mission of Pastors is not necessarie in the Church , FOr answere 1. The last of these Assertions , That ordinarie vocations and mission of Ministers is not necessarie in the Church , is so impudent & gros●e a calumnie , as I cannot enough wonder how he could vent or invent such a lie . Seing both in our Confession of faith 1581. art . 22. and in our later 1647. the contrary thereof may be seene . And as for the first which he sayeth is contrarie to 2. Tim. 4. 6. where it is said , Wherefore I put thee in remembrance , that thou stirre up the gift of GOD which is in thee by putting on of my hands . and 1. Tim. 4. 14. wher it is ●●d , Neglect not the gift that is in thee , which was given thee by prophecie , and laying on of the hands of the presbytrie . I answere , 1. There is heere a gift spoken of ( as Cardinal Cajetan acknowledgeth ) but not an inward grace , or if grace , an edifying grace for others , Ephes . 4. 11. 12. 2. This gift is expounded by Aquinas to be The talent or gift of knowledge wherwith he was endued to gaine soules , or the Episcopall order or degree whereunto for that end hee was called and advanced , as Cajetan and ●ombard also expoundeth . Their late Estius also expoundeth this gift to be That abilitie that was given him of God to execute his charge of teaching , exhorting & convincing &c. not that hee received the gift of all and sindrie of these upon a sudden , when he was ordained ( sayth he ) for he ought not to haue beene ordained a Bishop , except hee had beene endued with these gifts before ( sayeth he ) or that by this imposition of hands ( sayeth Aquinas ) Ministri dant gratiam , The Ministers or presbyters cōferres grace on him that is ordained , but that this signified onlie the grace that was conferred upon him before by Christ . And wherby ( sayeth the ordinar glosse ) was confirmed to him that authoritie which he did receive , to wit , of the publick exercise of the holy Ministrie . As for his citation of some Fathers , the same is either so looslie , as Augustin l. 4. quest . super num . but telles not what questiō , wheras ther ar 65. questions on that book , orelse he citeth them who maketh nowise for him , as Cyprian who speaketh nothing in that Epistle of ordination . He citeth also Optatus , but no book , whereas he write seven . also Tertullian de praescrip . but no chapter , whereas there are 53. in that book . 44 THat Priests and other religioꝰ persons who haue vowed chastitie to God , may frelie marrie notwithstanding of their vow . VVHich he sayeth is contrarie to Deut. 23. 22. where it is called A sinne to vow and thereafter to break it . To which I answere , That this place speaketh onlie of vows free , lawfull , and possible to be performed which popish forced & mōasticall vows of perpetual single life and the like annexed to holie orders , are not , and are so far from being a degree of higher perfection , as they are rather superstitions and sinful snares ( as their Cassander calleth them ) in which no christiā ought to intangle himself . The uncleane fruits whereof may be seene in the lives of the Popes themselves , & frō them downward to the lowest skirts of their clergie , as is notour to the world , & as I haue particularlie shown by their owne famous historians in the 16. chapter of my late Treatise , called Antichrist pointed and painted out in his true colours . Which made their owne Ferus on Math. 19. 12. to say , You may see heerby how unwarily & uncircumspectlie they do , who close within Monastries their children being but young , whilas they know not what sort of persons they will be , wherby how great evils do arise ( sayeth hee ) Who is he that seeth not ? And of the rest of the popish clergie ▪ thus also speaketh their owne Cassander ( consult . art . 23. ) The matter now is come to that passe , that yee shall not find scarce the hundreth man who abstaineth from the company of women ( sayeth he ) And againe , this is to bee remarked , as these who would enter in holie orders at restrained frō that which by Gods institution is permitted , and is a remedie against lust , to wit , marriage , which is called The Bed undefyled , & honourable in all . Heb. 13. 4. So on the contrarie , whoredom , which is forbidden by God , and wherof it is said in the same place , That God will judge all such , ( The same is permitted , as we see in the Popes decretals ( dist , 81. cap. Maximianus ) wher it is said , That it is cōmonlie held , that one ought not to be deposed for simple fornication . And remarke the reason , because ( saith the glosse ) very few ar found without that fault . And therefore 1. we affirme that no such inforcement of such vowes should bee 2. That being made , if t●●y ●end to the prejudice of a mans soule , by exposing him to the unavoidable danger of sin , as fornication , adulterie & the like , therfore they do not bind , but are better broken than keeped . The second place which he bringeth is 1. Tim. 5. 11. But the younger widowes refuse , for whē they haue began to wax wanton against Christ , they will marrie &c. To which I answere . That this place is a direction onlie not to admitt to the office of diaconesses ( as Phebe is stiled Rō . 16. 1. ) which at that time required unmarried women any that were young under the age of 60. years at least , because howsoever they will professe a single life , or continencie ( but their is no word of vowes ) yet they will not be able to performe the same , and so will make but a rash and an unlawfull profession , from which sort hee therefore disswadeth younger women , verse 14. & willeth that they rather marrie and bare children , not to professe continencie , & yet thereafter ( as verse 15. ) to turne after satan by whoredom and lust . This place then is rather against the making of such vowes or profession of perpetuall continencie in religious persons that are young , the evills whereof in the Popish Church ( as their Ferus speaketh ) who is hee that knoweth not ? to the great provocation of Gods wrath , staine of Christian religion , and secret murder of thousands of poor infants , as their own famous histories record . The third place is 1. Tim. 5. 15. For some are alreadie turned aside after satan . To marrie then after the vow of chastitie once made , is here tearmed by the Apostle a turning aside after satan ( sayeth he . ) To which I answere 1. That Primasius expoundeth this , That they are turned after satan , either by denying the faith of God , or by committing fornication ( sayeth he ) 2 Their own late Estius sayeth also thus , But wherein they are turned after satan the Apostle telleth not , some expound it because they married after their vow , others because they committed Fornication , which is the more probable ( sayth he ) for heereby a greater occasion of speaking evill against the profession was furnished to enemies as v. 14. As also ( sayeth he ) it may be referred to their deserting of the religion . As the experience therefore of some younger widows , that had turned aside after satan by incontinencie , was a sufficient reason to the Apostle for refusing such , so like wise should the wofull experience of so many whorish Priests , Friers , Nuns and others , teach , that no young person should bee forced in their admission to holie orders , to vow and make profession of perpetual continencie . which moved Cardinall Cajetan to say on 1. Tim. 5. 12. As Paull had learned by experience the forenamed inconvenients , by admitting young widows under 60. years to a profession of continencie , so would God ( sayeth he ) that we would learne by such experience , whither the solemne vowes of persons o● both sexes in their youth , that haue entered into holie & religious orders , hath done good i● the Church or not . But it seemeth strange to me that against the marriage of religious persons hee should alleadge scripture , seing in the Popes canon law ( causa 28. q. 2. ) and by Bellarmin himself ( lib. de clericis cap. 18. ] it is acknowledged That the marriage of Priests is not forbidden by Law or gospell nor any Apostolicall authoritie , but by a later Church constitution , for repealing whereof Pope Pius the second ( as Platina reports ) used to say , that ther was greater reason & cause to repeale it , than ther was for making the same . The fruit of which decree their owne Cassander setteth down ( consult . art . 23 ) saying , Wee see by this decree that chastitie is so farre from being established , that a window is seene to be opened to all lust & villanie . Therfore also did Gerson Chancellour of the universitie of Paris deplore ( de vita spirituali animae lect . 4. coroll . 14 ) That the places of the holie Ministrie were possessed by Adulterers , whoremasters , Sodomits and such like Monsters , and that the number of this kind was so great , that there was no proceeding against them . yea , Whoredome was of so little account amongst them , & authorised , that it is said in the glosse on the canon Law ( dist . 81. cap. Maximianus ) That for simple fornication a Priest is not to be deposed , Seing as hath beene said , Few were to bee found who were free of that vyce . So likewise to the very same purpose , ( causa 2. quest . 7. cap. Lator ) it is againe said , That single fornication is not worthie of deposition . So that as Bernard speaketh serm . 66 ▪ in cantica . Take from the Church honourable marriage , and the Bed undefiled , you shall fill the same with whoredomes , incests , filthie issues , effeminat and Sodomiticall Monsters , and in a word with all sort of uncleannesse . And what opposition was made against this decree of forced single life made by Pope Gregorie 7. alias Hildebrand , āno , 1074. by the whol Clergie almost . Their own Sigebert declareth in his Chronicle , saying , Pope Gregorie having convocated a synod , removed from their office all married Priests , and inhibit all Laicks to heare their Masse by a new example , whereupon did arise so great a scandal , that in the time of no heresie , the church was rent with a more grievous scisme , many therby joyning also with incontinencie , perjurie and manifold Adulteries . Which made that noble poet in his time Chaucer , Esq . of woodstock ▪ anno 1341. to say in his plowmans tale . They liue not in lecherie , but haunt Wenches , Widows & wives , and punisheth the poore for poultrie , Themselves using it all their lives . 45 THat fasting and abstinence from certaine meates is not grounded on holie scripture , nor causeth any spirituall good . FOr answere , 1. That fasting is not grounded on scripture , nor causeth any spirituall good , we disowne , for our Confession of faith , 1647. cap. 21. art . 5. testifieth the the contrarie , where solemne fasts in their severall times and seasons , used in an holie religious manner , are declared to bee a part of Gods religious worship , according to the scriptures there alleadged . So that we admitt both private & publick fasting for humiliation , as the same is joyned with prayer , and fitteth us the better for devotion , as also tendeth to spirit●all good many wayes , as we see Act. 13. 3. Math. 17. 21. &c. But as for enjoyning abstinence from certaine sorts of meate at set times , & for cōscience sake , joyned with opinion of merit or satisfaction . This we oppose as a doctrine of devils , so called 1. Tim. 4. 3. contrarie to Christian liberty , and to Gods word , 1. Tim. 4. 4. As for the example of the Rechabits which he bringeth , Ierm . 35. 5. of forbearing the drinking of wyne for ever , It was a singular case , and a particular humane injunction onlie of their father , binding no others in that time or ever thereafter , as the like was that of the Nazarits , Luke 1. 15. to wit , temporarie onlie , & relating to some onlie , as also meerlie ceremoniall . 46 THat Iesus Christ descended not into hell nor delivered ●hence the soules of the Patriarch's out of the same . VVHich he sayeth is contrarie to Ephes . 4. 8. where it is said , That when Christ ascended on high he led captivitie captive , which Captives ( sayth he ) were the soules of the fathers which Christ delivered out of Limbus . To whom I answere 1. we deny that ever he shall find in scripture any such place as he calleth Limbus , or that the word Hell , as it relateth to the soule , signifieth any place appointed for the godlie , but for the wicked onlie & damned for ever . 2. By Captivity led captive , Christs enemies & ours are onlie meant , & not his freinds or the fathers , which is clear , first by the alike speech , Judg. 5. 12. where Deborah after the victorie over Israels enemies , sayeth to Barack , Arise Barack and lead thy Captivitie captive . That is , thy vanquished enemies . 2. The fathers also so expound these words , therfore sayeth Tertullian lib. 5. contra Marcion . Hee led Captivitie captive , that is death & that slaverie under which man was . Haymo also & Theophy lact on Ephes . 4. 9. sayeth , That this captivitie was the Devill , death , the curse of the Law & sinne And so also speaketh Augustin ( on psal . 67. ) 3. So also do their own Doctours expound these words , as Lyra on psal . 67. Lombard likewise and Arboreus on Ephes . 4. 9. The second place is Act. 2. 27. Thou will not leaue my soul in hel . To which I answere , 1. Their Arias Montanus in his interlineall Bible approven by the Universitie of Lovan , and printed at Antuerp 1572. translates that place of the 16. psalout of which this of the Act. is taken , thus , Non derelinques animam meam in sepul●hro . And Isidorus clarius on this place speaketh thus , according to the Hebrew phrase the soule is put for the bodie , which he was not to leaue in the grave . And Bellarmin , lib. 4. de Christo . cap. 12. grantes that the hebrew word nephesh or anima , is a generall word which somtimes signifieth the bodie , as is cleare ( sayth he ) by many parts of scripture . Wherof he instances one , Gen. 37. 21. where Ruben sayth to his brehren concerning Joseph , Non interficiamꝰ animā ejus where the word anima is not taken for the soule properlie so called nor by a Trope for the man himself , but properlie for his flesh or bodie ( sayeth he ) and as Nephesh somtimes signifieth the bodie , so in the same sense is the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the septuagint Levit. 21. 1. & 11. 2. The hebrew word Sheol , also , is taken two wayes in scripture , to wit , either for the receptacle of the corporall part of man after death , and so it signifieth the graue . which is not onlie called in the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 1. Cor. 15. 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O graue where is thy victorie ? orelse it is taken for the receptacle of the spirituall part or soule of man after death , and thus being taken , it is translated , Hell , and then onlie and ever it signifieth the place of the damned , out of which there is no deliverie , as Augustin showeth at length in his 99. Epistle to Evodius , and for probation that the word Sheol is taken for both these forenamed receptacles . Their own Lyra's words on psal . 114. are these , In the hebrew ( sayth he ) for INFERNUS is put SHEOL which doth not onlie signifie Hell , but also the graue . as wee also see Gen. 42. 38. Job , ●7 . 13. and psal . 141. 7. A third exposition Romanists give of the word Sheol or Infernus , signifying there by the estate of the dead in generall under the power of death , whereof Peter speaketh Act. 2. 24. and thus doth their Jansenius expound in Prov. 15. 11. and Genebrard in psal . 88. 48. Thus the words being cleared by Romanists thēselves , 1. then whither the meaning be this , Thou will not leaue my bodie in the graue , according to Arias Montanus translation of psal . 16. 10. relating so to Christs resurrection , which is the Apostles purpose to prove , or 2. whither the meaning be , Thou will not leaue mee under the power of death , as Jansenius expoundeth , or 3. whither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or soule be taken for the spirituall part of man , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or hell for the place of the damned , yet howsoever ( I say ) the words be taken in any of the three former senses , they shall never prove any popish Limbꝰ , or any descēse of Christs soul thither , because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Infernus ( when it is taken for the grave , or that which is in place thereof , as Gen. 43. 38. and Ionah . 2. 2. ) It ever signifieth the place of the damned , as both scripture showeth , and Augustin forecited , and I hope that papists themselves will never say , that the soules of the Patriarchs went down thither . Moreover , cōcerning the descense of Christs soule to hell . Romanists themselves disagree thus . 1. Scotus in 1. sent . dist . 11. q. 1. disclaimeth any warrant in the gospell for it . 2. Bellarmin ( lib. 4. de Christo . c. affirmeth that Christs soul descended locally to the place of the damned . 3. Aquinas denyeth this ( as Bellar. showeth in the same place ) and sayeth that he onlie descended locallie to that part of hell , which is called Limbus . 4. Durand . mantaineth that Christs soule descended to no part of hell locallie , but virtualie onlie and by effect , seing the scripture ( sayeth he ) distinguisheth nowise the hell of the damned frō any other place , otherwise ( saith Durand . in 3. sent . dist . 22. q. 3. ) his soule had beene in two places together , seing he said to the theef on the Crosse , this day thou shall be with me in Paradise . And which virtuall descending of Christ into hell , Protestāts likewise acknowledge , Chamier speaking thus ( lib. 5. de Christo , cap. 3. ) Moreover ( sayeth hee ) when we say . Hee descended into hell , we signifie therby the efficacie of Christs death , wherby he overcame hell . The fruit of which victorie not only appertaineth to them who were to come after , but also to them who had long gone before ( sayeth hee . ) The third place is 1. Pet. 3. 18. Being put to death in the flesh , but quickned by the spirit , by which also hee went & preached to the spirits in prison . Which he sayth wer the Fathers in Limbꝰ . To which I answer , That this place proveth no descending of Christs soule to Limbus , for delivering of the fathers therefra . Which shall be made clear by considdering 1. By what spirit Christ went and preached in the dayes of Noab . 2. who were these spirits in prison to whom he went. & 3. The time when hee went. First then the spirit by which Christ went and preached , was not his humane soul , but his divine spirit , for so sayeth Augustin epist . 99. ad Evodium , as also Beda on this place . O Ecumeniꝰ likewise and Athanasius , which exposition Estius sayeth agreeth well with 2. Cor. 13. 4. Aquinas likewise part . 3. q. 52. art . 2. saith that it was by the spirit of his divinitie that he went & preached ( sayth he ) by the mouth of just Noah . Lyra in like-manner sayth , That it was by the holie Ghost in Noah and in other good men . So also speaketh Hugo Cardinalis & the Iesuite Salmeron on this place . Next , Scripture it self testifieth in the same place , That it was by that spirit by which he was quickned and raised from the dead , and that this spirit was his divine spirit , is witnessed Rom. 8. 11. by which also our mortall bodies shall bee quickned , and which dwelleth in the Elect. And this is not Christs soule , but his holie spirit , as v. 9. Next , the spirits to whom hee went are descrived 1. That they wer disobedient , & who abused the long suffering patience of God that waited for their repentance in the dayes of Noah . which the patriarchs did not , who ar praised so much for the contrary , to wit , their faith and obedience Heb. 11. 2. They ar said to be such spirits , who wer in prison even then , when Peter wrote this epistle , as their own Andradius notes ( def . cōcil . Trid. lib. 2. p. 17. 2 ) & the Text it self declareth , & therefore wer not fred therfra at Christs Resurrection which was long before . 3. The time when Christ by his spirit preached to these spirits in prison , was , as the text showeth , In the dayes of Noah , and not after his death , which dayes were thousands of years before the same . Therefore sayeth Beda they were the wicked & carnall livers in the age that Noah lived in to whom Christ preached . And so sayth Carthusian , and this he did ( saieth Aquinas ) by the mouth of just Noah , & by the holie Ghost ( sayeth Lyra ) in Noah & other good mē . By all which it is cleare that it was not after Christs death , that in his soule hee descended to any popish Limbus , to deliver the godlie Patriarch's therfra . Seing the Patriarch that was then alive in the days of Noah , was onlie Noah himself . The fourth place is Heb. 11. 40. God having provyded a better thing for us , that they without us should not bee made perfect , whence it followeth ( saieth he ) that these holie soules were detained till then in a place distinct from heaven , and hell of the damned . To whom I answere , That no such thing followeth from these words , but that the glorifying both in soul and bodie of these holie pat●iarch's shall not be till the generall resurrection , when both they and wee shall be perfectlie in both glorified together , which is the exposition of Aquinas , Cajetan and Lombard on this place , Calling the glorifying of their soules after death the first robe or stole which they received , and the second which they are to receive to be the glorifying also of their bodie at the last day . This like wise is the exposion of their late Estius , which he showeth to be also Augustins , epist . 99. and Evodium and 49. Treatise on John , as also Chrisostoms , and Erasmus in his paraphrase . And cōcludeth thus saying , The Apostle therefore speaketh of the perfyting which is to be at the generall resurrection . The fifth place is , Math. 12. 40. That as Ionas was three dayes & three nights in the Whales bellie : so should the son of man be three dayes & three nights in the heart of the earth . which he expoundeth , Hell. To which I answere , This is onlie spoken of Christs bodie in the graue , and not the being of his soule in hell witnesse Chrisostome hom . 44. in Math. 12. whose words are , He sayeth not in the earth , but in the heart of the earth , to wit , in the graue ( sayth he ) Thus also doth Gregorie Nyssen expound , epist . ad Eustachium . So saieth Auselmus on Math. 12. He was in the heart of the earth , to wit , in the graue ( sayeth he ) Thus also doeth Ignatius expound epist . ad Trallianos Euth●mius in Math. 12. Jerome also and Tertullian with diverse others , & thus also sayth their owne Lyra , The son of man shall be in the heart of the earth three dayes & three nights , that is in the graue , & so speaketh their parisian Doctour Arboreus , & others . And which answere serveth likewise for that of the Ephes . 4. 9. which others object . The sixth place is Math. 27. 52. And the graves were opened and many bodies of the saints which sleeped arose , and came out of their graves after his resurrection . To which I answere , That heer is a resurrection of the bodies of the saints : comming out of their graves , but no comming of their soules out of any part of hel o● a popish Limbus . The seventh place is Zach. 9. 11. By the blood of thy Covenant I haue let out thy prisoners furth of the pitt wherein there is no water . That is , the Fathers out of Limbus ( sayeth he ) To which I answere shortlie , omitting Augustins exposition lib. 18. de civitate dei . cap. 35. Of the deep of mans miserie by sinne , out of which by Christs blood we are freed , Bellar. himself answereth clearlie for us , l. 1. de purg . cap. 3. and showeth That no such thing as Limbus patrum can be meant heerby , because their is water of comfort and refreshment in Limbus ( sayth he ) wheras in this pitt whereof Zacharie speaketh there is no water at all . As for his last place , 1. Sam. 28. 14. concerning Samuels apparition to Saull ▪ wee haue answered it alreadie , that it was not Samuell , but the Devill in his shape . And which place is most impertinently brought to prove Christs descense into hel , by the apparition of any such spirit cōming out of hell of the damned . As for Fathers , whom he onlie citeth ▪ Jerome explaineth himself on Ephes . 4. 9. what he sayeth on v. 8. Next , Augustin on psal . 171. hath nothing of Limbus patruū or Christs descense there , and as for Gregorie there is no such place as he mentioneth , lib. 3. Moral . cap. 20. For that book hath onlie 17. chapters in it . 47 THat there is no purgatorie fire , or other prison wherein sinn●s may be satisfied for , after this life . VVHich saith he is contrar to 1. Cor. 3. 13. 15. The fire shall try everie mans work of what sort it is , if any mans work be burnt , he shal suffer losse . yet he himself shall be saved , yet so as by fire . To which I answer , or rather their owne Estius on this place , saying , Sindrie expoundeth this place ( sayeth he ) of Purgatorie , wherein after this life , and before the day of the last judgement the soules of the just are purged from their lighter sinnes , but it appeareth that this cannot be said ( sayeth he ) both because the words showeth that the day of particular judgement is not to bee understood , but of the generall judgement , whereas the purging of the soules pertaineth to the particular judgement , as also because the fire of purgatorie doth not try everie mans work ( sayth he ) but punisheth onlie the evill works of good men . Bellarmin also lib. 1. de purg . cap. 5. sayeth , That the word ( fire ) in the 13. and 14. verses is to taken onlie allegoricallie , and that the fire of purgatorie is not thereby to bee meant , for of this fire the Apostle sayes it shall burne the work , not the worker ( sayeth he ) and therefore a purging or afflicting fire of persons is not meant thereby , onlie hee would haue the word ( fire ) in the 15. verse to bee taken in another sense than in the other two verses , and therby to be meant the fire of purgatorie , but Estius answereth unto him thus , & refuteth him , saying , That not without just cause it seemeth to be absurd , that the Apostle in one Text of so few words would speake of fire in so diverse significations , neither can any easilie be perswaded ( sayeth hee ) that in the third place a purgatorie fire of soules can be signified , when as in the first and second place , another and diverse fire from that is understood . And then he subjoines after the naming of some Romanist Divines that hath expounded these words otherwise thā hee doth , saying , Let none marvell that I haue not followed these authours in all things , because that neither thēselves amongst themselves do alwayes agree ▪ Such is his testimonie of their braged of unitie . The second place is Iohn 11. 22. But I know that even now ( sayeth Martha to Christ ) Whatsoever thou will ask of God , he will give it thee . Ergo there is a fi●e of purgatorie , is as good a consequence , as to say , ergo the staff is in the corner . The third place is Act. 2. 24. Whom God hath raised up loosing the sorrowes of hell , that is , loosing men one of their paines there ( sayeth he ) To which I answer 1. That he shamefullie perverteth the Text , for it is in the originall , Thanatu , & in our translation , and their owne interlinear , ( the sorrowes of death , & not hell ) So that altho he pretended in the Preface , & promised to refute our doctrine by the expresse text of our owne Bible , yet heere he grosslie passeth therefra , and for establishing of his purgatorie , he purgeth out the word ( death ) & putteth in ( hell ) in place therof which is a bold corrupting . 2. The text speaketh onlie of Christs owne being loosed from the sorrowes of death , and not of his loosing any other persons from the same , and farre lesse from hell , or any other place of purgatorie , which thing was done by his resurrection . Therfore sayeth Cardinall Cajetā on this place , The sorrowes were the sorrowes of death ( saieth he ) by which is was impossible that hee could bee holden , to wit , Christ . The fourth place is 1. Cor 15. 29. Otherwise what shall they do who are baptised for the dead ? That is , afflict themselves & do penance for them that are in purgatorie ( sayeth hee ) To which I answer 1. That this can not be said of voluntarie afflicting thēselves , as by praiers almes and fasting undertaken for the help of the dead ( sayeth their owne Estius on this place ) which if Paull had meant hee had not said , who are baptised , as if it were by others , but who baptise themselves for the dead ( sayeth hee ) The exposition then which he sayeth is worthiest to be preferred before al others , and which Epiphanius ( haeres . 28. ) received from them who wer before him as approven , is this ( sayeth Estius ) to wit , That these ar said to be baptised for the dead , who having no hope of longer life heere , but as dead men , did craue & get baptisme , reallie heerby declaring that they were baptised for the dead , that is , for this end that baptisme ( which witnesseth their faith in the trinitie ) might bee profitable to them at that time when they departed this life , and were to enter into the condition of the dead . As if the Apostle had said , if there were no resurrection of the bodie at all , what fruit can they reape who are baptised ? being about to die , or counted for dead , and who for this cause professe that they were baptised , in respect of that future estate that is after this life , and this meaning is most cleare , pure and simple ( sayeth Estius ) and most ●itt to prove what the Apostle intendeth , and which others also doth approve ( saith he ) Which exposition likewise the Iesuite also A-lapide approveth as most simple and plaine , declaring also that it is Chrisostoms . And so it proveth no purgatorie at all . The fi●th place is Luke 19. 6. Make you friends of the mammon of unrighteousnes , that when yee faile , they may receiue you into everlasting habitations . To which I answere , That this place proveth nowise after death any fire of pu●gatorie , but rather the contrarie , that when the godlie and charitable persons faile , that is ▪ die , they are received presentli● into the eternall habitations of heavenlie glorie . Therfore saith Bellarmin ( lib. 1. de sanctis cap. 3. on 2. Cor. 5. 1. ) The Apostles reasoning heere is excellent ( sayeth he ) to wit , if this mortall life perish we haue instantlie another far better in the heavens , for God is no read●er to punish sayeth he ( lib. 1. de sanctis . cap. 6. ) than to reward . whence it followes , that if the wicked after death presentlie go to hell , that the godly in likemanner after death presentlie go to heaven , and consequentlie to no fire of purgatorie . The sixth place is Luke , 23. 42. Lord remember me when thou commeth into thy kingdom . which showeth ( sayeth he ) that soules may be helped after death . Which indeed we grant , by Christs receiving thē into his heavenlie kingdome , as is heere by the Theef petitioned , but no word is here of Christs helping out of a hel●●sh purgatorie . Thus wee see by how weake arguments hee would prove his Purgatorie , which B Fisher ( cont . Luth art ▪ 18. ) granteth was knowne but of late onlie , and after many ages believed . And therefore little or no mention is of it in the ancient fathers ( sayeth hee ) and yet , which Bellarmin sayeth is a doctrine of faith of such consequence . That hee that believeth not purgatorie to ●e shall never come ther , but shall be tormented in hels fire for ever . ( sayeth he lib. 1. de purg . cap. 15. ) and so he condemneth all the easterne or greeke churches to hel , ( beside the Protestants ) which notwithstanding the B. of Bitonto in his oration before the Councell of Trent acknowledgeth to be the only mother Church of the Roman . As for fathers whō he citeth , Ambrose in that place speaketh onlie of the fire of Gods judgement . Jerome also speaketh nothing of a popish purgatory , & as for Gregory he saies That the fire wherof the Apostle speaketh 1. Cor. 3. 13. may be meant of the fire of affliction . And as for any other fire , he buildeth it on Math. 12. 32. which both by Mark 3. 29. and by the fathers that comment on that place , as also by Romanists themselves , as Carthusian and Arboreus , maketh nowise for purgatory . And as for Origen hee speaketh onlie of the fire of affliction . yea , their B. Fisher cont . Luth. art . 18. sayeth , That ther is little or no mention of it in the ancient fathers at all . 48 THat it is not lawfull to make or haue images . VVHich is contrarie ( saith he ) to Exod. 25. 18. And thou shall make two Cherubims of beaten gold &c. As also to the 1. King. 6. 35. And he car●ed theron Cherubims , and palme trees &c. Whence he inferreth that these graven Angels , were images of the highest order of Angels ( one excepted ) which S. Ierome witnesseth that the Iewes worshiped . To whom I answere , where Moses is commanded to make two Cherubims of gold , and place them in the holiest , & where Solomon on the doors of the Oracle caused carve Cherubims in like-manner . Both had a particular warrant from God to do so , which Papists haue not for making their Images of the blessed Trinitie , and of saints , setting them up in publick places of divine worship to be adored . And therefore worthie & remarkable is that speech of Tertullian answering the ancient Idolaters , who objected in likemanner for their defe●ce Moses his making and setting up of a brasen serpent to whō Tertulliā ( l. 1. de idololatria ) replyeth saying , One and the same God both by his generall Law forebad any image to be made ( ●aieth he ) as also by his extraordinarie and speciall command , willed an image of a serpent to be made , if then thou be obedient to the same God ( sayeth hee ) thou hast this-law of his , Make thee no graven image , but if thou respect the image of the serpent that was afterward made by Moses , then do thou a● Moses did ( sayeth he ) and make no image against the Law , unlesse God cōmand thee as he did Moses . Whose word is a Law. Next , where he saieth , that S. Jerome witnesses that the Iewes worshiped these images of the Cherubims . I answere 1. That they wer not seene by them , seing they were placed in the holie of holies , into which the High-Priest onlie entered once in the year onlie . 2. Their owne Estius on Heb. 9. 5. testifieth the contrarie saying , Neither were the Cherubims placed in the Sanctuary to be worshiped ( sayeth he ) but both for the signification of things to come , as also for augmenting the majestie of the place . His next place is , Hebr. 9. 1. 5. Where the images of the Cherubims ar called divine ordinances . To which I answere , That this confirmeth what hath beene said , to wit , that those were made by Gods speciall command , and what God cōmanded under the law to be done , as typicall and significative of more spirituall things under the gospell , ( as the Apostle showeth v. 8. 9. 10. ) was a sufficiēt warrāt , the like wher of papists haue not for their unwarrantable making of the images of the Trinitie & others abused to idolatrie . 49 THat it is not lawfull to reverence images or to give any honour to dead & insensible things . VVHich he sayeth is contrarie to Exod. 3. 5. Where Moses is commanded to put off his shoes before he drew neare to the burning bush , because the place whereon he stood was holie ground . To which I answere , 1. That it seemeth strange to me , that for adoration of images , hee should bring any scripture , seing their bishop Melchior Canus ingenouslie acknowledgeth ( lib. 3. de Trad. cap. 3. fund . 3. ) ▪ That the worship of images is not contained in scripture , neither clearlie , nor obscurelie . 2. As their Cassander testifieth ( consult . 21. ) the adoration of images was condemned in the Councell of Frankfoord , as contrarie to scripture . 3. This reverence that was done by Moses by putting off his shoes was not to the sens●es ground , called holy , because of Gods holie presence at that time there , but to the Lord himself , who was manifesting himself ther both by voice & vision , as Hugo de S. victore showeth , and as their bishop also Lipomanus in his catena upon Exod. and Cajetan whom he citeth doth there also teach . The second place which he bringeth , is psal . 99. 5. Adore ye his footstoole , for it is holie . By which literallie is understood the Ark , which was worshiped by the Iewes ( saith he ) in regard of the images that were set on it . To which I answer , 1. That he perverteth the Text , for the words are ( as the originall , and their own interlinear hath ) Adore yee at his footstoole , for he is holie , so that it is God , & not his footstoole that was to bee adored , 2. In the same psalme v. 9. It is said , worship yee at his holie hill , for the Lord our God is holie , which justifieth the former exposition , and not , worship ye his holy hill . 3. his reason is both naughty & false . First , naughtie , because the Iewes ( saith he ) worshiped the Ark , because of the images , that wer set on it ▪ whence it would follow that not only images thēselves were to bee worshiped , but also the places wherein , or wheron they are set . 2. False , because , as their Estius on Heb. 9. 5. testifieth That these images of the Cherubims were placed in the sanctuarie or Ark , not to be worshiped ( sayeth he ) but for the signification of things to come , and wer not to be seene by the people . And 4. suppose it were , Adore ye his footstoole , yet Augustin on that place , ●elleth us , that thereby is meaned Christs humanitie , which being ●nited to his Deitie in a personall union , is therefore to be adored , & this exposition doth Lyra follow , as also Lombard , Carthusian , Durand . in his rationale divin . lib. 4. p. 60. and the Doctours of Duay in their notes on this place likewise . The third place is , Philip. 2. 10. At the Name of Iesus everie knee shal ●owe . whence he inferres , that seing words are representing signes , or images to the eare , as other images are to the eye , therefore also they are to be worshiped , aswell as the former . To which I answere , that beside O Ecumenius , Theophylect , Sedulius and Haymo , also their owne Aquinas , all of them testifie , that the name is put for himself who is named , and so likewise sayth their late Estius And that by bowing the knee is signified by a metonomie , subjection ( sayeth he ) therefore the meaning is , that all who are in any place , knowing that man who is called Iesus to be the sonne of God , and God himself trulie , they shall submitt themselves to him ( sayeth hee ) as God and Lord over all . The fourth place is Numb . 21. 8. Where the Lord sayeth to Moses , Make thee a firie serpent , and set it on a pole , and it shall some to pass that every one that is bitt or stinged , when he looketh on it shall liue . Whence hee gathereth , that an image may not onlie be made and set up to be looked upon , but also reverenced or adored . To whom I answer 1. with Tertullian before cited , that for making and setting up that serpent to be looked upon for a miraculous cure , Moses had an expresse divine precept , with a promise , which papists haue not for making their Idolatrous images of the Trinitie , and such like , but a precept in the contrarie 2. For reverence or adoration , there is no such thing in the Text , but on the contrarie wee see the unlawfulnes therof , by that practise of godly Hezekiah in breaking the same when it became to be adored . 2. King. 18. because , as their owne Biel showeth on the canon of the Masse lect . 47. This was grosse idolatrie , and that this godly king by breaking the same removed the occasion thereof , ( sayeth hee ) 3. In his answere to the objection of this place 2. King. 18. he granteth that this worshiping of that serpent was the abuse thereof , and so contradicteth himself . And as for fathers whom he cites , I cannot admire enough his impudencie , beside his wresting of scripture , seing their own Cassander ( cōsult . art . 21. ) fayth , How much the anciēt fathers of the primitive Church did abhore all veneration of images , Origen as one , declareth against Celsus lib. 7. ( sayeth he ) Whence also it was , that in the second Councell of Nice , under Constantine and Irene when some decrees were made concerning the adoration of images , and that a copy thereof was brought to the Emperour Charles , he indicted a Councell at Frank foord ( anno 794. ) at which the Popes legats were present , wherein by the unanimous consent of all the westerne Bishops , the decree of that Nicen Councell was condemned , as being contrarie ( remarke ) both to scripture , and to the doctrine of the ancient Fathers as also to the custome of the Romā Church ( sayeth he ) neither did that subterfuge ▪ then prevaile , which used to be alleadged by some , that they giue not the honour to the images thēselves , but to them whom they represent , for this excuse ( saith he ) was also given by pagans for their adoration of their Images , as wee may see in Arnobius , as also in Augustin on psal . 113. 4. Or as wee reckon , psal . 115. And yet he citeth Augustin & Gregorie , who in his epistle to Serenus , lib. 9. epist . 9. cōdemnes all worship of images , as Ambrose doeth likewise in his oration on the death of Theodosius , calling such worship an heathnish errour , Neither is any such thing in Basil or Chrisostome whom hee citeth , that maketh for the worship of images , and as for Damascen alleadging it to bee an Apostolicall tradition onelie . This maketh against him , who cited for image worship , testimonies of scripture , beside , that Damascen is but late , & ●ainted with grosse errours , as the denying of the procession of the holie Ghost , ( lib. 1. orthod . fidei ) And to what hight of grosse idolatrie their worship of images is come , shall be evidenced , both by their doctrine , as likewise their practise , and both these onlie out of themselves . And 1. for their doctrine , all the schoolmen [ sayth their Bishop Peresius de trad . p. 3. ) D●teach that the images themselves are to be worshiped with that same worship as these whom they represent , & therfore that the Images of God and of Christ are to bee worshiped with that highest sort , which they call Latria , as Bellarmin also witnesseth , lib. 2. de imag . cap. 20. § . 2. likewise sayeth he cap. 21 That the images of Christ and of the saints are to be worshiped , not onlie by accident or improperlie , but also for themselves & properlie , so that themselves terminateth the worship , as they are considered in themselves , and not onlie as they supplie the place of them whom they represent , for if the image ( sayth he ) were to be worshiped but improperlie , to wit , because before it , or in it , or by it , that which it representeth is adored , then certainlie ( sayeth he ) it might be denyed that images were to be worshiped at all . So that for defēce of this their doctrine , they ar forced to use most subtile distinctions , which scarce themselves understand , let be the unlearned people sayeth Bellarmin . lib. 2. de imag . cap. 22. § . quarto . Next , for their practise , It is more manifest than it can be by many words exprest ( sayth their Cassander ( consult . art . 21. ) that the worship of Images is come to that hight as ever that adoration was , which was by Pagans given to their Id●ls . And they so dote upon them ( sayeth their Gabriel Biel in canone Missae , lect . 49● ) That they belieue a certaine Deitie , grace or holinesse to be in them , whereby they are able to work miracles , restore health and deliver from dangers , out of the confidence of the forenamed , being mo●ed to worship them , that they may obtaine some of the former things frō them , whence it is also ( sayth hee ) that they vowe and obliege themselves to undergo pilgramages , some to this & some to that Church , according as they respect the images , believing that this Image in such a place is of greater vertue than that in another , and to be more famous for miracles & of greater power . And if at any time miracles bee wrought , upon men ( sayeth he ) who haue recourse unto them , this is not by the vertue of the image , but somtimes by the operation of the devill to deceiue such idolatroꝰ worshippers , God so permitting , and their infidelitie so deserving ( sayeth he . ) And which idolatrous adoration of images ( sayeth that learned knight and great traveller , sir Edmund Sandys in his speculum Europae , p ▪ 228. and 230. ) is the greatest scandall of al others , for which both Iewes & Turks calleth us idolatrous Christians , and therfore the Iewes say , when they come to the Christians sermōs , that as long as they see the Preacher direct his speeeh & prayer to the little wooden Crucifix which standeth on the pulpit by him , & to call it his Lord & Saviour , to kneell to it , to embrace and kisse it & to weepe upon it ( as the fashion of Italie is ) this is preaching sufficient for them ( say they ) & perswadeth thē more with the verie sight thereof to hate Christian religion , than any reasone that the world can alleadge to loue it . 50. THat no man hath seen God in any forme , & therefore that his image and picture cannot bee made . VVHich is contrarie ( sayeth he ) to Gen. 3. 8. Wher God appeared to Adam walking in the garden in a corporall forme , and to Gen. 28. 12. where hee appeared to Iacob standing aboue the ladder which hee saw . To which I answere , That he shameleslie belieth Scripture : for there is no such thing that Adam saw God in any corporall forme , but onlie heard his voyce , as it is said likewise , that at the giving of the Law , Deut. 4. 15. 16. The people heard a voice onlie , but saw no shape lest they should corrupt themselves , & make them any graven image . Likewise it is said , Gen. 28. 13. That the Lord stood aboue the ladder , and that Lacob onlie heard a voice , but not that he saw any shape . Therefore sayes the Prophet Isai . 40. 18. To whom will ye liken God , or what liknes will yee compare to him ? whereupon saieth Perusin an augustin Frier and professour of divinity , by these words is refuted and rejected the rashnes of men , yea their madnes and ignorance ( sayeth he ) who dare be bold to represent God by any image , therefore also their owne Vasques lib. 2. de ador . cap. 3. disp . 4. As also Catharinus bishop of Minori , in his opuscula de imag ▪ declareth that the representing of God by any image is expresslie against the second commandement . As also Bellarmin himself witnesseth ( lib. 2. de sanct . cap. 3. ) that Abulensis , Durand . & Peresius do teach plainlie That the image of God is nowise lawfull to be made . And speciallie to represent him by a three headed Monster , as they do the image of the Trinitie ▪ as I haue to showe in their owne Missall . The third place which he bringes is , Exod. 33. 11. where it is said , That Ged appeared to Moses face to faee , whereunto their owne bishop Lipomanus answereth out of Augustin l. 4. de symbolo ad Catechumenos , cap. 3. Moses did see God ( sayeth he ) not with his bodilie eyes but with the eyes of his minde , & because that perpetuall light which God is , had in lightned him more than others , therfore it is said that he spake to him face to fate , as if it had beene said , that he manifested himself more clearly to him nor to all others , for in that it is said , cap. 10. no man can see my face and live , is showne , that none can see God with his bodilie eies ( sayth he ) Therfore also sayth Cajetan , he sayeth not that God was seen face to face , but that hee spake to him face to face , for God manifesteth himself onlie by speech , nor is he perceived but by hearing onelie ( sayeth he . ) The fourth and fifth testimonies which he bringeth are coincident with Isai . 6. 1. 5. and 1. King. 22. 19. wherein it is said , That God was sitting on a Throne , and Dan. 7. 9. whose garments were whyte as snowe , & the haire of his head like pure wool . Whence hee gathereth , that as hee was seene , therefore he may be ●o pictured , To which I answer , That it followeth not , for before that time he appeared to Moses in the bush in the forme of fire , and yet their own Richeom ( tract . 3. c. 9. ) saith To picture him so , wer to favour the pagās , who worshiped the fire , & so may we say that to picture God as an old man ( as the papists do ) is to favour hereticks called the Anthropomorphits , who made him to haue the shape and members of a man. Therfore Augustin ( de fide & symbolo cap. 7. ) giveth this reasone why it is not lawful to any Christian to make any such image , Lest we fall into the same sacrile●ge ( saieth he ) whereby the Apostle maketh them execrable who turne the glorie of the incorruptible God into the similitude of a corruptible man Rom. 1. 23. 51 THat blessing or signing with the signe of the Crosse is not founded on holie scripture . VVHich he saieth is contrarie to Revel . 7. 3. Where it is said , Hurt not the earth nor the sea , nor the trees , till I haue sealed the servants of GOD in the foreheads To which I answere , 1. That there is no word heere of signing , & farre lesse with the signe of the Crosse , but ( as the originall hath ) of sealing , and what this sealing is , is exprest 2. Tim. 2. 19. The foundation of the Lord standeth sure , having this seale , the Lord knoweth them that are his , & let every one that nameth the Name of Christ depart from iniquitie . So that it is sanctification & departing from iniquititie , which manifesteth their election , & that such ar the Lords . 2. If this were the signing with the signe of the Crosse , then none that did signe themselves so , would perish , for none of these that were sealed heere did perish . The other two places Mark 10. 16. Luke 24. 50. which speaketh onlie of Christ and his disciples their blessing of Children , maketh no mention of any signing them with the signe of the Crosse , but onlie of blessing them . And so are alleadged unto no purpose . As for Fathers , he setteth downe none of their words , Therfore wee passe by thē , yet with this answer , that none of them proves his point . 52 THat the publick service of the Church ought to be said a language that al the people may unstand . VVHich he sayeth is contrarie to Luke 1. 8. where it is said , That Zacharte was burning incense in the temple , & the whole people were praying without where ( sayeth he ) hee being within and the people without , then how did they understand him ? To which I answer 1. There is no word of his speaking words , to be understood , but of burning incense ( for he was strickē dumb . ) 2. He being within , and the people without , it was not marvell that they did not understand , in what language he had spokē . wheras the question is . Whither that divine service which is performed in the sight & audience of the people , & which should be to edification ( according to 1. Cor. 14. ) should be in a language unknown to the people , which is against the Apostles directiō , for saith Cajetā on that place , out of this doctrine of Paul it is gathered [ sayeth he ) That it is better for edifying of the Church , that publick prayers which are said in the peoples hearing , be said in the vulgar tongue known to the people & Clergie , nor in latine , or an unknowē language . And that this was the practise of the primtive Church . Aquinas on 1. cor . 14. granteth , as also saith their own Lyra. In the primitive church thanksgivings , and all other common service was performed ( sayth he ) in the vulgar tongue . The second place is Levit. 16. 17. wher it is said , That there shall be no man in the tabernicle of the Congregation , when he goeth in to make an attoniment in the holie place , till he ( to wit the High-priest ) come out again . Which maketh no more to prove that publick divine service before the people should be done in an unknowne tongue to them , then it proveth Rome to be in Vtopia . For 1. This place speaketh onlie of the High-priests entrie into the most holie place with blood to make attoniment , once onlie a yeare , which was an action betweene God and him , and no mention of speech in whatsoever language . 2. Which was to be performed in that place , when ther should be no man in the Tabernacle of the Congregation , and therefore private , without any assistance , or presence of any who might either heare or see him . 3. This was a jewish and typicall service abrogat , frō whence to draw this consequence . Ergo the publick service of the Church under the gospell ought to be said now in a language that people understands not , is as coherent as fire and y●e , or followeth aswell in Logick , as to say , that the Authour of this Touch-stone is an Animal . Ergo , Bos cornutus . You may see likewise how impudent and ignorant this man is , to alleadge ( as he doth in his preface , and whole Tenour of this Touch-stone ) To convince us , that our doctrine is against the expresse words of our own Bible , whereas let any indifferent man judge ( beside a number of the like impertinencies ) if these two alleadged places of Luke 1. 8. and Levit. 16. 17. be contradicted any wise by this our assertion . That the publick service of the Church ought to be said in a language which all the people may understand . FINIS . AN Advertisment to the READER . IN Respect of that craftie & cruell practise , even to the dead , let be to deceive the living , which our Adversaries haue used of late in purging both out of fathers and others , their own moderne writters , what they find to be against themselves , or for witnessing the Truth , as their Index expurgatorius showes , Lest that the Reader of this my answere to that popish PAMPHLET should light on such purged books as I cite , and not finding the words at all , orelse far changed ( as I can instance ) should think that I had cited them at randon , Therefore having the uncorrupted copyes beside me , I haue set down with their Names , the place where , and the time when they wer printed . That if the Reader find not the words cited by me , or find them altered in a later impression , he may know , that they haue passed thorow that popish firie purgatorie of bookes , ordained at Trent , and which indeed is no new trick of the Devill and his supposts , but hath ben used by Hereticks of old , as Vincentius Lyrinensis testifieth , who lived in the yeare 430. And examplifieth the same in Origens works , that so by his authoritie hereticks might perswade men of their errours , which Origen never knew . AND therefore he showeth us that for old and farre spread heresies ( such as these of poperie are ) they ar not to be confuted so much by the authoritie of fathers , & ancient writters , in respect by vitiating their bookes , they haue stollen out of them what was for trueth , & what they found to bee against themselves , or to use his owne words , Eo quod prolixo temporum tractu longae his furandae veritatis patuerit occasio , and therefore for confuting such , hee sayeth wee must use , aut sola scripturarum authoritate , orelse with the same , the authority of the most ancient and general Councels , such as wee see that of the first of Nice , for peoples reading of Scripture , the lawfululnes of churchmēs marriage , for which that famous Paphnutius so much stood , & the paritie of patriarchall jurisdiction against papall supremacie , which in the three succeeding Councels was also decreed against , beside the cōdemning of prayer to Angels , decreed against in the Councell of Laodicea , can . 35. and the having of images in Churches , ( let be their adoration ) condēned in the Councell of Eliberis , Can. 36. and the like . THE NAMES of the Authours whom I cite are , A Augustin , printed at Paris , 1541. Ambrose , at Paris , 1529. Aquinas , at Paris , 1529. Alfonsꝰ a Castr̄o at Paris , 1534. Arboreus , at Paris , 1551. B Basil Basileae 1540. Bernard , at Paris , 1527. Bellarmin , Coloniae , 1615. C Chrisostome , at Paris , 1554. Cyprian , Lugduni , 1537. Carthusian , at paris , 1536. Cajetan , at Paris , 1532. Cusanus Basileae , 1565. Catharinus , Venetiis , 1551. D Decretalia , Lugduni , 1517. Durādi rationale , Lugduni , 1515. E Estius , at Paris , 1616. Erasmꝰ Antuerpiae , 1538 , F Fulgentius , Nurūbergae , 1520. Fasciculus Temporum , Coloniae , 1479. Ferus , at Paris , 1559 , G Gabr. Biel Lugduni , 1517. Gregorius , 1. at Paris , 1518. Gratian. Lugduni , 1517. Georgiꝰ Cassāder at Paris 1616. H Hieronimus , at Paris , 1546. Hilarius , Basileae ▪ 1570. Haymo , at Paris , 1538. Hugo Cardinalis , at Paris , 1532. I Ireneus , Basileae , 1548. Ignatius at Paris , 1540. Ianse●iꝰ Muguntiae , 1624. L Lyra , at Paris , 1501. Lombard , at paris , 1528. Lipomani Catena , at Paris , 1550. M M●lchi●r Canus . Coloniae , 1605 , Missale Romanū . at Paris , 1532. Mercerus , at Paris , 1563. Maldonat . Moguntiae , 1624. O Origenes , at Paris , 1537. P Platina , Nurimbergae , 1481. Peresius , at Paris , 1605. Petrus de Aliaco , Coloniae , 1500. Perusin , Perusiae , 1608. R Roffensis , Londini , 1533. Ribera , Antuerpiae , 1603. S. Sigebert , at Paris , 1513. Stella , Antuerpiae , 1608. T Theophylact , a● Paris , 1515. V Vincentius Lyrinensis , at Paris , 1560. Errata . In the Epistle Dedicatory , pag. 2. linea ult . hands & almost , for hands almost & . And To the Reader , p. 6. l. 11. Nicen , for Nissen . p. 13. ●2 . Ecuminicall , for O Ecumenicall . p. 24. l. 11. Doway , for Duay . p. 33. l. 20. nf for in , p. 74. l. 2. Lyrin , for Jerome . p. 103. l. antepenult . Gelasuis , for Gelasius . p. 220. l. 3. a whol line in the copy omitted , the words are these , ( because it feemes to be broken , to whō it is objected , what Ambrose saies , that no falshood should be thought to bee in the sacrifice of truth ) p. 128. l. 3. after the words ( amongst us ) is omitted ( whō they call Calvinists ) l. 19. de ecclesia , for de notis ecclesiae . p. 132. l. 20. donation for domination . p. 272. l. 14. young , for youngmā . p. 180. l. 6. virginitie , for virgin . p. 191. l. 19. one of for of one . p. 353. l. 17. circūsion , for circumcision . p. 299. l. 9. whē it is taken , for when it is not taken . 
A71330	----	A preservative against popery. [Parts 1-2.] being some plain directions to unlearned Protestants, how to dispute with Romish priests, the first part / by Will. Sherlock ... Sherlock, William, 1641?-1707. 1688 Approx. 376 KB of XML-encoded text transcribed from 97 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A71330 Wing S3326 Wing S3342 ESTC R14776 12336465 ocm 12336465 59803 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. A71330) Transcribed from: (Early English Books Online ; image set 59803) Images scanned from microfilm: (Early English books, 1641-1700 ; 823:10) A preservative against popery. [Parts 1-2.] being some plain directions to unlearned Protestants, how to dispute with Romish priests, the first part / by Will. Sherlock ... Sherlock, William, 1641?-1707. [2], 90, [6], 91, [2] p. Printed for William Rogers ..., London : M DC LXXXVIII [1688]. Separate t.p.: The second part of the preservative against popery, shewing how contrary popery is to the true ends of the Christian religion ... / by William Sherlock ... -- London : printed for William Rogers ... 1688. "Books lately printed for Will. Rogers": p. [91]-[92] at end of first part. "Books lately printed for W. Rogers": p. [1] at end of second part. Errata: p. 91. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. 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 Catholic Church -- England -- Controversial literature. Anti-Catholicism -- Early works to 1800. 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 Liber cui Titulus , A Preservative against Popery , &c. Febr. 2 : 1687. Guil. Needham , R. R. in Christo P. ac D.D. Wilhelmo Archiepisc. Cant. à Sacr. Domest . A Preservative AGAINST POPERY : Being some Plain DIRECTIONS TO Vnlearned PROTESTANTS , How to Dispute with Romish Priests . THE FIRST PART . By WILL. SHERLOCK , D.D. Master of the Temple . LONDON : Printed for William Rogers , at the Sun over against St. Dunstan's Church in Fleet-street . M DC LXXXVIII . A PRESERVATIVE AGAINST POPERY . The Introduction . WHile so many Learned Pens are employed to such excellent purpose , in answering the Writings , and confuting the Doctrines and Practices of the Church of Rome , I cannot but think it a very useful Work to give some plain Directions to those , who are Vnlearned , who have neither Time to Read , nor Money to Buy , nor Abilities to Vnderstand more Learned Controversies . Our Divines indeed have taken great care to write short Tracts , with great Plainness and Perspicuity , and with as little unnecessary shew of Learning as may be , to fit them the better for Vnlearned Readers ; and they have had , by the blessing of God , wonderful Success ; Popery was never so generally understood , as it is at this day ; the meanest Tradesmen can now dispute against Popery with sufficient Skill and Judgment , and need not be beholding to the prejudices of Education to secure them : and therefore my business shall not be at present downright to state any one Controversie between us , and the Church of Rome , but to direct our people , how to secure themselves against the Attaques of our Roman Adversaries , to check their conferring and disputing humour , or to baffle them . I shall reduce all into as plain a Method and as short a compass as I can , and show . First , How to stop them at the beginning of their Dispute . Secondly , Give some Rules about the Topicks , from which they dispute , such as Reason , Scripture , and the Authority of the Ancient Fathers and Writers of the Church . Thirdly , How to answer some of their most popular pretences , such as the Vncertainty of the Protestant Religion , the Misrepresentations of Popery , &c. Fourthly , To give some short Directions as to particular Controversies . CHAP. I. How Protestants may prevent Disputing with Papists . NOw I do not by this mean , that they should always avoid their company , and run away from them where-ever they meet them , which is very ill Manners ; though it is not adviseable neither to court such acquaintance , or to make them our Intimates , when neither the obligations of Nature , nor other Civil or Political Reasons make it necessary ; for Conversation many times prevails more than Arguments can do , and will as soon corrupt Mens Faith , as Manners . Nor do I mean , that Protestants should obstinately refuse to discourse with Papists when they meet them ; to hear what they have to say for themselves , and to give a Reason for their own Faith ; this is not agreeable to Protestant Principles , to prove all things , and to hold fast that which is good ; and yet this ought to be done with great prudence and caution too ; for there are a sort of perverse Disputers , who are to be avoided according to the Apostolick Precept , if any man teach otherwise and consent not to wholsome words , even the words of our Lord Jesus Christ , and to the Doctrine which is according to godliness , he is proud , knowing nothing , but doting about questions and strife of words , whereof cometh envy , strife , railings , evil surmizing , perverse disputing of men of corrupt minds , and destitute of the truth , supposing , that gain is godliness , from such withdraw thy self , 1 Tim. 6. 3 , 4 , 5. Men of weak judgments , and who are not skilled in the Laws of Disputation , may easily be imposed on by cunning Sophisters , and such as lie in wait to deceive : The Church of Rome is very sensible of this , and therefore will not suffer her people to dispute their Religion , or to read Heretical Books , nay not so much as to look into the Bible itself ; but though we allow all this to our people , as that which God not only allows , but requires , and which all considering men will allow themselves , whoever forbids it ; yet we do not allow them to be perpetual Seekers , to be always doubtful of their Religion , to be like children tossed too and fro with every wind of Doctrine . And therefore the liberty of Judging and Inquiring , which we allow , is only that they may understand the true Reasons of their Faith , and be well grounded in it , which Men may be , who are not able to answer every cavilling objection ; but it is an abuse of this liberty , when men have itching ears , and hearken after all Novelties of Opinions , and grow wanton and Seeptical Disputers ; and therefore it is very consistent with that liberty , which Protestants allow , to advise Christians to be very careful , how they , hearken to such , as Preach any new Doctrine , which they have not been taught , that the weak in Faith and knowledge , should not venture upon doubtful Disputations : that they should not be hasty to question , what they have believed , nor to give heed to new Doctrines ; that they should not rely on their own understanding in these matters , but when they meet with any difficulties , should consult their Spiritual Guides , not to be finally determined by their Authority , as the Church of Rome requires , but to hear their Reasons , and what Answers they can give to such difficulties , as they themselves cannot answer : with such cautions as these , we dare venture our people to hear and read , and enquire , as much as they please , and have not found yet , that our Roman Adversaries have been able to make any great impression upon such honest and prudent Inquirers . But that which I intend at present is of another nature , to teach our people a way to make these men sick of Disputing themselves , to make them leave off those Impertinent and noisy squabbles , with which they disturb all company they come into : and this is no such mighty secret neither , as may be expected , but is very plain and obvious at the first proposal . For when you are assaulted by such troublesome Disputers , only ask them , whether they will allow you to judge for yourselves in matters of Religion ; if they will not , why do they trouble you with Disputing ? for the end of Disputing is to convince , and you cannot be convinced , unless you may judge too : would they Dispute with a stone , that can neither hear , nor understand ? or would they make a Speech to convince a Horse , that he is out of his way , and must take another Road , if he would return home ? and do they not talk to as little purpose , and spend their breath as vain upon a man , who can hear indeed , and understand somewhat , but must not follow his own understanding ? if they say , that you must judge for your selves , ask them , whether this be the Doctrine of their Church , that private men may judge for themselves ? whether this do not resolve our Faith into a private Spirit , which they say , is the Protestant Heresie , and the foundation of Protestant uncertainty ? if they once open this gap to Hereticks into the Church , there is great danger , that more will run out at it , than will come in ; and it is well if the Church itself staies behind ; for what becomes of the Church of Rome , if all their glorious Cant of the Infallibility of Church , and Popes , and General Councils , be at last resolved into a private Spirit ! while these men go about to Dispute Hereticks into their Church , they unavoidably give up the Cause of the Church , and of Infallibility , which is the way to Dispute a great many good Catholicks out of it , who are kept there only by the power of a blind and implicite Faith. Here then let our Protestant fix his foot , and not stir an inch , till they disown Infallibility , and confess , that every man can and must judge for himself in matters of Religion , according to the proofs , that are offered to him . For will a wise man Dispute with one , who , he knows , banters him all the while ? who appeals to his private judgment ( as all men do , who dispute with one another ) and at the same time cries down this private Spirit as the cause of Schisms , and Heresies , and Blasphemies , and every thing that is evil : no man of any spirit , but will scorn to dispute with one , who intends only to put a trick on him , and to out wit him if he can ; and in truth it is no more to endeavour to dispute a man into Popery , when the Fundamental Principle of Popery is , that we must not Reason and Dispute , but believe ; that we must take our Faith upon the Authority of the Church , without asking any questions about it . There are two or three things , which may be answered to this . 1. That though Disputing be not a proper way for Papists to take , yet it is the only way , that can be taken with Protestants , who are all for Disputing , and will believe nothing without a Reason , and therefore Protestants ought not to blame Papists for Disputing , unless they would be good Catholicks without it . Now in answer to this , I have something to say to Papists , and something to Protestants . 1. As for the Papists , what necessity soever they be in of Disputing , I desire to know with what face they can reproach Protestants with adhering to their own private judgments , when they themselves are such zealous Disputants , which is an Appeal to every private mans judgment : if ever they make any Converts , they must be beholden to mens private judgments for it , for I think men cannot change their Opinions without exercising a private judgment about it ; and I suppose when they dispute with men to make them Papists , they intend to convert them by their own private judgments . Now what difference is there between mens using their private judgments to turn Papists , or to turn Protestants : one indeed may be false , and the other true , but private judgment is private judgment still , and if it be so great a fault for men to use their own private judgments , it is as great a fault in a Papist , as it is in a Protestant . So that at least as to Converts , the Church of Rome has no advantage in this particular over Protestant Churches ; some by the exercise of their own Reason and judgment go over to the Church of Rome , and some to the Church of England ; some are disputed into Popery , and some into Protestantism : and therefore for the sake of their beloved Converts , and their beloved Disputations , they ought to be more favourable to a private Spirit : The truth is , by Disputing with Hereticks , they give up their Cause , and confess , that in all Disputes of Religion , there lies an Appeal to every mans private Judgment and Conscience ; and should they lose this point by their Disputing , all the Converts they make , cannot recompence such a loss . 2. As for Protestants , though they have no other way to satisfie themselves , or to convince others , but by Reason and Discourse ; yet this is no reason why they should Dispute with those men who disown the judgment of Reason , as a private Spirit . For why should I Dispute with any man who uses such Arguments to convince me , as he himself does not think a sufficient Reason of Faith ? Ask then one of these Disputers , who alledges Scripture , Reason , and Antiquity , to prove any Doctrines of the Romish Faith ; Do you , Sir , believe Transubstantiation , the Worship of Images , the Invocation of Saints , Purgatory , Mass for the Dead , upon the bare Authority of these Scriptures and Fathers , you have produced for them ? If these Doctrines were not Defined by the Church , should you think these Arguments sufficient to prove them ? or could you suppose , the Church had Defined the contrary , should you think the Arguments good still ? In short , can any Reason , any Authority of Scripture , or Fathers , be any Foundation for a Divine Faith , but onely the Authority of the Church ? He that says , they can , is no Papist ; and he that says , they cannot , confesses , that he uses such Arguments , as he himself does not build his Faith upon : If you will believe them , you may ; but though you do , you are no sound Believer , without resolving your Faith solely into the Authority of the Church . And , I think , he must love Disputing well , who will Dispute with such men as these ; and those must have a good degree of assurance , who will be troublesome with their Disputes , after such a discovery . The end of Disputing , I suppose , is either toconvince , or to be convinced : but should you Answer and baffle all such a man's Arguments , if he be modest , it may be he may blush a little , but is not to be moved ; for his Faith , after all , is not built upon these Arguments , but upon Church-Authority : and it is to no purpose for you to suffer your self to be convinced by these Arguments , for it will not make you a good Catholick , without resolving your Faith wholly into the Authority of the Church . It is certainly a very surprizing thing for a Protestant to be disputed into Popery ; for as soon as he is converted , he must renounce the very means of his Conversion : He must use his own Judgment to turn Papist , and as soon as he is turned , he must renounce his own Judgment , and confess it to be of no Authority : Now though it may be such a private Judgment as leads a man to Popery , may as well deserve to be renounced , as any ; yet it is an odd kind of contradiction , to renounce our own private Reason and Judgment , and yet to own our Conversion ; methinks such men should renounce their Conversion too at the same time they renounce their Reason : for if their Conversion be good , it is a sign their Judgment was so ; but if their Judgment be not fit to be trusted , methinks this should make them question their Conversion : And therefore they should either maintain the Reputation of their Judgment and Conversion together , and then they cannot be good Catholicks , while they adhere to their own Judgment , or they should renounce them both together : nay , they must not onely renounce their own Judgments , as soon as they are Converted , but they must renounce the Authority and Validity of those very Arguments whereby they are Converted , whether from Scripture , Reason , or Fathers ; they must confess , that these Arguments are not a sufficient Foundation for a Divine Faith , without the Authority of the Church ; for it is a dangerous thing to allow any Authority to Scripture or Fathers , without the Church , for that may make men Hereticks ; and yet , I suppose , when Hereticks are converted by these Arguments , it must be the force of the Arguments , and not the Authority of the Church , which converts them , unless they believed the Authority of the Church before they were converted ; and that was a little to early for it . Now methinks when Protestants turn Papists , as they pretend , from the conviction of their own Reason and Judgment , and as soon as they are converted , are taught , that there is no relying upon their own Judgment , and that the Reasons whereby they were converted , are not good in themselves without Church Authority ; if it were possible for them ever to use their Reason more after such a change , it would certainly make them disown their Conversion ; which , it seems , was the effect of a very fallible Judgment , and very uncertain and inauthentick Reasons . 2. There is another pretence for these Disputes , which may seem to answer this difficulty , that the intention of these Disputes , is onely to lead you to the Infallible Church , and set you upon a Rock ; and then it is very natural to renounce your own Judgment , when you have an Infallible Guide . Our own Judgment then must bring us to the Infallible Guide , and when we have found him , we have no farther use for our own Judgment . I answer , 1. Should we grant this , it puts an end to all the particular Disputes of Religion between us and the Church of Rome : We may Dispute on about an Infallible Judge , but they cannot , with any sence , Dispute with us about the particular Articles of Faith , such as Transubstantiation , the Sacrifice of the Mass , the Worship of Images , and the like ; for these are to be learnt onely from the Church , and cannot be proved by Scripture or Fathers , without the Authority of the Church . And if they would confess this , they would save us , and themselves , a great deal of trouble : For why should they be at the trouble of writing such Arguments , or we to answer them , when they themselves confess , that the Arguments are not good , unless they be confirmed by the Churches Authority ? I confess , I have often wondered to see such Volumes of Controversies written by the Roman Divines , for I could never imagine to what end they are writ . Is not their Faith wholly resolved into the Authority of the Church ? what need Reasons and Arguments then , which cannot work Faith in us ? Either these Arguments are sufficient to confirm the Articles of their Faith without the Authority of the Church , or they are not : If they are , then there is no need of Infallibility , since all the Articles of Faith are confirmed by such Reasons , as are a sufficient Foundation for Faith without it : And thus they give up all their Arguments for an Infallible Judge , from the necessity of such a Judge . If they be not , of what use are they ? does the Decision of the Church need to be confirmed by such Arguments ? If they are not good Arguments without the Authority of the Church , they can no more give Authority to the Church , than an Infallible Church can want any Authority , but it s own : Are they to convince Hereticks ? but how if Hereticks should confute them ? If they be not in themselves good Arguments , they may be confuted ; and they know , by sad experience , that there are Hereticks , as they call them , who have Wit and Learning enough to confute , what is to be confuted ; and if they fall into such hands ( which has been their hard fate of late ) they are sure to be confuted : And , I doubt then , they had better have let them alone ; for the Catholick Cause may suffer much in the Opinion of the World , when all their Arguments are confuted . All then that they can design by such Arguments , is to impose upon the Weak and Ignorant , when Learned Men are out of the way , which is no very commendable design ; and that design will be spoiled too , if Unlearned Men do but learn to ask them the Question , Whether they build their Faith upon such Arguments ? For then they must either quit the Authority of their Church , or the strength of their Arguments : The first reduces them to Protestant Uncertainty , for then they have no other Foundation for their Faith , than Protestants have ; which resolves it self into the Reasons and Arguments of Faith : The second puts an end to Disputing about these matters ; for no man needs answer any Arguments , which the Disputant himself acknowledges not to be good . 2. There is nothing left then for Dis●utation , and the Exercise of our private Reason and Judgment , but the inquiry after an Infallible Judge . And here also , before you dispute , it will be necessary to ask them , Whether the belief of an Infallible Judge , must be resolved into every mans private Judgment ? whether it be not necessary to believe this with a Divine-Faith ? and whether there can be any Divine Faith without an Infallible Judge ? Certainly if ever it be necessary to have an Infallible Faith , it is so to be infallibly assured of an Infallible Judge , because this is the Foundation of all the rest : for though the Judge be Infallible , if I be not infallibly assured of this , I can never arrive to Infallibility in any thing ; for I cannot be more certain , that his Determinations are Infallible , than I am , that he himself is Infallible ; and if I have but a Moral assurance of this , I can be but morally assured of the rest ; for the Building cannot be more firm than the Foundation is : and thus there is an end to all the Roman Pretences to Infallibility . Now if we must believe the Infallibility of the Church , or Pope of Rome , with an Infallible Faith , there is an end of Disputing ; for no Reasons or Arguments , not the Authority of the Scripture it self , without an Infallible Judge , can beget an Infallible Faith , according to the Roman Doctors : For this reason they charge the Protestant Faith with Uncertainty , and will not allow it to be a Divine , but Humane Faith , though it is built upon the firmest Reasons , the best Authority , and the most express Scripture that can be had for any thing ; but because we do not pretend to rely on the Authority of a Living Infallible Judge , therefore , forsooth , our Faith is Uncertain , Humane , and Fallible : and this , they say , makes an Infallible Judge necessary , because without him we have no Infallible Certainty of any thing . Now if nothi●● but an Infallible Judge can be the Foundation of an Infallible Faith , then it is to no purpose to dispute about such a Judge ; for Disputing is nothing else but weighing Reason against Reason , and Argument against Argument , or Scripture against the pretence of Scripture ; but whoever gets the better of it this way , no Reasons , or Arguments , or Scripture Proofs can beget an Infallible Certainty , which is necessary in this case ; and therefore this is all lost labour , and they do but put a trick upon you , when they pretend to dispute you into the belief of an Infallible Judge ; for they themselves know , and must confess , if you ask them , that the best and must convincing Arguments cannot give us an Infallible assurance of this matter ; and yet unless we are infallibly assured of an infallible Judge , it is all to no purpose . 3. I can think but of one thing more , that can be said in this cause , viz. that it is manifestly unreasonable not to grant to the Church of Rome , that Liberty which all men and Churches challenge , to dispute for themselves , and against their Adversaries : for when two men , or two Churches differ in matters of Faith , there is no other way to end the Controversie , but by disputing it out ; whereas this Discourse will not allow them to dispute , nor any Protestants to dispute with them . In answer to this , I grant , that the Charge is in a great measure true , and shews the absurdity of that Church and Religion , but does not disprove the reasonableness of this method . If men will embrace such a Religion as will not admit of disputing , it is their own and their Religions fault , not the fault of those men who will not dispute with them . Now a Religion which leaves no room for the exercise of Reason and private Judgment , leaves no place for Disputes neither ; for how shall men dispute , who must not use their own Reason and Judgment ? They ought not to dispute themselves , if they be true to their own Principles ; and no man ought to dispute with them , who will not be laugh'd at by them , and by all the World : For to dispute without Reason , is a new way of disputing , ( though it is the only thing that can justifie the Romanists , and our late Disputants have been very careful to observe it ; ) and to dispute with Reason , is to use our private Reason in Religion , which is Protestant Heresie . Infallible men ought not to dispute , for that is to quit their Infallibility ; and fallible men are very unwise to dispute with them , because no good can come of it : for Reason can never confute their infallible Adversaries , nor make themselves infallible Believers . But for the better understanding of this , I have two things to say . 1. That Papists may dispute against Protestant Heresies , as they call them , but cannot dispute for their own Religion . 2. Protestants may dispute against Popish Doctrines , and to vindicate their own Faith , but cannot reasonably be disputed into Popery . 1. That Papists may dispute against Protestant Heresies , but cannot dispute for their own Religion : And the reason of this difference is plain , because Protestants allow of Reason and Discourse in matters of Religion ; and therefore they may be confuted , if good Reasons can be produced against them : And here the Romanists may try their skill ; but the Religion of Rome is not founded on Reason , but on Infallibility ; and therefore is not the subject of a Dispute , because the truth and certainty of those Doctrines , is not resolved into the Reasons of them . They ought to alledge no other ground of their Faith , but the Infallibility of the Church ; and they ought not to dispute about this neither : but those who will believe it may , and those who won't , may let it alone , because Infallibility is not to be proved by Reason ; for Reason proves nothing infallibly , and therefore cannot give us an infallible certainty of the Churches Infallibility . But you will say , if they have other Arguments for the truth of their Faith , besides the Infallibility of the Church , why may they not urge those other Reasons and Arguments to convince those , who will not own the Churches Infallibility ? I answer , Because whatever other Reasons they have , their Faith is not resolved into them ; and therefore it is not honest in them to urge those for the Reasons of their Faith , which are not the Reasons why they believed : For let me ask them , Suppose they may have very good Reasons for some of their Doctrines , do they believe them meerly because they are reasonable ? If they say they do , then they believe just as Protestants believe ; and there is no need of Infallibility , when men believe nothing but what is reasonable ; and it is pity that so good a thing as Infallibility should serve only to support an unreasonable Faith. Let me ask them again , Can they have a sufficient certainty , that these Reasons are good , without an infallible Judge ? If they can , then the Faith of Protestants , which is grounded upon rational Evidences , may be very certain too , though it be not infallible ; if they cannot , then their Reasons are none , since the very certainty of them is resolved into an infallible Authority ; and therefore they are no certain Reasons , that is , not such as a man may rely on , when they are separated from Infallibility ; and consequently they ought never to be urged apart from Infallibility , because they themselves do not think them good Reasons , that is , not a sufficient foundation of Faith alone : and then I know not why they should be urged at all ; for Infallibility can stand by it self , without the support of any Reasons . I ask them again , Would they reject those Doctrines which they think they can prove by such evident Reasons , did they see those Reasons as evidently confuted ? If they would not , then it is plain , they do not believe them for the sake of those Reasons ; for if they did , they would reject them , when all their Reasons were confuted : They only impose upon the World with a pretence and flourish of Reason , and set up a Man of Straw for Protestants to shoot at ; but whatever becomes comes of their Reasons , they have a safe Retreat into Infallibility . If they believed any Doctrine because it is reasonable , if they will be true to themselves , they ought to reject all Doctrines , which are unreasonable , or contrary to Sense and Reason : He who believes for the sake of Reason , can never believe against it ; for if Reason makes a thing credible , then what is unreasonable is incredible too ; and we may as reasonably dis-believe what is confirmed by Reason , as believe what Reason contradicts : and therefore it is not very modest to hear men talk of Reason in any case , who can believe such an absurd and unreasonable Doctrine as Transubstantiation . Now whatever Opinion Protestants have of Reason , Papists ought not to pretend to it , because their Faith has nothing to do with Reason : it is a Reproach to an infallible Church and infallible Faith , to need the supports of Reasons . And the truth is , those who will have nothing to do with Reason , Reason commonly has as little to do with them , but owes them a Shame , whenever they pretend to her ; and therefore they had as good let her alone . 2. Protestants may dispute against Popish Doctrines , and to vindicate their own Faith , but they cannot reasonably be disputed into Popery . When Papists alledge Scripture , Reason , or humane Authority for any Doctrines of their Religion , Protestants , who allow of the use of Reason in Religion , may examine and confute them : when Papists dispute against Protestant Doctrines , Protestants are concerned to vindicate their own Faith , or to renounce it ; but if a Protestant understands himself and his own Principles , all the Disputes in the World can never make him a Papist . For to be a Papist does not signifie meerly to believe Transubstantiation , or the Worship of Saints and Images , and such-like Popish Doctrines ; but to resolve our Faith into the Infallible Authority of the Church , and to believe whatever the Church believes , and for no other reason , but because the Church teaches it . This is the peculiar and distinguishing Character of the Church of Rome , which divides it from all other Churches and Sects of Christians ; and therefore our late Popish Writers are certainly in the right , to endeavour to bring the whole Controversie to this issue ; not to dispute about particular Doctrines , which follow on course , when once you believe the Church to be Infallible ; but to perswade men that the Church is Infallible , and that the Church of Rome is that Infallible Church . Now I say , no understanding Protestant can be disputed into this kind of Popery , and that for two plain Reasons . 1. Because no Arguments or Disputations can give me an infallible certainty of the Infallibility of the Church . 2. Because it is impossible by Reason to prove , that men must not use their own Reason and Judgment in matters of Religion . 1. No Arguments can give me an infallible certainty of the Infallibility of the Church . The great Motive to any man to forsake the other Communions of Christians , and to go over to the Church of Rome , is to attain an Infallibility in Faith , which is a wonderful good thing , if it were to be had ; but though the Church of Rome were Infallible , and I should be convinced that there were some reason to think so , yet unless I can be infallibly assured of it , my Faith is still as fallible as the Protestant Faith is ; and I am no nearer to Infallibility in the Church of Rome , than in the Church of England . For as I observed before , unless I can have an infallible certainty of the Infallibility of the Church , I can have no Infallibility at all : Though the Church were infallible in all her Decrees , I can never be infallibly certain of the truth of her Decrees , unless I be infallibly certain that she is Infallible . It is a known Rule in Logic , that the Conclusion must follow the weaker part , and therefore it is impossible to infer an infallible Faith from the fallible Belief of the Churches Infallibility . And yet the best Reasons in the World ( which is all that disputing can do , to offer Reasons for our Faith ) cannot give us an infallible certainty , because Reason it self is not an infallible Principle , at least the Church of Rome dares not own , that any mans private Reason and Judgment is infallible ; for then Protestants may set up for Infallibility as well as Papists . No man , by Reason and Argument , can arrive at a greater Certainty than Protestants may have , and yet no man can arrive at greater certainty in the way of disputing , than Reason and Argument can give him ; and then a Popish Convert , who is reasoned into the belief of Infallibility , though he has changed his Opinion , yet has no more Infallibility now , than he had when he was a Protestant . Protestants , without an Infallible Church , may have all the Certainty that Reason and Argument can give them ; and a Convert has no greater Certainty ( if he have no more than what Disputing could give him ) for his Infallible Church : And how is it possible then , that a reasonable man can be disputed out of the Church of England into the Church of Rome , upon such vain hopes of a more infallible certainty ? for let him go where he will , if he be lead to Rome it self by his own fallible Reason and Judgment , ( which is the only Guide he has in disputing ) he will be the same fallible Creature that ever he was . But to represent this the more familiarly , let us hear a short Conference between a sturdy Protestant , and a new Convert . Prot. O , my old Friend ! I am glad to meet you , for I have longed to know what change you find in your self , since you are become an Infallible Believer . Conv. I find , Sir , what I expected , very great ease and satisfaction of mind , since I am delivered from all doubtful Disputes in such an important concernment as the salvation of my Soul , and have a firm and sure Rock to trust to , such an Infallible Church as cannot err it self , nor mis-guide me . Prot. This , I confess , is a very great advantage ; and therefore as we have been formerly of the same Church and Communion , I would be glad to keep you company also in so advantageous a change . Pray therefore tell me , how you came to be so infallibly perswaded of the Infallibility of your Church . Conv. With all my heart ; and I shall be very glad of such company : and indeed there are such powerful Reasons for it , as I am sure must convince so free and ingenuous a mind , as you always carry about with you . For Christ has promised to build his Church upon St. Peter , and that the Gates of Hell shall not prevail against it — Prot. Hold , good Sir ! Reason ! Are you got no farther than Reason yet ? Will Reason ever make a man infallible ? I have considered all the Reasons that are used to this purpose , and know what to say to them , if that were our business ; and the truth is , I have a great deal of unanswerable Reason , to stay where I am ; and am a little surprized , to think that you , or any man , should leave the Church of England for want of Reason , or go to the Church of Rome for it : and therefore pray tell me the Secret , for there must be something else to make Converts , besides Reason . Conv. Then I perceive you take me for a Knave , who have changed my Religion for base secular Ends , without Reason . Prot. You know that best ; but that was not my meaning : but the reason of my Question was , because you changed for an infallible Faith. Now if you rely still upon Reason , I don't see how your Faith is more infallible than mine : for I am as confident , as you can be , that I have as good Reasons for my Faith , and in my opinion much better , than you have for yours . Conv. I beg your pardon for that : I rely upon the Authority of an Infallible Church , you trust to your private Reason . Prot. And I beg your pardon , Sir : for I rely on the Authority of Scripture , which is as infallible as your Church . Conv. But you rely on your own Reason for the Authority of Scripture , and those particular Doctrines you draw from it . Prot. And you rely on your own Reason and Judgment , for the Infallibility of your Church , and consequently of all the Doctrines of it ; and therefore your infallible Faith is as much resolved into your own fallible Judgment , as the Protestant Faith is : so that the difference between us is not , that your Faith is infallible , and ours fallible ; for they are both alike , call it what you will , fallible or infallible ; but the Dispute is , whether your Reason and Judgment , or ours , be best : and therefore if you think your Reason better than ours , you did well to change ; but if you changed your Church , hoping to grow more infallible by it , you were miserably mistaken , and may return to us again : for we have more rational Certainty than you have , and you have no more infallible Certainty than we . You think you are reasonably assured that your Church is infallible , and then you take up your Religion upon trust from your Church , without , and many times against Sence and Reason , according as it happens ; so that you have onely a general assurance of the Infallibility of your Church , and that no greater than Protestants pretend to in other cases , viz. the certainty of Reason and Argument ; but have not so much as a rational assurance of the truth of your particular Doctrines : that if you be mistaken about the Infallibility of your Church , you must be miserably mistaken about every thing else , which you have no other evidence for . But now we are in general assured , that the Scriptures are the Word of God , and in particular are assured , that the Faith , which we profess , is agreeable to Scripture , or expresly contained in it , and does not contradict either Sence or Reason , nor any other Principle of Knowledge . So that we have as much assurance of every Article of our Faith , as you have of the Infallibility of your Church ; and therefore have at least double and trible the assurance that you have . But if you know the Reasons of your Conversion , I desire to know of you , What made you think , that you wanted Certainty in the Church of England ? Conv. Because with you every man is left to his own private Reason and Judgment , the effects of which , are very visible in that infinite variety of Sects among you , which shews what an uncertain thing your Reason is , that so few judge alike of the power and validity of the same Reasons . Prot. And were you not sensible at the same time , that you were left to your own Reason and Judgment , when you turned Papist ? Are you not sensible , that men do as little agree about your Reasons for Infallibility , as they do about any Protestant Reasons ? Do not I know the Reasons alledged by you for the Infallibility of your Church , as well as you do ? And do we not still differ about them ? And is not this as much an Argument of the uncertainty of those Reasons , which make you a Papist , that they cannot make me a Papist , as the dissent of Protestants in other matters , is of the uncertainty of their Reasons ? Could you indeed be infallibly assured of the Infallibility of your Church , I grant you would have the advantage of us , but while you found your belief of Infallibility upon such an uncertain Principle , as you think Reason is ; if certainty had been your onely aim , you might as well have continued in the Church of England , as have gone over to Rome . This abundantly shews what a ridiculous thing it is for a Protestant to be disputed out of his Church and Religion , upon a pretence of more infallible certainty in the Church of Rome : Were they indeed inspired with an infallible assurance , that the Church of Rome is Infallible , there might be some pretence for this ; but an Infallibility which has no better foundation than mens private Reason , and private Judgment , is no Infallibility , but has all the same uncertainties , which they charge on the Protestant Faith , and a great deal more , because it is not founded upon such great and certain Reasons . The plain truth is , men may be taught from their Infancy to believe the Church Infallible , and when they are grown up , may take it , without examination , for a first and self-evident Principle , and think this an infallible Faith : but men who understand the difference between the evidence of Reason and Infallibility , can never found an infallible Faith on Reason , nor think that a man who is reasoned into the belief of the Infallibility of the Church , is more infallible in his Faith , than a Protestant is : And such a man will see no reason to quit the Church of England , for the sake of an infallible Faith ; for though they had an infallible Guide , yet Reason cannot give them an infallible assurance of it , but can rise no higher at most than a Protestant certainty . 2. It is impossible also by Reason to prove , that men must not use their own Reason and Judgment in matters of Religion . If any man should attempt to perswade you of this , ask him , Why then he goes about to dispute with you about Religion ? whether men can dispute without using their own Reason and Judgment ? whether they can be convinced without it ? whether his offering to dispute with you against the use of your Reason , does not prove him ridiculous and absurd ? For if you must not use your Reason , why does he appeal to your Reason ? And whether you should not be as ridiculous and absurd as he , if by his Reasons and Arguments you should be perswaded to condemn the use of Reason in Religion ? Which would be in the same act to do , what you condemn , to use your Reason when you condemn it . If you must not use your Reason and private Judgment , then you must not by any Reasons be perswaded to condemn the use of Reason ; for to condemn is an act of Judgment , which you must not use in matters of Religion . So that this is a point which no man can dispute against , and which no man can be convinced of by disputing , without the reproach of self-contradiction . This is an honourable way of silencing these troublesome and clamorous Disputants , to let them see , that their Principles will not allow of Disputing , and that some of their Fundamental Doctrines , which they impose upon the World , are a direct contradiction to all Disputes , for the very admitting of a Dispute , confutes them ; and the meanest man may quickly say more in this Cause , than their greatest Disputants can answer . CHAP. II. Concerning the several Topicks of Dispute . SECT . I. Concerning Arguments from Reason . 2. THe next Direction relates to the Topicks from which they Dispute ; which are , either Reason , Scripture , or the Authority of the ancient Fathers and Writers of the Christian Church ; for the infallible Authority of Popes , or General Councils , is the thing in dispute between us , and therefore can prove nothing till that be first proved by something else . 1. To begin then with Reason : Now we do allow of Reason in matters of Religion ; and our Adversaries pretend to use it , when they think it will serve their turn , and rail at it , and despise it , when it is against them . Not that we make Natural Reason the Rule or the Measure of our Faith ; for to believe nothing but what may be proved by Natural Reason , is to reject Revelation , or to destroy the necessity of it : For what use is there of a Revelation , or at least what necessity of it , if nothing must be revealed , but what might have been known by Natural Reason without Revelation ; or at least what Natural Reason can fully comprehend , when it is revealed ? But though we believe such things , when they are revealed by God , which Natural Reason could never have taught us , and which Natural Reason does not see the depths and mysteries of ; and therefore do not stint our Faith , and confine it within the narrow bounds of Natural Reason ; yet we use our Reason to distinguish a true from a counterfeit Revelation , and we use Reason to understand a Revelation ; and we Reason and Argue from revealed Principles , as we do from the Principles of Natural Knowledge : As from that Natural Principle , that there is but one God , we might conclude , without a Revelation , that we must Worship but one God : so from that revealed Doctrine of one Mediator between God and man , we may as safely conclude , that we must make our Applications , and offer up our Prayers and Petitions to God , onely by this one Mediator ; and so in other cases . Now to direct Protestants how to secure themselves from being imposed on by the fallacious Reasoning of Roman Priests : I shall take notice of some of the chief faults in their way of Reasoning ; and when these are once known , it will be an easie matter for men of ordinary understandings , to detect their Sophistry . 1. As first , we must allow of no Reason against the Authority of plain and express Scripture : This all men must grant , who allow the Authority of Scripture to be superiour to Natural Reason ; for though Scripture cannot contradict plain , and necessary , and eternal Reasons , i. e. what the universal Reason of Mankind teaches for a necessary and eternal truth ; yet God may command such things , as we see no Natural Reason for , and forbid such things as we see no Natural Reason against ; nay , it may be , when we think there are plausible Reasons against what God commands , and for what he forbids : But in all such cases a Divine Law must take place against our uncertain Reasonings ; for we may reasonably conclude , that God understands the Reasons and Natures of things , better than we do . As for instance , when there is such an express Law as , Thou shalt worship the Lord thy God , and him onely shalt thou serve : No reason in the World can justifie the Worship of any other Being , good or bad Spirits , besides God , because there is an express Law against it , and no Reason can take place against a Law. The like may be said of the second Commandment , Thou shalt not make to thy self any graven Image , nor the likeness of any thing which is in heaven above , or in the earth beneath , or in the waters under the earth , thou shalt not bow down to them , nor worship them . Which is so express a Law against Image-Worship , that no Reason must be admitted for it . No man need to trouble himself to answer the Reasons urged for such Practices , for no Reasons ought to be allowed , nor any Dispute admitted against such express Laws . This , I suppose , all men will grant : but then the difficulty is , What is an express Law ? For the Sence of the Law is the Law ; and if there may be such a Sence put on the words , as will reconcile these Reasons with the Law , we must not say then , that such Reasons are against the Law , when , though they may be against the Law in some sence , yet they are consistent with other sences of the Law ; and it is most likely , that is the true sence of the Law , which has the best reason on its side . It must be confessed , there is some truth in this , when the words of the Law are capable of different sences , and reason is for one sence , and the other sence against reason , there it is fit , that a plain and necessary Reason should expound the Law : but when the Law is not capable of such different sences , or there is no such reason as makes one sence absurd , and the other necessary , the Law must be expounded according to the most plain and obvious signification of the Words , though it should condemn that , which we think , there may be some reason for , or at least no reason against ; for otherwise it is an easie matter to expound away all the Laws of God. To be sure all men must grant , that such Reasons as destroy the Law , or put an absurd or impossible sence on it , are against the Law , and therefore must be rejected , how plausible soever they appear : As for instance , Some there are , who to excuse the Church of Rome from Idolatry in Worshipping Saints , and Angels , and the Virgin Mary , positively affirm , that no man can be guilty of Idolatry , who Worships one Supreme God ; as a late Author expresly teaches : As for the Invocation of Saints , unless they Worship them as the Supreme God , the Charge of Idolatry is an idle word ; and the Adoration it self , which is given to them as Saints , is a direct Protestation against Idolatry , because it supposes a Superiour Deity ; and that supposition cuts off the very being of Idolatry . Now , not to examine what force there is in this Reason , our present inquiry is onely , How this agrees with the first Commandment , Thou shalt have none other Gods before me ? before my Face , as it is in the Hebrew : Which supposes an acknowledgment of the Supreme God , together with other Gods ; for otherwise , though they Worship other Gods , they do not do it before the Face of God , while they see him , as it were , present before them : to worship other Gods in the presence of the Supreme God , or before his Face , as that Phrase signifies , is to worship them together with him ; and therefore this is well expressed by the Septuagint , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides me ; which supposes that they Worshipped him too . And our Saviour expounds this Law by , Thou shalt worship the Lord thy God , and him onely shalt thou serve . So that this Reason , That there can be no Idolatry , where the Lord Jehovah is Worshipped as the Supreme God , contradicts the very letter of this Law. How then does this Author get rid of the first Commandment ? Truly by laying it all aside : for he gives this as the whole Sence of the first Commandment , That God enjoyns the Worship of himself , who , by his Almighty Power , had delivered them from their AEgyptian Bondage . But is this all that these words , Thou shalt have no other Gods before me , signifies ? The Worship of God indeed is supposed in them ; but the express words of the Law , are not for the Worship of the Lord Jehovah , but against the Worship of any other Gods , before him , or besides him : But according to our new Expositor , this is no part of the Law , though according to the express words , it is the principal , if not the whole meaning of it . If this Argument be good , viz. That Idolatry is nothing else , but the Worship of other Beings besides the Lord Jehovah , as Supreme Gods , then other Gods , in this Commandment , must signifie other Supreme Gods ; and then the Commandment runs thus : Thou shalt have no other supreme Gods before me . Now this is a very absurd sence , because it supposes , that men may Believe and Worship more Supreme Gods than one ; for if there can be but one Supreme God , and by Gods in the Commandment , be meant Supreme Gods , then it is absurd to forbid any man to have other Supreme Gods , because no man can acknowledge two Supremes : It should have been , Thou shalt not have any other God besides me , not Gods : For though it had been possible for them to have acknowledged some other God to be Supreme , and rejected the Lord Jehovah from being Supreme , yet they could not have other Supreme Gods. But it is evident , that God here forbids the Worship of a Plurality of Gods , of other Gods ; and therefore they could not all be Supreme Gods. But suppose it had been any other God in the single number , yet to understand this of a Supream God , is very absurd ; because there is no other supream God , but the Lord Jehovah , and those who worship but one Supream God , worship him , and none else . For a supream God is not to be pointed at , is not to be distinguished by his Person or Features , as one man is distinguished from another : indeed a Prince may properly say to his Subjects , You shall own none but me for your King , because they know his Person , and can distinguish him from all other men . But the Jews never saw God , nor any likeness or similitude of him ; they were not acquainted with his Person , nor could they distinguish him from other Gods , by any personal Characters ; they knew him only by his Notion and Character of the Supream Being , who made the World and all things in it , and brought them by a mighty hand out of the Land of AEgypt . Now does it not found very strange , that the Supream God , who is known only by this Character , that he is Supream , the great Creator and Soveraign Lord of the World , should make a Law , that we should worship no other Supream God but himself ; when it is absolutely impossible , that he who worships a Supream and Soveraign God , should worship any other God but himself ▪ because he alone is the Supream God ; and therefore those who worship the Supream God , under this Notion as Supream , worship him , and no other Being . So that if we will make sense of it , the meaning of the first Commandment is plainly this : Thou shalt not give Divine Honours to any other Beings , as to inferiour Gods , as the Idolatrous Practice of the World now is , which worships a great many things for Gods ; but thou shalt worship only one Supream and Soveraign Being , the maker and Soveraign Lord of the World , which is I my self , the Lord Jehovah , who brought thee out of the Land of AEgypt , out of the House of Bondage . When the Supream God commands us to worship himself , the meaning must be , that we pay our Worship and Adorations to a Supream Being , considered as Supream ; and he who worships such a Supream Being , worships the true God , whom we can distinguish from false Gods only by this Character , that he is Supream : And when this Supream Being forbids us to worship any other Gods , it must signifie , that we must worship nothing which is not Supream , not that we must not believe that which is not Supream to be the Supream God ; which would be ridiculous Nonsence , to command them not to own that Being for the Supream God , which they know not to be Supream . But it may be said , that the Heathens did worship some Beings , who were not the Supream God , as Supream , as this Author tells us , they did the Sun , though no body told him so , that I know of ; for Macrobius , whom he cites in this Cause , does not say , that they worshipped the Sun as Supream God , though he says that most of the Gods they worshipped did signifie the Sun : But suppose the Sun were the chief Object of their Worship , and look'd on as the greatest and most principal God , this does not prove that they worshipped it as the Supream God : for these are two very different things to be worshipped as the chief God , which such a People have , and to be worshipped under the Notion of Absolutely Supream . Some Pagan Idolaters might worship a Creature as their chief and greatest Deity , and might call it their great , their greatest God , because it is the greatest God they have ; their King and Prince of Gods , as Mr. Selden tells us , they called the Sun , as being the chief Planet who directed and governed the Influences of the rest , not as the Maker of the World , as this Author asserts : But those who direct their Worship to a Supream and Soveraign Being , considered as absolutely Supream , infinite in all Perfections , the Maker and Governour of the whole World , can under this Notion worship no other but the Lord Jehovah , because there is no other Supream God but he . Which shews that the first Commandment is so far from forbidding the Worship of other Supream Gods , besides the Lord Jehovah , that to make sense of it , these other Gods must be expounded not of Supream , but inferiour Deities ; and it is so far from being the Notion of Idolatry , to worship other Supream Beings ▪ besides the Lord Jehovah , that it is Nonsence to suppose it . The true Notion of Idolatry in the first Commandment , is to worship some Inferiour Beings , together with the Supream God : It is a grosser sort of Idolatry , when men wholly neglect the Worship of the Supream God , and worship some Creature for their greatest and chiefest God ; and it is worse still , when men worship bad Spirits , than when they worship good Spirits , together with the Supream God : but it is evident this Law condemns the Worship of any Inferiour Beings , though we do also worship the Supream God. I shall give but one Instance more of this nature , and that is , the second Commandment , which in such express words forbids the Worship of all Images , of what kind or nature soever . Now whatever Reasons men may imagine there are for the Worship of Images , they can be of no force against an express Law : And if these words be not express , Thou shalt not make to thy self any graven image , &c. I despair of ever seeing an express Law ▪ For had God intended by this Law to forbid the Worship of any Images , under what notion or respects soever , I would desire to know what more significant and comprehensive words could have been used to have declared his mind , unless he had expresly rejected those false Interpretations , which the Patrons of Image-Worship have since invented , but were never thought on at that time . The same Author , whom I have so often mentioned , having expounded the first Commandment only to a positive sence , not to forbid the Worship of other Gods , but only to command the Worship of the Lord Jehovah , expresly contrary to the very letter and plain sense of the Law ; agreeably to this , he makes the second Commandment only to forbid the Worship of Idols or false Gods , and not that neither , unless they take them for the Supreme Deity . His words are these : In the next place , he forbids them the Worship of all Idols , i.e. as himself describes them , the likeness or similitude of any thing that is in Heaven above , or in the Earth beneath , or in the Water under the Earth . A plain and indeed a logical definition this , that Idolatry is giving the Worship of the Supream God to any created , corporeal , or visible Deity , or any thing that can be represented by an Image , which nothing but corporeal Beings can , and to suppose such a Being the Supream Deity , is the only true and proper Idolatry . Now let any man judge , whether this be not such a gloss as utterly destroys the Text. As for his Worship of Idols , there is no such word in the Law , but Images , Likenesses , Similitudes ; but yet I will not dispute about this , for an Idol does not only signifie a false God , but the Images either of false Gods , or false and corporeal Images of the true God. For the Idols of the Heathens , as the Psalmist tells us , are silver , and gold , the work of mens hands ; which can relate to nothing but Images and Pictures : for corporeal Deities , which were made by God , are not the work of mens hands . Now Idolatry , he says , is giving the Worship of the Supream God to any created , corporeal , or visible Deity , or any thing which can be represented by an Image , which nothing but corporeal Beings can . Now how plain and logical soever this definition of Idolatry be , there is not a word of it in the Text. That forbids not the Worship of any created , corporeal , or visible Deity , ( which is forbid in the first Commandment ) but only the Worship of Images , the likeness of any thing in Heaven , or Earth , or in the Water under the Earth . Now an Image differs from the thing whose Image it is . And it is a very strange Exposition of the second Commandment , which forbids nothing else but the Worship of Images , to take no notice of the Worship of Images as forbid in it . According to this gloss upon the Law , a man may worship ten thousand Images and Pictures , so he do not worship any visible and corporeal Deity , and not break this Commandment ; which I think is not to give the sense of the Law , but to expound it away . But how does the Worship of corporeal and visible Deities , and nothing else , appear to be forbid by this Law , which mentions nothing at all but the likeness of things in Heaven , and Earth , and Water ? Why , our learned Author imagines that no Images can be made , but only for corporeal and visible Deities , because nothing but corporeal Beings can be represented by an Image : which Conceit is worth its weight in Gold ; for it evidently proves , that there are no Pictures of God the Father , nor of the Trinity , in the Church of Rome , because they are not corporeal Deities , and therefore cannot be represented by an Image : so miserably have all Travellers been mistaken , who tell us of a great many such Pictures , and not very decent ones neither . There can indeed be no Picture or Image to represent the likeness and similitude of an incorporeal God , but yet the visible parts of Heaven and Earth , and the visible Creatures in them , may be represented by Images , and the Images of such visible things may be made the symbolical representations of invisible and incorporeal Deities ; and such invisible and incorporeal Deities may be worshipped in the likeness and similitude of corporeal things ; and then I am sure to forbid the Worship of Images may signifie something more than meerly to forbid the Worship of some visible and corporeal Deities ; for it may signifie the Worship of invisible and incorporeal Deities , by visible Images . But I perceive he imagined , that when God forbad them to make and worship the likeness of any thing in Heaven , in Earth , or in the Waters under the Earth , he only forbad the Worship of those Beings , whose likeness or Images they made ; whereas all men know , that those very Idolaters who worshipped these glorious parts of the Creation , did not represent them in their proper likenesses and figures ; and that those who worshipped invisible and incorporeal Beings , did it by material and visible figures : which plainly proves , that when God forbad the Worship of Images , he had not respect meerly to visible and corporeal Deities , but forbad Image-worship , whether they were the Images of visible and corporeal , or of invisible and incorporeal Deities . Our Author durst not say ( as the Roman Advocates do ) that God in the second Commandment only forbids the Worship of Images as Gods ; which is such glorious Nonsence , that he could not digest it : and therefore he supposes , that God does not forbid the Worship of Images at all , but only of such corporeal Deities as may be represented by Images ; which is a more gentile way of discarding the second Commandment , than to leave it out of their Books of Devotions . But if he will stand to this , he condemns the Popish Worship of dead Men and Women , for they are corporeal Deities ; nay , of Christ himself , considered as a man , who might be represented by an Image or Picture . And thus I doubt he has done the Church of Rome no kindness at all : for this is a Demonstration against the Worship of Saints , and the Virgin Mary , because they are created , corporeal , and visible Beings , who may be represented by Images ; and he has thought of an Argument against Images , which neither the Scripture , nor the Church of Rome , know any thing of : The Church of Rome thinks it a good Argument for the Images of Christ , and the Saints , and the Virgin Mary , that they are representable by Images and Pictures ; and therefore there can be no hurt in such Images : And the Scripture perpetually urges that Argument against Images , that the Deity cannot be represented by an Image ; but neither of these Arguments are good , if our Author's Notion be good : For then to worship such corporeal Beings , as may be represented by Images , is to worship corporeal Gods , which is Idolatry . And there is no danger in the Images of an incorporeal Deity , which cannot represent the God for which they are made ; for whatever the Image be , this is not to worship a corporeal God , since we know him to be incorporeal , and therefore it is not Idolatry . But he has one Salvo still to excuse those from Idolatry , who worship even corporeal Gods , ( for he speaks not a word of worshipping the Images of any Gods ) that they are not Idolaters , unless they worship such corporeal Gods , supposing them to be the Supream Deity ; whereby he explains what he means by giving the Worship of the Supream God to any created , corporeal , or visible Deity ; viz. to think such a God to be the Supream God , is to worship it as Supream . And thus those who worshipped the Sun , not thinking him to be the Supream God , but the chief Minister of Providence under the Supream God , with reference to this Lower World , as most of the Sun-Idolaters seemed to do , were not Idolaters . Nay , very few of the Philosophers , though they worshipped their Country Gods , were Idolaters , because they either did not believe them to be any Gods , or at least not to be the Supream ; as it is certain Socrates , and Plato , and Tully , and many others did not . But it is plain , that to worship the Supream God , is not meerly to suppose him to be Supream ; for St. Paul tells us , that there were some , who knew God , but did not worship him as God ; and therefore there is an external and visible . Worship , which is due to the Supream God , as well as the belief , that he is Supream : And if this Worship which is due to the Supream God , be given to any Being which we our selves do not believe to be Supream , we are Idolaters ; and then though we do not believe the Gods we worship to be Supream , any kind or degree of Religious Worship , ( or which is used as an Act of Religion , not as common and civil Respects ) is Idolatry . This Commandment brings it as low as meerly bowing to an Image , and then I doubt no other Act of Religious Worship can escape the Charge of Idolatry . But though it is not my business to persue this Author , I cannot pass over the very next Paragraph , where he observes , Though there may seem to be two sorts of it , ( this Idolatry in worshipping corporeal Beings ) first either to worship a material and created Being , as the Supream Deity : Or secondly , to ascribe any corporeal form or shape to the Divine Nature , yet in result , both are but one ; for to ascribe unto the Supreme God any corporeal form , is the same thing as to worship a created Being , for so is every corporeal Substance . Which is a very wonderful Paragraph : for thus some of the Ancient Christians , who believed God to be Corporeal , ( as Tertullian himself did ) but yet did not believe that he was created , but that he created all things , were as very Idolaters , as those who Worshipped the Sun or Earth : And I would gladly know , who those men are , who ascribe unto the Supreme God , a Corporeal form , and yet think , that he was Created . I am apt to think they differ a little in their Philosophy from our Author , and did believe that a Corporeal Supreme Deity might be uncreated ; and then , I suppose , there may be some difference also between their worshipping a Corporeal Created , and a Corporeal Uncreated God , at least if mens Belief and Opinions of things makes a difference , as this Author must allow ; for , if I understand him , to Worship a corporeal Being , without believing it to be Supreme , does not make them Idolaters , but if they believe it Supreme , it does ; and by the same reason , thô to Worship a Supreme Corporeal Created Deity ( if that be not a contradiction ) be Idolatry , yet to Worship a Corporeal , which they believe to be an uncreated Deity , is no Idolatry : For though I believe with our Author , that all corporeal Beings are Created , yet , I suppose , those who believed God to be Corporeal , did not believe , that every thing , that is Corporeal , was Created . So that the first and second Commandments are very plain and express Laws , the one forbidding the Religious Worship of all inferiour Beings , corporeal or incorporeal , with or without the Supreme God , or forbidding the Worship of all other Beings but the Supreme God ; the other forbidding the External and Visible Worship of any material Images and Pictures : And though I am certain , there can be no good Arguments to justifie such Practices as are forbid by these Laws , yet no Christian need trouble himself to answer them , for be they what they will , it is a sufficient answer to them , to say , That they are against an express Law. 2. Another Rule is , in matters of Faith , or in such things as can be known onely by Revelation , Not to build our Faith upon any Reasons , without the Authority of Scripture . That this may be the better understood , I shall briefly shew what these things are , which can be known onely by Revelation , and therefore which every Protestant should demand a plain Scripture Proof for , before he believes them , whatever Reasons are pretended for them : As , 1. Whatever depends solely upon the will and appointment of God , which God might do , or might not do , as he pleased . In such cases our onely inquiry is , What God has done ? And this can be known onely by Revelation ; for Reason cannot discover it , because it depends not upon any necessary Reason , but on the free and arbitrary appointment of God : as St. Paul tells us , That as no man knows the things of a man , but the spirit of man , that is in him ; so no man knoweth the things of God , but the spirit of God : That is , as no man can tell the secret thoughts and purposes of a man , nor how he will determine himself in matters of his own free choice and election : so what depends purely upon the will of God , is known onely to the Spirit of God , and therefore can be made known to us onely by Revelation . Many such things there are in dispute between us and the Church of Rome , which depend so intirely upon the Will of God , that they may be , or may not be , as God pleases . As for instance , No man , nor company of men , can be Infallible , unless God bestow Infallibility on them ; for Infallibility is not a natural Endowment , but a supernatural Gift ; and therefore no Reason can prove , the Bishop of Rome , or a General Council to be Infallible . God may make them Infallible , if he pleases , and if he pleases , he may not do it : and therefore our onely inquiry here is , What God has done ? And this can be known onely by Revelation . Thus that the Church of Rome onely , and those Churches that are in Communion with her , should be the Catholick Church , and the Bishop of Rome the Oecumenical Pastor , and the Center of Catholick Unity must depend wholly upon Institution , for nothing but the Will and Appointment of God , can give this Preheminence and Prerogative to the Church and Bishop of Rome , above all other Churches and Bishops . No Reason then can prove this without plain and express Scripture to prove such an Institution . Were there nothing in Scripture or Reason to prove , that the Sacrament of the Lord's Supper is not a propitiatory Sacrifice for the Living and the Dead , yet no Reason can prove , that it is : For the vertue and acceptation of a Sacrifice , intirely depends upon the will and appointment of God , at least so far , that no Sacrifice can be Propitiatory without it : And therefore there can be no other proof , that the Mass is a propitiatory Sacrifice , but the declaration of God's Will and Institution , that it shall be so . 2. Those things also can be proved onely by Scripture , which are done in the other World , which is an unknown and invisible State to us , any farther than the Scripture has revealed it : and men may more reasonably expect to find out , by the power of Reason , what is done every day in China , or the most remote and unknown parts of the Earth , than what is done in the other World. And then there are a great many things wherein you must reject all pretences to Reason , any farther than it is supported by plain and evident Scripture . As to give some instances of this also : 1. No Reason can prove , that there is such a place as Purgatory , for that is an invisible place in the other World ; if there be any such place , no man living ever saw it ; and then how can any man know , that there is such a place , unless it be revealed ? To attempt to prove , that there is such a place as Purgatory , meerly by Reason , is just as if a man , who had some general notion of an Inquisition , but never had any credible information , that there actually was any such place , should undertake to prove , by Reason , that there is and must be such a place as the Inquisition ; though he would happen to guess right , yet it is certain his Reasons signified nothing ; for some Countries have the Inquisition , and some have not ; and therefore there might have been no Inquisition any where , how strong soever the Reasons for it might be thought to be . We may as well describe , by the power of Reason , the World in the Moon , and what kind of Inhabitants there are there , by what Laws they live , what their Business , what their Pleasures , and what their Punishments are , as pretend to prove , that there is a Purgatory in the next World , for they are both equally unknown to us ; and if Reason cannot prove that there is such a place as Purgatory , nothing else which relates to Purgatory , can be proved by Reason . 2. Nor can we know what the State of Saints in Heaven is , without a Revelation , for no man has been there to see : the State of the other World is such things as neither Eye hath seen , nor Ear heard , neither hath it entred into the Heart of man to conceive . And then I cannot understand how we should know these things by Reason . The Church of Rome teaches us to Pray to Saints , and to flie to their Help and Aid : And there are a great many things which a wise man would desire to know , before he can think it fit to pray to them ; which yet it is impossible to know , without a Revelation : as , Whether the Saints we direct our Prayers to , be in Heaven ? Which is very fit to be known , and yet can certainly be known but of a very few of that vast number , that are worshipped in the Church of Rome ; the Apostles of Christ , and the Virgin Mary , we have reason to believe are in Heaven , and we may hope well of others , but we cannot know it : No man can see who is there , and bare hope , how strong soever , is not a sufficient foundation for such a Religious Invocation of unknown Saints , who , after all our perswasions that they are in Heaven , may be in Hell , or at least in Purgatory , where they want our Prayers , but are not in a condition to interceed for us . Thus it is very necessary to know , what the power and authority of the Saints in Heaven is , before we pray to them ; for it is to no purpose to pray to them , unless we know they can help us . The Council of Trent recommends to us the Invocation of Saints , as of those who reign with Christ in Heaven , and therefore have power and authority to present our Petitions , and procure those Blessings we pray for . And if I could find any such thing in Scripture , it would be a good reason to pray to them ; but all the Arguments in the World cannot prove this without a Revelation : they may be in Heaven , and not be Mediators and Advocates . Thus , whatever their power and authority may be , it is to no purpose to pray to them , unless we are sure , that they hear our Prayers ; and this nothing but a Revelation can assure us of ; for no natural Reason can assure us , that meer Creatures , as the most glorious Saints in Heaven are , can hear our soft , nay mental Prayers , at such a vast distance , as there is between Heaven and Earth . Such matters as these , which Reason can give us no assurance of , if they be to be proved at all , must be proved by Scripture ; and therefore as the pretence of proving these things by Reason is vain , so no Protestant should be so vain , as to trouble himself to answer such Reasons . But you 'll say , The Papists do pretend to prove these things by Scripture . I answer , So far it is very well ; and I onely desire our Protestant to keep them to their Scripture Proofs , and to reject all their Reasons ; and then let them see , what they can make of it . As for Scripture-Proofs , they shall be considered presently . 3. More particularly you must renounce all such Reasons , as amount to no more than some May-bes and Possibilities ; for what onely may be , may not be , and every thing that is possible , is not actually done . As for instance : When you ask these men , How you can be assured , that the Saints in Heaven can hear our Prayers ? They offer to shew you by what ways this may be done : They may see all things in the Glass of the Trinity , and thereby know all things , that God knows . Which is but a may-be ; and yet it is a more likely may-be , that there is no such Glass as gives the Saints a comprehensive view of all that is in God. Well , but God can reveal all the Prayers to the Saints , which are made to them on Earth . Very right ! we dispute not God's power to do this , but desire to know , Whether he does it or not ; and his bare power to do it , does not prove that : But the Saints in Heaven may be informed of what is done on Earth , by those who go from hence thither , or by those Ministring Angels who frequently pass between Heaven and Earth : but this may not be too ; and if it were , it would not answer the purposes of Devotion : for in this way of intercourse the News may come too late to the Saints , to whom we pray , for the Saints to do us any good : As , suppose a man pray to the Virgin Mary in the hour of Death , or in a great Storm at Sea , the man may be dead , and Ship wrackt before the Virgin knows of his Prayers , and may carry the first news of it into the other World himself . Such kind of May-bes and Conjectures as these , are a very sorry Foundation for an Infallible Church to build her Faith on . 4. You must reject also all such Reasons in Divine and Spiritual things , as are drawn from Earthly Patterns . A considering man would a little wonder , how a Papist should so punctually determine what is done in the other World , without speaking with any one who has seen it , and without having any Revelation about it , as I have already observed ; but whoever considers many of their Arguments , will soon find that they make this World the Pattern of the next , and reason from Sensible to Spiritual things . Thus the true Foundation of Saint-worship is , that men judge of the Court of Heaven by the Courts of earthly Princes : The most effectual way to obtain any Request of our Prince , is to address our selves to some powerful Favourite ; and they take it for granted , that all Saints and Angels in Heaven are such Favourites , and can obtain whatever they ask ; and therefore they pray very devoutly to them , and beg their Intercession with God and their Saviour . Especially in earthly Courts the Queen Mother is supposed to have a powerful influence upon the young Prince her Son ; and therefore they do not doubt but the Virgin Mary , the Mother of Christ , can do what she pleases with her Son ; And since it is generally observed , that Women are more soft , and tender , and compassionate , than men , they hope to gain that by her Intercession , which He , who died for them , would not grant without it ; and therefore they beg her to shew her self to be a Mother , that is , to take the Authority of a Mother upon her , and command her Son. Thus Princes and Great Men love to have their Pictures set up in publick places , and to have all civil Respects paid to them , which redounds to the honour of those whose Pictures they are ; and therefore they imagine that this is as acceptable to Christ and the Saints , as it is to Men ; as if the other World were nothing else but a new Scene of Sense and Passion . Mankind is very apt to such kind of Reasonings as these ; and indeed they can have no other , when they will undertake to guess at unseen and unknown things : But if there be any difference between the Court of Heaven and Earth , if pure Spirits , who are separated from Flesh and Sense , have other Passions and Resentments than Men have , that is , if we must not judge of spiritual things by Sense , of the Government of God by the Passions of men , then such Reasonings as these may betray us to absurd and foolish Superstitions , but are a very ill foundation for any new and uncommanded Acts of Worship . 5. Never admit any Arguments meerly from the usefulness , conveniency , or supposed necessity of any thing , to prove that it is . As for instance : A Supream Oecumenical Bishop , and an Infallible Judge of Controversies , are thought absolutely necessary to the Unity of the Church , and certainty of Faith , and confounding of Schisms and Heresies . If there be not a Supream Pastor , there can be no Unity ; if there be not an Infallible Judge , there can be no certainty in Religion ; every man must be left to his own private Judgment , and then there will be as many different Religions , as there are Faces . Now if I thought all this were true , ( as I believe not a word of it is ) I should only conclude , that it is great pity that there is not an Universal Pastor and Infallible Judge instituted by Christ ; but if you would have me conclude from these Premises , Ergo , there is an Universal Bishop and Head of the Church , and an Infallible Judge of Controversies , I must beg your pardon for that ; for such Arguments as these do not prove , that there is such a Judge , but only that there ought to be one , and therefore I must conclude no more from them . Indeed this is a very fallacious way of Reasoning , because what we may call useful , convenient , necessary , may not be so in it self ; and we have reason to believe it is not so , if God have not appointed what we think so useful , convenient , or necessary : which is a truer and more modest way of Reasoning , than to conclude that God has appointed such a Judge , when no such thing appears , only because we think it so useful and necessary , that he ought to do it . These Directions are sufficient to Preserve all considering Protestants from being imposed on by the fallacious Reasonings of Papists . SECT . II. Concerning Scripture-Proofs . 2. LEt us now consider their Scripture-Proofs , though it is not choice , but necessity , which puts them upon this Tryal : When they have good Catholicks to deal with , a little Scripture will serve the turn , but Hereticks will be satisfied with nothing else ; and therefore in disputing with them , they are forced to make some little shew and appearance of proving their Doctrines by Scripture ; but they come very unwillingly to it , and make as much of a little , as may be . The truth is , there is Evidence enough , that they have no great confidence in the Scripture themselves , and therefore do not deal honestly and fairly with poor Hereticks , when they make their boasts of Scripture . For did they believe that their Doctrines which they endeavour to prove from Scripture , were plainly and evidently contained in them , why should they deny the People the liberty of reading the Scriptures ? If the Scriptures be for them , why should they be against the Scriptures ? The common Pretence is , that those who are unlearned , put very wild sences upon Scripture , and expound it by their own fancies ; which in many cases indeed is too true : but why should the Church of Rome be more afraid of this , than other Protestant Churches ? If they think the Scripture is as much for them , as we think it is for us , why dare not they venture this as well as we ? We are not afraid men should read the Scripture , though we see what wild Interpretations some put on them , because we are certain we can prove our Faith by Scripture , and are able to satisfie all honest men , who will impartially study the Scriptures , that we give the true sence of them ; and if they believed , they could do so too , Why do they avoid this tryal , when ever they can ? For though they admit People to dispute from the Scripture in England , where they cannot help it , yet they will not allow them so much as to see the Scriptures in Italy or Spain , where they have power to hinder it : Nay they themselves do in effect confess , that the peculiar Doctrines and Practices of their Religion , wherein they differ from all other Christian Churches , cannot be proved by Scripture . And therefore to help them out , where the Scripture fails , they fly to unwritten Traditions , which they make of equal authority with the Scriptures themselves ; which they would never do , were they not convinced , that the Scriptures are not so plain on their side , as to satisfie any man , who has not already given himself up to the Church of Rome with an implicite Faith. And therefore , before you enter into any debate about the sence of any particular Texts of Scripture , and their way of proving their particular Doctrines from Scripture , ask them two Questions , without a plain Answer to which , it is to no purpose to dispute with them out of Scripture . Ask 1. Whether they will allow the Holy Scriptures to be a complete and perfect Rule of Faith ; that no Christian ought to receive any Doctrine for an Article of Faith , which cannot be proved from Scripture ? This to be sure they must not allow , unless they will reject the Council of Trent , which gives as venerable an Authority to Tradition , as to Scripture it self : Since then they have two Rules , Scripture and Tradition ; when they pretend to dispute from Scripture , it is reasonable to know of them , whether they will stand to Scripture , and reject such a Doctrine if it cannot be plainly proved out of Scripture : For if they will not stand to this , they give up their Cause , and there is no need to dispute with them : For why should I dispute with any man from Scripture , who will not stand to the determination of Scripture ? We Protestants indeed do own the Authority of Scripture ; and what we see plainly proved out of Scripture , we must abide by : which is reason enough for us to examine the Scripture-proofs which are produced by our Adversaries . But it is sufficient to make them blush , if they had any modesty , to pretend to prove their Doctrines from Scripture , when they themselves do not believe them meerly upon the Authority of Scripture , and dare not put their Cause upon that issue ; which gives a just suspicion , that they are conscious to themselves , that their Scripture-proofs are not good , and should make Protestants very careful , how they are imposed on by them . To dispute upon such Principles as are not owned on both sides , can establish nothing , tho' it may blunder and confound an Adversary ; it is onely a tryal of Wit , where the subtilest Disputant will have the Victory ; and it is not worth the while for any man to dispute upon these terms . This is not to reject the Authority of Scriptures , because the Papists reject it , which no Protestant can or will do , but it is an effectual way for men , who are not skilled in Disputations , to deliver themselves from the troublesome Importunities of Popish Priests , when learned men , who can detect their Fallacies , are out of the way . Let them but ask them , Whether all the peculiar Doctrines of the Church of Rome can be proved by plain Scripture-evidence ? If they say , they can ; then they must reject the necessity of unwritten Traditions , and acknowledge the Scripture to be a complete and perfect Rule of Faith. A point , which I believe , no understanding Priest will yeild . If they say , they cannot ; ask them , With what confidence they pretend to prove that from Scripture , which they confess is not in it ? Why they go about to impose upon you , and to perswade you to believe that upon the Authority of Scripture , which they themselves confess , is not , at least not plainly , contained in Scripture . 2. Ask such Disputants , who alledge the Authority of Scripture to prove their Popish Doctrines , How they themselves know what the sence of Scripture is , and how you shall know it ? For it is a ridiculous undertaking to prove any thing by Scripture , unless there be a certain way of finding out the sence of Scripture . Now there can be but three ways of doing this , either by an infallible Interpreter , or by the unanimous consent of Primitive Fathers , or by such Humane means as are used to find out the sence of other Books . I. If they say , we must learn the sence of Scripture from an infallible Interpreter : Tell them , this is not to dispute , but to beg the Cause . They are to prove from Scripture , the Doctrines of the Church of Rome ; and to do this , they would have us take the Church of Rome's Exposition of Scripture . And then we had as good take her word for all , without disputing . But yet , 1. They know , that we reject the pretences of an infallible Interpreter : We own no such infallible Judge of the sence of Scripture . And therefore , at least , if they will dispute with us , and prove their Doctrines by Scripture , they must fetch their Proofs from the Scriptures themselves , and not appeal to an infallible Interpreter , whom we disown : Which is like appealing to a Judge in Civil matters , whom one of the contending Parties tlhinks incompetent , and to whose Judgment they will not stand ; which is never likely to end any Controversie : and yet they cannot quit an infallible Interpreter , without granting , that we may understand the Scriptures without such an Interpreter ; which is to give up the Cause of Infallibility . 2. One principal Dispute between us and the Church of Rome , is about this infallible Interpreter ; and they know , that we will not own such an Interpreter , unless they can prove from Scripture , that there is such an one , and who he is . The inquiry then is , How we shall learn from Scripture , that there is such an infallible Interpreter ? that is , who shall Expound those Scriptures to us , which must prove that there . is an infallible Interpreter ? if without an infallible Interpreter we cannot find out the true sence of Scripture , how shall we know the true sence of Scripture , before we know this infallible Interpreter ? For an Interpreter , how infallible soever he be , cannot interpret Scripture for us , before we know him ; and if we must know this infallible Interpreter by Scripture , we must at least understand these Scriptures , which direct us to this infallible Interpreter , without his assistance . So that of necessity some Scriptures must be understood without an infallible Interpreter , and therefore he is not necessary for the Interpretation of all Scripture : And then I desire to know , why other Scriptures may not be understood the same way , by which we must find out the meaning of those Texts which direct us to an infallible Interpreter ? There are a hundred places of Scripture , which our Adversaries must grant , areas plain and easie to be understood , as those : And we believe it as easie a matter to find all the other Trent-Articles in Scripture , as the Supremacy and Infallibility of the Bishop of Rome . If ever there needed an infallible Interpreter of Scripture , it is to prove such an infallible Interpreter from Scripture ; but upon this occasion he cannot be had , and if we may make shift without him here , we may as well spare him in all other cases . 3. Suppose we were satisfied from Scripture , that there is such an infallible Interpreter , yet it were worth knowing , where his infallible Interpretation is to be found ; for if there be such an Interpreter who never Interprets , I know not how either they or we shall understand Scripture the better for him : Now , have either Popes or General Councils given us an authentick and infallible Exposition of Scripture ? I know of none such : all the Expositions of Scripture in the Church of Rome , are writ by private Doctors , who were far enough from being infallible ; and the business of General Councils , was not to expound Scripture , but to define Articles of Faith : and therefore we find the sence of very few Texts of Scripture Synodically defined by any General Council ; I think , not above four or five by the Council of Trent . So that after all their talk of an infallible Interpreter , when they undertake to expound particular Texts , and to dispute with us about the sence of them , they have no more Infallibility in this , than we have ; for if they have an infallible Interpreter , they are never the better for him , for he has not given them an infallible Interpretation , and therefore they are forced to do as Protestants do , interpret Scripture according to their own skill and understanding , which , I suppose , they will not say , is infallible . But you 'll say , though the Church has not given us an infallible Interpretation of Scripture , yet she has given us an infallible Exposition of the Faith , and that is an infallible Rule for expounding Scripture . I answer , there is a vast difference between these two : for our dispute is not about the sence of their Church , but about the sence of the Scripture ; we know what Doctrines their Church has defined , but we desire to see them proved from Scripture : And is it not a very modest and pleasant proposal , when the dispute is , how their Faith agrees with Scripture , to make their Faith the Rule of expounding Scripture ? Though , I confess , that is the only way I know of , to make their Faith and the Scriptures agree ; but this brings the Scriptures to their Faith , does not prove their Faith from Scripture . II. As for Expounding Scripture by the unanimous consent of Primitve Fathers : This is indeed the Rule which the Council of Trent gives , and which their Doctors swear to observe ; how well they keep this Oath , they ought to consider . Now as to this , you may tell them , that you would readily pay a great deference to the unanimous consent of Fathers , could you tell how to know it ; and therefore in the first place you desire to know the agreement of how many Fathers makes an unanimous Consent : for you have been told , that there have been as great variety in interpreting Scripture among the ancient Fathers , as among our modern Interpreters ; that there are very few , if any controverted Texts of Scripture , which are interpreted by an unanimous consent of all the Fathers . If this unanimous Consent then signifie all the Fathers , we shall be troubled to find such a Consent in expounding Scripture ; must it then be the unanimous Consent of the greatest number of Fathers ? This will be a very hard thing , especially for unlearned men to tell Noses : we can know the Opinion onely of those Fathers who were the Writers in every Age , and whose Writings have been preserved down to us ; and who can tell , whether the major number of those Fathers who did not write , or whose Writings are lost , were of the same mind with those whose Writings we have ? and why must the major part be always the wisest and best men ? and if they were not , the consent of a few wise men , is to be preferred before great numbers of other Expositors . Again , ask them , whether these Fathers were Infallible or Traditionary Expositors of Scripture , or whether they expounded Scripture according to their own private Reason and Judgment : if they were Infallible Expositors , and delivered the Traditionary sence and interpretation of Scripture , it is a little strange , how they should differ in their Expositions of Scripture , and as strange how private Doctors and Bishops should in that Age come to be Infallible , and how they should lose it in this ; for now Infallibility is confined to the Bishop of Rome , and a General Council . If they were not Infallible Expositors , how comes their Interpretation of Scripture to be so sacred , that it must not be opposed ? Nay , how comes an Infallible Church to prescribe such a fallible Rule of interpreting Scriptures ? If they expounded Scripture according to their own Reason and Judgment , as it is plain they did ; then their Authority is no more sacred than their Reason is ; and those are the best Expositors , whether Ancient or Modern , whose Expositions are backed with the best Reasons . We think it a great confirmation of our Faith , that the Fathers of the Church in the first and best Ages did believe the same Doctrines , and expound Scripture in great and concerning points , much to the same sence that we do ; and therefore we refuse not to appeal to them , but yet we do not wholly build our Faith upon the Authority of the Fathers ; we forsake them where they forsake the Scriptures , or put perverse sences on them ; and so does the Church of Rome too , after all their boast of the Fathers , when they contradict the present Roman-Catholick as they do very often , though I believe without any malicious design , because they knew nothing of it . However , ask them once more , whether that sence which they give of those Texts of Scripture , which are controverted between us and the Church of Rome , be confirmed by the unanimous consent of all the ancient Fathers : whether , for instance , all the ancient Fathers did expound those Texts , Thou art Peter , and on this Rock will I build my Church , and feed my Sheep , &c. of the personal Supremacy and Infallibility of Peter and his Successors the Bishops of Rome ? Whether they all expounded those words , This is my Body , of the Transubstantiation of the Elements of Bread and Wine into the natural Flesh and Bloud of Christ ? and those words , Drink ye all of this , to signifie , Let none drink of the Cup but the Priest who consecrates ? and so in other Scriptures . If they have the confidence to say , that all the Fathers expounded these and such-like Scriptures , as the Doctors of the Church of Rome now do , tell them , you have heard and seen other Expositions of such Scriptures cited from the ancient Fathers by our Divines , and that you will refer that cause to them , and have it tried whenever they please . III. There is no other way then left of understanding Scripture , but to expound it as we do other Writings ; by considering the signification and propriety of words and phrases , the scope and context of the place , the reasons of things , the Analogie between the Old and New Testament , and the like : When they dispute with Protestants , they can reasonably pretend to no other way of expounding Scripture , because we admit of no other ; and yet if they allow of this , they open a wide Gap for all Heresies to come into the Church ; they give up the Authority of the Church , and make every man his own Pope , and expose themselves to all the senseless Rallery of their admired Pax Vobis . By this they confess , that the Scripture may be understood by Reason , that they can back their Interpretations with such powerful Arguments , as are able to convince Hereticks , who reject the Authority of an Infallible Interpreter ; and then they must unsay all their hard Sayings against the Scriptures , That they are dark and obscure , dead Letters , unsenced Characters , meer figured Ink and Paper ; they must recant all their Rallery against expounding Scripture by a private Spirit , and allowing every man to judge of the sence of it , and to chuse what he pleases : for thus they do themselves when they dispute with Hereticks about the sence of Scripture ; and I am pretty confident , they would never speak against Scripture nor a private Spirit more , if this private Spirit would but make us Converts ; but the mischief is , a private Spirit , if it have any tincture of Sence and Reason , seldom expounds Scripture to a Roman-Catholick sence . So that in truth it is a vain , nay a dangerous thing for Papists to dispute with Protestants about the sence of Scripture ; for it betrays the Cause of the Church , and vindicates the Scriptures and every mans natural Right of judging from the Usurpations and Encroachments of a pretended Infallibility : but yet dispute they do , and attempt to prove their Doctrines from Scripture . And because it is too large a task for this present Undertaking , to examine all their Scripture-Proofs , I shall only observe some general faults t●y are guilty of , which whoever is aware of , is in no danger of being imposed on by their Pretences to Scripture : and I shall not industriously multiply Particulars , for there are some few palpable mistakes , which run through most of their Scripture-Proofs . 1. As first , many of their Scripture-Proofs are founded upon the likeness of a word or phrase , without any regard to the sense and signification of that word in Scripture , or to the matter to which it is applied : As for instance , There is not a more useful Doctrine to the Church of Rome , than that of unwritten Traditions , which are of equal Authority with the Scriptures ; for were this owned , they might put what novel Doctrines they pleased upon us , under the venerable name of ancient and unwritten Traditions . Well , we deny that there are any such unwritten Traditions , which are of equal Authority with the Scripture , since the Canon of Scripture was written and perfected , and desire them to prove that there are any such unwritten Traditions . Now they think it sufficient to do this , if they can but find the word Tradition in Scripture ; and that we confess they do in several places : for Tradition signifies only the delivery of the Doctrine of the Gospel , which we grant was not done perfectly in writing , when those Epistles were written , which speak of Traditions by word , as well as by Epistle . But because the whole Doctrine of the Gospel was not written at first , but delivered by word of mouth , does it hence follow , that after the Gospel is written , there are still unwritten Traditions of equal Authority with the Scripture ? This is what they should prove ; and the meer naming of Traditions in Scripture , before the Canon was perfected , does not prove this : for all men know , that the Gospel was delivered by word of mouth , or by unwritten Tradition , before it was written ; but this does by no means prove , that there are unwritten Traditions , after the Gospel was written . To prove this , they should shew us where it is said , that there are some Traditions which shall never be written , that the Rule of Faith shall always consist partly of written , partly of unwritten Traditions . Thus we know how zealous the Church of Rome is for their Purgatory-fire , wherein all men , who are in a state of grace , or delivered from the guilt of their sins , must yet undergo that punishment of them , which has not been satisfied for by other means . As profitable a Doctrine as any the Church of Rome has , because it gives great Authority to Sacerdotal Absolutions , and sets a good price upon Masses for the Dead , and Indulgences : and yet the best proof they have for this , is that Fire mentioned , 1 Cor. 3. 13 , 14 , 15. Every mans work shall be made manifest : for the day shall declare it , because it shall be revealed by fire , and the fire shall declare every mans work of what sort it is . — If any mans work shall be burnt , he shall suffer loss : but he himself shall be saved , but so as by fire . Now here is mention of fire indeed ; but how does it appear to be the Popish Purgatory ? Suppose it were meant of a material fire , though that does not seem so proper to try good or bad Actions , a true and Orthodox or Heretical Faith , yet this fire is not kindled till the day of Judgment , which is eminently in Scripture called the day , and is the only day , we know of in Scripture , which shall be revealed by fire , when the Lord Jesus shall be revealed from heaven with his mighty angels in flaming fire , 2 Thess. 1. 7 , 8. So that here is nothing but the word fire , applied to another Fire , than St. Paul ever thought on , to prove a Popish Purgatory . Thus they make Confession to a Priest ordinarily necessary to obtain the Forgiveness of our sins ; and have no better Scripture-Proofs for it , but that we are often commanded to confess our sins , sometimes to God , and sometimes to another , but never to a Priest. They have made a Sacrament of Extream Unction , wherein the sick Person is anointed for the Forgiveness of sins ; and though a Sacrament ought to have the most plain and express institution , both as to the matter , and form , and use , and end of it , yet the only Proofs they produce for this , is the Disciples working miraculous Cures by anointing the sick with Oyl , 6 Mark 13 , which methinks is a little different from the Sacrament of extream Unction , which is not to cure their sickness , but to forgive their sins ; and St. James his Command , Is any sick among you , let him call for the Elders of the Church , and let them pray over him , anointing him with oyl in the name of the Lord : and the prayer of faith shall save the sick , and the Lord shall raise him up ; and if he have committed sins , they shall be forgiven him . Where anointing with Oyl , joyned with servent Prayer , is prescribed as a means of restoring the sick person to health again ; and therefore is not the Popish Extream Unction , which is to be administred only to those who are dying : And though St. James adds , And if he have committed sins , they shall be forgiven him ; yet , 1. This is not said to be the effect of Anointing , but of the servent Prayer : and 2. This very Forgiveness of sins does not refer to a plenary Pardon of sins in the other World , but signifies the removal of the visible and sensible punishments of sin , in restoring the sick person to health again . That though such sickness was inflicted on him for his sins , and possibly were the effects of Church-censures , which in those days were confirmed and ratified by bodily punishments , yet upon his reconciliation to the Church , and the Prayers of the Elders , and the ceremony of Anointing , he should be restored to health again , which was an external and visible remission of his sins , and should be a plenary pardon , if he brought forth the true and genuine fruits of repentance : This is very natural , and very agreeable to the scope and design of the Text , and differs as much from the Popish Extream Unction , as their greatest Adversaries could wish . Such kind of Proofs as these , are meerly the work of fancy , and imagination , and can impose upon no man who will but attend to the different use and signification of words . 2. Another grand fault our Roman Adversaries are guilty of is , that their Scripture-Proofs are always very lame and imperfect , that is , that they never prove their whole Doctrine from Scripture , but only some little part of it : They draw very fine and artificial Schemes , and if they can find some little appearance in Scripture to countenance any one part of it , they take that for a Proof of the whole . As for instance : Thus they tell us , that Christ made Peter the Prince of the Apostles , and the Head of the Universal Church , his own Vicar upon Earth ; and that the Bishops of Rome , who are St. Peter's Successors , succeed not only to his Chair , but to all the Rights and Prerogatives of St. Peter ; and therefore the Bishop of Rome also is the Head of the Church , the Oecumenical Pastor , who neither wants St. Peter's Keys nor Sword. This is a very notable point , if it were well proved ; but as I observed before , this being a matter of pure institution , which depends wholly upon the Will of God , it can be proved only by Scripture : How much then of this do they pretend to prove from Scripture ? Why , they will prove by Scripture , that St. Peter was the Prince of the Apostles , because Christ said unto him , Thou art Peter , and on this Rock will I build my Church : and I will give unto thee the Keys of the Kingdom of Heaven ; and seed my Sheep : which indeed are lamentable Proofs , for the same Power was given to all the Apostles , 20 John 21 , 22 , 23. Then said Jesus unto them , Peace be unto you , as my Father sent me , even so send I you , all of you ; and therefore not one in subjection to another , but all with equal Power : and when he had said this , he breathed on them , and saith unto them , Receive ye the Holy Ghost : whosoever sins ye remit , they are remitted unto them ; and whosoever sins ye retain , they are retained : Accordingly on the day of Pentecost the Holy Ghost fell on them all , they were all endowed with the Gift of Tongues , and Miracles , and Prophesie ; they all had the same Infallible Spirit , and therefore needed no superiour Head over them : They were to be separated into all parts of the World , where they could have no Communication with each other , and therefore could have no Universal Head. The History of the Acts of the Apostles gives not the least intimation of any such Superiority , which either St. Peter challenged , or the other Apostles paid him ; which are strong Presumptions against such a Supremacy of St. Peter : and I suppose they themselves will grant , that all the rest of the Apostles were as Infallible as he . But suppose we should grant them , that St. Peter was the chief of the Apostles , and had a kind of Primacy not of Government , but Order , how do they prove from Scripture , that the Bishop of Rome succeeds in all the Rights and Prerogatives of St. Peter ? for unless this be proved , whatever Prerogative St. Peter had , it signifies nothing to them : and yet this cannot be proved , but by institution ; for though Christ had bestowed a Primacy on S. Peter , yet unless he expresly grant it to his Successors too , nay to his Successors in the See of Rome , his Pramacy , as being a Personal Prerogative , must die with his Person : As a Prince may grant a Priority to Persons in the same Office and Power , may make a first Colonel , or a first Captain , but if these men to whom the Precedency is given , die or are removed , those who succeed in their Office and power , to the same Regiment or Company , do not therefore succeed to their Priority too ; for this did not belong to their Office , but to their Persons : and the King may give the Priority again to whom he pleases , or appoint them to succeed in course , according to their admission into such Offices . And by the same reason the Primacy of the Roman Bishops , who are St. Peter's Successors , does not follow from the Primacy of St. Peter , unless they can shew , that Christ has given them the Primacy also , as well as St. Peter ; and this must be proved from Scripture , because it is matter of Institution , and no Arguments in the World can prove any thing , which depends solely upon an Institution , without proving the Institution : But this the Roman Doctors never pretend to , for they know , that there is not one word in Scripture about it ; and nothing but the Authority of Scripture can prove a Divine Institution . So that could they prove the Primacy of St. Peter from Scripture , they prove but half their point , and that the most inconsiderable half too , for it does them no good . And therefore when they make a great noise about St. Peter's Primacy and Prerogatives , never trouble your selves to dispute that point with them , which is nothing to the purpose ; but require them to prove , from Scripture , that the Bishop of Rome , as St. Peter's Successor , is appointed by Christ , to be the Supreme Oecumenical Bishop , and the Prince of all Bishops . And if you stick here , as in reason you ought , there is an end of that Controversie . Thus there is nothing the Church of Rome makes a greater noise about , than Infallibility , though they are not agreed where to place this Infallibility , whether in the Pope or a General Council : But let it be where it will , this being a matter of Institution , must be proved by Scripture : how then in the first place do they prove the Pope to be Infallible ? That they think is very plain , because Christ says , Thou art Peter , and upon this rock will I build my church , and the gates of hell shall not prevail against it . But how does this prove , that the Bishop of Rome is Infallible ? For here is not one word of the Bishop of Rome . Yes , this proves St. Peter to be infallible , who was afterwards Bishop of Rome , and therefore all his Successors are infallible too . Now that St. Peter was infallible , as all the other Apostles were , we readily grant ; though , I think , this Text does not prove it : But does this prove the Bishop of Rome's Infallibility ? Just as St. Peter's Primacy proves the Pope to be the Oecumenical Primate : They themselves must grant , that an infallible Apostle may have a fallible Bishop for his Successor ; or else they must either deny , that the rest of the Apostles , as well as St. Peter , were infallible , or they must grant , that all the Apostles Successors , that is , all the Bishops , who succeeded any of the Apostles in their Sees , must be as infallible as the Bishops of Rome , who succeeded St. Peter ; and then there will be so much Infallibility , that it will be worth nothing : If then there be not a natural and necessary entail of Infallibility upon the Successors of infallible Apostles , they must shew us an express Institution , which makes the Successors of Peter at Rome infallible . And let our Protestant demand this , before he owns the Infallibility of the Pope of Rome , and then , I believe , they will not think him worth Converting . Thus as for those who place Infallibility in a General Council , demand a Scripture-proof of it , that they would produce the General Council's Charter for Infallibility : This they can't do ; but they say the Church is infallible , and the General Council is the Church Representative , and therefore a General Council must be infallible too . So that here are several things for them to prove , and to prove by Scripture too ; for there is no other way of proving them , before they can prove the Infallibility of General Councils : As , 1. That the Church is infallible . 2. That a General Council is the Church Representative . 3. That the Church Representative , is that Church to which the promise of Infallibility is made . And then they might conclude , that a General Council , as being the Church Representative , is infallible . Now instead of proving every particular of this by Scripture , ( as they must do , if they will prove by Scripture , that General Councils are infallible ) they pretend to prove no more than the first of the three , that the Church is infallible ; and that very lamely too , as may appear more hereafter : and then they take all the rest for granted , without any proof : which is just as if a man , who in order to prove his Title to an Estate , is required to prove , that this Estate did anciently belong to his Family , that it was entailed upon the Heir Male , that this entail was never cut off , nor the Estate legally alienated , and that he alone is the true surviving Heir ; should think it enough to prove onely the first of these , that the Estate did anciently belong to his Family ; which it might have done , and yet not belong to it now , or if it did still belong to it , he may not be the true Heir . Thus if we consider , what it is they teach about Purgatory , we shall quickly perceive , how little it is , they pretend to prove of it : they tell us , that there is a Purgatory-fire after this life , where men undergo the punishment of their Sins , when the fault is pardoned : that the Church has power , out of her stock of Merits , which consists of the supererogating Works of great and eminent Saints , to grant Pardons and Indulgencies to men while they live , to deliver them from several thousand Years punishment , which is due to their Sins in Purgatory ; that the Souls in Purgatory may be released out of it by the Prayers , and Alms , and Masses of the living ; which is the very life and soul of this Doctrine of Purgatory : Now of all this , they pretend to prove no more from Scripture , but that there is a Purgatory-fire after this Life ; and how they prove it , you have already heard : But that either Penances or Pilgrimages , and other extraordinary Acts of Devotion , while we live , or the Pope's Pardons and Indulgencies can either remit or shorten the pains of Purgatory ; or that the Prayers and Alms of our living Friends , or Masses said for us by mercenary Priests , can deliver us out of Purgatory , which we are principally concerned to know , and without which , Purgatory will not enrich the Priests , nor the Church ; this they never attempt , that I know of , to prove by Scripture : whether there be a Purgatory or not , in it self considered , is a meer speculative point , and of no value : But could they prove , that the Pope has the Keys of Purgatory , and that Alms and Masses will deliver out of Purgatory ; this were worth knowing , and is as well worth proving as any Doctrine of the Church of Rome , for there is nothing they get more by . But if you will not believe this , till they produce a Scripture-proof of it , you may let them dispute on about the place of Purgatory , and keep your Money in your Pocket . Thus it is in most other cases , if you take their whole Doctrine together , and demand a Proof of every part of it , and not take a Proof of some little branch of it , for a Proof of the whole , you will quickly find , that they will not be so fond of disputing , as some of them now are . 3. Another way our Roman Adversaries have of proving their Doctrines from Scripture is , instead of plain and positive proofs , to produce some very remote and inevident consequences from Scripture , and if they can but hale a Text of Scripture into the premises , whatever the conclusion be , they call it a Scripture-proof . There are infinite instances of this , but I can only name some few . Thus they prove the perpetual Infallibility of the Church , because Christ promises his Disciples to be with them to the end of the world , 28. Matth. 20. which promise cannot be confined to their persons , for they were to die long before the end of the World , and therefore must extend to their Successors . Suppose that , and does Christ's being with them , necessarily signifie , that he will make them Infallible ? Is not Christ with every particular Church , with every particular Bishop , nay with every particular good Christian , and must they all be Infallible then ? Thus Christ promises that the Gates of Hell shall not prevail against his Church ; Ergo , the Church is Infallible ; for if Error and Heresie prevails against the Church , the Gates of Hell prevail against it : And I add , if Sin and Wickedness prevail against the Church , the Gates of Hell prevail against it ; Ergo , the Church is Impeccable , and cannot Sin ; which is to the full as good a consequence as the other : And therefore the Gates of Hell prevailing , can neither signifie the meer prevalency of Errors or Sin in the Church , but such a prevalency as destroys the Church ; and this shall never be , because Christ has promised it shall never be ; and it may never be , though the Church be not Infallible ; and therefore this does not prove Infallibility . Thus they prove there is such a place as Purgatory , where Sins are forgiven and expiated , because our Saviour says , That the sin against the Holy Ghost , shall neither be forgiven in this world , nor in the world to come , Matt. 12. 32. and therefore there are some Sins which are forgiven in the next World , because there is a Sin which shall not be forgiven there . Now not to consider the ordinary use of such Phrases to signifie no more , than it shall never be , without distinguishing between what is to be done in this World , and what in the next ; nay , not to consider how contrary this is to their own Doctrine of Purgatory , that men who go to Purgatory have all their Sins already forgiven , though they must suffer the punishment of them there ; which how absurd soever it is , yet shews , that Purgatory is not a place of forgiving Sins ; and therefore cannot be meant by our Saviour in those words : yet supposing all they would have , that there shall be some Sins forgiven in the next World , which are not forgiven in this ; How does this prove a Popish Purgatory , where Souls endure such torments as are not inferiour to those of Hell it self , excepting their duration ? That some Sins shall be forgiven in the next World , I think , does not very evidently prove , that men shall be tormented , it may be for several Ages , in the Fire of Purgatory . Thus they prove the necessity of Auricular Confession to Priest , from the power of Judicial Absolution . Christ has given the Priest power to forgive Sins , and hereby has made him a Judge , to retain or remit Sins , to absolve and inflict Penances . Now a Judge cannot judge right , without a particular knowledge of the Fact , and all the circumstances of it ; and this the Priest cannot know without the confession of the Penitent : and therefore as Priests have authority to absolve , so a Penitent , who would be absolved , must of necessity confess . But now I should think it a much better consequence , that the Priest has not such a judicial authority of Absolution , as requires a particular confession of the Penitent , because Christ has no where commanded all men to confess their Sins to a Priest , than that the Priest has such a judicial Authority , and therefore all men must confess to a Priest : for though our Saviour does give power to his Apostles to remit and retain Sins , yet those words do not necessarily signifie a judicial Authority to forgive Sins , or if it did , it may relate onely to publick Sins , which are too well known without a private confession ; or however , it is not the particular knowledge of the Sin , with all the circumstances of it , but the marks and characters of true Repentance for publick or secret Sins , which is the best rule and direction whom to absolve ; and therefore there is no need of a particular confession to this purpose . But the Sophistry of this is most palpable , when they draw such consequences from one Text of Scripture , as directly contradict other plain and express Texts . Thus because St. Peter tells us , That there are many things hard to be understood , in St. Paul's Epistles , which they that are unlearned and unstable wrest , as they do also the other scriptures to their own destruction , 2 Pet. 3. 16. From hence they would conclude , that People ought not to be allowed to read the Bible : as if St. Peter had intended to forbid them to read those Epistles , which St. Paul had written to them ; nay , to read this very Epistle which he himself now sent to them . For these Epistles which were sent to the Churches , that they might be read by them , make a considerable part of the New Testament , which the People must not be allowed to read now . But setting aside this , this consequence , that the People must not read the Bible , is directly contrary to a great many other Texts , which expresly command them to read , and search , and study , and meditate on the Laws of God , and the Holy Scriptures , as every body knows . I confess it amazes me to hear men argue at this rate : when they cannot produce any one Text which forbids People to read the Scriptures , and there are a great many express commands , that they should read the Scriptures , they think it sufficient to oppose against all this Authority , a consequence of their own making , and a very absurd one too , and call this a Scripture-proof . I would not be thought wholly to reject a plain and evident consequence from Scripture ; but yet I will never admit of a meer consequence to prove an Institution , which must be delivered in plain terms , as all Laws ought to be ; and where I have no other proof , but some Scripture-consequences , I shall not think it equivalent to a Scripture-proof : if the consequences be plain and obvious , and such as every man sees , I shall not question it ; but remote , and dubious , and disputed consequences , if we have no better evidence , to be sure are a very ill foundation for Articles of Faith. Let our Protestant then tell such Disputants , that for the Institution of Sacraments , and for Articles of Faith , he expects plain positive Proofs : that as much as the Protestant Faith is charged with uncertainty , we desire a little more certainty for our Faith , than meer inferences from Scripture , and those none of the plainest neither . 4. Another false pretence to Scripture-proofs is , to clap their own sense upon the words of Scripture , without any regard to the use and propriety of words , to the circumstances of the place , to the reason and nature of things ; and to call this a Scripture-proof of their Doctrine , when their Doctrines do not naturally grow there , but are onely engrafted by some cunning Artists , upon a Scripture-stock . I shall give you onely one instance of this , their Doctrine of Transubstantiation . As for Transubstantiation , they teach , that the Elements of Bread and Wine are converted into the natural Flesh and Bloud of Christ , which was born of the Virgin Mary : That after Consecration there is nothing of the substance of Bread and Wine , but the Accidents subsist without a substance : That the natural Body of Christ his Soul and Divinity , are present under the species of Bread ; nay , that whole Christ , Flesh and Bloud , is under the species of Bread , and in every particle of it , and under the species of Wine , and every drop of it : That the Body of Christ is not broken , nor his Bloud shed in the Sacrament , but only the species of Bread and Wine , which are nothing : That it is only this Nothing which we eat and drink in the Sacrament , and which goes down into our stomachs , and carries whole Christ down with it . Now this Doctrine founds so very harsh , is so contrary to all the Evidence of our Senses , and has so many Absurdities and Contradictions to Reason , that it ought to be very plainly proved from Scripture in every part of it : for if a man might be perswaded to renounce his Senses and Reason to believe Scripture , yet it ought to be equally evident to him at least , that Scripture is for it , as it is , that Sense and Reason is against it : and yet there is not one word in Scripture to prove any one part of this Doctrine of Transubstantiation ; neither that the natural Flesh and Bloud of Christ is in the Sacrament , nor that the substance of Bread and Wine does not remain after Consecration , nor that the Accidents of Bread and Wine , such as colour , smell , tast , quantity , weight , subsist without any substance , or subject to subsist in . These are such Paradoxes to Sense and Reason , that they ought to be very well supported with Scripture , before they are received for Articles of Faith , or else our Faith will be as very an Accident , without any substance , as the sacramental species themselves are . But though they have no Text which proves the least Tittle of all this , yet they have a Text whereon they graft this Doctrine of Transubstantiation , viz. This is my Body , which they say , signifies every thing which they teach concerning Transubstantiation ; but then I hope they will prove that it does so , not expect that we should take it for granted , because they say it . Now , not to insist upon those Arguments , whereby our Divines have so demonstratively proved , that Transubstantiation , as explained by the Church of Rome , cannot be the sence of This is my Body , my advice to Protestants is to put them upon the proof , that this is the sence of it , which in reason they ought to prove , because there is not one word of it in the Text ; and I shall only tell them what Proofs they ought to demand for it . Now I suppose all men will think it reasonable , that the Evidence for it , should at least be equal to the Evidence against it , though we ought indeed to have more reason to believe it , than to dis-believe it ; or else we must hang in suspence , when the Balance is equal and turns neither way . Now I will not oppose the Evidence of Sense and Reason , against the Authority of Scripture ; for I will never suppose that they can contradict each other : and if there should appear some contradiction between them , I will be contented at present , without disputing that point , to give it on the side of Scripture ; but I will oppose the Evidence of Sense and Reason against any private man's , or any Churches Exposition of Scripture : and if that Exposition they give of any Text of Scripture , as suppose , This is my Body , contradict the Evidence of Sense and Reason , I may modestly require as plain proof , that this is the meaning of the Text , as I have , that such a meaning is contrary to all Sense and Reason : for though Sense and Reason be not the Rule and Measure of Faith , yet we must use our Sense and Reason in expounding Scripture , or we may quickly make a very absurd and senseless Religion . Now this shews us what kind of Proof we must require , that Transubstantiation is the Doctrine of the Gospel , viz. as certain Proof as we have , that Transubstantiation is contrary to Sense and Reason . And therefore , 1. We must demand a self-evident Proof of this , because it is self-evident , that Transubstantiation contradicts Sense and Reason . Every man , who knows what the word means , ( which I believe men may do , without being great Philosophers ) and will consult his own Senses and Reason , will need no Arguments to prove , that Transubstantiation contradicts both . Now such a Scripture-Proof , I would see for Transubstantiation , so plain , and express , and self-evident , that no man , who understands the words , can doubt whether this be the meaning of them ; I mean , a reasonable , not an obstinate , wilful , and sceptical doubting . Now I believe , that our Adversaries themselves will not say , that This is my Body , is such a self-evident Proof of Transubstantiation ; I am sure some of the wisest men among them have not thought it so , and the fierce Disputes for so many Ages about the interpretation of those words , proves that it is not so : for men do not use to dispute what is self-evident , and proves it self without any other Arguments . Now it is very unreasonable to require any man to believe Transubstantiation against a self-evident Proof , that it is contrary to Sense and Reason , without giving him a self-evident Proof , that it is the Doctrine of Scripture ; which is to require a man to believe against the best Reason and Evidence . 2. We must demand such a Scripture-Proof of Transubstantiation , as cannot possibly signifie any thing else ; or else it will not answer that Evidence which we have against Transubstantiation ? for Sense and Reason pronounce Transubstantiation to be naturally impossible ; and therefore unless it be as impossible to put any other sense upon Scripture than what signifies Transubstantiation , as it is to reconcile Transubstantiation to Sense and Reason , there is not such good Evidence for Transubstantiation , as against it . Were the Scripture-Proofs for Transubstantiation so plain and evident , that it were impossible to put any other sense on the words , then I would grant , that it is as impossible for those who believe the Scriptures to disbelieve Transubstantiation , as it is for those , who trust to their own Sense and Reason , to believe it . Here the difficulty would be equal on both sides , and then I should prefer a Divine Revelation ( if it were possible to prove such a Revelation to be Divine ) before natural Sense and Reason ; but I presume , no man will say , that it is impossible to put another , and that a very reasonable , interpretation upon those words , This is my Body , without expounding them to the sense of Transubstantiation . Our Roman Adversaries do not deny , but that these words are capable of a figurative , as well as of a literal sense ; as when the Church is called the Body of Christ , Flesh of his Flesh , and Bone of his Bone , it is not meant of his natural , but his mystical Body : and thus when the Bread is called the Body of Christ , it may not signifie his natural , but sacramental Body , or his Body to all the ends and purposes of a Sacrament . Now if there be any other good sense to be made of these words , besides Transubstantiation , there cannot be such a necessity to expound them of Transubstantiation , as there is not to expound them of it ; for I do not reject Scripture , if I deny Transubstantiation , when the words of Scripture do not necessarily prove it , but I renounce Sense and Reason , if I believe it . Now though I were bound to renounce my Sence and Reason , when they contradict Scripture , yet sure I am not bound to deny my Sense and Reason , when they do not contradict Scripture ; and Sense and Reason are never contrary to Scripture , nor Scripture to them , when the words of Scripture are capable of such an interpretation as is reconcilable both to Sense and Reason : In such a case to expound Scripture contrary to Sense and Reason , is both to pervert the Scripture , and to contradict Reason without any necessity . An unlearned man need not enter into a large Dispute about Transubstantiation ; let him but require his Adversary to give him as plain Evidence , that Transubstantiation is the Doctrine of the Gospel , as he can give him , that it is contrary to Sense and Reason , and the Dispute will quickly be at an end . It had been very easie to have given more instances under every head , and to have observed more false ways of expounding Scripture , which the Doctors of the Church of Rome are guilty of ; but these are the most obvious , and therefore the best fitted to my design to instruct unlearned men ; and I must not suffer this Discourse , which was at first intended much shorter than it already is , to swell too much under my hands . SECT . III. Concerning the Antient Fathers and Writers of the Christian Church . THough Learned men may squabble about the sense of Fathers and Councils , it is very unreasonable , that unlearned men should be concerned in such Disputes , because they are not competent Judges of it ; and yet there is nothing which our Roman Disputants make a greater noise with ; among Women and Children , and the meanest sort of People , than Quotations out of Fathers and Councils , whom they pretend to be all on their side . Now as it is a ridiculous thing for them to talk of Fathers and Councils to such People , so it is very ridiculous for such People to be converted by Sayings out of the Fathers and Councils : I confess , it has made me often smile , with a mixture of pity and indignation , at the folly of it ; for what more contemptible easiness can any man be guilty of , than to change his Religion which he has been taught out of the Scriptures , and may find there if he pleases , because he is told by some honest Priest , ( a sort of men who never deceive any one ) that such or such a Father , who lived it may be they know not where nor when , and wrote they know not what , has spoke in favour of Transubstantiation , or Purgatory , or some other Popish Doctrine . And therefore let me advise our Protestant , who is not skilled in these matters , when he is urged with the Authority of Fathers , to ask them some few Questions . 1. Ask them , How you shall certainly know what the Judgment of the Fathers was ? and this includes a great many Questions , which must be resolved , before you can be sure of this : as , how you shall know that such Books were written by that Father , whose name it bears ? or that it has not been corrupted by the ignorance or knavery of Transcribers , while they were in the hands of Monks , who usurped great Authority over the Fathers , and did not only pare their Nails , but altered their very Habit and Dress , to fit them to the modes of the times , and make them fashionable ? How you shall know what the true meaning of those words are , which they cite from them ? which the words themselves many times will not discover , without the Context : How you shall know that such Sayings are honestly quoted , or honestly translated ? How you shall know whether this Father did not in other places contradict what he here says ? or did not alter his opinion after he had wrote it , without writing publick Recantations , as St. Austin did ? Whether this Father was not contradicted by other Fathers ? And in that case , Which of the Fathers you must believe ? You may add , That you do not ask these Questions at random , but for great and necessary Reasons : for in reading some late English Books both of Protestants and Papists , you find large Quotations out of the Fathers on both sides ; that some are charged with false Translations , with perverting the Fathers sense , with mis-citing his words , with quoting spurious Authors , as it seems many of those are which make up the late Speculum , or Ecclesiastical Prospective-glass ; to name no more . Now how shall you , who are an unlearned man , judge of such Disputes as these ? What Books are spurious or genuine ? whether the Fathers be rightly quoted ? and what the true sense of them is ? For my part , I know not what Answer such a Disputant could make , but to blush , and promise not to alledge the Authority of Fathers any more . It is certain , in such matters , those who are unlearned , must trust the learned ; and then , I suppose , an unlearned Protestant will rather trust a Protestant than a Popish Doctor , as Papists will rather trust their Priests that Protestant Divines ; and then there is not much to be got on either side , this way : For when a Protestant shews an inclination rather to believe a Popish than a Protestant Divine , he is certainly three quarters a Papist before-hand . Indeed unlearned Protestants , who are inquisitive and have time to read , have such advantages now to satisfie themselves even about the sense of Fathers and Councils , as it may be no Age before ever afforded : There being so many excellent Books written in English , as plainly confirm the Protestant Faith , and confute Popery , by the Testimonies and Authorities of ancient Writers ; and such men , though they do not understand Latin and Greek , are in no danger of all the Learning of their Popish Adversaries : and any man who pleases , may have recourse to such Books , and see the state of the Controversie with his own Eyes , and judge for himself ; but those who cannot do this , may very fairly decline such a trial , as improper for them . For , 2. Let our Protestant ask such Disputers , whether a plain man may not attain a sufficient knowledge and certainty of his Religion , without understanding Fathers and Councils ? If they say he cannot , ask them , how many Roman-Catholicks there are that understand Fathers and Councils ? Ask them , how those Christians understood their Religion , who lived before there were any of these Fathers & Councils ? Ask them again , whether they believe that God has made it impossible to the greatest part of Mankind , to understand the Christian Religion ? For even among Christians themselves , there is not one in an hundred thousand , who understands Fathers and Councils , and it is morally impossible they should : and therefore certainly there must be a shorter and easier way to understand Christian Religion than this , or else the generallity of Mankind , even of profest Christians , are out of all possibility of Salvation . Ask them once more , whether it be not a much easier matter for a plain honest man to learn all things necessary to Salvation , out of the Scriptures themselves , especially with the help of a wise and learned Guide , than to understand all Fathers and Councils , and take his Religion from them ? Why then do they so quarrel at Peoples reading the Scriptures , and put them upon reading Fathers and Councils ? I suppose they will grant , the Scriptures may be read a little sooner than so many Voluminous Fathers , and Labbe's Councils into the bargain ; and , I believe , most men , who try , will think , that they are more easily understood ; and therefore if Protestants , as they pretend , can have no certainty of the true sense of Scripture ▪ I am sure there is much less certainty to be had from the Fathers : A short time will give us a full view of the Scriptures , to read and understand all the Fathers , is work enough for a man's life : the Scripture is all of a piece , every part of it agrees with the rest ; the Fathers many times contradict themselves and each other : and if men differ about the sense of Scripture , they differ much more about Fathers and Councils . That it is a mighty Riddle , that those who think ordinary Christians not fit to read the Scriptures , should think it necessary for them to understand Fathers and Councils ; and yet they are ridiculous indeed to dispute with every Tradesman about Fathers and Councils , if they do not think they ought to read and understand them . The sum is , such Protestants as are not skilled in Book-learning , may very reasonably tell these men , who urge them with the Authority of Councils and Fathers , That they do not pretend to any skill in such matters , and hope it is not required of them , for if it be , they are in an ill case : the Holy Scriptures , not Fathers and Councils , is the Rule of their Faith ; if they had read the Fathers , they should believe them no farther , than what they taught was agreeable to Scripture ; and therefore whatever Opinions any of the Fathers had , it is no concern of theirs to know , if they can learn what the Doctrine of Christ and his Apostles was , without it : learned men may dispute about these things ; and they have heard learned Protestants affirm , that the Church of Rome can find none of her peculiar Doctrines in the Writings of any of the Fathers for the first three hundred Years ; and its certain , if this be true , all the later Fathers are of no Authority to establish any new Doctrine ; for there was no more Authority in the Church , to bring in any new Doctrines after three hundred Years , than there is at this day . Unlearned men may very honourably reject all dispute about Fathers and Councils ( though learned men cannot , and indeed need not , ) for if they are not bound to read Fathers and Councils , I think , they are not bound to understand them , nor to dispute about them ; and it is very unadviseably done , when they do : for it is past a Jest in so serious a matter , though otherwise it were comical enough for men to be converted by Fathers and Councils , without understanding them . CHAP. III. How to Answer some of the most popular Pretences urged by Papists against Protestants . SECT . I. 1. Concerning the Vncertainty of the Protestant Faith. OUr Popish Adversaries of late , have not so much disputed , as fenced ; have neither down-right opposed the Protestant Faith , nor vindicated their own , but have betaken themselves to some tricks and amusements , to divert and perplex the Dispute , and to impose upon the ignorant and unwary . One of their principal Arts has been to cry out of the Uncertainty of the Protestant Faith. This every body is nearly concerned in ; for there is nothing wherein certainty is so necessary , and so much desired , as in matters of Religion , whereon our eternal State depends . This has been often answered by Protestants , and I do not intend to enter into the merits of the Cause , and shew upon what a firm and sure bottom the Protestant Faith stands : this is a Cavil easily enough exposed to the scorn and contempt of all considering men , without so much trouble : For 1. Suppose the Protestant Faith were uncertain ; How is the cause of the Church of Rome ever the better ? is this a sufficient reason to turn Papists , because Protestants are uncertain ? does this prove the Church of Rome to be Infallible , because the Church of England is Fallible ? must certainty necessarily be found among them , because it is not to be found with us ? is Thomas an honest man , because John is a Knave ? These are two distinct questions , and must be distinctly proved . If they can prove our Faith uncertain , and their own certain , there is reason then to go over to them ; but if they cannot do this , they may , it may be , perswade men to renounce the Protestant Faith , but not to embrace Popery . Ask them then , What greater assurance they have of their Faith , than we have of ours ? If they tell you , their Church is Infallible ; tell them , that is another question , and does not belong to this dispute . For the Infallibility of their Church , does not follow from the Uncertainty of our Faith ; if they can prove their Church Infallible , whether they prove our Faith uncertain or not , we will at any time change Protestant Certainty for Infallibility : And if they could prove our Faith uncertain , unless they could prove their own more certain , ( though we bate them Infallibility ) we may cease to be Protestants , but shall never turn Papists . 2. Ask them , What they mean by the uncertainty of the Protestant Faith ? For this may signifie two things : either , 1. That the Objects of our Faith , are in themselves uncertain , and cannot be proved by certain Reasons : Or 2dly , That our Perswasion about these matters , is uncertain and wavering . If they mean the first , then the sense is , that the Christian Religion is an uncertain thing , and cannot be certainly proved ; for this is the whole Protestant Faith : We believe the Apostles Creed , and whatever is contained in the Writings of the Evangelists and Apostles , and this is all we believe : And I hope , they will not say these things are uncertain ; for then they renounce the Christian Religion , and Infallibility it self cannot help them out : for Infallibility cannot make that certain , which is in it self uncertain : an infallible man must know things as they are , or else he is mistaken , and ceases to be infallible ; and therefore what is certain , he infallibly knows to be certain , and what is uncertain , he infallibly knows to be uncertain : for the most certain and infallible knowledge does not change its Object , but sees it just as it is : And therefore they must allow the Objects of our Faith ; or the Protestant Faith , as to the matter of it , to be very certain , and built upon certain reason , or else their infallible Church can have no certainty of the Christian Faith. If they mean the second thing , that we have no certain perswasion about what we profess to believe : This is a great abuse to Protestants , as if we were all Knaves and Hypocrites , who do not heartily and firmly believe what we profess to believe : and a Protestant , who knows that he does very firmly and stedfastly believe his Religion , ought to reject such a Villanous Accusation as this , with indignation and scorn . Indeed it is both impudent and silly for any man to tell a Protestant , that his Faith is uncertain , ( as that signifies an uncertain and doubtful Perswasion ) when he knows and feels the contrary ; and no body else can know this but himself : In what Notion then is the Protestant Faith uncertain ? what can Faith signifie , but either the Objects of Faith , or the internal Assent and Perswasion ? The Objects of our Faith are certain , if Christian Religion be so , that is , they have very certain Evidence : our Assent and Perswasion is very certain , as that is opposed to all doubtfulness and wavering : And what certainty then is wanting to the Protestant Faith ? When they you hear any of these men declaiming about the uncertainty of the Protestant Faith , onely ask them , What they mean by the Protestant Faith ? whether the Articles of your Faith , that they are uncertain , or the Act of Faith , your internal Assent and Perswasion ? If they say , they mean the Act of Faith : Tell them , that it is a strange presumption in them to pretend to know your Heart ; that you know that best your self , whether you do firmly and stedfastly believe your Religion ; and to give them satisfaction in that point , you assure them , that you do : As for the Objects of your Faith , or what is you believe , tell them , you are a Member of the Church of England , and embrace the Doctrine of it , and there they may find your Faith both as a Christian , and as a Protestant ; and may try their skill on it , when they please , to prove any part of it uncertain , and you are ready to defend it . This is a plain and fair Answer , and I believe you will hear no more of them . For as for their common Argument to prove the uncertainty of the Protestant Faith , That there is a great variety of Opinions among Protestants , and that they condemn one another with equal confidence and assurance : Ask them , How this proves your Faith to be uncertain , either as to its Object , or as to its Assent ? May not what you believe , be very certainly true , because some men believe the contrary ? Tell them , you do not place the certainty of what you believe , upon any man's believing , or not believing it , but upon the certain reasons you have to prove it ; and therefore if they would convince you , that what you believe is not certain , they must disprove your Reasons , not meerly tell you , that other men think it false or uncertain , and believe otherwise : Thus does it prove , that you give an uncertain and doubtful Assent to what you profess to believe , because other men are very fully perswaded of the contrary ? Pray tell them , that you do not build your Assent upon other mens Perswasions , but upon the Reasons of your Faith , and while they are unshaken , you shall believe as you do , and with the same assurance , whoever believes otherwise . There are two things indeed , which this Argument proves , but they signifie nothing to weaken the Protestant Faith. 1. That all the Doctrines which are professed by some Protestants , are not certain ; for some of them must be false , when there are contradictory Doctrines maintained and professed by several Sects of Protestants ; but then no man , that I know of , ever said , that all Protestant Doctrines were certain , which I hope does not hinder but that some Protestant Doctrines may be certain ; and then the Doctrines of the Church of England may be certain , though some other Communions of Protestants have erred . 2. This Argument proves also , that men who are mistaken , may be very confidently perswaded of their mistakes , and therefore the confidence of perswasion does not prove the certainty of their Faith ; and I never heard any man say that it did : But I hope this does not prove that a man , who is certain upon evident Reasons , must be mistaken too , because men , who are certain without Reason , may mistake . And yet this very Argument , from the different and contrary Opinions among Protestants to prove the uncertainty of the Protestant Faith , signifies nothing , as to our Disputes with the Church of Rome : For ask them , what they would think of the Protestant Faith , were all Protestants of a mind ? Would their Consent and Agreement prove the Certainty of the Protestant Faith ? Then the Protestant Faith , in opposition to Popery , is very certain ; for they all agree in condemning the Errors and Corruptions of the Church of Rome ; and thus I think they get nothing by this Argument : for if the Dissentions of Protestants proves the uncertainty of their Faith , as to such matters , wherein they differ , then by the same Rule their Agreement in opposition to Popery , shews their great certainty in such matters : And this I suppose is no great Inducement to a Protestant to turn Papist . SECT . II. Concerning Protestant Mis-representations of Popery . THis has been another late Artifice of our Roman Adversaries to amuse ignorant People with a great noise of Mis-representing : That Protestant Divines have painted Popery in such horrid shapes , as to disturb the Imaginations of People , and to beget an incurable Aversion in them against Popery , without understanding what it is . I shall not now dispute this matter over again : There has been so much of late said of it , and this Pretence so shamefully baffled , in answe● both to the Representer , and to Monsieur Meaux's Exposition , that I am apt to think , they themselves could be very glad that it had never been mentioned , or could now be forgot ; and therefore referring the inquisitive Readers to those late Books , wherein they will find this Controversie fairly stated , I have some few things to add , which are plain and obvious to every body ; and that both with reference to the Probability of this Charge , and to the Consequences of it . First , As to the Probability of this Charge . Now , 1. Ask them , Whether the first Reformers charged the Church of Rome with such Doctrines and Practices as they were not guilty of ? We have not , that I know , of , increased our Charge against the Church of Rome in this Age ; if there has been any difference , we have rather been more favourable and candid in our Censures of some of their Doctrines , than the first Reformers were . Now is it likely that the first Reformers should charge the Church of Rome wrongfully ? No man can be a Mis-representer , but either out of ignorance or design ; which of these then can we , with any Probability , charge the first Reformers with ? As for Ignorance , is it a probable thing , that Luther , Melancthon , Oecolampadius , Zuinglius , Bucer , Calvin , or to come to our own English Reformers , that Archbishop Cranmer , and others , who had all been Papists themselves , should be ignorant what was taught and practised in the Church of Rome ? It is now thought in this very Cause a very considerable Proof , that Protestants do Mis-represent Papists , because some Papists deny such Doctrines and Practices as Protestants charge them with ; and , say they , can you think that Papists do not understand their own Religion better than Protestants do ? Now though this may be made a Question , and I am very apt to think , that compare the Learned and the Unlearned Protestants and Papists together , there are more Protestants than Papists , who understand Popery ; and not only Experience verifies this , but there is a plain reason why it should be so ; because it is the Principle of Protestants , that they must neither believe nor disbelieve any thing , without understanding it ; but an implicite Faith in the Church governs the unlearned Papists , and many of those who should be learned too . But let that be as it will , this Argument signifies nothing to our first Reformers : for if Papists may be presumed to understand their own Religion , the first Reformers , who were all educated in Popery , might be as well presumed to understand what Popery then was ; and therefore there can be no reason to suspect that they Mis-represented Popery out of Ignorance . Nor is it more probable , that they should Mis-represent Popery out of Interest and Design : for if they were conscious to themselves , that Popery was not so bad as they represent it to be , why should they themselves have set up for Reformers ? and what hope could they have , that at that time , when Popery was so well known , they should perswade the World to believe their Mis-representations ? Was it so desirable a thing for men to bring all the Powers of the Church and Court of Rome upon themselves , meerly to gratifie a Mis-representing humour ? Do these men remember what our Reformers suffered , for opposing Popery ? the loss of their Estates , their Liberties , their Lives , all the Vengeance of a blind and enraged Zeal ? And did they undergo all this with such constancy and Christian patience , only for the sake of telling Lyes , and raising scandalous Reports of the Church of Rome ? We think it a very good Argument , that the Apostles and first Preachers of Christianity were very honest men , and had no design to cheat the World , because they served no worldly Interest by it ; but chearfully exposed themselves to all manner of Sufferings in Preaching the Gospel : and why does not the same Argument prove our first Reformers to be honest men , and then they could not be wilful Mis-representers ? Nay , if we will but allow them to have been cunning men ( and it is evident , they did not want wit ) they would never have undertaken so hopeless a design , as to run down Popery meerly by Mis-representing it ; when , had their Exceptions against Popery been onely Mis-representations of their own , all the World could have confuted them : had the first Reformers been onely Mis-representers , can we think , that they could have imposed upon such vast numbers of Men , Learned and Unlearned , who knew and saw what Popery was ? They were no Fools themselves , and therefore could not hope to impose such a Cheat upon the World. 2. Ask them again , How old this Complaint is , of Protestant Mis-representations of Popery ? how long it has been discovered , that Popery has been thus Abused and Mis-represented ? were the first Reformers charged with these Mis-representations by their Adversaries in those days ? did they deny , that they gave Religious Worship to Saints , and Angels , and the Virgin Mary , to Images and Reliques ? did they cry out of Mis-representations , when they were charged with such Doctrines and Practices as these ? or did they defend them , and endeavour to answer those Arguments which the Reformers brought against them ? And yet methinks if Popery had been so grosly Mis-represented by the Reformers , this would as soon have been discovered by the Learned Papists of those days , as by our late Representer ; but it is most likely they did not then think Popery so much Mis-represented , for if they had , they would certainly have complained of it : So that the high improbability of the thing , is a sufficient Reason to Unlearned Protestants , to reject this Charge of Protestant Mis-representations of Popery , as nothing else but a Popish Calumny against Protestants ; and to conclude , that if Popery be Mis-represented now , it is onely by themselves , and that is the very truth of the Case . Secondly , Let us consider this Charge of Mis-representations in the Consequences of it : It would a little puzzle a man to guess , what service they intend to do the Church of Rome by it . For , 1. By complaining of such Mis-representations of Popery , they plainly confess , that those Doctrines and Practices , which we charge the Church of Rome with , are very bad , and fit to be rejected and abhorred of all Christians . This the Representer himself confesses , and is very Copious and Rhetorical upon it . Now this is of mighty dangerous consequence ; for if it appears , that we have not Mis-represented them , that the Doctrines and Practices we charge them with , are truly the Doctrines and Practices of the Church of Rome , then by their own confession , Popery is a very bad Religion , and to be rejected by Christians : Then there was a very just reason for our Separation from the Church of Rome , and we are no longer either Schismaticks or Hereticks ; and if the Cause be put upon this Issue , we need desire no better Vindication of the Church of England : for if they cannot prove us Hereticks or Schismaticks , till they can prove us Mis-representers , I believe , we are pretty secure for this Age. 2. These men , who complain so much of Mis-representing , endeavour to make the Doctrines of the Church of Rome , look as like Protestant Doctrines , as possibly they can , as if there were little or no difference between them : Now methinks this is no great reason for a Protestant to turn Papist , that the Popish Faith is so much the better , the nearer it comes to the Protestant Faith. The truth is , the chief Mystery in this late Trade of Representing and Mis-representing , is no more but this , to joyn a Protestant Faith with Popish Practices ; to believe as Protestants do , and to do as Papists do . As to give some few instances of this in the Papist Mis-represented and Represented . The Papist Represented , believes it damnable to Worship Stocks and Stones for Gods , to Pray to Pictures or Images of Christ , the Virgin Mary , or any other Saints . This is good Protestant Doctrine : but then this Papist says his Prayers before an Image , Kneels and Bows before it , and pays all external Acts of Adoration to Christ and the Saints , as represented by their Images ; though it is not properly the Image he honours , but Christ and his Saints by the Images . Which is down-right Popery in Practice . Thus he believes it is a most damnable Idolatry , to make Gods of men , either living or dead . Which is the Protestant Faith : but yet he prays to Saints , and beggs their Intercession , without believing them to be Gods , or his Redeemers ; which is Popery in Practice . He believes it damnable , to think the Virgin Mary more powerful in Heaven than Christ. Which is Protestant Doctrine : but yet he prays to Her ostner than either to God or Christ , says ten Ave-Maries for one Pater Noster ; which is a Popish Devotion . He believes it unlawful to commit Idolatry , and most damnable to Worship any Breaden God. Which is spoke like a Protestant ; but yet he pays Divine Adoration to the Sacrament , which is done like a Papist . And thus in most of those thirty seven Particulars of the double Characters of a Papist Mis-represented , his great Art is to Reconcile a Protestant Faith with Popish Practices . So that this new way of Representing Popery , is no reason to a Protestant to alter his Faith , because , it seems , they believe in many things just as we do ; but , I think , it is a very great reason for a Papist to alter his Practice , because a Protestant Faith and Popish Worship do not very well agree . Those who would not make Gods of Stocks and Stones , of dead Men and Women , had certainly better not Worship them , which is the most certain way not to make them Gods ; and those who think it such damnable Idolatry to Worship a Breaden God , in my Opinion , are on the safer side not to Worship the visible Species of Bread in the Eucharist . Let but our Protestant observe this , That when they would Represent Popery most favourably , they either say what Protestants do , or something as like it , as they can , and he will see no reason , either to change his Faith or his Practice . The END . Books lately Printed for Will. Rogers . THE Doctrines and Practices of the Church of Rome , truly Represented ; in Answer to a Book intituled , A Papist Misrepresented , and Represented , &c. Quarto . An Answer to a Discourse intituled , Papists protesting against Protestant Popery ; being a Vindication of Papists not Misrepresented by Protestants : And containing a particular Examination of Monsieur de Meaux , late Bishop of Condom , his Exposition of the Doctrine of the Church of Rome , in the Articles of Invocation of Saints , Worship of Images , occasioned by that Discourse . Quarto . An Answer to the Amicable Accommodation of the Difference , between the Representer and the Answerer . Quarto . A View of the whole Controversie , between the Representer and the Answerer ; with an Answer to the Representer's last Reply ; in which are laid open some of the Methods , by which Protestants are Misrepresented by Papists . Quarto . The Doctrine of the Trinity , and Transubstantiation , compared as to Scripture , Reason , and Tradition ; in a new Dialogue between a Protestant and a Papist , the first Part : Wherein an Answer is given to the late Proofs of the Antiquity of Transubstantiation , in the Books called , Consensus Veterum , and Nubes Testium , &c. Quarto . The Doctrine of the Trinity , and Transubstantiation , compared as to Scripture , Reason , and Tradition in a new Dialogue between a Protestant and a Papist , the Second Part : Wherein the Doctrine of the Trinity is shewed to be agreeable , to Scripture and Reason , and Transubstantiation repugnant to both , Quarto . An Answer to the Eighth Chapter of the Representer's Second Part , in the first Dialogue , between him and his Lay-Friend . Of the Authority of Councils , and the Rule of Faith. By a Person of Quality : With an Answer to the Eight Theses , laid down for the Tryal of the English Reformation ; in a Book that came lately from Oxford . Sermons and Discourses , some of which never before Printed : The Third Volume . By the Reverend Dr. Tillotson Dean of Canterbury , Octavo . A Manual for a Christian Souldier , Written by Erasmus , and Translated into English , Twelves . A new and easie Method to learn to Sing by Book ; whereby one ( who hath a good Voice and Ear ) may without other help , learn to Sing true by Notes . Design'd chiefly for , and applied to , the promoting of Psalmody ; and furnished with Variety of Psalm-Tunes in Parts , with Directions for that kind of Singing . A Perswasive to frequent Communion in the Sacrament of the Lord's Supper . By John Tillotson , Dean of Canterbury , in Octavo , Price Three Pence . A Discourse against Transubstantiation . In Octavo . Price Three Pence . The State of the Church of Rome when the Reformation began , as it appears by the Advices given to Paul III. and Julius III. by Creatures of their Own. With a Preface leading to the matter of the Book . Quarto . A Letter to a Friend , Reflecting on some Passages in a Letter to the D. of P. in Answer to the Arguing Part of his first Letter to Mr. G. The Reflecter's Defence of his Letter to a Friend , against the Furious Assaults of Mr. I. S. in his second Catholic Letter . In four Dialogues . Quarto . A Sermon Preached at the Funeral of the Reverend Benj. Calamy , D.D. and late Minister of St. Lawrence-Jury , Lond. Jan. 7th , 1685 / 6. By W. Sherlock , D. D. Master of the Temple . A Vindication of some Protestant Principles of Church-Unity and Catholick-Communion , from the Charge of Agreement with the Church of Rome . In Answer to a late Pamphlet , Intituled , An Agreement between the Church of England and the Church of Rome , evinced from the Concertation of some of her Sons with their Brethren the Dissenters . By William Sherlock , D. D. Master of the Temple . Imprimatur Liber cui Titulus , The Second Part of the Preservative against Popery . May 3. 1688. Guil. Needham , R. R. in Christo P. ac D.D. Wilhelmo Archiepisc. Gant. à Sacr. Domest . The Second Part OF THE Preservative AGAINST POPERY : Shewing how Contrary POPERY is to the True Ends OF THE Christian Religion . Fitted for the INSTRUCTION OF Vnlearned PROTESTANTS . By WILLIAM SHERLOCK , D.D. Master of the Temple . LONDON : Printed for William Rogers , at the Sun over against St. Dunstan's Church in Fleet-street . M DC LXXXVIII . Part II. THE PRESERVATIVE AGAINST POPERY . CHAP. IV. Some Directions relating to particular Controversies . THose who would understand the particular Disputes between us and the Church of Rome , must of necessity read such Books as give the true State of the Controversie between us , and fairly represent the Arguments on both sides ; and where such Books are to be met with , he may learn from a late Letter , Entituled , The Present State of the Controversie between the Church of England and the Church of Rome , Or an Account of Books written on both sides . But my present Design is of another nature , to give some plain and easie Marks and Characters of true Gospel Doctrines ; whereby a man , who has any relish of the true Spirit of Christianity , may as certainly know Truth from Error in many cases , as the Palate can distinguish Tasts . There are some things so proper to the Gospel , and so primarily intended in it , that they may fitly serve for distinguishing marks of true Evangelical Doctrine : I shall name some of the chief , and Examine some Popish Doctrines by them . SECTION 1. Concerning IDOLATRY . 1. ONE principal intention of the Gospel , was more perfectly to extirpate all Idolatry ; For this purpose the son of God was manifested to destroy the works of the devil , that is , not only all Sin and Wickedness , but the very Kingdom of Darkness ; that Kingdom the Devil had erected in the world , the very Foundation of which was laid in Idolatrous Worship . To this purpose Christ has expresly taught us , that there is but one God , and has more perfectly instructed us in the nature of God : For no man hath seen God at any time , but the only begotten son , who is in the bosom of the father , he hath declared him . Ignorance was the Mother of Pagan Idolatry , because they did not know the true God , they Worshipped any thing , every thing , for a God ; and therefore the most effectual course to cure Idolatry , was to make known the true God to the world : for those men are inexcusable who know the true God , and Worship any thing else . Tho' indeed according to some mens Divinity , the knowledge of the true God cures Idolatry , not by rooting out Idolatrous Worship , but by excusing it ; by making that to be no Idolatry in a Christian , who knows God , which was Idolatry in a Heathen , who did not know him : for if ( as some say ) none can be guilty of Idolatry , who acknowledge one Supream Being ; then the Heathens , when once they were instructed in the knowledge of the one true God , might have Worshipped all their Country Gods , which they did before , without being guilty of Idolatry ; which is , as if I should say , that man is a Rebel , who through mistake and ignorance owns any man for his Prince , who is not his Prince ; but he , is no Rebel , who knows his lawful Prince , and pays Homage to another , whom he knows not to be his Prince . And therefore our Saviour confines all Religious Worship to God alone : Thou shalt worship the Lord thy God , and him only shalt thou serve : It is his Answer to the Devil , when he tempted him to fall down and worship him , but he gives such an answer as excludes all Creatures , not only bad but good Spirits , from any share in Religious Worship : Our Saviour does not deny to worship him meerly because he was the Devil , ( tho' that a man may do without the guilt of Idolatry , who knows him to be the Devil , if those men are in the right , who allow nothing to be Idolatry , but to worship some Being for the Supreme God , who is not Supreme ; for then you may worship the Devil without the guilt of Idolatry , if you do not believe him to be the Supreme God ) but our Saviour's reason for not worshipping him was , because we must Worship none but God. Which is as good a reason against the worship of the most glorious Angel , as of the Devil himself : Nay , our Saviour denies to worship him , though the Devil made no terms with him , about the kind or degrees of Worship : He does not require him to offer Sacrifice to him , ( which is the only Act of Worship the Church of Rome appropriates to the Supreme God ) but only to bow down before him , as an expression of Religious Devotion ; he did not demand that degree of Worship , which the Church of Rome calls Latria , and appropriates to the Supreme God : nay , he confesses that he was not the Supreme God , for he does not pretend to dispose of the Kingdoms of the World in his own right , but says , they were given to him , and he had power to give them to whom he pleased ; in which he acknowledges , that he had a Superiour , and therefore could not in the same breath desire to be owned and worshipped as the Supreme . But our Saviour denies to give him this inferiour degree of Worship , and thereby teaches us , that no degree of Religious Worship must be given to any Being , but the Supreme God. And because Mankind were very apt to worship inferiour Daemons , as believing them to have the care of this lower World , and that it was in their power to do great good to them , to answer their Prayers , and to mediate for them with the Superiour Deities , or with the Supreme God , if they believed one Supreme , which appears to be a received Notion among them : to prevent this kind of Idolatry , God advances his own Son to be the universal Mediator , and the Supreme and Soveraign Lord of the World ; that all Mankind should make their Addresses and Applications to him , and offer up their Prayers only in his Name ; that in him they should find acceptance , and in no other name . Which was the most effectual way to put an end to the Worship of all inferiour Deities , and Creature-Patrons and Advocates ; for when we are assured , that no other Being can Mediate for us with effect and power , but only Christ , it is natural to Worship no other Mediator but him , who being the eternal Son of God , may be worshipped without danger of Idolatry . Thus St. Paul tells us , That tho' the Heathen world had Gods many and Lords many , yet to us there is but one God the Father , and one Lord Jesus Christ : One Supreme and Soveraign Deity , and one Mediator between God and men . Now this being so apparently one end of Christ's coming into the World to Suppress the Idolatry of Creature-Worship , and to confine all Religious worship to one Supreme Being , in opposition to the many Gods of the Heathens , and to teach us to make our Applications to this one God by one Mediator , in opposition to the worship of inferiour Deities ; can any man imagine , that the worship of Saints and Angels , and the Virgin Mary , can be any part of the Christian Religion ? For how dear soever they are to God , they are but his Creatures , and if Soveraign Princes will not receive their greatest Favourites into their Throne , much less will God. If God under the Gospel dispensation has taken care to prevent the Worship of inferiour Beings , by appointing his own Son to be our only Mediator and Advocate , can we imagine , that he ever intended we should offer up our Prayers to other Mediators ? If he had liked the Mediation of Creatures , would he have given his own Son to be our Priest and our Mediator ? Whatever fair pretences may be made for this , it apparently contradicts the Gospel-dispensation ; for if we must own but one God , he alone must be worshipped ; if we have but one Mediator , we must offer up our Prayers only in his Name and Intercession . The Religious Worship of Creatures is Idolatry , and if God intended to root Idolatry out of the World , by the Gospel of Christ , he could never intend to set up the Worship of Saints , and the Virgin Mary , which tho' it have not all the aggravations of Pagan Idolatry , yet is Creature-worship . Thus we know , how fond the Heathens were of material Images and Pictures , to represent their Gods as visibly present with them ; and to receive Religious Worship in their stead : not that they did believe their Gods to be Corporeal , or that their Corporeal Images were proper Likenesses of their Gods , in which a late Author places the whole of Idolatry , which I confess was agreeable enough to his design , to find out such a Notion of Idolatry , as it may be no Persons in the World were ever guilty of , and then he might excuse , whom he pleased from Idolatry : But the Heathens were not such great Sots , as this account makes them , as the Learned Founder of all Anti-Catholick , and Anti-christian Principles ( as this Author is pleased to stile a very great man , whose Name will be Venerable to future Ages ) has abundantly proved . But they wanted some material Representations of their Gods , in which they might as it were see them present , and offer up their Petitions to them , and court them with some visible and sensible Honours . Now to cure this Idolatry , tho' God would not allow any Images or Pictures for Worship , yet by the Law of Moses he appoints them to build an House or Temple for himself , where he would dwell among them , and place the Symbols of his Presence ; there was the Mercy-seat , and the Cherubims covering the Mercy-seat , and there God promised Moses to meet with him , and to commune with him from between the two Cherubims , which are upon the ark of the testimony . Now this was a Symbolical Representation of God's Throne in Heaven , where he is surrounded with Angels , as we know , the Holy of Holies itself was a Figure of Heaven ; and therefore the Jews , when they were absent from the Temple , prayed towards it , and in the Temple ( as is thought ) towards the Mercy-seat , as the place of God's peculiar Residence ; as now when we pray , we lift up our eyes and hands to Heaven , where God dwells : So that under the Law God had a peculiar place for Worship , and peculiar Symbols of his Presence , but no Images to represent his Person , or to be the Objects of Worship : I know some Roman Doctors would fain prove the Cherubims to have been the Objects of Worship , and which is more wonderful , a late Bishop of the Church of England has taken some pains to prove the same , and thereby to justifie the Worship of Images in the Church of Rome ; and before I proceed , I shall briefly Examine what he has said in this Cause . One would a little wonder , who reads the Second Commandment , which so severely forbids the Worship of Images , that God himself should set up Images in his own Temple as the Objects of Worship ; and a modest man would have been a little cautious , how he had imputed such a thing to God , which is so direct a contradiction to his own Laws . That the Cherubims were Statues or Images , whatever their particular Form was , I agree with our Author , and that is the only thing I agree with him in : For , 1. That they were Sacred Images set up by God himself , in the place of his own Worship , I deny . For the Holy of Holies , where the Ark was placed , and the Mercy-seat over the Ark , and the Cherubims at the two ends spreading their Wings , and covering the Mercy-seat , was not the place of Worship , but the place of God's Presence . The place of Worship is the place wherein men worship God ; now it is sufficiently known , that none of the Jews were permitted to go into the Holy of Holies , nor so much as to look into it , and therefore it could not be the place of their Worship : the Holy of Holies was the Figure of Heaven , and therefore could be no more the place of Worship to the Jews , than Heaven now is to us , while we dwell on Earth . The High Priest indeed entered into the Holy of Holies once a year , with the Blood of the Sacrifice , which was a Type of Christ's entring into Heaven with his own Blood , and yet the Priest went thither not to Worship , but to make an Atonement ; which I take to be two very different things ; however if you will call this Worship , it has no relation to any Worship on Earth , but to what is done by Christ in Heaven , of whom the High Priest was a Type . And this , I think , is a demonstration , that the placing of Cherubims to cover the Mercy-seat in the Holy of Holies , does not prove the lawful use of Images in Temples or Churches , or in the Worship of God on Earth ; if it proves any thing , it must prove the Worship of God by Images in Heaven , of which the Holy of Holies was a Figure ; and if any man can be so foolish as to imagine that , let them make what they please of it , so they do but excuse us from worshipping God by Images on Earth . 2. That these Cherubims were the most solemn and sacred part of the Jewish Religion ; that nothing is more remarkable in all the old Testament , than the honour done to the Cherubims , that an outward worship was given to these Images , as Symbols of the Divine presence , that the High Priest adored these Cherubims once a year , as this Author asserts , I utterly deny ; and he has not given us one word to prove it . For the Cherubims were so far from being the most solemn and sacred part of the Jewish Religion , that they were no part at all of it , if by Religion he means Worship ; for there was no regard at all had to the Cherubims in the Jewish Worship ; and it is so far from being remarkable in the Old Testament , that there is not the least footstep or intimation of any honour at all done to the Cherubims : There is nothing in Scripture concerning them , but the command to make them , and place them at the two ends of the Mercy-Seat ; and that God is said to dwell between the Cherubims , and to give forth his Oracles and Responses from that place : but I desire to learn , where the Jews are commanded to direct their Worship to or towards the Cherubims ? where the High Priest is commanded to adore the Cherubims once a year ? or what Protestant grants he did so , as this Author insinuates ? He supposes the Cherubims to have been the Symbols of Gods presence , and his representations , and that the Jews directed their worship to them as such , and that is to worship God by Images , or to give the same Signs of Reverence to his Representations , as to himself : but how does it appear , that the Cherubims were the Symbols of Gods presence ? God indeed is said to sit between the Cherubims , and he promised Moses to commune with him from between the Cherubims , but the Cherubims were no Symbols of Gods presence , much less a representation of him : if any thing was the Symbolical presence of God , it was the Mercy Seat , which was a kind of Figurative Throne , or Chair of State ; but the Cherubims were only Symbolical representations of those Angels , who attend and encompass Gods Throne in Heaven , and were no more representations of God , or Symbols of his presence , then some great Ministers of State are of the King ; as this Author himself acknowledges , when he makes the four beasts in the Revelations ( Rev. 4.6 , 7. ) which stood round about the Throne , to be an allusion to the representation of the immediate Divine Presence in the Ark by the Cherubims ; if he had said to the Cherubims covering the Mercy Seat , which was his Figurative Throne , and where he was invisibly present , without any visible Figures or Symbols of his presence , he had said right : for the Cherubims which covered the Mercy Seat , were no more Symbols of Gods Presence , than the four Beasts , which stood before the Throne , are the presence of God ; or then some great Courtiers or Ministers of State , who attend the King , are the presence of the King ; They attend the King , where ever he is , and so may be some sign of his presence , but are not a symbolical presence , as a Chair of State is . But it seems our Author imagined , that the Cherubims were such Symbols of Gods presence , and such representations of him , as Images were of the Pagan Gods , and therefore might be worshipped with the same signs of reverence , as God himself was ; according to Aquinas's Rule , that the Image must be worshipped with the same Worship , which is due to the Proto-type , or that Being whose Image it is , which is such old Popery , as Monsieur De Meaux , and the Representer cry shame of ; well , But how does he prove , that any Worship was directed to these Cherubims ? I can find no proof he offers for it , but David's Exhortation ( as he calls it ) to the People , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to honour the Ark ( he should have said worship ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bow down to , or worship his Footstool , for it , or he , is holy . Now suppose this did relate to the Ark , What is that to the Cherubims ? When but four Pages before , he tells us , that the Ark is called God's Footstool , and the Cherubims his Throne ; How then does David's Exhortation to worship the Ark , which is God's Footstool , prove that all their Worship , must be directed to the Cherubims , which are his Throne ? It is pitty , that great Wits have but short Memories . And yet I fancy , our Author would have been much troubled to prove the Ark to be meant by God's Footstool ; for the Ark was in the Holy of Holies , which was a figure of Heaven ; and neither the Heaven , nor any thing in it , but the Earth , is in Scripture called God's Foot-stool ; and the Psalmist expresly applies it to Zion , and to the Holy Hill , which , I will not prove , was not the Ark. And this I suppose is a sufficient confutation of his Exposition of the words , To bow down to , or worship his foot-stool ; for I believe he did not think that Mount Zion , or the Holy Hill , was the object of worship , or the symbol of God's presence ; but there God was present , and that was reason enough to worship at his foot-stool , and at his holy hill ; as our English Translation reads it . But now suppose the Jews were to direct their Worship towards the Mercy-seat , which was covered with the Cherubims , where God had promised to be present ; how are the Cherubims concerned in this Worship ? The worship was paid only to God , though directed to God , as peculiarly present at that place ; which is no more , than to lift up our Eyes and Hands to Heaven , where the Throne of God is , when we pray to him : I grant , that bowing to , and bowing towards any thing , as the Object of Worship , is the very same , as this Author observes ; and therefore had the Jews either bowed to or towards the Cherubims , as the Objects of their Worship , as the Papists bow to or towards their Images , they had been equally guilty of Idolatry , and the breach of the second Commandment ; but when bowing To signifies bowing to an object of Worship , and bowing towards signifies bowing to this Object of Worship , only towards such a place , where he is peculiarly present , this makes a great difference ; and this was all the Jews did at most , if they did that ; they bowed to God towards the Mercy-seat , where he dwelt , without any regard to the Cherubims or Mercy-seat , as the Object of Worship , which was as invisible to the Jews then , as the Throne of God and the Angels in Heaven are now to us ; and we may as well say , that those who lift up their eyes and their hands to Heaven , when they pray to God , worship the Angels , who incircle his Throne , because they know that the Angels are there ; as say , that the Jews worshipped their invisible Cherubims , because they knew that the Cherubims were there : For is there any necessity that the Jews must worship whatever they knew , was in the Holy of Holies , because they worshipped God towards that place , any more than there is , that we must worship whatever we know to be in Heaven , when we direct our Worship to God in Heaven ? Men , I grant , may worship an unseen Object , for so we all worship God , whom we do not and cannot see ; but it is a good argument still , that the Cherubims were not intended by God for the Objects of Worship , because they were concealed from the Peoples sight ; for I believe the World never heard before of worshipping invisible Images : The original intention of Images , is to have a visible Object of Worship ; for an invisible Image can affect us no more than an invisible God ; and if our Author had consulted all the Patrons of Image-worship , whether Pagan or Popish , he would have found most of the reasons they alleadge for this Worship to depend on sight , and therefore whatever he thought , are all lost when a man shuts his eyes . A man who directs his worship to an Image , may be an Idolater in the dark , and with his eyes shut ; but as blind as Idolaters are , there never had been any Image-worship , had their Images been as invisible as their Gods ; and therefore sight has more to do in this matter , than our Author was aware of . But it seems the High-Priest once a Year did see these Cherubims , and adore and worship them . But this is another mistake : for the Jews did believe , that the High-Priest never saw the Cherubims or Mercy-seat , even when he went once a Year into the Holy of Holies ; and they have great reason for what they say , since God expresly commanded , That when he went into the Holy of Holies , he should take a censer full of burning coals of fire from off the altar before the Lord , and his hands full of sweet incense beaten small , and bring it within the veil : And he shall put the incense upon the fire before the Lord , that the cloud of the incense may cover the mercy-seat , that is upon the testimony , that he die not , 16. Levit. 12 , 13. which shews that the Cherubims and Mercy-seat were to be covered with a Cloud of Incense , and to become as invisible to the High-Priest within the Veil , as to the People without it . But suppose the High-Priest did see the Cherubims , when he entred within the Veil , I have one plain Argument to prove that he did not worship them , not only because no act of Worship was commanded him when he went into the Holy Place , but because as the Holy of Holies was the figure of Heaven , and the Cherubims the types of Angels , who stand about the Throne of God ; so the High-Priest entring into the Holy of Holies , was the type of Christ ascending into Heaven with his own Bloud ; and therefore the High-Priest must do nothing in the Holy of Holies , but what was a proper figure and type of what Christ does in Heaven : and then he must no more worship the Cherubims , which covered the Mercy-seat , or the Typical Throne of God , than Christ himself , when he ascended to Heaven , was to worship the Angels , who stand about the Throne . So that notwithstanding God's command to make two Cherubims , and to place them at the two ends of the Mercy-seat in the Holy of Holies , all Image-Worship was strictly forbid by the Law of Moses ; and God has provided the most effectual remedy against it by the Incarnation of his Son : Mankind have been always fond of some visible Deity , and because God cannot be seen , they have gratified their Superstition by making some visible Images and Representations of an invisible God : now to take them off from mean corporeal Images and Representations , which are both a dishonour to the Divine Nature , and debase the minds of men , God has given us a visible Image of Himself , has cloathed his own eternal Son with Humane Nature , who is the brightness of his Father's glory , and the express image of his person , 1. Hebr. 3. And therefore St. John tells us , That the word was made flesh , and dwelt among us , and we beheld his glory , the glory as of the only begotten of the Father , full of grace and truth , 1 John 14. And for this reason when Philip was desirous to see the Father , Shew us the Father and it sufficeth ; Christ tells him , that the Father is to be seen onely in the Son , who is his visible Image and Glory ; Jesus saith unto him , Have I been so long time with you , and yet hast thou not seen me Philip ? He that hath seen me , hath seen the Father , and how sayest thou then , Shew us the Father ? 14 John 8 , 9. This was one end of Christ's Incarnation , that we might have a visible Deity , a God Incarnate to represent the Father to us , who is the living and visible Image of God ; and there could not be a more effectual way to make men despise all dead material Representations of God , than to have God visibly represented to us in our own Nature . It is true , Christ is not visible to us now on earth , but he is visible in Heaven , and we know , he is the only visible Image of God , and that is enough to teach us , that we must make and adore no other . He is as visible to us in Heaven , as the Mercy Seat in the Holy of Holies was to the Jews , and is that true propitiatory of which the mercy seat was a Type and Figure , 3 Rom. 25. Him hath God set forth to be a propitiation through Faith in his blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mercy-seat , as that word is used , 9 Heb. 5. He is the natural Image of God , and his Mercy-seat , or Presence and Throne of Grace , he is his visible Image , tho' he cannot be seen by us , for the Typical Mercy Seat in the Holy of Holies , did praefigure , that his residence should be in Heaven , and therefore invisible to us on earth , but there we may see him by Faith , and there he will receive our Prayers , and present them to his Father . Now then to sum up this Argument : since it was one main design of Christs appearance , to root all the remains of Idolatrous Worship out of the world , is it credible , that the Worship of Saints and Angels , and the Virgin Mary ; the worship of Images and Reliques , as it is practised in the Church of Rome , should be any part of Christian Worship , or allowed by the Gospel of our Saviour ? If Creature-worship , and Image-worship were so offensive to God , here is the Worship of Creatures , and Images still , and therefore all the visible Idolatry , that ever was practised in the world before : All that they can pretend is , that they have better Notions of the Worship of Saints , and Angels , and Images , than the Heathens had : but whether they have or no , will be hard to prove : The Pagan Philosophers made the same Apologies for their Worship of Angels , and Daemons , and Images , which the Learned Papists now make , and whether unlearned Papists have not as gross Notions about their Worship of Saints and Images , as the unlearned Heathens had , is very doubtful , and has been very much suspected by learned Romanists themselves : But suppose there were some difference upon this account , can we think , that Christ , who came to root out all Idolatrous Worship , intended to set up a new kind of Creature-Worship and Image-Worship in greater pomp and glory than ever , and only to rectifie mens Opinions about it ? Suppose the Idolatry of Creature-Worship and Image-Worship , does consist onely in mens gross Notions about it ; yet we see under the Law to prevent and cure this , God did not go about to rectifie their Opinions of these things , but absolutely forbids the Worship of all Images , and of any other Being but himself , which methinks he would not have done , had there been such great advantages in the Worship of Saints , and Angels , and Images , as the Romanists pretend : and when God in the Law of Moses forbad all Creature and Image Worship , can we think , that Christ who came to make a more perfect Reformation , should only change their Country Gods into Saints and Angels , and the Virgin Mary , and give new names to their Statues and Images ? Which whatever he had taught about it , instead of curing Idolatry , had been to set up that same kind of Worship , which the Law of Moses absolutely forbad , and condemned as Idolatry . When God to cure the Idolatrous Worship of inferiour Daemons , as their Mediators and Advocates with the Supreme God , sent his own Son into the World to be our Mediator , can we think , that he intended after this , that we should worship Angels , and Saints , and the Virgin Mary , as our Mediators ? When God has given us a visible Image of himself , his Eternal and Incarnate Son , whom we may Worship and Adore , did he still intend , that we should worship material and sensible Images of Wood or Stone ? By the Incarnation of his own Son , God did indeed take care to rectifie mens mistakes about Creature-Worship , and to cut off all pretences for it : Those who pleaded that vast distance between God and men , and how unfit it was , that Sinners should make their immediate approaches to the Supreme God , and therefore worshipped inferiour Daemons as middle Beings between God and man , have now no pretence for this , since God has appointed his own Son to be our Mediator : Those who worshipped Images as the visible Representations of an invisible God , have now a visible Object of Worship , a God Incarnate , a God in the nature and likeness of a Man ; and though we do not now see him , yet we have the notion of a visible God and Mediator to whom we can direct our Prayers in Heaven , which is satisfaction enough even to men of more gross and material Imaginations , without any artificial and senseless Representations of the Deity : And was all this done , that men might worship Creatures and Images without Idolatry ? or rather was it not done to cure mens inclinations to commit Idolatry with Creatures and Images ? Whoever believes that the Gospel of our Saviour was intended as a Remedy against Idolatry , can never be perswaded , that it allows the Worship of Saints and Images ; which if it be not Idolatry , is so exactly like it in all external appearance , that the allowance of it does not look like a proper cure for Idolatry . SECT . II. Concerning the great Love of GOD to Mankind , and the Assurances of Pardon and Forgiveness which the Gospel gives to all Penitent Sinners ; which are much weakned by some Popish Doctrines . 2. THe Gospel of Christ was intended to give the highest demonstration of God's Love to Mankind , and the greatest possible Security to all humble penitent Sinners , of the Forgiveness of their Sins : Hence the Gospel is called the Grace of God , and the Gospel of Grace , as being a Dispensation of Love and Goodness ; and therefore whatever lessens and disparages the Gospel-Grace , can be no Gospel-Doctrine . As to consider this particularly . The Gospel magnifies the Grace of God in giving his own Son for us : God so loved the world ; that he gave his only begotten Son , that whosoever believeth in him should not perish , but have everlasting life , 3 John 16. In this was manifested the love of God towards us , because that God sent his only begotten Son into the world , that we might live through him . Herein is love , not that we loved God , but that he loved us , and sent his Son to be the propitiation for our sins , 1 John 4.9 , 10. And St. Paul assures us , that this is such a glorious manifestation of God's love , as will not suffer us to doubt of any other expressions of his Goodness : He that spared not his own Son , but delivered him up for us all , how shall he not with him also freely give us all things ? 8 Rom. 32. So that the Gospel of our Saviour gives us much higher demonstrations of God's love and goodness , than either the Light of Nature , or the Law of Moses did . Love is the prevailing Attribute of God under the Gospel-dispensation , For God is love , and he that dwelleth in love , dwelleth in God , and God in him , 1 John 4.16 . Thus the Gospel of Christ gives a humble Penitent as great assurance of Pardon , as his own guilty Fears can desire ; for Repentance and Remission of Sins is preached in the Name of Christ : He has expiated our Sins by the Sacrifice of his Death , God commendeth his love towards us , in that while we were yet sinners , Christ died for us , much more then being justified by his bloud , we shall be saved from wrath through him ; for if when we were enemies we were reconciled unto God by the death of his Son , much more being reconciled we shall be saved by his life , 5 Rom. 8 , 9 , 10. For as he was delivered for our Offences , so he was raised again for our Justification ; And him hath God exalted to be a Prince and a Saviour to give repentance unto Israel , and remission of sins . So that if any man sin , we have an Advocate with the Father , Jesus Christ the righteous , who is able to save all them to the uttermost , that come unto God by him , seeing he ever liveth to make intercession for them , 7 Heb. 25. These are the fundamental Doctrines of Christianity , and therefore nothing can be a Gospel-Doctrine , which weake●s or overthrows them . Let us then examine the Popish Doctrine of Purgatory , and the Invocation of Saints and Angels as our Mediators with God , and see how they are reconcileable with the Gospel-notion of God's love , and that security it gives us of Pardon through the Merits and Intercession of Christ. 1. Let us consider the Doctrine of Purgatory , which is but the outward Court or Region of Hell , where the Punishments are as severe as in Hell itself , only of a less continuance ; and yet as short as they are , they may last many hundred , nay thousand Years , unless their Friends and the Priests be more merciful to them , or they themselves have taken care before Death to pay the Price of their Redemption . This is a barbarous Doctrine , and so inconsistent with that mighty Love of God to penitent Sinners , as it is represented in the Gospel of Christ , that it is not reconcileable with any notion of Love and Goodness at all ; you may call it Justice , you may call it Vengeance , if you please , but Love it is not , or if it be , it is such a Love as no man can distinguish from Hatred : for my part I declare , I do not desire to be thus loved ; I should rather chuse to fall into nothing , when I die , than to endure a thousand Years torments to be happy for ever ; for Humane Nature cannot bear the Thoughts of that : And is this , that wonderful Love of God to Sinners , which is so magnified in the Gospel , to torment those , who are Redeemed by the Bloud of Christ , some hundred or thousand Years in the Fire of Purgatory , which is not cooler than the Fire of Hell ? The Light of Nature , I confess , never taught this , for Mankind never had any Notion of such an outragious Love ; they always thought , that the Love of God consisted in doing good , not in damning those , whom he loves , for so many Ages : And if this be all the Discovery , the Gospel has made of the Love of God , we have no great reason to glory in it . He who can believe , that God , who so loved the World , as to give his only begotten Son for the Redemption of Sinners , will torment a penitent Sinner so many Years in Purgatory , till he has either endured the punishment of his Sins himself , or is released by the Charity of his Friends , or the Masses of some Mercenary Priests , deserves to lie in Purgatory , till he thinks more honourably of the divine goodness , and be convinced , that it is no such extravagant commendation of the love of God , to send penitent Sinners to Purgatory . There are two extravagant Notions whereon the Doctrine of Purgatory is founded , which overthrow all the natural Notions men have of Goodness , and destroy all the hope and confidence of the most penitent Sinners in the goodness of God. As , 1. That God may forgive Sins , and yet punish us for them ; for no man can go into Purgatory according to the Doctrine of the Church of Rome , whose Sins are not already forgiven : but though his Sins are forgiven , he must make satisfaction for that temporal punishment , which is due to them , either in this World , or in Purgatory : Now how reconcilable these two are , to forgive , and to punish , let all mankind judge . I believe , very few men think , they are forgiven , when they are punished ; for that which all men desire should be forgiven them , is the punishment , they have deserv'd . What is it , men are afraid of , when they have sinned ? is it not , that they shall be punished for it ? What is it men desire , when they desire Pardon ? is it not , that they may not be punished ? And is it any comfort to a Malefactor to be pardoned , and to be hanged ? Does any man boast of his love and kindness , or take any comfort in it , who freely forgives him , but exacts the payment of the Debt , or the punishment of his fault ? And if this be so contrary to the very notion of goodness and forgiveness among men , how comes it to be the notion of goodness and forgiveness in God ? How comes that to be love and goodness , which the Sinner receives no benefit by ? for love and goodness , I think , signifies to do good ; or if this be goodness , let those take comfort in it that can . If it be said , that it is an Act of goodness to exchange the eternal punishment of Hell , which is due to sin , into the Temporal punishment of Purgatory , I grant , this is something , but only ask , whether it would not have been a more perfect expression of love and goodness , to have remitted the Temporal Punishment also of , it may be , some thousand years Torment in Purgatory ? whether this might not have been expected under a dispensation of the most perfect love ? and from that God , who sent his only begotten Son into the World to save Sinners ? Whether those sins are perfectly forgiven , which shall be avenged , thô not with Eternal , yet with long Temporal Punishments in the next World ? Whether any man thinks himself perfectly forgiven , who is punished very severely , tho' not absolutely according to his deserts ? And consequently , whether the Doctrine of Purgatory be not a very great diminution of the Love of God , and the Grace of the Gospel ? And whether that can be a true Gospel Doctrine , which represents the Love of God , much less then the Love of a kind and good man , who when he forgives the Injury , forgives the whole Punishment of it ? Nay , Whether that can be a Gospel Doctrine , which represents the Love of God less than infinite ? and I suppose an infinite Love may forgive true Penitents the whole Punishment of their Sins ; and then there is no need of Purgatory . 2 ly . In Purgatory , God does not only punish those , whom he has pardoned , but he punishes for no other reason , but punishment-sake . For thus the Roman Doctors tell us , that the Souls in Purgatory , are in a state of Pardon , and in a state of Perfect Grace ; and they suffer the pains of Purgatory , not to purge away any remains of Sin , or to purifie and refine them , and make them more fit for Heaven , but only to bear the punishment due to Sin , for which they had made no satisfaction , while they lived . Now I dare boldly affirm , this is irreconcileable with any degree of Love and Goodness : to make any Punishment just , it must have respect to the guilt of sin , to make it an act of goodness , it must be intended for the reformation of the sinner ; but when sin is pardoned , the guilt at least is taken away , and therefore such punishments can have no relation to guilt ; and when the sinner is in a perfect state of Grace , and needs no amendment , such punishments can have no respect to the good and reformation of the sinner , and therefore such punishments are neither just nor good , and this is the exact notion of Purgatory ; and methinks we should consider , whether this agrees with that account the Gospel gives us of the love and goodness of God : should a Prince have a Jayl of the same nature with Purgatory , where for several years he torments those whom he pretends to have pardoned , and who are grown very good men , and good Subjects , and need no correction , or discipline , I believe all the World would laugh at those , who should call this , love and goodness , pardon and mercy . Hell is very reconcileable with the goodness of God , because it is prepared only for those , who are the Objects of a just , a righteous Vengeance , and a very good God may be very just ; but Purgatory can never be reconciled with the superabundant goodness of God to sinners , through Jesus Christ , unless men think it a great kindness to suffer the pains of Hell for several Months , Years , or Ages for no reason , which makes it either just or good to suffer them . So that a Popish Purgatory is inconsistent with the belief of God's great Love and Goodness to sinners , in Jesus Christ , and destroys the hope and confidence of sinners : for if they may lie in Purgatory for some thousand years , as they may do , notwithstanding the Love of God , and the Merits of Christ , if the Pope , or the Priests , or their Mony be not more merciful unto them , they have no great reason to glory much in the Goodness of God , though they should go to Heaven at last : so that our Protestant need not dispute much about Purgatory : let him only ask a Popish Priest , How the Doctrine of Purgatory can be reconciled with that stupendious Love of God declared to penitent sinners , in his Son Jesus Christ ? for it is a contradiction to the Notion of Goodness among men , to inflict such terrible punishments in meer Grace and Love , even when the sin is pardoned , and the sinner reconciled , and no longer in a state of Discipline and Tryal . Secondly , The Doctrine of Purgatory destroys , or weakens , that Security the Gospel hath given Sinners of their Redemption from the Wrath of God , and the just punishment of their Sins . One great Security , is the Love of God declared to the World by our Lord Jesus Christ , but if the Love of God to penitent Sinners , who are Redeemed by the Blood of Christ , be consistent with his tormenting them in Purgatory so many thousand years , as you have already heard , it will be a very hard thing to distinguish such Love from Wrath , and a Sinner , who is afraid of so many thousand years punishment , can take no great comfort in it : but besides this , the Doctrine of Purgatory destroys mens hope and confidence in the Merits and Intercession of Christ , and in the express promises of Pardon and Remission of Sins in his Name . 1. It destroys mens hopes in the Merits of Christ , and the atonement and expiation of his Blood ; For if the Blood of Christ does not deliver us from the punishment of Sin , what security is this to a Sinner ? Yes , you 'll say , Christ has Redeemed us from Eternal , tho' not from Temporal Punishments , and therefore penitent Sinners have this security by the expiation of Christ's Death , that they shall not be eternally Damned : This I know the Church of Rome teaches ; but I desire to know , How any man can be satisfied from Scripture , that Christ by his Death has delivered us from Eternal Punishments , if he have not delivered us from Temporal Punishments of Sin in the next World ? I thankfully acknowledge , and it is the only hope I have , that the Gospel has given us abundant assurance of the expiation and atonement made for Sin by the Blood of Christ ; but what I say is this , that if these Texts which prove our Redemption by the Death of Christ , do not prove , that Christ has redeemed us from the whole punishment due to Sin in the next World , they prove nothing , and then we have not one place of Scripture to prove , that Christ by his Death has redeemed us from Eternal Punishments ; which is enough to make all Christians abhor the Doctrine of Purgatory , if it destroy the Doctrine of Salvation by Jesus Christ. As to show this briefly : The hope and security of Sinners depends upon such Scripture expressions as these : that Christ has died for our sins , that he has made atonement for sin , that he is a propitiation through faith in his blood , that he has redeemed us from the curse of the law● being made a curse for us : that remission and forgiveness of sins is preached in his name ; that by him we are justified from all those things , from which we could not be justified by the Law of Moses , that being justified by faith , we have peace with God through our Lord Jesus Christ ; that we are reconciled unto God , and saved from wrath by him . Now I desire to know , Whether all these expressions signifie , that for Christ's sake , and through the atonement and expiation of his Blood , a penitent Sinner shall be delivered from the punishment due to his sins ? If they do not signifie this , how is a Sinner secured , that though his sins are pardoned , and he is justified , and reconciled to God , and redeemed from the Curse of the Law , and saved from Wrath , he shall not after all this be damned for his sins , since ●●●t is the punishment of sin , which it seems is not removed , when the sin is pardoned , and the Sinner justified and reconciled to God ? If these expressions do not signifie taking away the punishment of sin , I desire one Text of Scripture to prove , that a Sinner , who is pardoned and justified , shall not undergo the Eternal Punishment of his sins . If to be pardoned and justified , &c. does signifie to be delivered from the punishment of sin , I desire to know , How a sinner , who is pardoned and justified , can be punished for his sins ? that is , How a sinner , who is released from the Punishment of his sins , should be bound to suffer the punishment of his sins in Purgatory ? Our Roman Adversaries do indeed distinguish between the Temporal and Eternal Punishment of Sin ; the Eternal Punishment of Sin , they say , Christ has made satisfaction for , and that is removed by his Death , that no penitent Sinner shall be Eternally damned ; but a Sinner must make satisfaction for the Temporal punishment of Sin himself , either in this World , or in Purgatory : and consequently that forgiveness of Sins , signifies the remission of the Eternal Punishment of sin , but not of the Temporal : now I shall not put them to prove this distinction from Scripture , which is a very unreasonable Task , because there is nothing in Scripture about it ; but yet I would gladly be secured , that I shall be saved from Eternal Punishments ; and therefore I would gladly know , how forgiveness of Sins , and our Redemption from the Curse of the Law , signifies our deliverance from Eternal Punishments , if they do not signifie our deliverance from the Punishment of our sins ? And how they can signifie our deliverance from the punishment of our sins , if notwithstanding this we must suffer the punishment of our sins in Purgatory ? If they signifie , that we shall not be punished for our sins , then indeed they may signifie , that we shall not be Eternally Punished ; but they cannot signifie , that we shall not be Eternally punished , unless they signifie that we shall not be punished , and therefore not in Purgatory neither ; if that be the Punishment of sin . The truth is , this is a very senceless distinction between the Temporal and Eternal Punishment of sin : for I desire to know , Whether the Temporal Punishment be not the Punishment of sin ? be not the Curse of the Law ? if it be , then forgiveness of sin , if it remits the Punishment , remits the Temporal Punishment , for that is the Punishment of sin ; then our Redemption from the Curse of the Law , redeems us from Purgatory , for that is the Curse of the Law too , if you add , and from Death , for that is the Curse of the Law too , and yet those who are redeemed and justified , die still ; which shows the fallacy of this Argument , for it seems Redemption from the Curse of the Law , does not signifie our Redemption from the whole Curse , for then a justified Person must not die , since bare dying is part of the Curse . I answer , this had certainly been true , had not the necessity of dying been expresly excepted out of this Redemption ; for in Adam all die , and it is appointed ( by a Divine Decree ) for all men once to die , and could they show , where Purgatory is excepted too , then I would grant , that those who are redeemed from the Curse of the Law might fall into Purgatory , if that be any comfort to them : and yet the case is vastly different between Death and Purgatory : for though Death be the Curse of the Law , yet we may be delivered from Death as a Curse and Punishment , without being delivered from the necessity of dying : and thus good men are redeemed from Death : for their Sins are expiated and pardoned , and then the Sting of Death is gone ; for the sting of death is sin , and therefore when our Sins are pardoned , Death cannot sting us , can do us no hurt ; because it does not deliver us over to Punishment , but transplants us into a more happy State. The fears of Death are conquered by the promises of Immortal Life , and Death itself shall at the last day be swallowed up in Victory , when our dead Bodies shall be raised immortal and glorious , so that tho' good men still die , yet they are redeemed from the Curse of the Law , from Death itself as a Curse and a Punishment . But the Popish Purgatory is a place of Punishment , and nothing but Punishment ; and therefore is not reconcileable with the remission and forgiveness of sin . Again I ask , Whether there are two kinds of Punishments due to sin , Temporal and Eternal , of such a distinct nature and consideration , that the Promise of forgiveness does not include both ? Nay , that God cannot forgive both ; that only the Eternal Punishment can be forgiven , but the Temporal Punishment must be satisfied for , or endured by the Sinner : if this were the case indeed , then I would grant , the Promise of forgiveness could extend only to Eternal Punishments , because God can forgive no other ; and the forgiveness of Eternal Punishment , does not include the forgiveness of the Temporal Punishment . But if the Curse of the Law be Eternal Death , and all other Punishments , which can properly be called the punishment of sin ( for Correction and Discipline is not the Wrath of God , and the Curse of the Law ) are only parts of the Curse , and a partial execution of it ; if the only thing , that makes Sinners obnoxious to Temporal Punishments is , that they are under the Sentence of Eternal Death , which God may execute by what degrees he pleases ; then to forgive Eternal Punishment must include the forgiveness of Temporal Punishments , as parts or branches of it . As suppose there were a Law , that no man should suffer any Bodily Punishments , but such a Malefactor as is condemned to die , but when the Sentence of Death is past upon him , it should be at the Prince's pleasure to defer the Execution of this Sentence , as long as he pleased , and in the mean time to inflict all other Punishments on him , whatever he pleased ; in this Case to Pardon the Sentence of Death , would deliver such a man from all other Punishments too , which by the Law are due only to that man , who is under the Sentence of Death : and in such a Constitution for any man to say , that the Prince's Pardon extends only to Life , but does not excuse from Whipping and Pilloring , and perpetual Imprisonment , would be to make the Pardon void , since no man by the Law can suffer those other Punishments but he who is Condemned to Die , and therefore he who is pardoned the Sentence of Death , in consequence of that is pardoned all other Punishments too . Thus it is here , the original Curse against sin was , in the day , that thou eatest thereof , thou shalt surely die , which by the Gospel of Christ is expounded of Eternal Death , and there is no other threatning in all the Gospel against sin , but Eternal Death ; and therefore all other Punishments are inflicted by Vertue of this Law , and consequently he who is delivered from this Curse of the Law , from Eternal Punishments , is delivered from the whole Punishment due to sin ; unless they can find some other Law in the Gospel , besides that which threatens Eternal Death , which obliges a Sinner to Punishment . Again , since they acknowledge , that Christ by his Death has delivered us from Eternal Punishments , I do not think it worth the while to Dispute with them , whether those Sufferings and Calamities , which good men are exposed to in this World , may properly be called Punishments , or only Correction and Discipline ; but I desire to know , Why they call Purgatory , which is a place of Punishment in the other World , a Temporal Punishment ? for this is an abuse of the Language of Scripture , which makes this World Temporal , and the next World Eternal , as St. Paul expresly tells us ; the things , which are seen , are temporal , but the things , which are not seen , are eternal , 2 Cor. 4. 18. And therefore Temporal Punishments signifie the Punishments in this World , but the unseen Punishments , as well as the unseen Rewards , of the next World are Eternal : which is a demonstration , that there is no Purgatory , unless it be Eternal , and then it is but another Name for Hell , and therefore the State of the next World is called either Life or Death , eternal life , or eternal death : those who believe in Christ shall never die , 11 John 25 , 26. Now I desire to know the difference between Living , and Dying , and Perishing in the next World ; for bad men do not cease to be , nor loose all sence in the next World , no more than good men ; and therefore Life can only signifie a state of Happiness , and Death a state of Misery , which is much worse than not being : now if good men must not perish , must not die , but live , in the next World , they must not go to Purgatory , which as much perishing , as much dying , as Hell , though not so long ; but if they must never die , never perish , they must never suffer the pains of Purgatory , which is a dying and perishing , that is , a state of Torment and Misery , while they continue there . Let us then see how a Papist , who believes a Purgatory-fire in the next World , wherein he shall be tormented ( God knows how long ! ) for his Sins , can prove that a penitent Sinner shall not be eternally damned : Oh! says he , Christ has died for our Sins , and made attonement for them , and we are pardoned and justified through Faith in his Bloud ; and what then , may we not still be punished for our Sins ? If not , what becomes of Purgatory ? If we may , prove , that we shall not be eternally damned for Sin , which is the proper punishment of it : For if to be pardoned and justified , signifie to be delivered from punishment , it signifies our deliverance from the whole punishment of Sin , since the Scripture does not limit it : if they do not signifie our deliverance from punishment , then we may be eternally punished for Sin , though we are pardoned and justified . But we are redeemed from the curse of the Law , and saved from wrath . But if such a man may go to Purgatory , why not to Hell ? Or if the Curse of the Law , and the Wrath of God be in Hell , but not in Purgatory , though the torments are equally great , why may not he lie for ever in Purgatory , as well as a thousand Years , with this comfort , that though he be infinitely tormented , yet it is not the curse of the Law , nor the wrath of God. Well , but Christ has promised , That those who believe in him , shall not perish , but have everlasting life : And that proves that the pains of Purgatory cannot be for ever , for then Christ could not make good his promise of bestowing everlasting Life on them : so I confess one would think , and so I should have thought also , that when Christ promised , that such Believers should not perish , and should never die , that he meant , such men should not go to Purgatory in the next World ; but if falling into Purgatory be not perishing , and not dying , it may be everlasting life too . for ought I know , and then the pains of Purgatory may be eternal . Whoever would not forfeit all the assurance the Gospel has given us , of our Redemption from Hell , and a glorious Immortality , must reject the Popish Doctrine of Purgatory , as a flat contradiction to all the gracious Promises of the Gospel : for Hell , or an eternal Purgatory , is as reconcileable with the Promises of Forgiveness and immortal Life , as the Popish Purgatory is . 2. This Doctrine of Purgatory destroys our hope and confidence in the Mediation and Intercession of Christ , and that for these two plain reasons : 1. As it represents him less merciful and compassionate ; And 2. less powerful , than the wants and necessities of Sinners require him to be . For I. After all that is said in Scripture of his being so merciful and compassionate an High-Priest , a Sinner who hears what is told him of Purgatory , could wish him a great deal more compassionate than he is : for it is no great sign of tenderness and compassion to leave his Members in Purgatory-fire , which burns as hot as Hell. Could I believe this of our Saviour , I should have very mean thoughts of his kindness , and not much rely on him for any thing : We should think him far enough from being a merciful and compassionate Prince , who can be contented to torture his Subjects for a year together ; and it is a wonderful thing to me , that when a merciful man cannot see a Beast in torment without relieving it , it should be thought consistent with the mercy and compassion of our Saviour , to see us burn in Purgatory for Years and Ages . To be sure this destroys all our hope in him in this World ; for why should we think , he will be concerned what we suffer here , who can contentedly let us lie in Purgatory , to which all the calamities and sufferings of this life are meer trifles ? O Blessed and Merciful JESU ! pardon such Blasphemies as these . For II. If he be compassionate , he must want Power to help us ; and that destroys the hope of Sinners as much as want of Compassion . It must be want of Will or Power in him , that he does not deliver us from Purgatory as well as Hell : and if he want Power to deliver us from Purgatory , for my part I should more question his Power to deliver from Hell , for that is the harder of the two : if his Bloud could not expiate for the Temporal punishment of Sin , which the Merits of some Supererogating Saints , or the Pope's Indulgence , or the Priests Masses can redeem us from , how could it make expiation for Eternal punishment ? If his Interest in the Court of Heaven will not do the less , how can it do the great ? There is no Doctrine more irreconcileable with the perfect Love and Goodness of God , and the Merits and Intercession of our Saviour , which are the Fundamental Doctrines of the Gospel , which is a Dispensation of Love and Grace , than this of Purgatory , and therefore we may safely conclude , that this is no Gospel-Doctrine . 2. Let us now examine the Doctrine of Invocation of Saints and Angels as our Mediators with God , and see whether it does not disparage the Grace of the Gospel , the Love of God , and of our Mediator and Advocate Jesus Christ , to penitent Sinners . Now a very few words will decide this matter . 1. With respect to God ; now can that man believe , that God is so very gracious to Sinners for the sake of Christ , who seeks to so many Advocates and Mediators to interceed for him with God. To imagine that we want any Mediator to God , but only our High-Priest , who mediates in Vertue of his Sacrifice , is a reproach to the Divine Goodness . The Wisdom and Justice of God may require a Sacrifice , and a High-Priest to make Attonement for Sin , but Infinite Goodness needs not any Entreaties , and meer Intercessions to move him . A truly good man , who knows a proper Object of his kindness , needs not to be asked to do good . The use of such Advocates and Mediators among men , is either to recommend an unknown Person to the favour of the Prince , or fairly to represent his cause to him , which has been mis-represented by others , or to procure favour for an undeserving person , or among equal Competitors , to procure some one to be preferred ; this is all the use of Intercession among men ▪ for a good , and wise , and just Prience , will do what is wise , and just , and good , not only without Intercessors , but against all Intercessions to the contrary . Now I suppose no man will say , that God wants Mediators and Advocates upon any of these accounts ; for he knows every man , understands perfectly his cause , will never be perswaded by any Intercessions to shew kindness to unfit Objects , that is , to impenitent Sinners ; and his Goodness is so unconfined , and so extensive to all , that there can never be any competition for his Favour ; and therefore to multiply Advocates and Mediators to God , must argue a great distrust of his Mercy and Goodness , which a kind and good Prince would take very ill of us . God indeed has commanded us to Pray for one another in this World , as he has to pray for our selves ; but this is not by way of Interest and Merit , as the Church of Rome pretends , the Saints in Heaven pray for us , but by humble Supplications , which is very reconcileable with the goodness of God , to make Prayer a necessary condition of granting Pardon and other Blessings we want : but as the use of Prayer for our selves , is not to move God meerly by our importunities to do good to us , for we must pray in Faith , that is , with a humble assurance and confidence that God will hear us , which includes a firm Belief of his readiness to grant , what we pray for ; so neither are our Prayers for others to move God by our interest in him , that is , they are not the Intercessions of Favourites , but of humble Supplicants . There was great reason why God should make Prayer the condition of our receiving , though he wants not our importunities to move him , because there are a great many excellent Virtues exercised in Prayer ; such as great sorrow for Sin , great humility of Mind , faith in God's Promises , the acts of Love , and affiance and trust in God , and a constant dependance on his Grace and Providence for all spiritual and temporal Blessings : and there was great reason why he should command us to pray for others , tho' he wants none of our Intercessions for them ; because it is a mutual exercise of Charity , of Love to our Brethren , and Forgiveness to our Enemies , and is a mighty obligation to do all other acts of kindness ; for those who know it to be their Duty to pray for one another , will think themselves bound to do good to one another also : This becomes those , who live and converse together in this World , because it is a great instrument of Virtue , and that is a reason why God should encourage the exercise of it by promising to hear our Prayers for each other . But as far as meer goodness is concerned , the Gospel represents God as so very good to Sinners , that there is no need of any Intercessor for them : For God so loved the world , that he gave his only begotten Son , that whosoever believes in him should not perish , but have everlasting life , 3 John 16. This was an act of goodness antecedent to the Incarnation and Death of Christ , and the highest act of goodness that God could manifest to the World , and therefore secures us of God's love and goodness to Sinners without a Mediator and Advocate ; for that love which provided a Mediator for us , was without one , and proves , that it was not for want of goodness , or that he needed entreaties , that he gave his Son to be our mediator . And therefore hence S. Paul proves , how ready God is to bestow all good things on us : He that spared not his own Son , but delivered him up for us all , how shall he not with him also freely give us all things , 8 Rom. 32. And our Saviour himself represents the goodness of God , by the tenderness and compassion of an earthly Parent : If ye then being evil ( that is , less good than God is ) know how to give good things to your children , how much more shall your heavenly Father give good things to them that ask him , 7 Matth. 11. especially in the Parable of the Prodigal , where our Saviour describes the goodness of God to Sinners , by that passion and joy wherewith the Father received his returning Prodigal ; nay , he assures his Disciples , that there was no need of his own Intercession to incline God to be good and kind to them : At that day ye shall ask in my name , and I say not unto you , that I will pray the Father for you , for the Father himself loveth you , because ye have loved me , and believed that I came out from God , 16 John 26 , 27. God is so infinitely good , that he needs no Mediators or Intercessors to incline him to all acts of goodness ; but as he is the wise and just Governour of the World , he requires a Sacrifice for Sin , and a High-Priest to make Attonement for it , and to interceed in vertue of the Sacrifice . Such a Mediator Christ is , who alone is both our Sacrifice and our Priest , and therefore our only Mediator ; not to incline God to be good , for that he was before , infinitely good , or else he had not given his Son to be our Sacrifice and our High-Priest , but to make Attonement for our Sins , and thereby to reconcile the exercise of God's goodness with his wisdom and justice in Governing the World. Such a Mediator and High-Priest does not lessen the Divine goodness , for the intention of his Mediation is not to make God good and kind , but to make it wise and just in God to do good to Sinners ; but all other Mediators in Heaven , whose business it is by Prayers , and Entreaties , and Interest , and Favour to incline God to be good to such particular persons as they interceed for , is a real disparagement to the Divine goodness ; as if he would not be good unless he were conquered by Entreaties , and over ruled by the prevailing Intercessions of some great Favourites : and yet such Mediators as these the Saints , and Angels , and Virgin Mary are , if they be Mediators at all ; and therefore to pray to them as to our Mediators , argues such a diffidence and distrust of God's goodness , as does not become the Gospel of our Saviour ; this can be no Gospel Doctrine , because it is irreconcileable with that account the Gospel gives us of the Love of God. 2. Nor is it less injurious to the Love of our Saviour , to flie to the Prayers and Aids of Saints , and Angels , and the Virgin Mary her self . I shall not now dispute , what encroachment this is upon the Mediatorship of Christ , to make our Addresses and Applications to other Mediators ; but whoever does so , must either think that Christ wants Interest with God , without the joynt Intercession of Saints and Angels , or that he wants Kindness to us , and either will not interceed for us at all , or will not do it unless he be prevailed with by the Intercession of Saints , or the Entreaties or the Commands of his Mother . I suppose they will not pretend , that he wants power to do , what we ask of him , when he himself has assured us , That whatsoever we ask of the Father in his name , he will give it us , 15 John 16. 16 John 23 , 24. Does our Mediatour then need other Mediators to interceed with him for us ? What! he who became man for us ? who lived a laborious and afflicted life for us ? who loved us so , as to give himself for us ? who is a merciful and compassionate High-Priest , and touched with a feeling of our infirmities , being in all things tempted like as we are , yet without Sin ? What a change does this make in the whole Gospel ? Had not the Church of Rome found out some better security for Sinners , in the Mediation of Saints , and Angels , and the Blessed Virgin , what a hopeless State had we been in ? For all that the Gospel tells us is , That God in great love and goodness to Sinners , sent his Son to be our Saviour ; and that we might have the greater assurance of his pity and compassion for us , he became Man , Flesh of our Flesh , and Bone of our Bone ; and not only so , but submitted to all the weaknesses and infirmities of our Natures , to the greatest shame and reproach , to the sharpest pains , and the most infamous Death , that he might the better know , what our temptations and sufferings are in this World , and might be more sensibly affected with our condition in all our sufferings : This one would have thought , should have given the greatest security to Sinners of his readiness to help them , who did and suffered all this for them ; and this is the onely security which the Gospel of our Saviour gives us . But it seems Christ is not merciful and pitiful enough ; his Virgin Mother has softer and tenderer passions , and such an interest in him , or authority over him , in the right of a Mother , as some of them have not without Blasphemy represented it , that she can have any thing of him ; and thus they suppose the other Saints to be much more pitiful than Christ is , and to have interest enough to protect their Supplicants , or else it is not imaginable why they should need or desire any other Advocates . Now let any man who understands the Gospel , and finds there how the love of Christ is magnified , not only in dying for us , but in his being a merciful and compassionate High-Priest , that this is the only hope of Sinners , That if any man sin , we have an advocate with the Father Jesus Christ the righteous , who is also a propitiation for our sins , think the Invocation of Saints , as our Patrons and Advocates , to be a Gospel-Doctrine , if he can . SECT . III. Concerning the Nature of Christian Worship . 3. ANother manifest design of the Gospel , was to reform the Worship of God , not only by extirpating Idolatry , but by purging it from all Pagan and Jewish Superstitions , and to appoint such a Worship as is more agreeable to the Nature both of God and Man. And whoever will take the pains to compare the Worship of the Church of Rome , with that Worship which our Saviour has prescribed in the Gospel , will easily discover how unlike they are . Let us then consider what Christ has reformed in the Worship of God , and what kind of Worship he has prescribed to his Disciples . I. What he has Reformed in the Worship of God ; and that may be comprehended in one word , he has taken away all that was meerly External in Religion . By which I do not mean that our Saviour has forbid all External Acts of Worship , or such External Circumstances as are necessary to the decent and orderly performance of Religious Worship , which the nature and reason of things requires under all Dispensations of Religion ; but that he has laid aside all such External Rites as either were , or were thought to be in themselves Acts of Religion , and to render such Worshippers very acceptable to God. A great many such Rites there were in the Pagan Religion , and a great many in the Jewish Worship of God's own Institution , and a great many more which the Tradition of the Elders , and the Superstition of the Scribes and Pharisees had introduced . We know the Jewish Worship consisted of External Rites ; in their Temple , and Altars , and Sacrifices , and Washings , and Purifications , in New Moons and Sabbaths , and Festival Solemnities , in Consecrated Garments and Vessels for the Service of the Temple , in distinction of Meats , &c. the very External observance of these Rites , were Acts of Religion , and necessary to make their Worship acceptable to God ; and the wilful and presumptuous neglect or contempt of them , was punished with Death . Now our Saviour has abrogated all these Jewish Rites , and has Instituted nothing in the room of them , excepting the two Sacraments , Baptism , and the Lord's Supper , which are of a very different Nature and Use , as we shall see presently : He did not indeed , while he was on Earth , blame the Observation of the Law of Moses , which till that time was in full force , and which he observed himself , but he blamed the External Superstitions of the Pharisees , in washing Cups and Platters , and making broad their Phylacteries , and thinking themselves very righteous persons , for their scrupulous observation even of the Law of Moses , in paying Tithe of Mint and Cummin , &c. while they neglected the weightier matters of the Law , judgement , mercy , and faith , 23 Mat. 23. But when our Saviour was Risen from the Dead , and had accomplished all the Types and Shadows of the Law , then the Apostles with greater freedom opposed a Legal and External Righteousness , and though they did for a time indulge the Jews in the Observation of the Rites of Moses , yet they asserted the Liberty of the Gentile Converts from that Yoke , as we may see in the first Council at Antioch , and in St. Paul's Disputes with the Jews , in his Epistles to the Romans and Galatians , and elsewhere . And indeed whoever considers the Nature of the Christian Religion , will easily see , that all those ends , which such External Rites served either in the Jewish or Pagan Religion , have no place here , and therefore nothing that is meerly External can be of any use or value in the Christian Worship . As to show this particularly . 1. There is no expiation or satisfaction for sin under the Gospel , but only the Blood of Christ , and therefore all External Rites are useless to this purpose . Him and him only God hath set forth to be a propitiation through faith in his blood . Death was the punishment of sin , and Death is the only expiation of it ; and none else has died for our sins but Christ alone , and therefore he only is a propitiation for our sins ; and yet we know , how great a part both of the Pagan and Jewish Religion was taken up in the expiation of sin : all their Sacrifices to be sure were designed for this purpose , and so were their Washings and Purifications in some degree , and many other voluntary Severities and Superstitions , this being the principal thing they intended in their Religious Rites , to appease God and make him propitious to them ; since then Christ has made a full and compleat satisfaction and atonement for sin , and there is no expiation or satisfaction required of us , all external Rites for expiation and atonement can have no place in the Christian Worship , without denying the atonement of Christ , and this necessarily strips Christian Religion of a vast number of external Rites practised both by Jews and Heathens . 2 ly , Nor does the Gospel admit of any legal Uncleannesses and Pollutions , distinction between clean and unclean Meats , which occasioned so many Laws and Observances both among Jews and Heathens ; so many ways of contracting legal Uncleanness , and so many ways to expiate it , and so many Laws about Eating and Drinking , and such Superstition in Washing Hands , and Cups , and Platters , but our Saviour told his Disciples , Not that which goeth into the mouth defileth the man , but that which cometh out of the mouth , this defileth the man. For whatsoever entreth into the mouth , goeth into the belly , and is cast out into the draught , but those things , which proceed out of the mouth , come forth from the heart , and they defile the man. For out of the heart proceed evil thoughts , murders , adulteries , fornications , thefts , false witnesses , blasphemies , these are the things which defile a man ; but to eat with unwashen hands , defileth not a man. And this also delivers Christian Religion from all those Rites and Observances , which concerned legal cleanness , which were very numerous . 3 ly , Nor is there any Symbolical Presence of God under the Gospel , which puts an end to the legal Holiness of Places and Things . God dwelt among the Jews in the Temple at Jerusalem , where were the Symbols and Figures of his Presence : it was God's House , and therefore a holy place , and every thing that belonged to it had a legal Holiness : for the Holiness of Things and Places under the Law , was derived from their relation to God , and his Presence : this was the only place for their Typical and Ceremonial Worship , whither all the Males of the Children of Israel were to resort three times a year , and where alone they were to offer their Sacrifices and Oblations to God : the very place gave Virtue to their Worship and Sacrifices , which were not so acceptable in other places ; nay , which could not be offered in other places without sin , as is evident from Jeroboam's sin , in setting up the Calves at Dan and Bethel for places of Worship , and the frequent Complaints of the Prophets against those , who offered Sacrifices in the High Places ; and therefore the Dispute between the Jews and Samaritans was , which was the place of Worship , whether the Temple at Jerusalem or Samaria : but Christ tells the Woman of Samaria , that there should be no such distinction of places in the Christian Worship : Woman believe me , the hour cometh , when ye shall neither in this mountain , nor yet at Jerusalem worship the father . — But the hour cometh and now is , when the true worshippers shall worship the father in spirit and in truth . Not as if the Father should not be Worshipped , neither at Jerusalem nor Samaria ; but that neither the Temple at Jerusalem nor Samaria , should be the peculiar and appropriate place of Worship ; that God's Presence and Worship should no longer be confined to any one place ; that the Holiness of the place should no longer give any value to the Worship ; but those who worshipped God in spirit and in truth , should be accepted by him , where-ever they worshipped him . Such Spiritual Worship and Worshippers , shall be as acceptable to God at Samaria as at Jerusalem , and as much in the remotest Corners of the Earth , as at either of them : for God's Presence should no longer be confined to any one place , but he would hear our devout Prayers from all parts of the World , where-ever they were put up to him , and consequently the Holiness of places is lost , which consists only in some peculiar Divine Presence , and with the Holiness of places , the external and legal Holiness of things ceases also : for all other things were Holy only with relation to the Temple , and the Temple Worship . For indeed God's Typical Presence in the Temple , was only a Figure of the Incarnation : Christ's Body was the true Temple where God dwelt : for which reason he calls his Body the Temple , Destroy this Temple , and I will raise it up in three days : And the Apostle assures us , that the fulness of the Godhead dwelt in Christ Bodily , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 really and substantially , in opposition to God's Typical Presence in the material Temple : and therefore when Christ was come , who was the true Emmanuel or God dwelling among us , and had by his Incarnation accomplish'd the Type and Figure of the Temple , God would no longer have a Typical and Figurative Presence . I will not quarrel with any man , who shall call the Christian Churches , and the Utensils of it , holy things ; for being employed in the Worship of God , they ought to be separated from common uses , and reason teaches us to have such places and things in some kind of religious Respect , upon the account of their relation , not to God , but to his Worship ; but this is a very different thing from the Typical Holiness of the Temple and Altar , and other things belonging to the Temple , and there are two plain differences between them , the first with respect to the cause , the second with respect to the effect : the cause of this legal Holiness , was God's peculiar Presence in the Temple , where God chose to dwell as in his own House , which Sanctified the Temple , and all things belonging to it : the effect was that this Holiness of the Place Sanctified the Worship , and gave value and acceptation to it : the first needs no proof , and the second we learn from what our Saviour tells the Scribes and Pharisees . Wo unto you , - ye blind guides , which say , whosoever shall swear by the temple it is nothing , but whosoever shall swear by the gold of the temple , he is a debtor ; ye fools and blind , for whether is greater , the gold , or the temple , that sanctifieth the gold ? And whosoever shall swear by the altar , it is nothing , but whosoever sweareth by the gift , that lieth upon it , he is guilty : ye fools and blind , for whether is greater , the gift , or the Altar that sanctifieth the gift ? So that it seems , there was such a Holiness in the Temple and Altar , as conveyed a Holiness and Sanctity to other things , even to the Oblations and Sacrifices , which were offered there . But now whatever Holiness there is in Christian Churches and Oratories , they are sanctified by the worship , that is performed there , not the worship sanctified by them . It is the Assembly of Christians themselves , that is the Church , the House , the holy and living Temple of God , not the building of Wood or Stone wherein they meet : God and Christ is peculiarly present in the Assemblies of Christians , though not by a Figurative and Symbolical Presence , and thus he is present in the places , when Christians meet , and which are Consecrated and Separated to Religious Uses , and there is a natural Decency in the thing , to shew some peculiar Respects to the places , where we solemnly Worship God ; but the presence of God is not peculiar to the place as it was appropriated to the Temple of Jerusalem , but it goes along with the Company and the Worship ; and therefore the place may be called Holy , not upon account of its immediate relation to God , as God's House , wherein he dwells , but its relation to Christians , and that Holy Worship , which is performed there ; and I suppose every one sees the vast difference between these two : and thus all that vast number of Ceremonies , which related to this external and legal Holiness of Places , Vessels , Instruments , Garments , &c. have no place in the Christian Worship , because there is no Typical and Symbolical Presence of God , and consequently no such legal Holiness of places and things , under the Gospel . 4 ly , Nor are material and inanimate things made the Receptacles of Divine Graces and Vertues under the Gospel , to convey them to us meerly by Contract and external Applications ; like some Amulets or Charms , to wear in our Pockets , or hang about our Necks . There was nothing like this in the Jewish Religion , though there was in the Pagan Worship , but under the Gospel Christ bestows his holy Spirit on us , as the principle of a new divine Life , and from him alone we must immediately receive all Divine Influences and Vertue , and not seek for these heavenly Powers in senceless things , which can no more receive , nor communicate Divine Graces to us , then they do Wit and Understanding to those who expect Grace from them ; For can Grace be lodged in a rotten Bone , or a piece of Wood ; or conveyed to our Souls by perspiration in a kiss or touch ? 5 ly , The Christian Religion admits of no External or Ceremonial Righteousness . In Christ Jesus neither circumcision availeth any thing , nor uncircumcision , but a new creature , and obedience to the commandments of God , and faith which worketh by love : The great design of the Gospel , and of all our Saviour's Sermons , being to make us truly holy , that we may be partakers of the Divine Nature , having escaped the corruption , which is in the world through lust . There is nothing our Lord does more severely condemn , than an External and Pharisaical righteousness , which consisted either in observing the External Rites of the Law of Moses , or their own Superstitions received by tradition from their Forefathers , and expresly tells his Disciples , except your righteousness exceed the righteousness of the Scribes and Pharisees , ye shall in no wise enter into the Kingdom of Heaven : Now this cuts off every thing , which is External in Religion at a blow , because it cuts off all hopes and relyances on an External Righteousness , and I believe men will not be fond of such Superstitions , when they know , they will do them no good . 6 ly , And hence it appears , that there can be no place for any thing , that is external , in the Christian Religion , but only for some foederal Rites ; such as the two Sacraments of the Gospel are , Baptism and the Lords Supper ; the first of which is our admission into the new Covenant , the second the exercise of Communion with Christ in this Gospel Covenant . And such Rites as these are necessary in all Instituted Religions , which depend upon free and voluntary Covenants : for since Mankind has by sin forfeited their natural right to Gods favour , they can challenge nothing from him now , but by promise and Covenant ; and since such Covenants require a mutual stipulation on both sides , they must be transacted by some visible and sensible Rites , whereby God obliges himself to us , and we to him ; but these being only the signs or seals of a Covenant , are very proper for a Religion , which rejects all External and Ceremonial Righteousness and Worship : for it is not our being in Covenant with God , nor the Sacraments of it , that can avail us , without performing the conditions of the Covenant , and therefore this does not introduce an External Righteousness . Now whoever has such a Notion and Idea of the Christian Worship as this , ( and let the Church of Rome confute it if she can ) will easily see without much Disputing , how unlike the Worship of the Church of Rome is to true Christian Worship . For whoever only considers , the vast number of Rites and Ceremonies in the Church of Rome , must conclude it as Ritual and Ceremonial a Religion as Judaism itself ; the Ceremonies are as many , more obscure , unintelligible , and useless ; more severe and intollerable , then the Jewish Yoke itself , which St. Peter tells the Jews , neither they nor their Fathers were able to bear ; it is indeed almost all Outside and Pageantry , as unlike the Plainness and Simplicity of the Gospel-Worship , as Show and Ceremony can make it . It is true , external and visible Worship , must consist of external Actions ; and must be performed with such grave and decent circumstances of time and place , and posture and habit , as become the Solemnity of Religious Worship ; this Reason and Nature teaches , and this the Church of England prudently observes , whose Ceremonies are not Religious Rites , but decent Circumstances of Worship , few in number ( as the necessary Circumstances of Action are but few ) and Grave and Solemn in their use : but this is not to place Religion in any thing , that is external , but only to pay an external Homage and Worship to God , which differ as Worshipping God in a Decent Habit , differs from the Religion of Consecrated Habits and Vestments ; or as praying to God with an audible Voice , differs from placing Religion in Words and Sounds which we do not understand , or as Kneeling at receiving the Sacrament , differs from a Bodily Worship of the Host in bowing the knee . But though the bare number of external Ceremonies , which are always the Seat of Superstition , be a great corruption of the Christian Worship , yet the number of them is the least fault of the Ceremonies of the Church of Rome ; as will appear , if we consider a little their nature . For 1. Most of their external Rites are professedly intended as Expiations and Satisfactions for their Sins . This is the Doctrine and Practice of the Church of Rome , that notwithstanding the satisfaction made by Christ , every Sinner must satisfie for his own Sins , or have the satisfaction of other mens applied to him , out of the Treasury of the Church , by the Pope's Indulgences : this is the meaning of all external Penances in Whippings , Fastings , Pilgrimages , and other superstitious Severities ; their Backs , or their Feet , or their Bellies must pay for their Sins , unless they can redeem them out of their Pockets too : now it is plain , that these are such external Superstitions , as can have no place in the Christian Religion , which allows of no other expiation or satisfaction for Sin , but the Blood of Christ. 2 ly , Those distinctions between Meats , which the Church of Rome calls Fasting , ( for a Canonical Fast is not to abstain from Food , but only from such Meats as are forbid on Fasting Days ) can be no part of Christian Worship , because the Gospel allows of no distinction between clean and unclean things , and therefore of no distinction of Meats neither : for meat commendeth us not to God , 1 Cor. 8. 8. The Church of Rome indeed does not make such a distinction between clean and unclean Beasts , as the Law of Moses did , and therefore is the more absurd in forbidding the eating of Flesh , or any thing that comes of Flesh , as Eggs , or Milk , or Cheese , or Butter , on their Fasting Days , which is to impose a new kind of Jewish Yoke upon us , when the reason of it is ceased . For there is no imaginable reason why it should be an Act of Religion meerly to abstain from Flesh , if Flesh have no legal uncleanness ; and if it had , we must all turn Carthusians , and never eat Flesh ; for how should it be clean one day , and unclean another , is not easie to understand . I am sure St. Paul makes this part of the Character of the Apostacy of the latter days , that they shall Command to abstain from meats , which God hath created to be received with thanksgiving of them , which believe and know the truth . For every creature of God is good , and nothing to be refused if it be received with thanksgiving . For it is sanctified by the word of God , and prayer . And let no man judge you in meat or drink , — wherefore if ye be dead with Christ from the rudiments of the world , why as though living in the world , are ye subject to ordinances : touch not , tast not , handle not , which all are to perish with the using , after the Commandments and Doctrines of men ? And yet , though they do not own the legal distinctions between clean and unclean things , their Consecrations would perswade one , that there were something more than a meer legal uncleanness in all Creatures , viz. that they are all possessed by the Devil and wicked Spirits ; for when they Consecrate Salt and Water to make their Holy-water , they first exorcise both the Salt and Water to cast the Devil out of them : and if such innocent Creatures are possessed , I doubt none can escape ; which has made me sometimes wonder , that they durst eat any thing before it was first exorcised , for fear the Devil should take possession of them with their meat . It is certain , if the Christian Religion takes away all such distinctions between Meat and Drinks , the meer abstaining from Flesh can be no part of Christian Worship , much less so satisfactory and meritorious as the Church of Rome pretends , when such Abstinence is appointed as a satisfactory Penance . 3 dly , As for the Religion of Holy Places , Altars , Vestments , Utensils , the Church of Rome has infinitely out-done the Jewish Laws : instead of one Temple at Jerusalem , they have thousands to the full as Holy and Sacred as that , as may appear from their Rites of Consecration . Though herein , I confess , they differ , that the Temple of Jerusalem was only God's House , and that alone made it a Holy Place , because God was there peculiarly present ; but the Popish Churches derive their Sanctity , not so much from the presence of God , ( for then they would be all equally Holy ) as from some great and eminent Saint , who is peculiarly Worshipped there . It is a great argument of the opinion men have of the Holiness of any place , to go in Pilgrimage to it , not meerly in Curiosity , but Devotion ; as if either going so far to see the place , were in itself an act of Religion , or their Prayers would be better heard there , than if they prayed at home : Thus they travel to Jerusalem to visit the Holy Land and the Sepulchre , and this may be thought in honour of our Saviour who Lived , and Died , and was Buried there : but otherwise I know not any Church or Chappel , which the most devout Pilgrims think worth visiting meerly upon the account of God or Christ : The several Churches or Chappels of the Virgin , especially those which are the most famed for Miracles , or the Churches where the Reliques of some great and adored Saints are lodged , have their frequent Visits , for the sake of the Virgin , or of the Saints ; but without some Saint Churches lose their Sacredness and Veneration , which I suppose is the reason why they always take care of some Reliques to give a Sacredness to them , without which no Church can be Consecrated ; that is , its Dedication to the Worship of God , cannot make it Holy , unless some Saint take possession of it by his or her Reliques . This , I confess , is not Judaism , for under the Jewish Law , all Holiness of things or places was derived from their relation to God ; now the Names , and Reliques , and wonder-working Images of Saints and the Blessed Virgin , give the most peculiar and celebrated Holiness ; and whether this be not at least to ascribe such a Divinity to them , as the Pagans did to their Deified Men and Women , to whom they erected Temples and Altars , let any impartial Reader judge . Those must have a good share of Divinity , who can give Holiness to any thing else . But since they must have Holy Places , and something to answer the Jewish Superstition , who cried , The Temple of the LORD , the Temple of the LORD , I cannot blame them for making choice of Saints to inhabitate their Churches , and sanctifie them with their presence , since under the Gospel God is no more present in one place than in another : He dwelt indeed in the Temple of Jerusalem by Types and Figures , but that was but a Type of God's dwelling in Humane Nature : the Body of Christ was the true Temple , as he told the Jews , Destroy this Temple , and in three days I will raise it up ; which he spake of the Temple of his Body : And now Christ is ascended into Heaven , there is no Temple on Earth ; and therefore if they will have Temples , they must have the Temples of Saints , for the Presence of God is now no more confined to a House , than his Providence is to the Land of Judaea , as it was in a very peculiar manner , while the Temple stood there . God dwells not on Earth now , as he did among the Jews , but his Presence , viz. our Lord Jesus Christ , is removed into Heaven , and therefore he has no House on Earth to answer to the Jewish Temple , as the Ancient Fathers asserted that the Christians had neither Temples nor Altars : The Christian Church indeed is a holy and living Temple , wherein the Holy Spirit dwells , but that is built not with Stones or Brick , but of living Saints ; and therefore the Holiness of Places , and Altars , and Garments , &c. which makes up so great a part of the Roman Religion , is a manifest Corruption of the Simplicity of the Christian Worship . The Jewish Temple made that Worship most acceptable to God , which was offered there , because it was a Type of Christ , and signified the acceptance of all our Prayers and Religious Services , as offered up to God only in the Name of Christ ; but to think that any place is so Holy now , that the bare visiting it , or praying in it , should bestow a greater holiness upon us , and all we do , should expiate our Sins , or merit a Reward , is no better than Jewish or Pagan Superstition . 4 hly , That the Church of Rome does attribute Divine Virtues and Powers to senseless and inanimate Things , is so evident from that great Veneration they pay to the Reliques , and those great Vertues they ascribe to them , from their Consecrations of their Agnus Dei , their Wax-candles , Oyl , Bells , Crosses , Images , Ashes , Holy-water , for the Health of Soul and Body , to drive away evil Spirits , to allay Storms , to heal Diseases , to pardon Venial , and sometimes Mortal Sins , meerly by kissing or touching them , carrying them in their hands , wearing them about their necks , &c. that no man can doubt of it who can believe his own eyes , and read their Offices , and see what the daily Practice of their Church is . Whoever has a mind to be satisfied about it , needs only read Dr. Brevint's Saul and Samuel at Endor , Chap. 15. These things look more like Charms than Christian Worship , and are a great Profanation of the Divine Grace and Spirit ; indeed they argue that such men do not understand , what Grace and Sanctification means , who think that little Images of Wax , that Candles , that Oyl , that Water and Salt , that Bells , that Crosses , can be sanctified by the Spirit of God , and convey Grace and Sanctification by the sight , or sound , or touch , or such external applications . Christ has given his Holy Spirit to dwell in us , which works immediately upon our minds and rational powers , and requires our concurrence to make his Grace effectual to cleanse and purifie our Souls , and to transform us into the Divine Image ; the grace of the Spirit is to enlighten our Minds , to change our Wills , to govern and regulate our Passions , to instruct , to perswade , to admonish , to awaken our Consciences , to imprint and fix good thoughts in us , to inspire us with holy desires , with great hopes , with divine consolations , which may set us above the fears of the World , and the allurements of it , and give greater fervour to our Devotions , greater strength to our Resolutions , greater courage and constancy in serving God , than the bare powers of Reason , tho' enforced with supernatural Motives , could do . This is all the Sanctification the Gospel knows , and he who thinks that inanimate Things are capable of this Sanctification of the Spirit , or can convey such Sanctification to us by some Divine and Invisible Effluviums of Grace , may as well lodge Reason , and Understanding , and Will , and Passions in senseless matter , and receive it from them again by a kiss or touch . To be sure men who know what the Sanctification of the Spirit means , must despise such Fooleries as these . 5 ly , That all this encourages men to trust in an External Righteousness , is too plain to need a proof ; and therefore I shall not need to insist long on it . For 1. such External Rites are naturally apt to degenerate into Superstition , especially when they are very numerous : The Jewish Ceremonies themselves , their Circumcision , Sacrifices , Washings , Purifications , Temple , Altars , New Moons and Sabbaths , and other Festival Solemnities , were the Righteousness of the Scribes and Pharisees , and a cloak for their Hypocrisie and great Immoralities , though they were never intended by God for the justification of a Sinner . For such External Rites are so much easier to carnal men , than to subdue their Lusts , and live a holy and vertuous Life , that they are willing to abound in such External Observances , and hope that these will make Expiation for their other Sins ; and therefore when the Typical use of these Ceremonies was fulfilled by Christ , the External Rites were Abrogated , that men might no longer place any hope or confidence in any thing which is meerly External : And therefore that Church which fills up Religion with External Rites and Ceremonies , were there no other hurt in it , laies a Snare for Mens Souls , and tempts them to put their trust in an External Righteousness , without any regard to the Internal Purity of Heart and Mind . Especially 2. when such External Rites are recommended as very acceptable to God , as satisfactions for our Sins , and meritorious of great rewards ; and this is the use they serve in the Church of Rome , as you have already heard . They assert the necessity of Humane Satisfactions ; And what are these satisfactory Works wherewith men must expiate their Sins ? The principal of them are Fastings , that is abstaining from Flesh , and other Acts of Penance , as Whippings , Pilgrimages , and some Bodily severities , or Prayers , that is saying over such a number of Ave-Maries ; or Alms , that is to pay for Indulgencies , or to purchase Masses for themselves , or their Friends in Purgatory , or to found some Religious Houses , or to enrich those that are ; which are much more satisfactory and meritorious than common acts of Charity to the Poor : All which men may do , without the least sorrow for Sin , without any true devotion to God , without mortifying any one Lust. They mightily contend for the Merit of Works ; but what are their Meritorious Works ? Whoever reads the Lives of their Canoniz'd Saints , will easily see what it was that made them Saints : their Characters are usually made up of some Romish Superstitions , of their Devotions to the Virgin Mary , and their familiar Conversations with her , the severities of their Fasts , and other external Mortifications , their frequenting the Mass , the great numbers of their Ave-Maries , pretences to Raptures and Visions , and such wild Extravagancies as made them suspected of Madness , while they lived , and Canoniz'd them for Saints , when they were dead : Other things may be added to fill up their Stories , but these are the glorious Accomplishments , especially of the more Modern Saints : for no man must be a Saint at Rome , who is not a famous Example of Popish Superstitions . Monkery is thought the most perfect State of Religion among them , and has even Monopolized the Name , for no other persons are called the Religious , but those who belong to one Order or other : And wherein does the Perfection of Monkery consist ? 1. In the Vows of Caelibacy , Poverty , and Obedience to the Superiors of their Order , which are all External things , no Virtues in themselves , and very often the occasion of great Wickedness . 2. In the strictest Observance of the External Rites and Ceremonies of their Religion ; of Masses , and Ave-Maries , and Fastings , and Penances , and many of them would be glad , if they could go Pilgrimages too . These things are in perfection in their Monasteries and Nunneries , with such additional Superstitions as are peculiar to particular Orders . As for other true Christian Vertues , they may as soon be found without the Walls of the Monastery , as within . Now when such External Rites and Observances shall be judged Satisfactions and Expiations for Sin ; shall be thought the most highly meritorious , shall be made the Characters of their greatest Saints , and the most perfect state of Religion ; I cannot see how any true thorough-paced Romanist , can aim at any thing but a Ceremonial Righteousness . Indeed the true reason why any thinking men are so fond of an External and Ceremonial Righteousness , is to excuse them from true and real Holiness of Life : all men know that if they mortifie their Lusts , they need not afflict their Bodies with Fastings , and other severities : that if they have their Conversation in Heaven , they need not travel in Pilgrimages to Jerusalem or Loretto ; that if they take care to obey the Laws of the Gospel , they need no satisfactions for their Sins , nor no works of Merit or Supererogation , which are nothing else but meritorious and supererogating satisfactions ; for all men know , that in the Offices of Piety and Vertue , they can never do more than is their Duty ; and therefore as nothing can be matter of Merit , which is our Duty , so the true intention of all Merits and Works of Supererogation , are to supply the place of Duty , and to satisfie for their Sins , or to purchase a Reward , which they have no title to , by doing their Duty ; but a good man , who by believing in Christ , and obeying him , has an interest in his Merits , and a title to the Gospel-Promises of Pardon and Eternal Life , needs none of these Satisfactions , Merits , or Supererogations . Now would any man who believes that he cannot be saved without mortifying his Lusts , be at the trouble of Whippings and Fastings , &c. not to mortifie his Lusts , but to keep them , and to make satisfaction for them ? Would any man travel to Jerusalem , or the Shrine of any Saint , who believes he shall not be forgiven , unless he leaves his Sins behind him , which he might as well have parted with at home ? The true notion of Superstition is , when men think to make satisfaction for neglecting or transgressing their Duty , by doing something which is not their Duty , but which they believe to be highly pleasing to God , and to merit much of him : Now no man who believes that he cannot please God without doing his Duty , would be so fond of doing his Duty , and doing that which is not his Duty , nor pleasing to God , into the bargain . 3. And yet these meritorious and satisfactory Superstitions are very troublesome to most men , and though they are willing to be at some pains rather than part with their Lusts , yet they would be at as little trouble as possibly they can ; and herein the Church of Rome , like a very indulgent Mother , has consulted their ease ; for one man may satisfie for another , and communicate his Merits to him : and therefore those who , by their Friends or Money , can procure a vicarious Back , need not Whip themselves ; they may Fast , and say over their Beads , and perform their Penances and Satisfactions by another , as well as if they did it themselves ; or they may purchase Satisfactions and Merits out of the Treasury of the Church , that is , they may buy Indulgencies and Pardons ; or it is but entring into some Confraternity , and then you shall share in their Merits and Satisfactions . This is an imputed Righteousness with a witness , and I think very External too , when men can satisfie and merit by Proxies . 4. And I think it may pass for an External Righteousness too , when men are sanctified and pardoned by Reliques , Holy-water , Consecrated Beads , Bells , Candles , Agnus Dei's , &c. And how unlike is all this to the Religion of our Saviour , to that purity of Heart and Mind the Gospel exacts , and to those means of Sanctification , and methods of Piety and Vertue it prescribes ? Whoever considers what Christian Religion is , can no more think these Observances Christian Worship , than he can mistake Popish Legends for the Acts of the Apostles . II. Let us now consider what kind of Worship Christ has prescribed to his Disciples : And the general account we have of it 4 John 23 , 24. But the hour cometh , and now is , when the true worshippers shall worship the Father in spirit and in truth , for the Father seeketh such to worship him : God is a spirit , and they that worship him , must worship him in spirit and in truth . Now there are three things included in this description of Gospel-Worship : 1. That we must Worship God under the Notion of a Pure and Infinite Spirit . 2. That we must Worship him under the Character of a Father . 3. That we must Worship him with the Mind and Spirit . First , We must Worship God under the Notion of a Pure and Infinite Spirit , who has now confined his peculiar Presence to no place , as he formerly did to the Temple at Jerusalem ; for this was the present Dispute , Whether God would be Worshipped at the Temple at Jerusalem , or Samaria ; as I observed above : In opposition to which , our Saviour tells the Woman , that God is a Spirit , and therefore not confined to any place ; he is every-where , and present with us every-where , and may be worshipped every-where by devout and pious Souls : that though for Typical Reasons he had a Typical and Symbolical Presence under the Jewish Dispensation , yet this was not so agreeable to his Nature , who is a Spirit , and therefore he must not now be sought for in Houses of Wood and Stone . And indeed the Reformation of the Divine Worship must begin in rectifying our Notions and Apprehensions of God ; for such as we apprehend God to be , such a kind of Worship we shall pay him ; as is evident from the Rites and Ceremonies of the Pagan Worship , which was fitted to the Nature and History of their Gods ; for where there are no Instituted Rites of Worship , all mankind conclude , that the Nature of God is the best Rule of his Worship , for all Beings are best pleased with such Honours , as are suitable to their Natures , and no Being can think himself Honoured by such Actions as are a contradiction to his own Nature and Perfections . Now if God will be Worshipped more like a pure and infinite Spirit under the Gospel , than he was under the Law ; if this be the fundamental Principle of Gospel-Worship , that God is a Spirit , and must be Worshipped as a Spirit , I think it is plain , that nothing is more unlike a pure Spirit , then a material Image ; nothing more unlike an infinite Spirit , which can have no shape or figure , then a finite and figured Image , made in the likeness of a man , or of any thing in Heaven and Earth ; nothing more unlike an infinite Spirit , which is Life , and Mind , and Wisdom , than a dead and senceless Image ; and if under the Law , where God suited his Worship more to a Typical Dispensation than to his own Nature , he would not allow of the Worship of Images , much less is this an acceptable Worship to him under the Gospel , where he will be Worshipped as a pure Spirit , for there is nothing in the World more unlike a Living , Infinite , Omnipotent , Omniscient Spirit , than a little piece of dead senceless figured Gold or Silver , Wood or Stone , whatever shape the Carver or Engraver please to give it , since God has none . Now would any man , who understands this , that God is a Spirit , and will under the Gospel be Worshipped as a Spirit , should he go into many Popish Churches and Chappels , and see a vast number of Images and Pictures there , and People devoutly kneeling before them , suspect that these were Christian Oratories , or this Christian Worship , unless he knew something of the matter before ? For there you shall find the Pictures of God the Father , and the ever Blessed Trinity , in different Forms and Representations ; the Pictures of the Blessed Virgin , and other Saints and Martyrs devoutly Adored and Worshipped , and would any man guess , that this were to Worship God as a pure and infinite Spirit ? A Spirit cannot be Painted , and then to Worship God as a Spirit , cannot signifie to look upon any Representation of God , when we pray to him , which to be sure cannot give us the Idea of an infinite Spirit . He who Worships God as a Spirit , can have no regard to Matter and Sense , but must apply himself to God as to an infinite Mind , which no man can do , who gazes upon an Image , or contemplates God in the art and skill of a Painter ; for to pray to God in an Image , and in the same thought to consider him as a pure and infinite mind , is a contradiction ; for though a man , who believes God to be a Spirit , may be so absurd , as to worship him in an Image , yet an Image cannot represent a Spirit to him , and therefore either he must not think at all of the Image , and then methinks he should not look on an Image , when he worships God , for that is apt to make him think of it ; or if he does think of the Image , while his mind is filled with such gross and sensible representations , it is impossible in the same act to address to God , as to a pure invisible , and infinite Spirit . Which shews how unfit and improper Images are in the Worship of God ; for they must either be wholly useless , and such as a man must not so much as look or think on , ( which is very irreconcileable with that Worship , which is paid to them in the Church of Rome ) or while he is intent upon a Picture or Image , his mind is diverted from the contemplation of a pure and infinite Spirit , and therefore cannot , and does not Worship God as a Spirit . And the same is true of the Images of Saints and the Blessed Virgin : for though to makes Pictures of Men or Women , is no reproach to the Divine Nature , since they are not the Pictures or Images of God , who is a Spirit , but of those Saints , whom they are intended to represent , yet if all Christian Worship be the Worship of God , it is evident , that the Worship of Images , though they be not the Images of God , but of the Saints , can be no part of Christian Worship , because God must be Worshipped as a Spirit , and therefore not by any Image whatsoever . Now the Church of Rome will not pretend , that the Worship of Saints and their Images , is a distinct and separate Worship from the Worship of God , but to justifie themselves , they constantly affirm , that they Worship God in that Worship , which they pay to the Saints and their Images ; for they know , that to do otherwise , would be to terminate their Worship upon Creatures , which they confess to be Idolatry , since all Religious Worship must terminate on God ; and therefore should they give any Religious Worship to Creatures distinct and separate from that Worship they give to God , it were Idolatry upon their own principles . Now if they Worship God in the Worship of Saints and their Images , then they Worship God in the Images of Saints , and that I think is to Worship him by Images : the Worship of a pure infinite and invisible Spirit will admit of no Images , whether of God or Creatures , as the Objects or Mediums of Worship . But it may be said , that this is to graft our own Fancies and Imaginations upon Scripture ; for though Christ does say , that God is a Spirit , and must be Worshipped in Spirit , he does not say , that to Worship God in Spirit is not to Worship him by an Image ; but to Worship God in Spirit , in our Saviour's Discourse with the Woman of Samaria , is not opposed to Image-Worship , but to confining the Worship of God to a particular place , such as the Temple at Jerusalem and Samaria was ; as I observed above . Now to this I answer : 1. To Worship God as a Spirit , does in the nature of the thing signifie this ; for to Worship God by any material or sensible Representations is not to Worship God as a Spirit ; for an infinite Spirit cannot be represented by matter , nor by any shape and figure , because it neither is material , nor has any figure . 2. If God will not have his peculiar Presence confined to any place under the Gospel , much less will he be Worshipped by Images and Pictures , for it is not such a contradiction to the nature of an infinite Spirit , to shew himself more peculiarly present in one place than in another , as it is to be Worshipped by sensible Images and Pictures . Though God fills all places , there may be wise Reasons , why he should confine the Acts of Worship to some peculiar place , and such Typical Reasons there were for it under the Law , but there never can be any Reason , why a Spirit should be Represented and Worshipped by an Image , which is such a contradiction and dishonour to the nature of the Spirit ; and therefore when God confined his Symbolical Presence to the Temple at Jerusalem , yet he strictly forbad the Worship of Images , and much less then will he allow of Image-Worship , when he will not so much as have a Temple . 3. For we must observe farther , that what our Saviour here says , God is a Spirit , and will be Worshipped in Spirit , is not a particular Direction , how to Worship God , but a general Rule to which the nature of our Worship must be conformed , and therefore it is our Rule , as far as the plain Reason of it extends . Under the Law they were not left to general Rules , but God determined the particular Rites and Ceremonies of his Worship himself ; for under the Law God had not so plainly discovered his own nature to them , as he has done by his Son in the Gospel . For no man hath seen God at any time , but the only begotten son , who is in the bosom of the father , he hath declared him . And therefore the nature of God was never made the Rule of Worship before . Tho God was as much a Spirit under the Law , as he is under the Gospel , yet this was never assigned as a reason against Image-Worship , that God is a Spirit : but either that they saw no Likeness or Similitude in the Mountain , when God spake to them , 4 Deut. 15 , 16. or that he is so great and glorious a Being , that nothing in the World is a fit Representation of him : To whom then will ye liken God ? or what likeness will ye compare unto him ? — It is he that sitteth upon the circle of the earth , and the inhabitants thereof are as grashoppers , that stretcheth out the heavens as a curtain , and spreadeth them out as a tent to dwell in , &c. But that God is a Spirit , who has no shape and figure , is a much better Argument against Image-Worship , than all this ; but this God had not so plainly declared to them ; and if God forbad the Worship of Images , when he thought fit to give no other reason for it , but that he had never appeared to them in any Likeness or Similitude , or that he was too great to be Represented ; we our selves may now judge , how unfit it is to Worship God by an Image , since our Saviour has declared , that he is a Spirit , who has no Likeness or Figure , and that now he expects to be Worshipped by us as a Spirit , and therefore without any Image or sensible Representation . 4. And yet some Learned men think , that our Saviour in these Words , had as well respect to the Worship of God by Images , as to his Worship in the Temple : for that he had respect to the Object as well as Place of Worship , is evident from what he adds , ye worship ye know not what , we know what we worship , for salvation is of the Jews ; wherein he informs the Woman , that though she inquired only of the place of Worship , the Samaritans were guilty of a greater fault than setting up the Temple at Samaria in opposition to the Temple at Jerusalem , viz. in a false Object , or an Idolatrous manner of Worship , they Worshipping a Dove as the Symbol and Representation of God : and thus to Worship God in Spirit , is expresly opposed to Worshipping God by Images . 5 ly , However this comes much to one ; for if God being a Spirit his Worship must not be confined to any place or Symbolical Presence ; then he must not be Worshipped by an Image , for an Image is a Representative Presence of God , or of the Saints ; for the use of Images is to represent that Being whom we Worship as present to us : and therefore if men consider what they do , they go to Images , as to Divine Presences , to Worship . Images , which are set up in Churches and Chappels for the Worship of God , or of the Saints , are confined to places , and make those places as much appropriate and peculiar places of Worship , as the Jewish Temple was , excepting that the Temple was but one , and they are many . Heathen Temples were the Houses of their Gods , or of their Images , which were the Presence of their Gods ; and if we must not appropriate the Presence of God to any place , then we must not Worship him by Images , which are of no use but to represent God as sensibly present , with the Image , or in the place , where the Image is . If God be better Worshipped before an Image , than without one , then the Worship of God is more confined to that place , where an Image is , than to those places , which have no Images . I cannot see how to avoid this , that if God must be Worshipped by Images , than there must be appropriate places of Worship , viz. where the Image is , if there be no appropriate places of Worship under the Gospel , like the Temple at Jerusalem , then God must not be Worshipped by Images ; for an Image must be in some place , and if God must be Worshipped at , or before his Image , then that is the proper and peculiar place of Worship , where his Image is ; nay , though the Image be not fixt to any place , but be carried about with us , yet if we must Worship God by Images , the Image is not only the Object , but makes the place of Worship , for there we must Worship God , where his Image is , if we must Worship him before his Image . It is impossible to separate the Notion of Image-Worship , from the Notion of a peculiar and appropriate place of Worship ; for the Image determines the place , as the Presence of the Object ; does and as under the Gospel we may Worship God any where , because he is an infinite Spirit , and fills all places , and is equally present with all devout Worshippers , where-ever they Worship him : So where the Image is Consecrated for a Divine Presence , it is not only the Object , but the peculiar place of Worship , because God is peculiarly present there , or more acceptably worshipped there , than where there is no Image . So that if a peculiar and appropriate place of worship be contrary to the notion of an infinite Spirit , the worship of Images is much more so , for besides that they are gross and corporeal representations of a Spirit , they are Divine Presences too , and appropriate places of worship . Secondly , As God must be worshipped under the notion of a Spirit , so under the character of a Father : as our Saviour expresly tells us ; The hour cometh and now is , when the true worshippers shall worship the Father in Spirit and truth , for the Father seeketh such to worship him , and therefore he taught his Disciples to pray , Our Father which art in heaven . Under the Law God was worshipped as a King , and that not so much as the King of the whole world , but as in a peculiar manner the King of Israel . The Lord reigneth , let the people tremble , he sitteth between the Cherubims ( in his Temple at Jerusalem ) let the earth be moved . The Lord is great in Zion , and he is high above all people . But under the Gospel the peculiar character of God is a Father , and that not only as he is the maker of all men , and so the Father of all , but as he is the Father of Christ , and in him the Father of all Christians . Now this makes a vast difference in our worship , from what is daily practised in the Church of Rome . For , 1. When we pray to God as our Father , we must pray to him as dwelling in Heaven : as our Saviour teaches us to say , Our Father , which art in Heaven . For as a Father , Heaven is his House and Habitation ; in my Fathers House are many mansions , that is , in in Heaven , which is his House as a Father , as the Temple at Jerusalem , was his Palace considered as the King of Israel ; and this is one reason our Saviour intimates , why the presence of God shall no longer be confined to any particular place or Temple , because he shall be worshipped as the universal Father , not as the King of Jury ; Now when he is to be worshipped as a Father from all parts of the world , he must have such a Throne and presence to which all the World may equally resort , and that can be no other then his Throne in Heaven , whither we may send up our Prayers from all Corners of the Earth ; but had he confined his Presence to any place on Earth , as he did to the Temple of Jerusalem , the rest of the World must have been without God's peculiar Presence , could have had no Temple nor place of Worship , but at such a distance that they could never have come at it : for though God fills all places , it is a great absurdity to talk of more Symbolical Presences of God than one : for a Symbolical Presence confines the unlimited Presence of God to a certain place in order to certain ends , as to receive the Worship , that is paid him , and to answer the Prayers , that are made to him ; and to have more than One such Presence as this , is like having more Gods than One. So that all our Worship under the Gospel , must be directed to God in Heaven ; and that is a plain argument , that we must not Worship God in Images on Earth , for they neither can represent to us the Majesty of God in Heaven , nor is God present with the Image to receive our Worship there : if God must now be Worshipped as dwelling in Heaven , it is certain there can be no Object of our Worship on Earth ; for though God fill all places with his Presence , yet he will be Worshipped only as sitting on his Throne in Heaven ; and then I am sure he must not be Worshipped in an Image on Earth , for that is not his Throne in Heaven . This the Mercy-seat in the Holy of Holies was an Emblem of ; for the Holy of Holies in the Jewish Temple , did signifie Heaven , and the Mercy-seat covered with Cherubims , signified the Throne of God in Heaven , whither we must lift up our Eyes and Hearts when we pray to him : for though it is indifferent from what place we put up our Prayers to God , while we have regard to the External Decency of Religious Worship , yet it is not indifferent whither we direct our Prayers ; for we must direct our Prayers to the throne of grace , if we would obtain mercy , and find grace to help in time of need . Now the Throne of Grace is only in Heaven , whither Christ is ascended to make Atonement for us ; for he is the true Propitiatory or Mercy-seat : And therefore if to direct our Prayers to God , to his Picture or Image , or to the Images of the Virgin Mary , or any other Saints , did not provoke God to jealousie , yet it would do us no good , unless such Images are God's Throne of Grace , for all other Prayers are lost , which are not directed to God on his Throne of Grace , where alone he will receive our Petitions . If a Prince would receive no Petitions but what were presented to him sitting on such a Throne , all men would be sensible how vain a thing it were to offer any Petition to him else-where . And yet thus it is here : A Sinner dare not , must not approach the Presence of God , but only on his Mercy-seat and Throne of Grace ; for any where else our God is a Consuming Fire , a Just and a Terrible Judge : now God has but one Throne of Grace , and that is in Heaven , as the Mercy-seat was in the Holy of Holies , which was a Type of Heaven ; thither Christ ascended with his Bloud to sprinkle the Mercy-seat , and to cover it with a Cloud of Incense , which are the Prayers of the Saints , as the High-Priest did once a Year in the Typical Holy Place . Which is a plain proof , that all our Prayers must be immediately directed to God in Heaven , where Christ dwells , who is our true Propitiatory and Mercy-seat , who has sprinkled the Throne of God with his own Bloud , and has made it a Throne of Grace , and where he offers up our Prayers as Incense to God. 2. To Worship God as our Father , signifies to Worship him only in the Name and Mediation of his Son Jesus Christ : for he is our Father only in Jesus Christ , and we can call him Father in no other Name . By the right of Creation he is our Lord , and our Judge , but he is the Father of Sinners only by Adoption and Grace , and we are Adopted only in Christ : so that if Christian Worship be the Worship of God as a Father , then we must pray to God in no other Name , but of his own Eternal Son : The Virgin Mary , though she were the Mother of Christ , yet does not make God our Father ; and then no other Saint , I presume , will pretend to it : which shews what a contradiction the Invocation of Saints is to the Nature of Christian Worship , and how unavailable to obtain our requests of God. If we must Worship God only as our Father , then we must Worship him only in the Name of his Son , for he owns himself our Father in no other Name ; and if he will hear our Prayers , and answer our humble Petitions only as a Father , then he will hear only those Prayers which are made to him in the Name of his Son : How great Favourites soever the Blessed Virgin and other Saints may be , if God hear Prayers only as a Father , it is to no purpose to pray to God in their Names , for he hears us not . 3. To Worship God as a Father , signifies to pray to him with the humble assurance and confidence of Children : This is the spirit of adoption , whereby we cry Abba Father . For because ye are sons , God hath sent forth the spirit of his Son into your hearts , crying Abba Father . A dutiful Son does not question his Father's good will to him , nor readiness to hear and answer all his just requests , he depends upon the kindness of his Father , and his interest and relation to him , and seeks for no other Friends and Favourites to recommend him : And upon this account also the Invocation of Saints is a contradiction to the Gospel-Spirit of Prayer , to that Spirit of Adoption , which teaches us to cry Abba Father ; for surely those have not the hope , and assurance , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Children , who dare not go to their Father themselves , but must send their Petitions to him by the hands of Favourites and Intercessors . To pray to God in the Name of Christ , is onely to pray to him as Sons , for it is in his Name only that he owns us for Sons ; and this is the true Spirit of Adoption , in the Name and Mediation of Christ , to go to God , as Children to a Father ; but to pray to him in any other Name , how powerful soever , is not to go to him as a Father , but as to our Lord and King , who must be Addressed to by the Mediation of some great Favourites . To pray to God in any other Name , which does not make us his Sons , is to distrust our Relation to him , as our Father in Christ ; and this is contrary to the Spirit of Adoption , which teaches us to call God Father , and gives us that assurance of his Fatherly goodness to us in Christ , that we need and desire no other Advocates . Thirdly , To Worship God in Spirit , is to Worship him with our Mind and Spirit ; for that is most agreeable to the Nature of God , who is a Spirit . God cannot be Worshipped but by a reasonable Creature , and yet a Beast may Worship God as well as a Man , who Worships without any act of Reason and Understanding , or devout Affections . To pray to God without knowing what we say , when neither our Understandings nor Affections can joyn in our Prayers , is so absurd a Worship of a pure Mind , that Transubstantiation it self is not more contrary to Sense , than Prayers in an unknown Tongue are to the Essential Reason and Nature of Worship . I suppose no man will say , that to pray to God , or praise him in words which we do not understand , is to Worship God in Spirit , unless he thinks that a Parrot may be taught to pray in the Spirit : What difference is there between a man 's not speaking , and speaking what he does not understand ? Just so much difference there is between not praying , and praying what we do not understand : and he honours God to the full as much , who does not pray at all , as he who prays he knows not what , and , I am sure , he affronts him a great deal less : However , if Christian Worship be to worship God in Spirit , Prayers in an unknown Tongue , in which the Mind and Spirit cannot be concerned , is no Christian Worship . SECT . IV. Concerning the Reformation and Improvement of Humane Nature , by the Gospel of CHRIST . 4. ANother principal end and intention of the Gospel , was to cure the Degeneracy of Mankind , and to advance Humane Nature to its utmost Perfection : for as Man fell from his original Happiness , by falling from the purity and integrity of his Nature , so there was no restoring him to his lost Happiness , much less no advancing him to a more perfect state of Happiness , not to an earthly , but to an heavenly Paradise , without changing and transforming his Nature , and renewing him after the Image of God. And therefore our very entrance into Christianity , is a new Birth : Except a man be born of water , and of the spirit , he cannot enter into the kingdom of God : That which is born of the flesh is flesh , and that which is born of the spirit is spirit . And such a man is called a new Creature ; and a Christian Life is a newness of Life , and living after the Spirit , and walking after the Spirit : and this new Nature is the Divine Nature , the Image of God , the new man , which after God is created in righteousness and true holiness , which is renewed in knowledge after the Image of him that created him . So that there are two things , wherein this new Nature consists , Knowledge , and Righteousness , or true Holiness , and I doubt it will appear , that the Church of Rome is no great Friend to either . I. Knowledge : Now I suppose neither the Church of Rome , nor any one for her , will pretend that she is any great Friend to Knowledge : She is so horribly afraid of Heresie , that she endeavours to nurse men up in Ignorance of their Religion , for fear they should prove Hereticks ; and indeed she has some reason for it : for the Church of Rome was never so Triumphant as in the most ignorant and barbarous Ages ; but as Knowledge broke in upon the World , so men turned Hereticks apace . If there be any knowing Papists ( and it would be very hard , if there should be none ) they are not beholding to their Church for it , which deprives them of all the means of Knowledge : for she will not allow them to believe their Senses , which is one way of knowing things , and the most certain we have : and yet she commands us to believe Transubstantiation , which no man can do who believes his Senses : and if I must not believe my Senses in so plain a matter , as what is Bread and Wine , I know no reason I have to believe them in any thing , and then there is an end of all Knowledge , that depends on Sense ; as the proof of the Christian Religion itself does : for Miracles are a sensible proof , and if I must not trust my Senses , I cannot rely on Miracles , because I cannot know , whether there be any such thing as a real Miracle . The Church of Rome also forbids men the use of Reason in matters of Religion , will not allow men to judge for themselves , nor to examine the Reasons of their Faith , and what knowledge any man can have without exercising his Reason and Understanding , I cannot guess ; for to know without understanding sounds to me like a contradiction . She also denies Christians the use of the Bible , which is the only means to know the revealed Will of God : and when men must neither believe their Senses , nor trust their Reason , nor read the Scripture , it is easie to guess what knowing and understanding Christians , they must needs be . But it may be said , that notwithstanding this , the Church of Rome does Instruct her Children in the true Catholick Faith , though she will not venture them to judge for themselves , nor to read the Scriptures , which is the effect of her great care of them , to keep them Orthodox : for when men trust to their own fallible Reasons , and private Interpretations of Scripture , it is a great hazard that they do not fall into one Heresie or other : but when men are taught the pure Catholick Faith without any danger of Error and Heresie , is not this much better , then to suffer them to reason and judge for themselves , when it is great odds , but they will judge wrong . Now this would be something indeed , did the Church of Rome take care to Instruct them in all necessary Doctrines , and to teach nothing , but what is true , and could such men , who thus tamely receive the dictates of the Church , be said to know and to understand their Religion . How far the Church of Rome is from doing the first , all Christians in the world are sensible but themselves , but that is not our present dispute ; for though the Church of Rome did instruct her people into the true Christian Faith , yet such men cannot be said to know and understand their Religion ; and to secure the Faith by destroying knowledge , is a direct contradiction to the design of the Gospel , which is to make men wise and understanding Christians . For no man understands his Religion , who does not in some measure know the reasons of his Faith , and judge whether they be sufficient or not ; who knows not how to distinguish between Truth and Error , who has no Rule to go by , but must take all upon trust , and the credit of his Teachers ; who believes whatever he is told , and learns his Creed , as School boys do their Grammar , without understanding it : This is not an active , but a kind of passive knowledge ; such men receive the impression , that is made on them , as wax does , and understand no more of the matter ; now will any one call this the knowledge and understanding of a man , or the Discipline of a Child ? But suppose there were some men so dull and stupid , that they could never rise higher ; that they are not capable of inquiring into the reasons of things , but must take up their Religion upon trust ; yet will any man say , that this is the utmost perfection of knowledge , that any Christian must aim at ? is this the meaning of the word of God dwelling in us richly in all wisdom ? is this the way to give an answer to any one , who asks a reason of the hope that is in us ? the perfection of Christian knowledge is a great and glorious attainment ; to understand the secrets of God's Laws , those depths and mysteries of wisdom and goodness in the oeconomy of Mans Salvation ; to see the Analogy between the Law and the Gospel , how the Legal Types and ancient Prophecies received their accomplishment in Christ , how far the Gospel has advanced us above the state of Nature , and the Law of Moses ; what an admirable design it was to redeem the world by the Incarnation and death and sufferings and intercession of the Son of God ; what mysteries of Wisdom and Goodness the Gospel contains ; the knowledge of which is not only the perfection of our understandings , but raises and ennobles our minds , and transforms us into the Divine Image : These things were revealed , that they might be known , not that they should be concealed from the world , or neglected and despised ; but this is a knowledge , which cannot be attained without diligent and laborious inquiries , without using all the reason and understanding we have , in searching the Scriptures , and all other helps which God has afforded us . Now if Christian Knowledge be something more than to be able to repeat our Creed , and to believe it upon the authority of our Teachers , if the Gospel of our Saviour was intended to advance us to a true manly knowledge , Christ and the Church of Rome seem to have two very different designs , our Lord in causing the Gospel to be wrote and publisht to the world , the other in concealing it as much as she can , and suffering no body to read it without her leave , as a dangerous Book , which is apt to make men Hereticks ; for it is hard to conceive , that the Gospel was written , that it might not be read , and then one would guess , that he by whose authority and inspiration the Gospel was written , and those by whose authority it is forbid to be read , are not of a mind in this matter . 1. This I think in the first place is an evident proof , that to forbid Christian people to read and study and mediate on the word of God , is no Gospel Doctrine , unless not to read the Bible , be a better way to improve in all true Christian knowledge and wisdom , than to read it : for that is the duty of Christians , to grow in grace , and in the knowledge of our Lord and Saviour Jesus Christ ; this was one great end of publishing the Gospel to the world , to enlighten and improve mens understandings , as well as to govern their Lives ; and though we grant , men may be taught the principles of Christian Religion , as Children are , without reading the Bible , yet if they will but grant , that studying and meditating on the holy Scriptures , is the best and only way to improve in all true Christian knowledge , this shows how contrary this prohibition of reading the Scriptures is to the great design of the Gospel , to perfect our knowledge in the mysteries of Christ. 2 ly . This is a mighty presumption also against Transubstantiation , that it is no Gospel Doctrine , because it overthrows the very Fundamental Principles of Knowledge , which is a direct contradiction to the design of the Gospel , to advance Divine Knowledge to the utmost perfection it can attain in this world . Whoever has his eyes in his head must confess , that the Doctrine of Transubstantiation is contrary to Sense ; for were our senses to be Judges of this matter , they would pronounce the Bread and Wine after Consecration , to be Bread and Wine still ; and therefore what ever reason there may be to believe it not to be Bread and Wine , but Flesh and Blood , yet it must be confessed , that our Faith in this matter contradicts our sense ; for even Roman Catholick Eyes and Noses and Hands , can see and feel and smell nothing but Bread and Wine : and if to our senses it appears to be nothing but Bread and Wine , those who believe it to be the Natural Body and Blood of Christ , believe contrary to what they see . Thus there is nothing more contrary to the natural notions we have of things , than the Doctrine of Transubstantiation : for if this Doctrine be true , then the same individual body of Christ is in Heaven at the right hand of God , and on ten thousand Altars , at a great distance from each other on earth , at the same time . Then a humane Body is contracted into the compass of a Wafer , or rather subsists without any dimensions , without extension of parts , and independent on place . Now not to dispute , whether this be true or false , my only inquiry at present is , whether this do not contradict those natural notions all men have of the properties of a Humane Body : let a man search his own mind , and try , whether he find any such notion of a Body , as can be present at more places than one at the same time : a Body that is without Extension , nay that has parts without Extension , and therefore without any distinction too : for the parts of an Organical Body must be distinguished by place and scituation , which cannot be , if they have no Extension ; a Body , which is present without occupying a place , or being in a place : if we have no such natural notion of a Body , as I am sure I have not , and I believe no man else has , then let Transubstantiation be true or false , it is contrary to the natural notions of our minds , which is all I am at present concerned for : Thus let any man try , if he have any notion of an accident subsisting without any substance , of a white and soft and hard nothing ; of the same body , which is extended and not extended , which is in a place , and not in a place at the same time : for in Heaven , I suppose , they will grant , the Body of Christ fills a place , and has the just dimensions and proportions of a Humane Body , and at the same time in the Host the very same body is present , without any extension ; and independent on place ; that is , the same body at the same time is extended and not extended , fills a place and fills no place , which , I suppose , they mean by being Independent on place ; now is and is not , is a contradiction to natural Reason , and I have no other natural notion of it , but as of a contradiction , both parts of which cannot be true . Let us then briefly examine , whether it be likely , that Transubstantiation , which contradicts the evidence of sense , and the natural notions of our Minds , should be a Gospel Doctrine , considering the Gospel as the most Divine and excellent Knowledge , and most perfective of Humane understandings . For , 1. This Doctrine of Transubstantiation , is so far from perfecting our Knowledge , that it destroys the very Principles of all Humane Knowledge : All natural knowledge is owing either to Sense or Reason , and Transubstantiation contradicts both , and whoever believes it , must believe contrary to his Senses and Reason , which if it be to believe like a Catholick , I am sure , is not to believe like a man ; if the perfection of knowledge consist in contradicting our own Faculties , Transubstantiation is the most perfect knowledge in the world ; but however , I suppose no man will say , that this is the natural perfection of knowledge , which overthrows the most natural notions we have of things : and yet 2. All supernatural Knowledge must of necessity be grafted upon that which is natural ; for we are capable of revealed and supernatural Knowledge , only as we are by nature reasonable Creatures , and destroy Reason , and Beasts are as fit to be preached too as Men : And yet to contradict the plain and most natural notions of our minds , is to destroy Humane Reason , and to leave Mankind no Rule or Principle to know and judge by . No man can know any thing , which contradicts the Principles of Natural Knowledge , because he has only these natural Principles to know by ; and therefore however his Faith may be improved by it , he forfeits his natural Knowledge , and has no supernatural Knowledge in the room of it : For how can a man know and understand that which is contrary to all the natural Knowledge and Understanding he has ? There may be some revealed Principles of Knowledge super-added to natural Principles , and these things we may know to be so , though we have no natural Notion of them , and this perfects , because it enlarges our Knowledge ; as the Knowledge of three Divine Persons super-added to the natural Belief of one Supreme God ; which does not overthrow the belief of one God , but only acquaints us , that there are three Divine Persons in the Unity of the Godhead , which , whatever difficulty there may be in apprehending it , yet overthrows no natural Notion : this is an improvement of Knowledge , because we know all we did before , and we know something more , that as there is one God , so there are three Persons , who are this one God ; and though we have no natural Notion of this , how three Persons are one God , because we know no distinction between Person and Essence in Finite Beings , yet we have no natural Notion , that there cannot be more Persons than one in an Infinite Essence ; and therefore this may be known by Revelation , because there is no natural Notion against it . But now I can never know that which is contrary to all the Principles of Knowledge I have ; such men may believe it , who think it a Vertue to believe against Knowledge : Who can believe that to be true , which they know to be false ? For whatever is contrary to the plain and necessary Principles of Reason , which all Mankind agree in , I know must be false , if my Faculties be true , and if my Faculties be not true , then I can know nothing at all , neither by Reason nor Revelation , because I have no true Faculties to know with : Revelation is a Principle of Knowledge as well as Faith , when it does not contradict our natural Knowledge of things , for God may teach us that which Nature does not teach ; and thus Revelation improves , enlarges , and perfects Knowledge : in such cases Faith serves instead of natural Knowledge , the Authority of the Revelation instead of the natural Notions and Idea's of our Minds ; but I can never know that by Revelation which contradicts my natural Knowledge ; which would be not only to know that , which I have no natural Knowledge of , which is the knowledge of Faith , but to know that by Revelation , which by Reason and Nature I know cannot be ; which is to know that , which I know cannot be known , because I know it cannot be : So that Transubstantiation , which contradicts all the evidence of Sence and Reason , is not the Object of any Humane Knowledge , and therefore cannot be a Gospel-Revelation , which is to improve and perfect , not to destroy Humane Knowledge : I can never know it , because it contradicts all the Notions of my Mind ; and I can never believe it without denying the truth of my Faculties , and no Revelation can prove my Faculties to be false ; for I can never be so certain of the truth of any Revelation , as I am , that my Faculties are true ; and could I be perswaded , that my Faculties are not true , but deceive me in such things , as I judge most certain and evident , then I can no more believe them as to any Revelation , than I can as to their natural Reasonings , for the same Faculties must judge of both , and if the Faculty be false , I can trust its judgment in neither . 3 ly , The Doctrine of Transubstantiation destroys all possible certainty , what the true sence and interpretation of Scripture is , and thereby overthrows all supernatural Knowledge . The Scripture we know is Expounded to very different and contrary Sences , and made to countenance the most monstrous and absurd Doctrines ; Witness all the ancient Heresies which have been Fathered on the Scriptures . Now what way have we to confute these Heresies , but to shew , either that the words of Scripture will not bare such a sence , or at least do not necessarily require it ; that such an Interpretation is contrary to Sense , to Reason , to the natural Notions we have of God , and therefore is in itself absurd and impossible ? But if Transubstantiation be a Gospel-Doctrine , I desire any Papist , among all the ancient Heresies , to pick out any Doctrine more absurd and impossible , more contrary to Sense and Reason , than the Doctrine of Transubstantiation is ; and then it is no Argument against any Doctrine , or any Exposition of Scripture , that it is absurd and impossible , contrary to Sense and Reason , for so Transubstantiation is ; and if we may believe one absurd Doctrine , we may believe five hundred , how absurd soever they be : And then what defence has any man against the most monstrous Corruptions of the Christian Faith ? Is this the way to improve Knowledge , to destroy all the certain marks and characters of Truth and Error , and to leave no Rule to judge by ? If the design of the Gospel was to improve our Minds by a knowing and understanding Faith , Transubstantiation , which overthrows the certainty both of natural and revealed Knowledge , can be no Gospel-Doctrine . 3. The Authority of an infallible Judge , whom we must believe in every thing , without examining the reasons of what he affirms , nay , though he teaches such Doctrines as appear to us most expresly contrary to Sense , and Reason , and Scripture , is no Gospel-Doctrine , because it is not the way to make men wise and understanding Christians , which is the great design of the Gospel , for to suspend the exercise of Reason and Judgment , is not the way to improve mens Knowledge : an infallible Teacher , and an infallible Rule do indeed mightily contribute to the improvement of Knowledge ; but such an infallible Judge , as the Church of Rome boasts of , can only make men ignorant and stupid Believers : For there is a vast difference between an infallible Teacher , and an infallible Judge , which few men observe , at least have not well explained ; for an infallible Teacher is onely an external Proponent , and while men only teach and instruct , how infallible soever they are , every man is at liberty to use his own Reason and Judgment ; for though the Teacher be infallible , he that learns must use his own Reason and Judgment , unless a man can learn without it : But now an infallible Judge is not contented to teach and instruct , which is an appeal to the Reason of Mankind , but he usurps the office of every mans private Reason and Judgment , and will needs judge for all Mankind , as if he were an Vniversal Soul , an Vniversal Reason and Judgment , that no man had any Soul , any Reason or Judgment but himself : for if every man has a private Reason and Judgment of his own , surely every man must have a right to the private exercise of it ; that is , to judge for himself ; and then there can be no such universal Judge , who must be that to every man , which in other cases his own private Reason and Judgment is , which is to un-Soul all Mankind in matters of Religion . And therefore though there have been a great many infallible Teachers , as Moses and the Prophets , Christ and his Apostles , yet none ever pretended to be infallible Judges , but the Church of Rome ; that is , none ever pretended to deny People a liberty of judging for themselves , or ever exacted from them an universal submission to their infallible Judgment without exercising any act of Reason and Judgment themselves . I am sure Christ and his Apostles left People to the exercise of their own Reason and Judgment , and require it of them ; they were infallible Teachers , but they did not judge for all Mankind , but left every man to judge for himself , as every man must and ought , and as every man will do , who has any Reason and Judgment of his own : but an infallible Judge , who pretends to judge for all men , treats Mankind like Bruits , who have no reasonable Souls of their own . But you 'll say , this distinction between an infallible Teacher and an infallible Judge , is very nice and curious , but seems to have nothing in it ; for does not he who teaches infallibly , judge infallibly too ? And must I not submit my private Judgment , which all men allow to be fallible , to a publick infallible Judgment , which I know to be infallible ? If I know that I may be deceived , and that such a man cannot be deceived , is it not reasonable for me to be governed by his Judgment , rather than my own ? I answer , All this is certainly true as any demonstration , but then it is to be considered , that I cannot be so certain of any man's Infallibility , as to make him my Infallible Judge , in whose Judgment I must acquiesce , without exercising any Reason or Judgment of my own : and the reason is plain , because I cannot know that any man teaches infallibly , unless I am sure that he teaches nothing that is contrary to any natural or revealed Law. Whoever does so , is so far from being Infallible , that he actually errs ; and whether he does so , I cannot know , unless I may judge of his Doctrine by the Light of Nature , and by Revelation : and therefore though there may be an Infallible Teacher , there never can be any Infallible Judge , to whom I must submit my own Reason and Judgment , because I must judge of his Doctrine my self , before I can know that he is Infallible . As for instance , when Moses appeared as a Prophet and a Law-giver to the Children of Israel , there was no written Law , but only the Law of Nature ; and therefore those great Miracles he wrought , gave authority to his Laws , because he contradicted no necessary Law of Nature : but had any other person at that time wrought as many Miracles as Moses did , and withal taught the Worship of many Gods , either such as the AEgyptians , or any other Nations worshipped at that time , this had been reason enough to have rejected him as a false Prophet , because it is contrary to the natural Worship of one Supream God , which the Light of Nature teaches . When Christ appeared , there was a written Law , the Writings of Moses and the Prophets , and all the Miracles he wrought could not have proved him a true Prophet , had he contradicted the Scriptures of the Old Testament ; and therefore his Doctrine was to be examined by them , and accordingly he appeals to Moses and the Prophets to bear testimony to his Person and Doctrine , and exhorts them to search the Scriptures , which gave testimony to him : and how the Miracles he wrought gave authority to any new Revelations he made of God's Will to the World , since he did not contradict the old . The Law of Nature , and the Laws of Moses , were the Laws of God ; and God cannot contradict himself : and therefore the Doctrine of all new Prophets , even of Christ himself , was to be examined , and is to be examined to this day , by the Law and the Prophets ; and therefore though he was certainly an Infallible Teacher , yet men were to judge of his Doctrine , before they believed him ; and he did not require them to lay aside their Reason and Judgment , and submit to his Infallible Authority , without Examination . So that all this while , there could be no Infallible Judge to whom all men were bound to submit their own private Reason and Judgment , and to receive all their Dictates as divine Oracles , without Examination ; because they could not know them to be such Infallible Teachers , till they had examined their Doctrine by the Light of Nature and the Law of Moses : and we cannot to this day know that Moses and Christ were true Prophets , but in the same way . Since the writing of the New Testament , there is a farther Test of an Infallible Teacher , if there be any such in the world ; that he neither contradicts the Light of Nature , nor the true intent of the Law of Moses , nor alter or add to the Gospel of Christ ; and therefore there can be no Infallible Judge , because be he never so Infallible , we can never know that he is so , but by the agreement of his Doctrine with the Principles of Reason , with the Law and the Prophets , and with the Gospel of Christ ; and therefore must examine his Doctrine by these Rules , and therefore must judge for our selves , and not suffer any man to judge for us , upon a pretence of his Infallibility . Could I know that any man were Infallible , without judging of his Doctrine , then indeed there were some reason to believe all that he says , without any inquiry or examination ; but this never was , never can be : and therefore though there may be an Infallible Teacher , there can be no Infallible Judge to whom I must submit my own Reason and Judgment , without asking any Questions . Which by the way shews , how ridiculous that Sophism is , The Church has not erred , because she is Infallible , when it is impossible for me to know she is Infallible , till by examining her Doctrine by an Infallible Rule I know , that she has not erred . And the truth is , it is well there can be no Infallible Judge ; for if there were , it would suspend and silence the Reason and Judgment of all Mankind : and what a knowing Creature would Man be in matters of Religion , when he must not reason , and must not judge ? just as knowing as a man can be without exercising any Reason and Judgment . And therefore not only the reason and nature of the thing proves , that there can be no Infallible Judge , but the design of Christ to advance humane Nature to the utmost perfection of Reason and Understanding in this World , proves that he never intended there should be any : for to take away the exercise of Reason and private Judgment , is not the way to make men wise and knowing Christians ; and if Christ allows us to judge for our selves , there can be no Infallible Judge , whose Office it shall be to judge for us all . 4 ly . To pretend the Scripture to be an obscure or imperfect Rule , is a direct contradiction to the design of the Gospel to improve and perfect Knowledge : for if the Scripture be so obscure in the essential matters of Faith and Christian knowledge , that we cannot have any certainty what the true sence and interpretation of it is , without an Infallible Judge , then the Scriptures cannot improve our knowledge , because we cannot know what they are , we cannot understand their meaning , and therefore can learn nothing from them . Yes you 'll say , we may know their meaning , when they are expounded to us by an Infallible Judge : though the Scriptures are so obscure , that we cannot understand them without an Infallible Judge , yet we may certainly learn what the sence of Scripture is from such a Judge . Now in answer to this , I observe , that though such an Infallible Judge should determine the sense of all obscure Texts of Scripture , ( which neither the Pope nor Church of Rome have ever done ) yet this would not be to understand the Scriptures , or to learn from the Scriptures , but only to rely on this Infallible Judge for the sense of Scripture : To understand the Scriptures , is to be able to give a reason , why I expound Scripture to such a sense , as that the words signifie so , that the circumstances of the place , and the context and coherence of the words require it ; that the analogy of Faith , and the reason and nature of things , will either justifie such an interpretation , or admit no other : and an Expositor , who can thus open our Understandings , and not only tell us what the sense of Scripture is , but make us see , that this is the true sense and interpretation of it , does indeed make us understand the Scripture . Thus Christ himself did , when he was risen from the dead , He opened their understandings , that they might understand the Scriptures , 24 Luke 45. But to be told that this is the true sence of Scripture , and that we must believe this is the sense , though we can see no reason why it should be thus expounded , nay , though all the Reason we have tells us , that it ought not to be thus expounded , no man will say , that this is to understand the Scriptures , but to believe the Judge : No man can learn any thing from a Book , which he does not and cannot understand ; and if men neither do nor can understand the Scriptures , it is certain , they can learn nothing from them : an Infallible Judge would teach as well without the Scriptures as with them , and indeed somewhat better , because then no man could have a pretence to contradict him ; and therefore if this be true , the holy Scripture deserves all those contemptible Characters which the Romanists have given it ; for it is so far from improving and perfecting our knowledge , that it self cannot be known , and therefore is good for nothing . So that the obscurity of the Scripture makes it wholly useless to the great ends and purposes of the Christian Religion , viz. to improve and perfect the knowledge of Mankind in the necessary and essential Doctrines of Faith , and therefore this can be no Gospel-Doctrine , because it makes the Gospel it self , considered as written , of no use . Thus if the Scripture be an imperfect Rule , as the Romanists affirm , that it does not teach us the whole mind and will of God , but that we must learn even some necessary Doctrines of Faith from unwritten Traditions , which no body has the keeping of but the Church of Rome : This I say contradicts the great design of the Gospel , which is to improve and perfect knowledge ; for an imperfect Rule of Faith is , I think , as bad as no Rule at all , because we can never trust it . If you say , that though the Scripture in it self be an imperfect Rule , yet we have a perfect Rule , because the defects of the Scripture are supplied by unwritten Traditions ; and therefore we have the whole Gospel and all the Christian knowledge delivered down to us , either in the written or unwritten Rule . I answer , 1. If the Scriptures be an imperfect Rule , then all Christians have not a perfect Rule , because they have not the keeping of unwritten Traditions , and know not what they are , and never can know what they are , till the Church is pleased to tell them ; and it seems , it was a very great while , before the Church thought fit to do it . For suppose that all the new Articles of the Council of Trent , which are not contained in Scripture , were unwritten Traditions , fifteen hundred years was somewhat of the longest to have so considerable a part of the Rule of Faith concealed from the World ; and who knows how much of it is concealed still , for the Church has not told us , that she has published all her unwritten Traditions ; there may be a Nest-egg left still , which in time may add twelve new Articles to the Trent-Creed , as that has done to the Apostles Creed . So that if the Scripture be an imperfect Rule of Faith , the Church never had a perfect Rule , till the Council of Trent ; for a Rule which is not known , is none at all , and no body can tell whether our Rule be perfect yet : whether some more unwritten Traditions may not start up in the next Age to make our Faith more perfect , than the Council of Trent it self has made it . Now if the design of the Gospel was to instruct men in all divine knowledge , can we think that our Saviour has given us such an imperfect Rule , as needs to be supplied by unwritten Traditions in every Age ? especially when we consider that some of the greatest Mysteries and most useful Doctrines of the Christian Religion , ( if the Church of Rome be in the right ) were not written , or so obscurely , that no body could find them in the Scriptures , till they were discovered by the help of unwritten Traditions ; such as the Supremacy of the Pope , the Infallibility of Popes and General Councils , the Worship of Images , the Invocation of Saints , and the great Glory and Prerogatives of the Virgin Mary , the Doctrine of Purgatory , Indulgences , the Sacrament of Penance , &c. as necessary Doctrines as any that are recorded in Scripture , and the denial of which makes us all Hereticks and Schismaticks , as the Church of Rome says . Though thanks be to God , as far as appears , we are no greater Hereticks and Schismaticks , than the Apostles were , unless they are excused for not knowing these necessary Articles of Faith , and we are Hereticks for denying them , since the Church of Rome in the Council of Trent has decreed and published them . 2. These unwritten Traditions cannot supply the defects of a written Rule , because they are of uncertain Authority , and therefore not the Objects , much less the Rule , of a certain Faith and Knowledge . What is not written , but said to be delivered down from Age to Age by oral Tradition , and kept so privately , that the Church of God never heard of it for several hundred years , can never be proved but by Miracles , and they must be more credible Miracles too , than the School of the Eucharist , and the Legends of the Saints furnish us with ; and yet I know of no better the Church of Rome has . It is impossible to prove , that a private Tradition cannot be corrupted ; it is unreasonable to think that any thing which concerns the necessary Articles of Faith or Rules of Worship , should be a private and secret Tradition for several Ages . Miracles themselves cannot prove any Tradition which is contrary to the written Rule , and the Catholick Faith of Christians for several Ages , as several of the Trent-Doctrines are ; nay , no Miracles can prove any new Article of Faith , which was never known before , without proving that Christ and his Apostles did not teach all things necessary to salvation ; which will go a great way to overthrow the truth and certainty of the Christian Faith : for Miracles themselves can never prove , that Christ and his Apostles taught that which the Christian Church never heard of before ; which is either to prove that the whole World had forgot what they had been once taught , which I doubt is not much for the credit of Tradition , or that the Church for several Ages did not teach all that Christ taught , which is no great reason to rely on the teachings of the Church ; or to prove against matter of fact , that Christ and his Apostles taught that , which no body ever heard of , and I do not think a Miracle sufficient to prove that true , which every body knows to be false , or at least do not know it to be true , though they must have known it , if it had been true . And does not every body now see , how improper unwritten Traditions are , to supply the Defects and Imperfections of the written Rule ? for they can never make one Rule , because they are not of equal Authority . A Writing may be proved Authentick , an obscure unwritten Tradition cannot : and can any man think , that Christ would have one half of his Gospel written , the other half unwritten , if he intended to perfect the knowledge of Christians : for they cannot have so perfect a knowledge , because they cannot have so great certainty , of the unwritten , as they have of the written Gospel . Writing is the most certain Way to perpetuate Knowledge , and if Christ intended , that his Church in all Ages should have a perfect Rule of Faith , we must acknowledge the perfection of the written Rule . The truth is , I cannot but admire the great artifice of the Church of Rome , in preaching up the Obscurity and Imperfection of the Scriptures , for she has hereby put it into her own power , to make Christian Religion , what she pleases ; for if the Scriptures be obscure , and she alone can infallibly interpret them ; if the Scriptures be imperfect , and she alone can supply their defects by unwritten Traditions , it is plain , that Christian Religion must be , what she says it is , and it shall be , what her interest requires it to be . But whether this be consistent with our Saviour's design in publishing the Gospel , or whether it be the best way of improving the knowledge of Mankind , let any impartial man judge . 5 ly . An Implicit Faith , or believing as the Church believes , without knowing what it is we believe , can be no Gospel-Doctrine , because this to be sure cannot be for the improvement of knowledge . Some of the Roman Doctors think it sufficient , that a man believes as the Church believes , without an explicite knowledge of any thing they believe ; but the general opinion is , that a man must have an explicite belief of the Apostles Creed , but as for every thing else it suffices , if he believes as the Church believes , without knowing , what the faith of the Church is : that is , it is not necessary men should so much as know , what the new Articles of the Trent Faith are , if they believe the Apostles Creed , and resign up their Faith implicitely to the Church . Now this is a plain confession , that all the Doctrines in dispute between us and the Church of Rome , are of no use , much less necessary to salvation ; for if they were , they would be as necessary to be known , and explicitely believed , as the Apostles Creed : and I cannot imagine , why we Hereticks , who believe the Apostles Creed , and understand it as orthodoxly as they , may not be saved without believing the new Trent Creed ; for if we need not know what it is , there seems to be no need of believing it ; for I always thought , that no man can , and therefore to be sure no man need , believe , what he does not know . So that it seems , we know and believe all things , the explicite knowledge , and belief of which , by their own confession , is necessary to salvation , except that one single Point of the Infallibility of the Church of Rome : believe but that , and ye need believe or know nothing more but the Apostles Creed , and yet go to Heaven as a good Catholick : which makes an implicite Faith in the Church of Rome , as necessary as Faith in Christ is . But if the intent of the Gospel was to improve our Knowledge , then Christ never taught an implicite Faith , for that does not improve Knowledge : and if the Faith of the Church of Rome , excepting the Apostles Creed , which is the common Faith of all Christians , need not be known , then they are no Gospel-Doctrines , much less necessary Articles of Faith , for Christ taught nothing , but what he would have known ; and though the knowledge of all things , which Christ taught , is not equally necessary to salvation , yet it tends to the perfecting our knowledge , and Christ taught nothing which a man need not know ; which I think is a reproach to meaner Masters , and much more to the eternal and incarnate Wisdom . Secondly , The improvement and perfection of Humane Nature consists in true Holiness and Virtue , in a likeness and conformity to God , and a participation of the Divine Nature : and this is the great end of the Gospel to advance us to as perfect Holiness as is attainable in this life : Christ indeed has made expiation for our sins by his own Bloud , but then this very Bloud of Atonement does not only expiate the guilt of sin , but purges the Conscience from dead works , that we may serve the living God : for no Sacrifice , not of the Son of God himself , can reconcile an impenitent and unreformed Sinner to God , that is , can move God to love a Sinner , who still loves and continues in his sins ; which an infinitely holy and pure being cannot do : Indeed the expiation of sin is but one part of the work of our Redemption ; for a sinner cannot be saved , that is , cannot be advanced to immortal life in the Kingdom of Heaven , without being born again , without being renewed and sanctified by the holy Spirit , after the Image and likeness of God. For this new Nature is the only Principle of a new immortal life in us ; an earthly sensual mind is no more capable of living in Heaven , than an earthly mortal body . In both senses flesh and bloud cannot inherit the Kingdom of God , neither can corruption inherit incorruption . The Church of Rome indeed has taken great care about the first of these , and has found out more ways of expiating sin , and making satisfaction for it , than the Gospel ever taught us ; whether they are so effectual to this purpose , let those look to it , who trust in them : but there is not that care taken to inculcate the necessity of internal holiness and purity of mind , and one would easily guess there can be no great need of it in that Church , which has so many easie ways of expiating sin . The true character of Gospel-Doctrines is , a Doctrine according to Godliness , the principal design of which is to promote true goodness ; all the Articles of the Christian Faith tend to this end , to lay great and irresistible obligations on us to abstain from every sin , and to exercise our selves in every thing that is good , as we have ability and opportunity to do it : and therefore all Doctrines which secretly undermine a good life , and make it unnecessary for men to be truly and sincerely vertuous , can be no Gospel-Doctrines . That there are such Doctrines in the Church of Rome , has been abundantly proved by the late Learned and Reverend Bishop Taylor in his Disswasive from Popery ; which is so very useful a Book , that I had rather direct my Readers to it , than transcribe out of it : My design leads me to another method ; for if I can prove that the Doctrines and Practices of the Church of Rome naturally tend to evacuate the force of the Gospel it self , to make men good and holy ; every one will easily see that that can be no Gospel-Faith and Worship , which sets aside the Gospel it self . The whole Doctrine of the Gospel either consists of the Rules of Holiness , or of the Motives and Instruments of it ; for the Articles of the Christian Faith are all of them so many Motives to a good life : let us then consider how the Faith and Worship of the Church of Rome has made void the Gospel of our Saviour , as the Pharisees made void the Law of Moses by their Traditions . 1. Let us begin then with the Gospel-Rules of Holiness . It would be an endless thing here to take notice of the loose Determinations of their famed and approved Casuists , of their Doctrine of probable Opinions , of the direction of the intention , by which means the very Laws and Boundaries of Vertue and Vice are in a great measure quite altered ; and it may be this would only make work for the Representer , and furnish out a fourth part of the Papist Misrepresented , if we venture to tell the World what has been the avowed Doctrines of their great Divines and Casuists . But whether such Definitions be the Doctrine of their Church or not , I am sure they are equally mischievous , if they be the Doctrines of their Confessors who have the immediate direction of mens Conscience . Those who have a mind to be satisfied in this matter , may find enough of it in the Provincial Letters , the Jesuits Morals , and Bishop Taylor 's Disswasive . It sufficiently answers my present design to take notice of some few plain things , which will admit of no dispute . I have already shewn what a great value the Church of Rome sets upon an external Righteousness , which is much more meritorious than a real and substantial Piety and Virtue . Now let any man judge whether this be not apt to corrupt mens notions of what is good ; to perswade them that such external observances are much more pleasing to God , and therefore certainly much better in themselves , than true Gospel-Obedience , than Moral and Evangelical Vertues ; for that which will merit of God the pardon of the greatest immoralities , and a great reward , that which supplies the want of true Vertue , which compensates for sin , and makes men great Saints , must needs be more pleasing to God , than Vertue it self is : and if men can believe this , all the Laws of Holiness signifie nothing , but to let men know , when they break them , that they may make satisfaction by some meritorious Superstitions . Thus the Doctrine of venial sins , which are hardly any sins at all , to be sure how numerous soever they are , or how frequently soever repeated , cannot deserve eternal punishments , is apt to give men very slight thoughts of very great Evils : For very great Evils may come under the notion of venial sins , when they are the effects of Passion and Surprize , and the like . Indeed this very Doctrine of venial sins is so perplexed and undermined , that the Priest and the Penitent may serve themselves of it to good purpose : I am sure this distinction is apt to make men careless of what they think little faults , which are generally the seeds and dispositions to much greater ; such as the sudden eruptions of Passion , some wanton thoughts , an indecorum and undecency in words and actions , and what men will please to call little venial sins , for there is no certain Rule to know them by : so that while this distinction lasts , men have an excuse at hand for a great many sins , which they need take no care of ; they are not obliged to aim at those perfections of Vertue , which the Gospel requires ; if they keep clear of mortal sins , they are safe , and that men may do , without any great attainments in Vertue ; which does not look very like a Gospel-Doctrine , which gives us such admirable Laws , which requires such great circumspection in our Lives , such a command over our Passions , such inoffensiveness in our Words and Actions , as no Institution in the World ever did before . Whatever corrupt mens Notions of Good and Evil , as External Superstitions , and the distinction between Venial and Mortal Sins is apt to do , is a contradiction to the design of the Gospel , to give us the plain Rules and Precepts of a perfect Vertue . Secondly . Let us consider some of the principal Motives of the Gospel to a Holy Life , and see , whether the Church of Rome does not evacuate them also , and destroy their force and power . Now 1. The Fundamental Motive of all , is the absolute necessity of a Holy Life ; that without holiness no man shall see God , for no other Argument has any necessary force without this . But the absolute necessity of a holy life to please God , and to go to Heaven , is many ways overthrown by the Church of Rome , and nothing would more effectually overthrow the Church of Rome , than to re-establish this Doctrine of the absolute necessity of a good life . For were men once convinced of this , that there is no way to get to Heaven , but by being truly and sincerely good ; they would keep their Money in their Pockets , and not fling it so lavishly away up Indulgencies , or Masses ; they would stay at home , and not tire themselves with fruitless Pilgrimages , and prodigal Offerings at the Shrines of some powerful Saints , all external , troublesome and costly Superstitions would fall into contempt ; good men would feel , that they need them not , and if bad men were convinced , that they would do them no good , there were an end of them , for the only use of them is to excuse men from the necessity of being good . But this is most evident in their Doctrine about the Sacrament of Penance , that bare Contrition with the Absolution of the Priest , puts a man into a state of Salvation ; I do not lay it upon Attrition , which is somewhat less than Contrition , though the Council of Trent , if I can understand plain words , makes that sufficient with the Absolution of the Priest ; but because some men will unreasonably wrangle about this , I shall insist only on what is acknowledged by themselves , that Contrition , which is only a sorrow for sin , if we confess our sins to a Priest , and receive absolution , puts us into a state of Grace : now contrition , or sorrow for sin , is not a holy life , and therefore this Doctrine overthrows the necessity of a holy life , because men may be saved by the Sacrament of Penance without it , and then I know no necessity there is of mortifying their Lusts : for if they sin again , it is only repeating the same remedy , confessing their sins ; and being sorry for them , and receiving absolution , and they are restored to the favour of God , and to a state of salvation again . Nay , some of their Casuists tell us , that God has not commanded men to repent , but only at the time of death , and then contrition with absolution will secure their salvation , after a whole life spent in wickedness , without any other good action , but only sorrow for sin : and if men are not bound by the Laws of God so much as to be contrite for their sins , till they find themselves dying , and uncapable of doing any good , all men must grant , that a holy life is not necessary to salvation . 2. More particularly . The love of God in giving his own Son to die for us , and the love of Christ in giving himself for us , are great Gospel Motives to Obedience and a Holy Life ; but these can only work upon ingenuous minds , who have already in some measure conquered the love of sin ; for where the love of sin prevails , it is too powerful for the love of God ; but the holiness and purity and inflexible justice of the Divine Nature is a very good argument , because it enforces the necessity of a holy life ; for a holy God cannot be reconciled to wicked Men ; will not forgive our sins , unless we repent of them , and reform them : which must engage all men , who hope for pardon and forgiveness from God , to forsake their sins , and reform their lives : but the force of this Argument is lost in the Church of Rome by the judicial absolution of the Priest : for they see daily the Priest does absolve them without forsaking their sins , and God must confirm the sentence of his Ministers , and therefore they are absolved , and need not fear , that God will not absolve them , when the Priest has ; which must either destroy all sence of God's essential holiness and purity , and perswade them , that God can be reconciled to sinners , while they continue in their sins , or else , they must believe , that God has given power to his Priests , to absolve those , whom he could not have absolved himself : To be sure it is in vain to tell men , that God will not forgive sinners , while they continue in their sins , if they believe the judicial authority of the Priest to forgive sins ; for they every day absolve men , who do not forsake their sins , and if their absolution be good , God must forgive them too ; and thus the holiness and inflexible justice of God loses its force upon good Catholicks to reform their lives ; and therefore were there no other arguments against it , it is not likely that the judicial absolution of the Priest , as it is taught and practised in the Church of Rome , should be a Gospel-Doctrine . 3. The Death and Sacrifice of Christ is another Gospel-Motive to Holiness of Life ; not only because he has now bought us with his own Blood , and therefore we must no longer live unto our selves , but to him , who died for us ; but because his Blood is the Blood of the Covenant , and the efficacy of his Sacrifice extends no farther than the Gospel-Covenant , which teaches us to deny all ungodliness and worldly lusts , and to live soberly , righteously , and godly in this present world . That is , no man can be saved by the Blood of Christ , but those who obey the Gospel , which obliges all men , who hope to be saved by Christ , to the practise of an universal righteousness . This the Church of Rome seems very sensible of , that none but sincere Penitents , and truly good men can be saved by the Sacrifice of Christ upon the Cross ; which gives no hope to Sinners , who do not repent of their sins and amend their lives ; and therefore she has found out a great many other ways of expiating Sin , which give more comfort to Sinners . The Sacrifice of the Mass has a distinct vertue and merit from the Sacrifice upon the Cross ; it is a propitiatory Sacrifice for the living and the dead , to expiate especially the sins of those , for whom it is particularly offered ; and thus those sins which are not expiated by the Death of Christ upon the Cross , are expiated by the Sacrifice of the Mass , and that by the bear opus operatum , by the offering this Sacrifice of the Mass itself , without any good motion in the person for whom it is offered : and thus the Sacrifice of the Mass destroys the vertue of Christ's Sacrifice upon the Cross , to oblige men to holiness of life ; for though none but sincere and reformed Penitents are pardoned by the Sacrifice of the Cross , the Sacrifice of the Mass will expiate the sins of unreformed Sinners , and then there is no need to reform our lives . Thus I am sure all men understand it , or they would never put their confidence in the Mass-Sacrifice ; for if it does no more for us than Christ's Death upon the Cross , it might be spared , for it gives no new comforts to impenitent Sinners . They are very sensible , that holiness of life is necessary to intitle us to the Pardon and Forgiveness purchased by the Death of Christ ; but then the Sacrifice of the Mass , Humane Penances , and Satisfactions , and Merits , and Indulgences , seem on purpose contrived to supply the place of Holiness of Life ; for no body can imagine else what they are good for . Christ has by his Death upon the Cross , made a perfect Atonement for the sins of all true penitent and reformed Sinners ; and therefore a true Penitent , who according to the terms of the Gospel , denies all ungodliness and worldly lusts , and lives soberly , righteously , and godly in this present world , needs no Expiation but the Death of Christ : Will they deny this ? by no means ! They grant , that all our sins are done away in Baptism , meerly by the application of Christ's Death and Passion to us ; and therefore the Death of Christ is a complete and perfect satisfaction for all Sin , or else Baptism , which derives its whole vertue from the Death of Christ , could not wash away all sin : What use can there be then of the new propitiatory Sacrifice of the Mass , of humane Satisfactions , and Merits , and Indulgences ? Truly none but this , that when our sins are expiated by the Death of Christ , and the pardon of all our sins applied to us in Baptism , the Gospel exacts a holy life from us , and therefore men forfeit the baptismal Pardon of their sins by the Bloud of Christ , unless they either live very holy lives , or make some other satisfaction for their not doing so : And for this purpose the Sacrifice of the Mass , humane Penances , and Satisfactions serve . It will not be unuseful , nor unpleasant to draw a short Scheme of this whole matter , which will explain this great Mystery , and make it intelligible , which now appears to be nothing but nonsence and confusion . Christ then has made a perfect Atonement and Expiation for sin ; this is applied to us at Baptism , wherein all our sins are forgiven ; and while we continue in this state of Grace , we cannot be eternally damned , though we may be punished for our sins , both in this World and Purgatory . But every mortal sin puts us out of the state of Grace , which we were in by Baptism , and till we be restored to the state of Grace again , we must be eternally damned , because we have no right to the Sacrifice and Expiation of Christ's Death : the only way in the Church of Rome , to restore us to this state of Grace , is by the Sacrament of Penance , and the Absolution of the Priest , which restores us to the same state which Baptism at first put us into , and therefore very well deserves to be thought a Sacrament : And thus we recover our interest in the Merits of Christ's Death , and therefore cannot be eternally damned for our sins ; but still it is our duty to live well , for the Death of Christ does not excuse us from Holiness of Life , which is the condition of the Gospel ; and therefore if we are in a state of Grace , and thereby secured from eternal damnation , yet if we live in sin we must be punished for it , unless we can find some other expiation for sin , than the Death of Christ upon the Cross , which still leaves us under the obligations of a holy life , and therefore cannot make such an Expiation for sin , as shall serve instead of a holy life : Now here comes in the Sacrifice of the Mas , Humane Penance , Satisfactions , Indulgencies ; For the sacrifice of the Mass , as I observed before , does not serve the same end , that the Sacrifice of the Cross does : the Sacrifice of the Mass is a propitiatory Sacrifice for the living and the dead ; But what sins is it a Propitiation for ? For such sins for which men are to satisfie themselves ; that is , for all sins the eternal punishment of which is remitted for the Sacrifice of the Cross. This is evident from their making the Sacrifice of the Mass a propitiatory Sacrifice for the dead ; that is , for the Souls in Purgatory , who suffer there the temporal punishments of sin , when the eternal punishment is forgiven : the Souls in Hell are capable of no Expiation , and therefore an expiatory Sacrifice for the dead , can be only for the Souls in Purgatory , and that is for the temporal punishment of sin , for which the Sacrifice of the Cross is no Expiation ; and the Mass is in no other sence made a Sacrifice for the living than for the dead ; and therefore is not to expiate the eternal , but the temporal punishments of sin , as appears from hence , that the saying Masses , or hearing Masses , or purchasing Masses , is reckoned among those Penances men must do for the Expiation of their sins , and yet they can , by all they do , only expiate for the temporal punishment of sin ; and therefore Masses for the living are only for the Expiation of those temporal punishments of sin , for which the Sacrifice of the Cross made no Expiation . And I shall be so civil at present , as not to inquire , how the Sacrifice of the Cross , and the Sacrifice of the Mass , which are the very same Sacrifice of the Natural Body and Bloud of Christ , come to serve such very different ends : that when Christ was Sacrificed upon the Cross he expiated only for the eternal punishment of sin ; when Sacrificed in the Mass , only for the temporal . I need add nothing to prove , that Humane Penances , Satisfactions , Merits , Indulgencies , are onely to expiate temporal punishment of sin , because it is universally acknowledged . Now if these temporal punishments be only in lieu of Holiness and Obedience which the Gospel requires to intitle us to the Expiation of Christ's Death upon the Cross , as I have already shewn ; then it is evident to a demonstration , that the Church of Rome has overthrown the Death and Sacrifice of Christ upon the Cross , consider'd as an argument of a holy life , by setting up the Sacrifice of the Mass , Humane Penances , Satisfactions , Merits , Indulgencies , instead of the Gospel-terms of obedience and holiness of life . 4. The Intercession of Christ for us , at the right hand of God , is another powerful motive to Holiness of Life : It gives all the encouragement to true penitent Sinners , that can be desired ; For if any man sin , we have an advocate with the Father Jesus Christ the righteous , who is also a propitiation for our sins . But then Christ mediates only in vertue of his Bloud , that is , only upon the terms and conditions of the Covenant of Grace which was sealed by his Bloud ; that is , he mediates and intercedes only for true penitent sinners ; which obliges us , as we hope to be heard by God , when we pray in the Name of Christ , truly and heartily to repent of all our sins , and to live a new life . This the Church of Rome also seems very sensible of , that Christ of his own accord will not intercede for impenitent and unreformed sinners ; that he who is the great Example and the great Preacher of Righteousness , will not espouse the Cause of incorrigible sinners , who are very desirous of pardon , but hate to be reformed ; and therefore they seem to think it as hopeless a thing to go immediately to a holy Jesus , as to appear before the Tribunal of a just and righteous God , without a powerful Advocate . For this reason they have found out a great many other Advocates and Mediators a great deal more pitiful and compassionate than Christ is , who by their interest in him , or their great favour with God , may obtain that pardon which otherwise they could not hope for ; such as the Virgin Mary , who is the Mother of Christ , and therefore , as they presume , has as great interest in and authority over him , as a Mother has over her Son ; besides those vast numbers of meritorious Saints , whose Intercessions cannot but prevail for those sinners whose Cause they undertake . And that this is the true reason of their Addresses to Saints and the Virgin Mary , though they will not speak out , is evident to any considering man : For will they say , that Christ , who became man for us , who suffered and died for us , who was in all things tempted like as we are , yet without sin ; who did and suffered all this on purpose that he might be a merciful and compassionate High Priest , and might give us the highest assurance of his tenderness and compassion for us . I say , can they suspect that such a High Priest will not undertake to plead our Cause , if we be such as according to the terms of the Gospel , it is his Office to interceed for ? No Christian dare say this , which is such a reproach to our common Saviour , who hath bought us with his own Bloud ; and therefore no Christian who thinks himself within the reach and compass of Christ's Intercession , can need or desire any other Advocate : but those who are conscious to themselves of so much wickedness , that they cannot hope the holy Jesus will intercede for them for their own sakes , have reason to procure some other Favourites to intercede for them with their Intercessor ; and to countenance the matter they must recommend it to the practice of all Christians , and more than so , make it Heresie to deny it . There is but one Argument I know of against this , that any man should be so stupid as to think that the Intercession of the Virgin Mary , or the most powerful Saints , can prevail with our Saviour to do that , which according to the Laws of his own Mediation , they know he cannot and will not do : and this I confess I cannot answer , but yet so it is . And thus the Intercession of Christ is made a very ineffectual Argument to make men good ; for though Christ will intercede for none but true Penitents , the Church of Rome has a great many other Advocates that will , or at least she perswades people that they will. 5. Another great Gospel-Motive to a holy life , is the hope of Heaven , and the fear of Hell. As for the hope of Heaven , that is no otherwise a Motive to holiness of life , but upon a supposition of the necessity of Holiness , that without holiness no man shall see God ; but this you have already heard , is overthrown by the Church of Rome : and if men may go to Heaven without holiness , I know no need of it for that purpose in this World. But Hell is a very terrible thing , to be condemned to endless and eternal torments with the Devil and his Angels ; but then the Doctrine of Purgatory does mightily abate and take off this terror : for though Purgatory be a terrible place too , not cooler than Hell it self , yet it is not eternal ; and men , who are mightily in love with their sins , will venture temporal punishments , though somewhat of the longest , to enjoy their present satisfactions : especially considering how many easie ways there are for rich men to get out of Purgatory ; those who have money enough to buy Indulgences while they live , and Masses for their Souls when they die , need not lie long there , if the Priests are not out in their reckoning : and yet it is so easie a thing for a good Catholick to get into Purgatory ; especially if he take care frequently to confess himself , and receive absolution , or do not die so suddenly as to be surprized in any mortal sin , that Hell seems to be very little thought of , or feared in the Church of Rome . Now I desire no better Argument , that all these are not Gospel-Doctrines , than that they destroy the force of all those Arguments the Gospel uses to make men good ; that is , they are a direct contradiction to the Gospel of Christ. 6. I shall name but one Motive more , and that is the Examples of good men ; To be followers of them , who through faith and patience inherit the promises ; that being incompassed with such a cloud of witnesses , we should lay aside every weight , and the sin which doth so easily beset us , and run with patience the race which is set before us . Now this is a powerful Argument , because they were men as we are , subject to the same temptations and infirmities ; and therefore their Examples prove , that Holiness is a practicable thing ; that it is possible for men to conquer all the difficulties of Religion , and all the temptations in this life ; and many times in them we see the visible rewards of Vertue in great peace of mind , great assurances of the divine favour , great supports under all adversities , and such a triumphant death , as is a blessed presage of a glorious Resurrection . But now in the Church of Rome , if there be any great and meritorious Saints , as they call them , their extraordinary Vertues are not so much for Imitation as for a stock of Merits . The more Saints they have , the less reason other men have to be Saints , if they have no mind to it , because there is a greater treasury of Merits in the Church to relieve those who have none of their own . The extraordinary Devotion of their Monasteries and Nunneries , ( for so they would perswade the World , that there is nothing but Devotion there ) is not for Imitation , and it is unreasonable it should , because no body sees it ; and it is impossible to imitate that recluse life , without turning the whole World into a Monastery : but these Religious Societies furnish the Church with a stock of Merits , out of which she grants Indulgencies to those , who are not very religious ; and it is plain , that if one man can merit for twenty , there is no need , there should be above one in twenty good . Herein indeed the Members of the Church of Rome , have the advantage of all other Churches , ( especially if they enter themselves into any religious Confraternity , to partake in the Merits of the Society ) that others can merit for them ; and then if we can share in the Merits of the Saints , we need not imitate them : a Church which has Saints to merit for them on Earth , and to intercede for them in Heaven , if she can but maintain and propagate a Race of such meriting Saints , ( which is taken care of in the Institution and Encouragement of Monastick Orders and Fraternities ) may be very indulgent to the rest of her Members , who do not like meriting themselves . So that the principal Motives of the Gospel to Holy Life , as appears in these Six Particulars , lose their force and efficacy in the Church of Rome , and certainly those cannot be Gospel-Doctrines , which destroy the great end of the Gospel to make men Good. 3 ly , Nor do the Gospel-means and Instruments of Holiness and Vertue escape better in the Church of Rome : as will appear in a very few words . Reading and Meditating on the Holy Scriptures , is one excellent means of Grace , not only as it informs us of our Duty , but as it keeps a constant warm sense of it upon our Minds , which nothing can so effectually do , as a daily reading of the Scripture , which strikes the mind with a more sacred authority , than any Humane Discourses can do : but this is denied to the People of the Church of Rome , who are not allowed to read the Scriptures in the Vulgar Tongue , for fear of Heresie , which , it seems , is more plain and obvious in the Scripture than Catholick Doctrines : but they should also have considered , whether the danger of Heresie or Sin be the greater ; whether an orthodox faith or a good life be more valuable ; and if denying the people the use of the Bible be the way to keep them orthodox , I am sure it is not the way to make them good ; True Piety will lose more by this , than the Faith will get by it . Thus constant and servent Prayer , besides that supernatural grace and assistance it obtains for us , is an excellent moral instrument of holiness : for when men confess their sins to God with shame and sorrow , when with inflamed Devotions , they beg the assistances of the Divine Grace , when their souls are every day possessed with such a great sence awe and reverence for God , as he must have , who prays devoutly to him every day ; I say , it is impossible such men should easily return to those sins , which they have so lately confessed , with such shame and confusion and bitter remorse ; that those who so importunately beg the assistance of the Divine Grace , should not use their best endeavours to resist Temptations , and to improve in Grace and Vertue , which is a prophane mockery of God , to beg his assistance , that he will work in us , and with us , when we will not work : that those who have a constant sence and reverence of God , should do such things , as argue , that men have no fear of God before their eyes . But this is all lost in the Church of Rome , where men are taught to Pray they know not what , and when men do not understand their Prayers , it is certain such Prayers cannot affect their minds , what other good soever Latin Prayers may do them ; and thus one of the most powerful Instruments of Piety and Vertue is quite spoiled by Prayers in an unknown Tongue , which can no more improve their Vertue than their Knowledge . Sorrow for Sin is an excellent Instrument of true Repentance , as that signifies the reformation of our Lives ; for the natural effect of Sorrow is , not to do that again , which we are sorry for doing ; but in the Church of Rome , this contrition , or sorrow for sin , serves only to qualifie men for absolution , and that puts them into a state of grace , and then they may expiate their sins by Penances , but are under no necessity of forsaking them . The Sacrament of the Lord's Supper , besides those supernatural conveyances of Grace , which are annexed to it , by our Saviour's Institution , is a great Moral Instrument of Holiness ; it representing to us the Love of our crucified Lord , the Merit and Desert of Sin , the Vertue of his Sacrifice to expiate our Sins , and to purge our Consciences from Dead Works , and requiring the exercise of a great many Vertues ; an abhorrence and detestation of our Sins , great and ardent Passions of Love and Devotion , firm Resolutions of Living to him , who Died for us , Forgiveness of Enemies , and an Universal Love and Charity to all Men , especially to the Members of the same Body with us ; but in the Church of Rome this admirable Sacrament is turned into a dumb shew , which no body can be edified with , or into a Sacrifice for the living and the dead , which expiates Sin , and serves us instead of a Holy Life , as I observed above . External Mortifications , and Severities to the Body , Fastings , Watchings , hard Lodging , &c. are very useful Instruments of Vertue , when they are intended to subdue the Flesh to the Spirit , and to wean our Minds from Sensual Enjoyments ; but when they are intended to satisfie for our Sins , not to kill them ; to punish our selves for our sins , that we may commit them more securely again , this is not a means to break vicious Habits , and to conquer the love of Sin , but only to conquer the fear of committing it . This is enough to shew , how far Popery is from promoting the great design of the Gospel to improve and perfect Humane Nature and Holiness , and were there no other Argument against it , this were sufficient to me to prove , That it cannot be the Religion of the Gospel of Christ. FINIS . ERRATA . PAge 27. line 10. for great , read greater . p. 37.l.5.f . when , r. where . l. 23.f . contract , r. contact . p. 40.l.27.f . should it , r. it should . p. 79.l.22.f . undermined , r. undetermined . p. 80.l.3.f . corrupt , r. corrupts . l. 22.f . up , r. upon . p. 91.l.22.r . in knowledge and holiness . Books lately Printed for W. Rogers . THE Doctrines and Practices of the Church of Rome , truly Represented ; in Answer to a Book , intituled , A Papist Misrepresented , and Represented , &c. Quarto . An Answer to a Discourse , intituled , Papists protesting against Protestant Popery , Quarto . An Answer to the Amicable Accommodation . Quarto . A View of the whole Controversie , between the Representer and the Answerer . Quarto . The Doctrine of the Trinity , and Transubstantiation , compared as to Scripture , Reason , and Tradition ; 1 st and 2 d Part. In two Dialogues , between a Protestant and a Papist . Quarto . An Answer to the Eighth Chapter of the Representer's Second Part. Of the Authority of Councils , and the Rule of Faith. By a Person of Quality : With an Answer to the Eight Theses , laid down for the Tryal of the English Reformation . Sermons and Discourses : The Third Volume . By Dr. Tillotson , Dean of Canterbury . 8o. A Manual for a Christian Souldier , Written by Erasmus . A new and easie Method to learn to Sing by Book . A Book of Cyphers , or Letters Reverst : Price bound 5 s. A Perswasive to frequent Communion in the Sacrament of the Lord's Supper . By Dr. Tillotson , Dean of Canterbury . In Octavo . Price 3 d. A Discourse against Transubstantiation . In Octavo . Price 3 d. The State of the Church of Rome when the Reformation began . A Letter to a Friend , Reflecting on some Passages in a Letter to the D. of P. in Answer to the Arguing Part of his first Letter to Mr. G. The Reflecter's Defence of his Letter to a Friend : In Four Dialogues . A Discourse concerning the Nature of Idolatry : in which the Bishop of Oxford's true and only Notion of Idolatry is Considered and Confuted . The Protestant Resolv'd : or , a Discourse , shewing the Vnreasonableness of his Turning Roman Catholick for Salvation . Second Edition . The Absolute Impossibility of Transubstantiation Demonstrated . A Sermon Preached at the Funeral of the Reverend Benj. Calamy , D.D. A Vindication of some Protestant Principles of Church-Unity and Catholick-Communion , from the Charge of Agreement with the Church of Rome . In Answer to a late Pamphlet , Intituled , An Agreement between the Church of England and the Church of Rome , evinced from the Concertation of some of her Sons with their Brethren the Dissenters . A Preservative against Popery ; being some Plain Directions to Unlearned Protestants , how to Dispute with Romish Priests . The First Part. The Fourth Edition . These three last by William Sherlock D.D. Master of the Temple . Notes, typically marginal, from the original text Notes for div A71330-e260 Reasons for Abrogating the Test , p. 133. Matth. 4. 10. Ibid. p. 80. Ibid. p. 30. 135 Psal. 15. 1 Cor. 2. 11. 1 Thess. 2. 15. 5 Jam. 14 , 15. Notes for div A71330-e6600 1 John 3. 8. 1. Joh. 18. Mat. 10. 1 Cor. 8. 5 , 6. Dr. Stillin . Defence of the Discourse concerning Idolatry . 25 Exod. 22. Reasons for abrogating the Test , p. 124 , &c. Ibid. p. 127. 9 Heb. 21 , ●2 . P. 130. Page 127. Page 130. 99 Psalm 2 , 9. 1 John 2.1 , 2. 3 Rom. 23. 15 Matth. 11 , 17 , 18 , 19 , 20. 4 John 21 , 23. 23 Matth. 16 , 17 , 18 , 19. 5 Matth. 20. 1 Tim. 4. 3 , 4 , 5. 2 Col. 16 ' 20 , 21 , 22. 40 Isa. 18. &c. 4 John 22. 4 John 23. 99 Psal. 1 , 2. 14 John 2. 4 Heb. 16. 8 Rom. 15. 4 Gal. 6. 3 John 5 , 6 8 Rom. 1. 4 Eph. 24. 3 Colos 10. 3 Col. 16. 1 John 2.2 . 12 Heb. 1.