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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71307	Purchas his pilgrimes. part 2 In fiue bookes. The first, contayning the voyages and peregrinations made by ancient kings, patriarkes, apostles, philosophers, and others, to and thorow the remoter parts of the knowne world: enquiries also of languages and religions, especially of the moderne diuersified professions of Christianitie. The second, a description of all the circum-nauigations of the globe. The third, nauigations and voyages of English-men, alongst the coasts of Africa ... The fourth, English voyages beyond the East Indies, to the ilands of Iapan, China, Cauchinchina, the Philippinæ with others ... The fifth, nauigations, voyages, traffiques, discoueries, of the English nation in the easterne parts of the world ... The first part.	Purchas, Samuel, 1577?-1626.	1625 (1625)	STC 20509_pt2; ESTC S111862	280,496	1,168

and men 1 Cor. 11. 23 24 25 26 27 28. after his blaming them for disorder about the Lords supper he saith thus For I have received of the Lord that which also I delivered unto you that the Lord Jesus the same night in which he was betrayed took bread and when he had given thanks he brake it and said take eat this is my body which is broken for you this do in remembrance of me 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 oft as ye drink it in remembrance of me For as oft as ye eat this bread and drink this cup ye do shew the Lords death till he come Wherefore whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. But let a man examine himself and so let him eat of that bread and drink of that cup. 1 Cor. 10. 16 17. The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ for we being many are one bread and one body for we are all partakers of that one bread Which texts plainly shew that what is eaten in the Eucharist is bread and therefore not flesh and consequently no transubstantiation that the actions are commemorate signs of Christs death therefore no propitiatory sacrifice that bread was to be broken and eaten therefore not to be whole and swallowed down Heb. 9. 26. But now once in the end of the world hath he appeared to put away sin by the sacrifice of himself Heb. 10. 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all which shew there is no more sacrifice or offering of Christ in the church of Christ to be continued by a Priest Rom. 1. 25. who changed the truth of God into a lye and worshipped the creature besides or more than the Creator 1 Thes 1. 9. ye turned to God from Idols to serve the living and the true God therefore they worshipped not bread nor crosses nor reliques as Papists do Rom. 3. 28. Therefore we conclude that a man is justified by faith without the deeds of the law Rom. 4. 5. But to him that worketh not but believeth on him that justifieth the ungodly his faith is counted to him for righteousness Rom. 5. 1. Therefore being justified by faith we have peace with God Rom. 8. 1. There is no condemnation to them that are in Christ Jesus ver 3 4. For what the law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the righteousness of the law might be fulfilled in us ver 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us Rom. 9. 11. For the children being not yet born neither having done any good or evil that the purpose of God according to election might stand not of works but of him that calleth 16. So then it is not in him that willeth nor in him that runneth but of God that sheweth mercy Rom. 10. 3 4 5 10. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves to the righteousness of God For Christ is the end of the law for righteousness to every one that believeth For Moses describeth the righteousness which is of the law that the man which doth them shall live in them For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation Rom. 11. 6. And if by grace then is it no more of work otherwise grace is no more grace but if it be of work then it is no more grace otherwise work is no more work 1 Cor. 1. 30. But of him are ye in Christ Jesus who of God is made unto us wisdome and righteousness and sanctification and redemption 1 Cor. 4. 4. I know nothing by my self yet am I not thereby justified ver 7. who maketh thee to differ from another and what hast thou that thou didst not receive now if thou didst receive it why dost thou glory as if thou hadst not received it Gal. 2. 16 17 21. knowing that a man is not justified by the law but by the faith of Jesus Christ we seek to be justified by Christ I do not frustrate the grace of God for if righteousness come by the law then Christ is dead in vain to which may be added Gal. 3. 6 7 8 9 10 11. 5. 4 5. Ephes 2. 8 9. Phil. 3. 8 9. Tit. 3. 5 6 7. 1 John 1. 7. which overthrow forgiveness of sins for our satisfaction merit of glory by any Saints works righteousness by works and such other tenets as whereby Papists extol man and debase the grace of God which will more fully appear by refuting the shifts of the Romanists in the discussing of the following articles As for what H. T. saith here if the Church in communion with the See of Rome were once the true Church she is and shall be so for ever if meant of the visible Church militant of which alone is the question it must rest either on this proposition every true visible Church militant is and shall be a true Church for ever which is proved false by the instances of the Hierosolymitan Antiochian Alexandrian Ephesian Corinthian and other Churches Where there are not now churches of Christ but Mahometans at least by this authors own doctrine they were not true churches while the Greek churches revolted from the communion of the Roman which he mentions p. 47. and it is manifest by Christs threatning that he would remove the candlestick from them except they did repent Revel 2. 5. Or else it rests on this that every church in communion with the See of Rome is and ever shall be a true church but there is no priviledge in Scripture to the church of Rome more than to other churches much less to every church that is in communion with the See of Rome yea it is said to the Roman church as well as other churches Rom. 11. 20 21 22. well because of unbelief they were broken off and thou standest by faith Be not high minded but fear For if God spared not the natural branches take heed lest he also spare not thee Behold therefore the goodness and severity of God on them which fell severity but towards thee goodness if thou continue in his goodness otherwise thou even the Roman church to whom he then wrote also shalt be cut off However if it be proved that the church catholick invisible of the elect and true believers cannot fail and that a church visible indefinite shall

authority of the Church but to know the true faith by which alone the true Church is known and it is a most impudent assertion which H. T. takes on him in his first Article to maintain that the Church now in communion with the See of Rome is the only true Church of God unless he can prove none are believers but they So that this very definition of the Lateran council is sufficient to overthrow the main drift of H. T. in this book and to shew how heedless or impudent a writer he is H. T. tells us also that the fourth Lateran council defin'd in the profession of faith can 1. that the true body and blood of Christ is in the Sacrament of the Altar under the forms of bread and wine the bread being transubstantiated by the divine power into the body and the wine into the blood Which is granted if it be true that the Council it self did define any thing and not Pope Innocent himself three years after the Council Platina saith in his life that many things then came into consultation indeed and yet not any thing could be openly decreed But were it the Council or the Pope alone that thus decreed it was a most bold and presumptuous act in either or both to make that a point of faith of which as Bellarm. tom 3. cont l. 3 c. 23. confesseth Scotus in quartum sent dist 11. q. 3. said that the tenent of transubstantiation was no tenet of faith before the Lateran Council and Scotus and Cameracensis expresly say that neither by words of Scripture nor by the Creeds nor sayings of the ancients are we compelled to the tenet of transubstantiation And Cardinal Cairt in 3. Aq. q. 75. art 1. saith that nothing out of the Gospel doth appear to compel us to understand these words this is my body properly To the same purpose John Fisher Bishop of Rochester contra capt Babylon c. 1. For which reason Cuthbert Tonstal l. 1. of the Eucharist p. 46. said perhaps it had been better to have left every curious man to his conjecture concerning the manner of Christs body being in the Eucharist as before the Lateran Council it was left at liberty and therefore he was ost heard to say if he had been present at the Lateran Council he would have endeavoured to perswade Pope Innocent to have forborn the decreeing of transubstantiation as an article of faith And indeed the reason of the Council is so grosly absurd that had there been any understanding men at the making of the decree it 's likely it had not passed For this reason they give of their decree that to perfect the mystery of unity we our selves may take of his what he received of ours the bread being transubstantiate into the body the wine into blood by the divine power intimates 1. That the bread is transubstantiate into the body and wine into the blood not either into body and blood and then he that drinks not the wine drinks not the blood nor is it said to be transubstantiate into it as an animate body so that that determination makes it a transubstantiation without life 2. It faith that we may receive of his what he receives of ours which in plain sense intimates that Christ receives our body and blood by eating and drinking as we do his 3. It makes this the mystery of our unity as if the mystery of our unity by faith were not perfect without this gross Capernaitish Cannibalitish eating Christs very flesh made from bread by a Priest and drinking his very blood with our mouth in drinking transubstantiate wine All which are such gross irrational unchristian absurdities as had not the age been blockish and Popes and popish writers and people dementate they would with abhorrency have rejected that determination H. T. adds that the fourth Lateran Council can 1. defined in the profession of faith that no man can make this Sacrament but a Priest rightly ordained by the keys of the Church given to the Apostles and their successors which although it be otherwise in the text Matth. 16. 19. expresseth wherein the keys not of the Church but of the Kingdom of heaven are mentioned as given to Peter not to the Apostles and their successors yet were it true that the keys were given to the Apostles and their successors this would overthrow the Popes supremacy if it be deduced from that gift of the keys For if Christ himself gave the keys of the Church to the Apostles and their successors then not to Peter only and his successors but to other Apostles and their successors as well as Peter and consequently according to their own principles to other Bishops as well as the Bishop of Rome As for the definition of the Council that none can make this Sacrament but a Priest then it is to Priests only that it is said do this for from those words he deduceth p. 215. the power to make Christs body but that is most absurd for then they only should eat the doing this being meant plainly of eating the bread being spoken not to the Priest conficient only but to all the Apostles at table also and if so not only the cup should be kept from the people but the bread also contrary to 1 Cor. 10. 16 17. 11. 28. H. T. tells us that they defined that baptism profits little ones as well as those who are of riper years unto salvation and condemned the heresie of Abbas Joachim which is nothing against the common tenet of the Protestants though it be suspected that if Abbat Joachim had not been a man whose reputed holiness and free speeches against the Popes and the clergy troubled them he might have escaped that censure The definition concerning confession and receiving at Easter are points of disciplin not part of the profession of faith and so impertinent to the present business H. T. mentions also the Council of Lyons Fathers one hundred Pope Gregory the tenth presiding Anno 1274. against the Grecians which is nothing against the common tenet of the Protestants and that which is added this hitherto saith the Council the holy Roman Church the mother and mistris of all Churches hath preach'd and taught besides the non-sense how frequently soever it be used of the Churches preaching and teaching who preach not nor teach but they are preached to and taught it is but a piece of palpably false flattery the Church of Rome being not the mother of all Churches it being certain that the Church of Jerusalem was before that of Rome and the Jerusalem from above is stiled the mother of us all Gal. 4. 26. Among his Catholick professors of this age H. T. nominates St. Dominick and St. Francis Institutors of their holy orders of Friers but how they should be Saints whereof one was a bloody instigator of war against the innocent sheep of Christ the Waldenses and the other an observer of humane inventions with neglect of Gods command to work with his

when Athanasius and others were not And he might have so interpreted the Speeches he allegeth of Hospinian and the rest I have not all the Books he citeth but some of their words I finde not as this Author would have them Bishop Jewel having said pag. 208. And to be short all the World this day crieth and groaneth after the Gospel adds And all these things are come to pass at such time as to any mans reason it might seem impossible when all the World the People Priests and Princes were overwhelmed with ignorance when all Schools Priests Bishops and Kings of the World were sworn to him that whatsoever he took in hand they would uphold it Which Speeches are to be understood onely of the Western Empire as when it is said Luke 2. 1. A Decree went out that all the World should be taxed it is meant onely of the Roman Empire and when John 12. 19. The World is gone after him it is meant by an Hyperbole of a great part so the words of Bishop Jewel are to be understood as is usual in such rhetorical expressions though the words are not as this Authour sets them down that the whole World Princes Priests and People were bound by Oath to the Pope Jewel Serm. on Luke 11. In like manner when Calvin saith lib. 4. instit c. 18. sect 18. that the abominations of the Mass presented to drink in a golden Cup hath so made drunk all the Kings and People of the Earth from the first to the last he alluding to the words Revel 18. 3. is to be conceived as in that Scripture and many more to be understood by an excess of Speech a great part in comparison of whom the rest are as if they were not To the same purpose were the words of Perkins Exposition of the Creed vol. 1. pag. 260. col 2. c. as the whole period recited shews which is this And during the space of nine hundred years from the time of Boniface the Popish Heresie to wit of the Popes Supremacy spread it self over the whole Earth and the faithfull Servants of God were but as an Handfull of Wheat in a Mountain of Chaff which can scarce be discerned The next words of Dr. White himself in the same period shews his meaning to be of freedom wholly and of appearing conspicuously and to the World visibly to be seen by all and separated from the rest For thus it follows And whether any company at all known or unknown were free from it wholly or not I neither determine nor greatly care Nor do I question but that the same is the meaning of the rest if their words were rightly cited and the Reader might perceive how they are wrested by H. T. against their meaning and they wrote those expressions in like meaning with those passages of holy Scripture which complain of corruption as universal when the greatest or most conspicuous part are so as Psalm 12. 1. Micah 7. 2. Phil. 2. 21. SECT II. The Argument of H. T. to prove the nullity of the Protestant Churches for want of Succession is turned against the Roman Church H. T. further argues thus Without a continued number of Bishops Priests and Laicks succeeding one another in the profession of the same Faith from Christ and his Apostles to this time a continued Succession cannot be had But Protestants have no continued number of Bishops Priests and Laicks succeeding one another from Christ and his Apostles to this time in the profession of the same Faith or Tenets the nine and thirty Articles or any other set number of Tenets expresly holding and denying all the same points Therefore Protestants have no continued Succession from Christ and his Apostles to this time The Major is manifest because it proceeds from the Definition to the thing defined The Minor is proved because Protestants have never yet been able nor ever will to assign any such number of men whom they have succeeded in their nine and thirty Articles or Luther in his Augustan Confession when he revolted from the Catholick Church no nor yet any one single Diocese or Biscop Answ 1. THis Argument is thus justly retorted Without a continued number of Bishops Priests and Laicks succeeding one another in the profession of the same Faith from Christ and his Apostles to this time a continued Succession cannot be had But Papists have no continued number of Bishops Priests and Laicks succeeding one another from Christ and his Apostles to this time in the profession of the same Faith or Tenets the Canons of the Trent Council the Articles in the Bull of Pope Pius the fourth or any other set number of Tenets expresly holding and denying all the same points therefore Papists have no continued Succession from Christ and his Apostles to this time The Major is manifest because it proceeds from the Definition to the thing defined The Minor is proved because Papists have never yet been able nor ever will to assign any such number of men whom they have succeeded in their Trent Canons and the Articles of the Creed injoyned to be professed and sworn to in the Bull of Pope Pius the fourth If any man pretend to such a Catalogue let him name none but such as held explicitely the Doctrine of the Tridentin Canons the Roman Catechism the Articles of the Creed injoyned by Pope Pius the fourth his Bull all granting and denying the same points that the late Faction of Romanists or Italian popish Sectaries granted and denied or that our new Reformers the Jesuites deny and grant for if they differ from them in any one material point they cannot be esteemed Catholiks Let him not name Christ John Baptist Peter Paul or any the Apostles or the Roman Church in their days For they did not admit and embrace the now called Apostolick Ecclesiastick traditions unwritten and other observances and constitutions of the Roman Church nor held it the right of the Roman Church to define the true sense and interpretation of holy Scripture to be received by all nor truly and properly seven Sacraments of the new Law instituted by our Lord Jesus Christ and necessary to the salvation of mankinde nor allowed the received Rites of the Roman Church used in solemn administration of all the Sacraments nor all the things which concerning original sin and justification were defined and declared in the Council of Trent nor did acknowledge that in the Mass is offered to God a true proper and propitiatory Sacrifice for the quick and the dead and that in the holy Eucharist is truly really and substantially the body and blood with the soul and Divinity of our Lord Jesus Christ and that there is made a conversion of the whole substance of the bread into his body and of the whole substance of the wine into his blood which conversion the Roman Church calleth Transubstantiation nor that under one kinde onely all and whole Christ and the true Sacrament is received nor that there is a Purgatory

but they are not meerly visible believers as some Reprobates are who profess faith which they have not But the true Church of Christ against which the Gates of Hell shall not prevail Matth. 16. 18. contains onely such believers as have that faith which is true and that Election of God which with their faith are invisible and so are rightly denominated the invisible Church from that which is more excellent and the Reprobate have not ARTIC IV. One Catholick Church not the Roman The Church of Rome is not that one Catholick Church which in the Apostolick and Nicene Creeds is made the Object of Christian Faith SECT I. Unity in non-fundamentals of Faith and Discipline is not essentially presupposed to the Universality of the Church Militant H. T. to his fourth Article gives this Title The true Church demonstrated by her Unity and Universality and then saith Unity being essentially presupposed to Universality I thought it not improper to joyn these two in one Article Answ IF this Authour had meant to deal plainly he should have told us what Unity is essentially presupposed to Universality and how the true Church is demonstrated by her Unity and Universality Unity in general is so far from being essentially presupposed to Universality in general that the contrary seems more true that one is not universal Unity not consistent with Universality it being in effect as if i● were said One is many or all yet I deny not some unity in special may be essentially presupposed to some universality in special There are many sorts of unity which Logicians and Writers of Metaphysicks reckon up in respect of which it is certain that the true Church of Christ cannot be said to be one as it cannot be said to be one with generical or specifical unity for that is not essentially presupposed to universality of time and place but is abstracted from it But he seems to mean unity in Doctrine Discipline and Faith by the words following Universality likewise is manifold as Logicians and Writers of Metaphysicks shew as there is an universality of predication of essence and existence Now this Authour seems to mean universality of existence for time and place and his meaning is this that unity of Doctrine Discipline and Faith is essentially presupposed to universality of existence for time and place that is that Church which hath not the same Doctrine Faith and Discipline which all Churches of Christ in all times and places have had is not the true Church of Christ and that which hath is the true Church of Christ Now these Propositions I grant if meant of Doctrine and Faith in the Fundamentals but not if meant of meer outward Church-discipline or Doctrine and Faith in points not fundamental having learned from the Apostle 1 Cor. 3. 11 12 13 14. that some may build Hay and Stubble that is some errors upon the foundation Christ who yet may be saved which they could not be if they were not of the true Church of Christ or that is no true Church of Christ which consists of such In like manner the Apostle Rom. 14. 2. expresly tells us in the Church of Rome one did believe he might eat all things and another did eat herbs one esteemed one day above another others esteemed every day alike and yet God received them both and they were Gods servants v. 3 4 5. And that in Discipline there may be disagreement yea Schism and disorder is apparent from the Church of Corinth 1 Cor. 1. 11 12. 51. 6. 7. 11. 17 c. 14. 26. 15. 12. who are termed the Church of God 1 Cor. 1. 2. And therefore without distinction and due limitation which this Authour omits his Position is not true But let 's view what he writes SECT II. The antiquity of H. T. his saying of the Roman Church its unity and universality is shewed Now saith H. T. that the church of Rome is both perfectly one and also universal for time and place is thus demonstrated Answ HEre again this Authour deals sophistically putting the Roman church for the true church as if they were the same and not explaining what he means by the Roman church which may either● signifie the church that is in Rome which is the expression of the Apostle Rom. 1. 7. or the Church where ever it be which holds the Roman faith And this Roman faith may be either the faith in all points which now at this day the Bishop and Priests and People dwelling at Rome hold or which the Christians at Rome held in the days of Paul and some Ages after If it be meant in this this last sense the true Church is no more the Roman church than Corinthian nor so much as the Hierosolymitan whence all churches received the faith if in the former sense the term is not according to the ancient use either in Scripture or ancient Ecclesiastick Writers though I conceive it so meant by this Authour To be perfectly one is also ambiguous it may be meant either that they have not the least disagreement in Doctrine Discipline and Faith or they hold the same Faith and Doctrine in the main or points fundamental To be universal for time and place may be either meant thus that the persons now termed the Roman church are universal for time and place But this is contrary to sense it being known by it that they were born within a certain definite time at certain definite places not in all times and every place existent or that the faith which now the Romanists hold is that which in all times and places the true church of God hath held And this we deny if it be meant of the Articles in Pope Pius the fourth his Creed and are willing to put all our controversies to this issue But H. T. looks quite awry from this as will appear by viewing his dispute which is thus SECT III. Unity under one visible bead without division in lesser points and disciplin is not proved from 1 Cor. 10. 17. Ephes 1. 22 23. John 10. 16. 1 Cor. 1. 10. Act. 4. 32. John 17. 11. and the Nicene Creed H. T. saith The argument for unity The church of Christ is one body one fold or flock of which he himself is the supreme invisible head and the Pope his deputy on earth the visible or ministerial But the Roman Catholick church and no other is this one body one sold or flock therefore the Roman Catholick church and no other is the church of Christ The Major is proved We are one bread and one body as many as participate of one bread 1 Cor. 10. 18. He hath made him Christ head over all the Church which is his body Ephes 1. 22 23. There shall be made one fold and one Pastor John 10. 16. I beseech you that you all speak one thing and that there be no Schisms among you but that ye be perfect in one sense and one judgement 1 Cor. 1. 10

The multitude of believers had one heart one soul Act. 4. 32. Christ prayed that his Disciples might be one St. John 17. 11. I believe one holy Catholick and Apostolick church The Nicene Creed Ans 1. THe thing pretended to be demonstrated by her unity was the true church after he changeth it into this that the church of Rome is both perfectly one and also universal for time and place is thus demonstrated here the conclusion is the Roman Catholick church and no other is the church of Christ By comparing of which it is apparent that this Author supposeth the true church the church of Rome and the Roman Catholick church to be synonymous or diverse names of the same thing which is supposed but not proved nor yeilded nor can be true as shall be shewed after 2. This Author pretends to demonstrate by this argument the church of Rome to be perfectly one which should have been his conclusion whereas not heeding his words he makes it the Minor 3. He puts in by a parenthesis in the Major many words which are not in the Minor though they belong to the middle term which should be the same in both premises nor is any proof brought for them here to wit that the Pope is Christs deputy on earth the visible or ministerial head of that church which is one body one fold or flock 4. That the Major might be for his purpose it should have been thus that church which is one body one fold or flock of which he himself is the supreme invisible head and the Pope his deputy on earth the visible or ministerial and no other is the church of Christ but such is the church of Rome ergo But as it is now framed it is in the second figure of all affirmatives which is against Logick rules and makes the syllogism naught as the very freshmen know But to it as it is now framed I answer If the words and the Pope his deputy on earth the visible or ministerial be left out the Major is granted in this sense that the universal church of Christ are one body by unity of one spirit and faith of the fundamentals and one flock by unity of one head and supreme Pastor But in H. T. his sense it is most false that it is one by the same faith in every point without any difference in lesser points or without any divisions in rites and disciplin and in subjection to one universal Bishop on earth as Christs deputy and the churches visible head Nor do any of the texts prove it in this sense For the first doth not express what all Christians were in respect of their state but profession and the unity is not derived from either subjection to one universal Bishop on earth or agreement in all points but from participating of one bread in the Lords Supper For it is not to be read as this Author after the vulgar translation reads it as many as participate of one bread but for we all partake of one bread it being in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in some copies of the vulgar nam omnes as in the Plantin edition by the Lovain Divines 1574. I finde it in the margin so that the meaning is this we do shew our selves one body one bread forasmuch as we all partake of one bread in the Lords Supper The next text Ephes 1. 22 23. proves only that the church is one body by unity of one head to wit Christ as H. T. rightly interprets it And the third text John 10. 16. also makes the whole church one flock as it should be read not one fold in respect of one Pastor which the very words ver 11. 14 15 16. do shew plainly to be Christ himself who gave his life for them and no other and therefore none of these texts derive the unity of the church from subjection to the Bishop of Rome as visible head or chief Pastor The next text 1 Cor. 1. 10. doth only prove that the church ought to be of one mind and one judgement without Schisms not that they are or must be if they be the true church but the text proves the contrary that they may be a true church though there be Schisms and difference of judgement among them The fifth Acts 4. 32. only proves that the church at Jerusalem once were so at which time they had also all things common which doubtless H. T. will not say must or doth agree to the whole church at all times but not that the whole church shall be so still The last John 17. 11. is a prayer of Christ that it may be so and so will be accomplished but by the words ver 21 22 23. it seems most likely not to be till they be consummate in glory or if afore yet certainly the unity cannot be meant of unity in every thing for so Peter and Paul did not agree as Gal. 2. 11 12 13 14. it appears but of such unity in communion with God and aiming at his glory as is only in the elect by vertue of Christs indwelling by his Spirit which is nothing to the unity which H. T. here requires as peculiar to the Roman church The passage of the Nicene creed proves only an unity of the church but not an unity by agreement in all points and subjection to one Catholick Bishop on earth So that H. T. after his fashion cites many texts but not one for his purpose SECT IV. It is notoriously false that the Romanists are perfectly one or have better unity or means of unity than Protestants and H. T. his argument for the truth of the Roman church from its unity proves the contrary H. T. adds The minor is made evident even to the weakest understanding by the present manifold Schisms and divisions which are now among Protestants and all other Sectaries as well in doctrine as government whereas Catholicks are perfectly one both in disciplin and doctrine all the world over even to the least Article or point of faith being all united to one supreme invisible head Christ Jesus and all subordinate to one visible and ministerial head the Pope his Vicar on earth we all resolve our selves in points of faith into one safe and most unchangeable principle I believe the holy Catholick church we look on her as the immediate and authorized proponent of all revealed verities and the infallible Judge of controversies God himself being the prime Author and his authority the formal motive and object of our faith Answ 1. The Protestants are not Sectaries nor divided from the Catholick church but from the now Roman party who are really a faction divided from the Catholick church holding a new faith never established till the Tridentin council though with an impudent face H. T. avouch a most palbable falshood of the Romanists universality and arrogates to the Roman the title of Catholick church Nor are the now divisions of Protestants in doctrine or government such as cut them

when God calls for it in time of affliction and for more advantage in prayer but they reject Popish set fasts and their mock-fasts in forbearing flesh of beasts eggs milk butter yet eating and drinking other food and drink perhaps more delicious in fulness as a meer delusion Protestants teach praying much in spirit with understanding of what they ask with faith and trust to be heard through the Name of Christ for such good things as God hath promised but they deride justly Popish praying in Latin by those who understand not what they say their saying Ave Maries and the Creed for Prayers their superstitious saying Prayers with Beads by tale their tying themselves to canonical hours as more holy than other times their Prayers for Souls in Purgatory which is a meer figment serving onely to affright silly people that they may draw money from them for saying Masses they detest that most abominable invocating of the Virgin Mary wherein she is extolled as Authour of Grace Mother of Mercy having authority over or upon Christ with abundance of wicked Superstitions which are used in Popish devotion to canonized Saints Crucifixes a piece of Bread imagined Relicks of Saints Protestants press on men true mortification of the sins of the flesh or deeds of the body by the spirit working hatred of the inward lusts and forsaking the evil practises of them but they reject the foolish practises of whipping themselves tearing the flesh with lying on Briars as they say Benedict did tumbling in the Snow as they say Francis of Assisium did girding the body with Iron and lying on the ground as they say Dominick did which neither subdue lust nor the Devils temptations but are like the acts of Bedlams and may be and perhaps are done out of vain-glory and proud conceit of meriting by them Protestants exhort to good works but deny the building of Monasteries to be such for idle Monks that in stead of working with their hands that they might give to him that needs eat the bread to the full which belongs to the needy poor under pretence of praying which is no special function Protestants teach men to be poor in spirit to bear patiently poverty when Gods providence allots it but the voluntary poverty of Monks and Friers they reject as being a curse or else a meer hypocritical counterfeiting of poverty when they enjoy greatest plenty and live in fulness as Monks and Friers usually do or else a meer madness as in Anchorites and E●●mites Protestants teach true chastity in Marriage and single life but they detest Popish vows of single life in Priests Friers and Nuns as superstitious snares when few of them have the power of continence and they abhor the terming of the use of the Marriage-bed in Presbyters unchast and unholy and most of all the hellish Doctrine of those that teach it to be better for Priests to use Concubines than Wives and tolerate fornication and other unclean lusts when they forbid Marriage and excommunicate and deprive and imprison and persecute Priests and Bishops for it We Protestants teach obedience to Parents and Magistrates and all that are over us in the Lord but abhor the Vow of blinde obedience to Superiours never appointed by God as slavish and oft-times mischievous and destructive of the necessary obedience due to Parents and Governours whom God hath established All which things being considered we are fully assured that the Protestants Doctrine in these things is most holy and the Popish impure though to men that know not the Scripture it have a shew of wisdom and holiness Yea we avouch that there is scarce a Church in the World that is more unholy than the Roman in their maintaining the Worship of Images which hardens the Jews from Christianity in their adoration of the Bread they eat as their Maker which moved Averroes a Mahometan to prefer Philosophers afore Christians the infallible Power of the Pope though a most wicked man by himself or in a Council of his liking to set down what is to be held in point of Faith to dissolve Leagues and break Oaths upbraided by Amurath the great Turk to Christians to dispense with incestuous Marriages deny Marriage to Priests which Pius the second a Pope thought fitter to be restored forbidding some Meats as unclean at some times the Cup at the Eucharist and the ordinary reading of the Bible in their own Language to the Lay-people directing men to invocate Saints teaching them to ascribe salvation to their own Merits making the man of sin the Vicar of Christ besides what some have taught about deposing and destroying Princes giving equivocating Answers to Magistrates upon Oath exempting Priests from subjection to Princes allowing the breach of faith to those they judge Hereticks making cursing Parents in passion and other horrid evils venial sins allowing great crimes upon the probable opinion of one Doctor killing a man to vindicate honour and such other most odious resolutions of cases of conscience of the late Jesuits which the more sober and honest Jansenist in his late Book of the Mystery of Jesuitisme hath discovered in which there may be found such a Nest of most stinking Doctrines vented by Jesuits as honest moral Infidels by the light of nature did detest and from their Doctrines we may truly infer that Rome as now it is is indeed the Mother of harlots and abominations of the earth On the other side though Protestants are not without Errours yet in the main matters especially in the Doctrines of the Gospel and holiness and righteousness of life their Doctrine shines more bright than ever it did in any Church since the Age following the Apostles unto this day SECT V. The devotion of Romanists shews not the holiness of the Roman Church it being for the most part will-worship and pharisaical hypocrisie H. T. goes on thus Her Churches are open and Divine Service said not onely on all Sundays and Holy-days but every day in the week and that the greatest part in the forenoon There is five times more preaching and catechizing and ten times more fasting and praying in the Catholick Church than in the Protestant her Sacraments are more and more frequented and in stead of an innumerable multitude of religious men and women that are in the Catholick Church who have freely forsaken all things to follow Christ and totally relinquished the riches pleasures and preferments of this life to serve him in the remainder of their days in vows and practises of holy poverty obedience and chastity Protestants have an innumerable company of Sects and Sect-masters that daily spring out of their stock such as are continually broaching new Heresies and always at defiance one with another Answ THe Popish devotion is so far from proving the holiness of the Roman Church falsly and most impudently termed the Catholick Church that it rather proves them a Synagogue of Satan than a Church of Christ Their Churches as they term them stand open but that which

however ignorant however unstable ought to reade the holy Scriptures and unappealably judge of their sense by his private interpretation Where is it so plainly forbidden to adore Christ in what place soever we believe him to be really present as it is to work upon the Saturday Thus if the Bible be constituted sole Rule of Religion Protestants clearly can neither condemn the Catholick nor justifie their own Answ The Conclusion may be granted that many points embraced by Protestants are sufficiently condemned in Scripture without any detriment to the Protestant cause Protestants do not pretend to Infallibility but that the tenets in point of Faith which in opposition to Papists their Harmony of Confessions avoucheth are sufficiently condemned in Scripture is more than H. T. or any other can prove To his Syllogism I answer by denying his Minor And to his instances I answer the Prayer for the Dead which Protestants say is forbidden plainly in Scripture is Popish Prayer for the Dead to have them eased or delivered out of Purgatory now this we say is condemned plainly in Scripture 1. Because it supposeth a belief of a Purgatory-place in Hell which is an Errour and every Errour is condemned in Scripture as contrary to truth 2. All Prayer is condemned which is not agreeable to the Rules of Prayer now the Rules of Prayer in Scripture are that we should pray in Faith James 1. 6. Ask the things which are according to the will of God 1 John 5. 14. Not for him that sins unto death vers 16. But to ask for deliverance out of Purgatory when there is no such place nor God hath promised any such thing is not in Faith nor according to Gods will but is as vain as to ask for him that sins unto death it is all one as to pray that the elect Angels or Devils should be delivered thence which were a Mockery of God 3. God forbids Jeremiah to pray for that which he would not hear him in Jer. 14. 11. therefore Prayer for the Dead to be delivered out of Purgatory in which God will not hear is by parity of reason condemned as if a man should pray that the Reprobate should not be damned or the Elect should not be saved The Protestants say not that every one however ignorant or unstable ought unappealably to judge of the sense of all Scriptures by his private interpretation There are plain Scriptures and Points fundamental and of these they say they may and ought to judge of their sense each one by his own private interpretation if by it be meant his own understanding but not if by it be meant a peculiar fancy such as no man else conceives nor the words import but they say in difficult places and points not fundamental they ought not to judge of their sense unappealably that is so as not to use the help of the learned in which number Fathers and Councils have their place and especially their own Teachers to finde out the meaning of them yet when they have used means they may and must suspend any judgement at all or stick to that which in their own understanding seems most probable or else they must go against their own conscience which were sin or they must be Hypocrites saying they judge that to be so which they do not yea there should be an impossibility in nature granted that a man at the same time doth judge that to be the sense of the same thing which he doth not but they deny that a man ought so to rest on any Pope or Councils or Doctours judgement as to hold what they hold without any other proof though it be in their apprehension against Scripture sith that is plainly condemned Matth. 23. 10. And they hold that every man that hath the use of natural understanding ought to reade the Scripture John 5. 39. Col. 3. 16. Rom. 15. 4. 2. Tim. 3. 15 16. and to judge their sense in this manner and this is no Errour much less a darling Errour of Protestancy Nor can H. T. prove it any where condemned in Scripture As for the place 2 Pet. 3. 16. to which his words seem to allude it proves not the reading of the Scripture or judging of the sense to be condemned yea ver 3. 15. proves the contrary that Christians should reade Paul's Epistles in which those things are which are hard to be understood onely it condemns the wresting of them to their perdition by the unlearned and unstable which Protestants do condemn as well as Papists It is not forbidden to adore Christ in what place soever he is but 1. It is an Errour contrary to an Article of Faith to conceive Christ in a Wafer-cake on earth called the Host by Papists whom we believe to be in Heaven at the right hand of God and of whom it is said that the Heaven must contain him till the times of the restitution of all things Acts 3. 21. and so it is forbidden to adore that Bread as if Christ's Body were there it being a belief of an Errour contrary to an Article of Faith 2. It is flat Idolatry to adore with divine Worship a piece of Bread though taken to be the Body of Christ it being forbidden Matth. 4. 10. Thou shalt worship the Lord thy God and him onely shalt thou serve Nor can the imagination of a person acquit the person that does it from Idolatry For if it could the Worship of the golden calf which the Israelites proclaimed to be the Gods that brought them out of Egypt Exod. 32. 8. and worshipped God thereby vers 4. 5 8. Micah's Worship of his molten Image of the Silver which he dedicated to the Lord Judges 17. 2 3 4 and Jeroboam's Worship of the golden Calf 1 Kings 12. 28. yea all the Idolatry of the Heathens who worshipped those things which were no Gods should be excused because they thought them Gods or intended to worship God by them As for working upon the Saturday it is true it was forbidden to the Jews but we conceive it not forbidden to us because the Jewish Sabbath is abrogated Col. 2. 16. And if H. T. do not think so he doth Judaize and if he hold the Lord's day and the Saturday Sabbath too he agrees with the Ebionites mentioned by Eusebius lib. 3. hist ●ap 27. so that it is utterly false that if the Bible be constituted sole Rule of Religion Protestants clearly can neither condemn the Catholick no justifie their own B●t it is rather true which Dr. Carleton in his little Book of the Church avouched that the now Roman Church is proved not to be the true Church of Christ because in the Trent Council the Romanists have altered the Rule of Faith And for my part to my best understanding I do judge that the Romanists are not to be reckoned amongst Christians though they call themselves so but that as by their worshipping of Images burning Incense to them praying to a Crucifix adoring the Host and almost