disgrace He holds it in the highest Veneration of all Men living he professes it to be the Dew of Heaven Oracles of God Fountain of Eternal Life that to prophane it is to incur the guilt of Damnation And that we are rather bound to lose our lives than concur any way to its prophanation 'T is true he does not think it fit to be read generally by all without Licence or in the Vulgar-Tongues Not for any dis-respect to it But I. Because he understands that private Interpretation is not proper for the Scripture 2 Pet. 1. 20. II. Because that in the Epistles of Saint Paul are certain things hard to be understood which the unlearned and unstable deprave as also the rest of the Scriptures to their own perdition III. Because God hath given only some to be Apostles some Prophets other-some Evangelists and other-some Pastors and Doctors Eph. 4. 11. For these Reasons he is taught That 't is not convenient for the Scripture to be read indifferently to all men but only such as have express Licence and good testimony from their Curates that they are humble discreet and devout Persons and such as are willing to observe directions in the perusing this Sacred Volume That is take notice of all Godly Histories and imitable examples of Humility Chastity Obedience Mercy to the Poor c. and all such places as are apt to provoke and stir up the hatred of Sin fear of God's Judgements love of Virtue c. and in all Hard Obscure and Disputable Points to refer all to the Arbitrement of the Church to the judgement of those whom God hath appointed Pastors and Doctors Never presuming to contend controul teach or talk of their own Sense and Phansie in deep Questions of Divinity and high Mysteries of Faith but expecting the sense of these from the Lips of the Priest who shall keep knowledge and from whose mouth they shall require the Law Mal. 2. 7. And this Caution is used lest that the Scripture coming into the hands of a presuming sort of proud curious and contentious People be abused and perverted who make it their business to enquire into Dogmatical Mystical High and Hidden secrets of God's Counsels into Predestination Reprobation Election Pre-science and other such incomprehensible Mysteries and upon the presumption of I know not what Spirit immediately become Teachers Controllors and Judges of Doctors Church Scripture and all and acknowledging no Authority left by Christ to which they are to submit under pretence of Scripture and Gods Word make way for all sorts of Prophaneness Irreligion and Atheism So that 't is not for the preserving Ignorance he allows a restraint upon the reading the Scriptures but for the preventing a blind ignorant Presumption And that it may be done to edification and not to destruction and without casting the holy to dogs or pearls to swine XI Of Apocryphal Books HE believes it lawful to make what Additions to Scripture his Party thinks good and therefore takes no notice of the antient Canon approved by the Apostles and Primitive Christians but allows equal Authority to the Books of Toby Judith Ecclesiasticus Wisdom and the Macchabees as to the other part of the Scripture although these were always rejected by the Jews never extant in the Hebrew Copy and expresly condemn'd by St. Jerome as not Canonical and never admitted by the Church but only of late years in some of their Synods which made these Innovations contrary to the sense of their Ancestors HE believes it damnable to add and thing to the Scripture And yet allows the Books of Toby Judith Ecclesiasticus Wisdom Macchabees to be Canonical because the Church of Christ has declar'd them such not only in these later Ages but even in the Primitive times St. Gregory Nazianzen Orat. de SS Macch. who lived in the year 354. Also St. Ambrose lib. de Jacob. vit beat An. 370. Innocent I. Ep. ad Exup They were also received by the Third Council of Carthage Anno 419. which approv'd all these Books as Canonical Can. 47. and was subscrib'd by St. Augustine and confirm'd in the Sixth General Synod August lib. 2. Doct. Christ cap. 8. So that to him 't is of little concern whether they were ever in the Hebrew Copy the Canon of the Church of Christ being of much more Authority with him than the Canon of the Jews He having no other assurance that the Books of Moses and the four Gospels are the true Word of God but by the Authority and Canon of the Church And this he has learn'd from that great Doctor St. Augustine who declares his mind plainly in this case saying That he would not believe the Gospel except the Authority of the Catholick Church mov'd him thereunto Contra Ep. Fundam c. 4. Now he is well satisfied that many doubted whether these Books were Canonical or no and amongst others St. Jerom because the Church had not declar'd them so But since the Church's Declaration no Catholick ever doubted no more than of other Books viz. of the Epistle to the Hebrews the Epistle of St. James the second of St. Peter the second and third of St. John St. Jude 's Epistle and the Apocalyps All which were for many years after the Apostles time doubted of but afterwards declared and receiv'd as Canonical This he finds St. Jerome expresly confessing of himself viz. That for some time the Book of Judith seemed to him Apocryphal to wit till the Council of Nice declar'd it otherwise Praef. in Judith The like he affirms of St. James's Epistle that it was doubted of by many for several years Paulatim tempore procedente meruit authoritatem By little and little in process of time it gain'd Authority De viris illus verb. Jacobus For this reason he matters not what Books have been reputed Apocryphal by some and for some years But only what Books are Receiv'd and Declar'd by the Church Canonical in what year and at what time soever For believing the same spirit of Truth assists her in all Ages he looks upon himself equally oblig'd to receive her Definitions of the Year 4. 19. as of any of the precedent years It not being possible for Christ to fail of his Promise or the Holy Ghost to err or misguide the Church in that year more than in any other XII Of the Vulgar Edition of the Bible HE makes no Conscience of abusing the Scripture and perverting for the maintenance of his Errours and Superstitions And therefore though he dares not altogether lay it by lest he should by so doing lose all claim to Christianity Yet he utterly disapproves it as it is in its genuine Truth and Purity and as allow'd in the Church of England and crying this down he believes it unlawful to be read by any of his Communion And then puts into their hands another Volume which in its Frontis-piece bears the Title indeed of the Word of God with the names of the Books and Chapters but in the
his Communion it having been their Custom ever since Oaths were first devis'd against them rather to suffer the loss of their Goods Banishments Imprisonments Torments and Death it self than Forswear themselves or protest the least Untruth And 't is not out of the memory of Man that several might have saved their Estates and Lives too would they have subscrib'd to and own'd but one Lie and yet refus'd it chusing rather to die Infamously than prejudice their Conscience with an Vntruth So that it seems a great Mystery to him that those of his Profession should have Leave and Dispensations to Lie and Forswear themselves at pleasure and yet that they should need nothing else but Lying and Perjury for the quiet enjoyment of their Estates for the saving their Lives for the obtaining Places of highest Command and greatest Dignity such as would be extraordinarily advantagious for their Cause and the interest of their Church And yet that they should generally chuse rather to forego all these so considerable Conveniences than once Lie or Forswear themselves And is it not another great Mystery that these Dispensations for Lying and Swearing should be according to the Receiv'd Doctrine of his Church and yet that he or any of his Communion were never instructed nor inform'd of any such Diabolical Point nay had never come to the knowledge of it had it not been for the Information receiv'd from some Zealous Adversaries such as relate either meerly upon Trust or else such as have receiv'd a Dispensatiou of Lying from the Devil that they might charge the like Doctrine on the Church of Rome and the Pope XX. Of the Deposing Power HE believes that the Pope has Authority to dispence with his Allegiance to his Prince and that he needs no longer be a Loyal Subject and maintain the Rights Priviledges and Authority of his King than the Pope will give him leave And that if this Mighty Father think fit to thunder out an Excommunication against him then he shall be deem'd the best Subject and Most Christian that can first shed his Prince's Blood and make him a Sacrifice to Rome and he 's but ill rewarded for his pains who after so Glorious an Atchievement has not his Name plac'd in the Kalendar and he Canoniz'd for a Saint So that there can be no greater Danger to a King than to have Popish Subjects he holding his Life amongst them only at the Pope's pleasure 'T IS no part of his Faith to believe that the Pope has Authority to dispense with his Allegiance to his Sovereign or that he can Depose Princes upon any account whatsoever giving leave to their Subjects to take up Arms against them and endeavour their ruin He knows that Deposing and King-killing Power has been maintain'd by some Canonists and Divines of his Church and that it is in their Opinion lawful and annex'd to the Papal Chair He knows likewise that some Popes have endeavour'd to act according to this Power But that this Doctrine appertains to the Faith of his Church and is to be believ'd by all of that Communion is a malicious Calumny a down-right Falsity And for the truth of this it seems to him a sufficient Argument that for the few Authors that are Abettors of this Doctrine there are of his Communion three times the number that publickly disown all such Authority besides several Vniversities and whole Bodies that have solemnly condemn'd it without being in the least suspected of their Religion or of denying any Article of their Faith Those other Authors therefore Publish their own Opinions in their Books and those Popes acted according to what they judg'd lawful and all this amounts to no more than that this Doctrine has been or is an Opinion amongst some of his Church but to raise it to an Article of Faith upon these grounds is impossible Let his Church therefore answer for no more than what she delivers for Faith let Prelates answer for their Actions and Authors for their own Opinions otherwise more Churches must be charg'd with Deposing and King-killing Doctrine besides that of Rome The Vniversity of Oxford having found other Authors of Prenicious Books and Damnable Doctrines destructive to the Sacred Persons of Princes their State and Government besides Jesuits as may be seen in their Decree publish'd in the London Gazette July 26. 1683. In which they condemn'd twenty seven false impious seditious Propositions fitted to stir up Tumults overthrow States and Kingdoms to lead to Rebellion Murder of Princes and Atheism it self Of which number only three or four were ascrib'd to the Jesuits the rest having men of another Communion for their Fathers And this Doctrine was not first condemn'd by Oxford What they did here in in the Year 1683. having been solemnly done in Paris in 1626. Where the whole Colledge of Sorbon gave Sentence against this Proposition of Sanctarellus viz. That the Pope for Heresie and Schism might depose Princes and exempt the Subjects from their Obedience the like was done by the Vniversities of Caen Rhemes Poictoirs Valence Bourdeaux Bourges and the Condemnation subscrib'd by the Jesuits And Mariana's Book was committed publickly to the flames by a Provincial Council of his own Order for the discoursing the Point of King-killing Doctrine problematically Why therefore should this distoyal Doctrine be laid to his Church when-as it has been writ against by several hundred single Authors in her Communion and disown'd and solemnly condemn'd by so many famous Vniversities And why should the Actions of some few Popes with the Private Opinions of some Speculative Doctors be so often and vehemently urg'd for the just charging this Doctrine upon the Faith of the Church of Rome which to a Serious Impartial Considerer are only meer Fallacies capable of Libelling all Societies in the World of overthrowing all States and Kingdoms and only fit Arguments for Knaves to cheat Fools withal There Being no Government in the World which might not be easily proved Tyrannical No Religion Perswasion or Society which might not plausibly be indicted of Atheism If the Actions Pretences Claims and Endeavour of some few of their Governours and Leading Men the Opinions Writings Phansies of some Authors be allow'd as sufficient Evidence for the bringing in the Verdict of Guilty upon the whole When Malice therefore and Envy have done their worst in this point to render the Papists bloody and barbarous to the World yet 't is certain after all that Popish Princes sit as safe in their Thrones enjoy as much Peace and Security as any other Princes whatsoever And that the Papists in England can give as good proofs of their Loyalty as the best of those that clamour so loud against them They can bid defyance to their Adversaries to shew any one Person of Honour and Estate amongst them or even four of any condition whatsoever that bore Arms against Charles the First during the whole time of his Troubles They can make good that there was scarce any amongst
Saviour Jesus Christ instituted at his last Supper when leaving unto us his Body and Blood under two distinct Species of Bread and Wine he bequeath'd as a Legacy to his Apostles not only a Sacrament but also a Sacrifice A Commemorative Sacrifice lively Representing in an unbloody manner the bloody Sacrifice which was offered for us upon the Cross and by a distinction of the Symbols distinctly shewing his death Christ's until he come This he gave in charge to his Apostles as to the first and Chief Priests of the New Testament and to their Successors to Offer commanding them to do the same thing he had there done at his last Supper in commemoration of him And this is the Oblation or Sacrifice of the Mass which has been observ'd perform'd frequented by the Faithful in all Ages attested by the General Consent of antient Canons universal Tradition Councils and the practice of the whole Church mention'd and allow'd of by all the Fathers Greek and Latine and never call'd into question but of late Years being that Pure Offering which Malachy Prophecying of Christ foretold should be offer'd among the Gentiles in every place Mal. 1. 11. as it is understood by several Fathers and particularly S. Cypr. l. 1. c. 18. advers Jud. S. Jerom S. Theodoret S. Cyril in their Commentaries upon this Text S. Augustine l. 18. c. 15. de Civit. S. Chrysost in Psal 95. and others XXIII Of Purgatory HE believes contrary to all Reason the Word of God and all Antiquity that besides Heaven and Hell there is a third Place which his Church is pleas'd to call Purgatory a Place intended purely for those of his Communion where they may easily have admittance after this life without danger of falling into Hell For that though Hell was designed first for the punishment of Sinners yet that now since the blessed discovery of Purgatory Hell may easily be skip'd over and an Eternal Damnation avoided for an exchange of some short Penalty undergone in this Pope's Prison where he never need fear to be detain'd long for that if he has but a friend left behind him that will but say a few Hail-Maries for his soul or in his Testament did but remember to order a small sum to be presented to some Mass-Priest he never need doubt of being soon Releas'd For that a Golden Key will as infallibly open the Gates of Purgatory as of any other Prison whatsoever HE believes it damnable to admit of any thing for Faith that is contrary to Reason the Word of God and all Antiquity And that the Being of a Third Place call'd Purgatory is so far from being contrary to all or any of these that it is attested confirm'd and establish'd by them all 'T is expresly in the 2d of the Machabees c. 12. where Mony was sent to Hierusalem that Sacrifices might be offered for the slain And 't is recommended as a Holy Cogitation to Pray for the Dead Now though these Books are not thought Canonical by some yet St. Augustine held them as such and says they are so received by the Church l. 18. de Civit. But whether so or no One thing is allow'd by all viz. That they contain nothing contrary to Faith and that they were cited by the Antient Fathers for the Confutation of Errors forming of good Manners and the explication of the Christian Doctrine Thus were they us'd by Origen for Condemnation of the Valentinan Hereticks Orig. in cap. 5. Ep. ad Rom. thus by St. Cyprian Lib. de Exhor Mart. c. 11. thus by Euseb Caesariensis Lib. Praepar Evang. 11. c. 15. thus by St. Greg. Naz. Ambros c. And he is in a manner certain that these Books would never have been put to this Vse by these Holy and Learned Fathers they would never with such confidence have produc'd their Authority nor would they have been read by the Church in those Golden times had this Doctrine of a Third Place and of Prayers for the Dead which they maintain been any Idle Superstition a meer Dream contrary to Reason the Word of God and Antiquity or had it been any Error at all The being also of a Third Place is plainly intimated by our Saviour Matth. 12. 32. where he says Whosoever speaks against the Holy Ghost it shall not be forgiven him neither in this World neither in the World to come By which words Christ evidently supposes that though these shall not yet some sins are forgiven in the World to come Which since it cannot be in Heaven where no sin enters nor in Hell whence there is no Redemption it must necessarily be some Middle-state And in this sense it was understood by St. Augustine nigh twelve hundred Years ago as is manifest in his Works Civ Dei l. 21. c. 13 24. lib. 6. cont Julian c. 15. so also by St. Bernard against the Hereticks of his time In the same manner does St. Gregory the Great L. 4. Diacl c. 39. so by St. Augustine understand those words of St. Paul 1 Cor. 3. 15. He himself shall be saved yet so as by fire Where he thinks him to speak of a purging fire Aug. in Psal 37. So the same Father understands that Prison of which St. Peter speaks 1 Pet. 3. 19. to be some place of Temporal Chastisement Aug. Ep. 99. And if this great Doctor of the Church in those Purer times found so often in the Bible a Place of Pains after this Life from whence there was Release how can any one say without great presumption that the Being of a Third Place is contrary to the Word of God Neither can the Antiquity of this Doctrine be more justly call'd in question of which is found so early mention not only by this Holy Father but even by others his Predecessors the Disciples of the Apostles and the best Witnesses of their Doctrine Dionys l. de Eccl. Hier. c. 7. In Actis SS Perpet Felicit mention'd and approv'd by S. Aug. l. I. de Anima ejus Orig. c. 10. l. 3. c. 9. l. 4. c. 18. Tertul. l. de Cor. Mil. c. 3. Cypr. Ep. 66. ad Cler. Arnob. l. 4. cont Gen. pag. ult and many others quoted at length by the Learned Natalis Alexand. Tom. 9. Hist Eccl. dissert 41. And as for the Reason of this Tenet he is bound to think it does not want it since he finds it abetted by such Virtuous Learned and Considering Men whom he dares not reckon Fools never hearing that these us'd to Believe but upon very good Grounds and substantial Reasons And he thinks he is able to give some himself by what he has learn'd from the Scriptures and these Fathers For having been taught by these First That when a sinner is reconcil'd to God though the Eternal Punishment due to his sins is always remitted yet there sometimes remains a Temporal Penalty to be undergone As in the case of the Israelites Num. 14. who by Moses's Prayers obtain'd Pardon for their Murmuring and yet
context of it is so every where full of Corruptions Falsifications and intolerable Abuses that it almost every where belies its Title and is unfit for any one who professes himself a Christian HE believes it a damnable sin to abuse the Scripture or any ways to pervert it for the maintenance of Errours or Superstitions and thinks himself oblig'd rather to lay down his life than concur to or approve of any such Falsifications or Corruptions prejudicial to Faith or Good Manners For this reason being conscious that in all Ages there has been several Copies of this Sacred Volume quite different from the Originals in many places either through the mistake of the Transcribers or malice of others endeavouring by this means to gain credit to their new Doctrines He is commanded not to receive all Books indifferently for the Word of God that wear that Title but only such as are approv'd by the Church and recommended by her Legitimate And such is that he daily uses commonly known by the name of the Vulgar Translation which has been the principal of all other Latine Copies in all Ages since the Primitive times much commended by Saint Augustine and never altered in any thing but once heretofore by the Holy Studies of St. Hierome And twice or thrice since being review'd by Authority and purg'd of such mistakes as in length of time had crept in by Transcribers or Printers faults And that this Translation is most pure and incorrupt as to any thing concerning matter of Belief or difference in Religion is not only the Doctrine of his Church but also the Sentiment of many Learned Men of the Reformation who approve this Version and prefer it before any other Latine one whatsoever Beza in his Preface to the New-Testament Anno 1559. blames Erasmus for rejecting it Paulus Fagius cries out against all that disallow it Cap. 4. Vers Lat. Paraph. Chald. Ludovicus de Dieu with admiration confesses it to be most Faithful in Not. ad Evang. Praef. Causabon prefers it before the Greeks Text now in use and acknowledges that it agrees with the Antient Manuscripts in Not. ad Evang. Act. Grotius professes to the World that he highly esteems it for that it contains no erroneous Opinions and is very Learned nulla dogmata insalubria continet multum habet in se eruditionis Praef. Annot. in vet Test And for this reason he refers his Annotations generally to this Translation as he declares himself So that seeing this Version is deliver'd to him with the approbation of his whole Church and is commended by most Learned Adversaries he thinks he has great reason to receive it and that he may peruse it without any danger that can come to him from any Corruptions or Falsifications And because he has not the like assurance of the English Translation allowed by Protestants or any other made since the Reformation by any of that Perswasion but sees that there has been almost as many different Translations made and publish'd by these as there had been Men of different Humours different Spirits and different Interests whereof none have ever approv'd the Versions of any of the rest but cry'd out against and Condemn'd them of many Alterations Additions Detractions and Forgeries Bucer and the Osiandrians exclaiming against Luther Luther against Munster Beza against Castaleo Castaleo against Beza Calvin against Servetus Illyricus against Calvin and Beza Our English Ministers against Tindal and his Fellows And this not upon the account of some oversights or light mistakes or the following of different Copies but accusing one another of being Absurd and senseless in their Translations of obscuring and perverting the meaning of the Holy Ghost of Omissions and Additions of perverting the Text in eight hundred forty and eight pieces of corrupt and false Translations all which in express Terms has been charg'd by great Abbettors of the Reformation against a Bible yet us'd in England and ordered to be read in all Churches by Queen Elizabeth and to be seen in the Abridgement of a Book deliver'd by certain Ministers to King James pag. 11. 12. In Mr. Burges's Apology Sect. 6. Mr. Broughton's Advertisement to the Bishops And in Doctor Reynold's refusing before the King at Hampton-Court to subscribe to the communion-Communion-Book because it warranted a corrupt and false Translation of the Bible For these and such other reasons he is commanded not to read any of these Translations but only that which is recommended to him by the Church XIII Of the Scripture as a Rule of Faith HE believes it lawful nay that it is his obligation to undervalue the Scripture and take from it that Authority which Christ gave it For whereas Christ left this to the World as the Rule of Faith and as a Sacred Oracle from whence all his Followers might be instructed in the Precepts of a good life learn all the Mysteries of their Faith and be resolv'd in all difficult and doubtful Points of Religion He is taught flatly to deny all this and to believe that the Scripture is not capable of desiding any one point of Controversie or reconciling the different Sentiments of Men in Religion And thus demeans himself towards the Word of God in a manner most unbecoming a Christian HE believes it damnable to undervalue the Scripture or take from it the Authority given it by Christ He gives it all respect due to the Word of God he owns it to be of greatest Authority upon Earth and that it is capable of leading a Man to all Truth whensoever it is rightly understood But to any one that mis-understands it and takes it in any other sense than what was intended by the Holy Ghost he believes it to such a one to be no Scripture no Word of God that to such a one it is no Rule of Faith nor Judge of Controversies And that what he thinks to be the Doctrine of Christ and Command of Heaven is nothing but his own Imagination and the suggestion of the Devil And since by the experience of so many thousand Heresies since our Saviour's time all pretending to be grounded on Scripture he finds that almost every Text of the Bible and even those that concern the most Essential and Fundamental Points of the Christian Religion may be Interpreted several ways and made to signifie things contrary to one another and that while thus contrary meanings are by several Persons drawn from the same Words the Scripture is altogether silent without discovering which of all those senses is that intended by the Holy Ghost and leading to Truth and which are Erroneous and Antichristian He is taught to believe that the Scripture alone can be no Rule of Faith to any Private or Particular person not that there is any thing wanting on the Scripture-side but because no private person can be certain whether amongst all the several meanings every Text is obnoxious to that which he understands it in is the Right or no. And without this certainty of
Truth and security from Errour he knows there 's nothing capable of being a Rule XIV Of the Interpretation of Scripture HE believes that his Church which he calls Catholick is above the Scripture and prophanely allows to her an uncontrollable authority of being Judge of the Word of God And being fondly abus'd into a distrust of the Scriptures and that he can be certain of nothing even of the Fundamentals of Christianity from what is deliver'd in them though they speak never so plainly he is taught to rely wholly upon this Church and not to believe one word the Scripture says unless his Church says it too HE believes that the Church is not above the Scripture but only allows that Order between them as is between the Judge and the Law And is no other than what generally every Private Member of the Reformation challenges to himself as often as he pretends to decide and doubt of his own or his Neighbours in Religion by interpreting the Scripture Neither is he taught at all to distrust the Scripture or not to relie on it but only to distrust his own private Interpretation of it and not to rely on his own Judgement in the Resolution of any doubt concerning Faith or Religion though he can produce several Texts in favour of his Opinion But in all such cases he is commanded to re-cur to the Church and having learnt from her the sense of all such Texts how they have been understood by the whole Community of Christians in all Ages since the Apostles and what has been their Receiv'd Doctrine in such doubtful and difficult Points he is oblig'd to submit to this and never presume on his own Private Sentiments however seemingly grounded on Reason and Scripture to Believe or Preach any New Doctrine opposite to the Belief of the Church But as he receives from her the Book so also to receive from her the sense of the Book With a Holy Confidence that she that did not cheat him in delivering a False Book for the True one will not cheat him in delivering a False and Erroneous sense for the True one her Authority which is sufficient in the one being not less in the other And his own Private Judgement which was insufficient in the one that is in finding out the True Scripture and discerning it from all other Books being as incapable and in-sufficient in the other that is in certainly discovering the meaning of the Holy Ghost and avoiding all other Heterodox and Mistaken Interpretations XV. Of Tradition HE believes the Scripture to be imperfect And for the supplying of what he thinks Defective in it he admits Humane Ordinations and Traditions of Men allowing equal Authority to these as to the Scriptures themselves thinking himself as much oblig'd to submit to these and believe them with Divine Faith as he does whatsoever is written in the Bible and confessedly spoken by the Author of all Truth God himself Neither will he admit of any one to be a Member of his Communion although he undoubtedly believes every Word that 's written in the Scripture unless he also assents to these Traditions and gives as great credit to them as to the Word of God although in That there is not the least footstep of them to be found HE believes the Scripture not to be imperfect nor to want Humane Ordinations or Traditions of Men for the supplying any defects in it Neither does he allow the same Authority to these as to the Word of God or give them equal credit or exact it of others that desire to be admitted into the Communion of his Church He believes no Divine Faith ought to be given to any thing but what is of Divine Revelation and that nothing is to have place in his Creed but what was taught by Christ and his Apostles and has been believ'd and taught in all Ages by the Church of God the Congregation of all True Believers and has been so deliver'd down to him through all Ages But now whether that which has been so deliver'd down to him as the Doctrine of Christ and his Apostles has been by Word of Mouth or Writing is altogether indifferent to him he being ready to follow in this point as in all others the command of St. Paul that is To stand fast and hold the Traditions he has learn'd whether by Word or by Epistle 2 Thess 2. 15. And to look upon any one as Anathema That shall preach otherwise than he has thus receiv'd Gal. 1. 9. So that as he undoubtedly holds the Scripture to be the Word of God penn'd by Prophets and Apostles and inspir'd by the Holy Ghost because in all Ages from Moses to Christ and from Christ to this time it has been so Taught Preach'd Believ'd and Deliver'd successively by the Faithful and never scruples the least of the truth of it nor sticks to assent to it with a stedfast and Divine Faith altho' they are not nor have not at any time been able to prove what they have thus taught and deliver'd with one Text of Scripture In the like manner he is ready to receive and believe all that this same Congregation has together with the Bible in all Ages successively without interruption Taught Preach'd Believ'd and Deliver'd as the Doctrine of Christ and his Apostles and assent to it with Divine Faith just as he does to the Bible and esteems any one Anathema that shall Preach otherwise than he has thus receiv'd And although some may seriously endeavour to convince him that several Points of Faith and other Religious Practices which he has thus receiv'd and believes are not the Doctrine of Christ nor Apostolical Institutions but rather Inventions of Men and Lessons of Antichrist and should produce several Texts of Scripture for the proving it He is not any thing surpriz'd at it As well knowing that he that follows not this Rule of Believing all to be of Christ that has been universally taught and believ'd as such by the Church of Christ and of understanding the Scripture in the same sense in which it has in all Ages been understood by the same Church may very easily frame as many Creeds as he pleases and make Christ and his Apostles speak what shall be most agreeable to his Humour and suit best with his Interest and find plain proofs for all And make no more difficulty in producing Scripture against Christ's Doctrine than the Jews and the Devil did against Christ's Person who never wanted their Scriptum est It is written when 't was necessary to carry on their designs And if there were any thing in these sort of Arguments to make him doubt of the truth of any Point of Doctrine thus receiv'd he thinks it might make him call in question the Truth of the Scripture and the Bible it self as soon as any thing else They all standing upon the same foundation of the Church's Tradition which if it fail in one leaves no security in any XVI Of Councils
over all things every Father of a Family owns himself to be Master of it under Christ every petty Commander of a Ship stiles himself Master of it under God and every Prince King and Emperour is confess'd supreme Lord and Governour of his Dominions under God So also he believes that there is a Pastor Governour and Head of Christ's Church under Christ to wit the Pope or Bishop of Rome who is the Successor of St. Peter to whom Christ committed the care of his Flock and who hath been follow'd now by a visible Succession of above 250 Bishops acknowledg'd as such in all Ages by the Christian World And now believing the Pope to enjoy this Dignity he looks upon himself oblig'd to shew him that Respect Submission and Obedience which is due to his place a thing which no body can in reason or conscience deny to any one in Rule or that has any Superiority Neither does he doubt but God assists those who have this charge with a particular helping Grace such as has a special respect to the Office and Function more than to the Person Such was given to all the Prophets when they were sent to preach Such to Moses when he was made God to Pharaoh Exod. 7. 1. Such to the seventy Elders when God taking of the Spirit of Moses gave it unto them and constituted them Judges Such to Caiphas who to council prophesied of the Death of Christ which St. John ascrib'd not to his Person but to his Office of High-Priest Job 11. 51. And this spake he not of himself but being High-Priest that year he Prophesied that Jesus should die for that Nation By priviledge of his Office uttering a Truth which he himself never meant With such like helping Grace he doubts not but God generally assists the Pastors of the New-Law and more especially the High-Priest for the Good of the whole Flock And therefore tho' he were as wicked as Caiphas yet he is ready to tender him all respect due to his Function and obey him in every thing concerning the Exercise of his charge not for any consideration of his Person but meerly for the Office he bears It being the Duty of a good Son to Obey his Father and of a Loyal Subject his King and never to question their Authority or dis-respect them in their Office tho' for some particular Vices they may have little respect for their persons In this manner is he ready to behave himself towards his chief Pastor with all Reverence and Submission never scrupling to receive his Decrees and Definitions such as are issued forth by his Authority with all their due circumstances and according to the Law in the concern of the whole Flock And this whether he has the assistance of a Divine Infallibility or no Which tho' some allow him without being in a General Council yet he is satisfied 't is only their Opinion and not their Faith there being no Obligation from the Church of assenting to any such Doctrine And therefore as in any civil Government the Sentence of the supreme Iudge or Highest Tribunal is to be Obey'd tho' there be no assurance of Infallibility or Divine Protection from Errour or Mistake So is he taught should be done to the Orders of the Supreme Pastors whether he be Infallible or no. XIX Of Dispensations HE believes that the Pope has Authority to dispense with the Laws of God and absolve any one from the obligation of keeping the Commandments So that if he has but his Holy Fathers leave he may coufidently Dissemble Lie and Forswear himself in all whatsoever he pleases and never be in danger of being call'd to an account at the last day especially if his Lying and Forswearing was for the common good of the Church there being then a sure Reward prepar'd for him in Heaven as a recompence of his good Intentions and Heroick Atchievements And if at any time he should chance to be catch'd in the management of any of these Publick and Church-concerns and being obnoxious to Penal Laws should have Sentence of Death pass'd on him he has liberty at his last hour on the Scaffold or Ladder to make a Publick Detestation of all such Crimes to make Protestations of his Innocence to call God to witness that he dies unjustly and that as he is immediately to appear before the Supreme Judge be knows no more of any such designs and is as clear from the guilt of them as the Child unborn And this tho' the Evidence against him be as clear as noon-day tho' the Jury be never so Impartial and the Judge never so Consciencious For that he having taken the Sacrament and Oath of Secresie and receiv'd Absolution or a Dispensation from the Pope may then Lie Swear Forswear and Protest all that he pleases without scruple with a good Conscience Christian-like Holily and Canonically HE believes That the Pope has no Authority to dispense with the Law of God and that there 's no Power upon Earth can absolve any one from the Obligation of keeping the Commandments or give leave to Lie or Forswear or make that the breaking of any the least Divine Precept shall not be accountable for at the day of Judgement He is taught by his Church in all Books of Direction in all Catechisms in all Sermons that every Lie is a Sin that to call God to witness to an Vntruth damnable that it ought not be done to save the whole World that whosoever does it either for his own Personal account or for the Interest of Church or Pope or whatsoever else must of necessity answer for it at the last day and expect his portion with the Devil and his Angels if un-repented And that no one can give leave for Lying Perjury or committing any Sin or even pretend to it unless it be the Devil himself or some devilish Ministers of his such as he detests in his heart and utterly abominates And in consequence to this he believes That whosoever at the hour of his death denies any Crime of which he is guilty and protests himself to be innocent when he is not so can have no hope of Mercy but departing out of this World and enemy to God and the Truth shall infallibly be receiv'd as such in the next and dying with a Lie in his mouth can expect no reward but from the Father of Lies And this whatsoever his Crime was whether incurr'd by an undertaking for Mother-Church or no and whatsoever his Pretences for the denial of the Truth were whether Absolutions Dispensations the Sacrament or Oath of Secresie or whatsoever else nothing of these being capable of excusing him in Lies or Perjury or making them to be Innocent and not displeasing to God Nor indeed did he ever hear of these so much talk'd on Dispensations and Absolutions from any Priests of his Church either in Sermons or Confessions he never read of them in his Books Catechisms he never saw the Practice of them in any of
Mark 6. 13. And tho' there be no express Command in Scripture for Blessing Water Bread c. yet there is this assurance that every Creature is sanctified by the Word of God and Prayer 1 Tim. 4. 5. and frequent Promises That God would hear the Prayers of the Faiâ—hful Why therefore should he doubt but that these Creatures on which the Blessing of God is solemnly implor'd by the Word of God and the Prayers of the Priest and People for their sanctification are really sanctified according to the assurance of the Apostle and the Promises of God St. Cyril of Jerusalem who liv'd in the Third Century made no question but that as those things which are offer'd to Idols tho' pure in their own nature are made impure by the Invocation of Devils So on the contrary simple Water is made Holy and gets a Sanctity by virtue receiv'd from the Invocation of the Holy Ghost Christ our Lord and his eternal Father Cyr. Catech. 3. St. Augustine was of the same Judgment touching the Benediction of Bread affirming that the Bread which the Catechumens did take tho' it was not Christ's Body yet it was holy yes and more holy than the Meat wherewith we are nourish'd Aug. Tom. 7. l. 2. de Pecc Mer. Remis c. 26. The like is to be seen in the Epistle of St. Alexander who govern'd the Church but fifty years after St. Peter where he declares the Custom even at that time of blessing Water and confirms the Practice of it by his Command And that Water thus bless'd was capable by virtue receiv'd from Heaven of working effects above its own Nature was the Sentiment of Christians in the Primitive times Epiphanius makes early mention Tom. 2. l. 1. cont haer 30. where he relates a passage at length how that Water being blessed in the Name of Jesus and sprinkled upon Fire which by witchcraft was made unactive and hindred from burning immediately the Enchantment ceas'd and the Fire burn'd As also that a Possess'd person being besprinkled with bless'd Water the Party was immediately cured Theodoret has the like Narration of the Devil hindring fire from burning and how that he was chaced away and the Charm dissolv'd by blessed Water being thrown on it lib. 5. Eccleshist c. 21. And does not St. Hierom in vit Hilarion p. 323. Paris print make this relation how that Italicus took Water from blessed Hilarion and cast it on his bewitched Horses on his Chariot and the Barriers from whence he us'd to run and that the Charm or Witchery did cease upon the sprinkling this Water so that all cryed out Marnas victis est a Christo Christ hath conquered Marnas the Idol And now there 's no jeering and Ridiculing these things will ever make them look like idle Superstitions to one that considers seriously how much they are grounded upon Reason the Word of God Antiquity and the Authority and Practice of the Catholick Church which though it approves the use of them yet it teaches plainly that there is no Confidence to be put in any thing but only in Jesus Christ and what power these things have they have not of themselves but only from Heaven and by the invocation of the Name of Jesus who as by his heavenly Blessing he enables us to do things above the power of Nature so also by the Prayers of his Church he blesses these things in order to the working effects above their own natural qualities that by them his Fatherly Benefits may be applied to us and that so the Faithful may more particularly honour and bless him in all his Creatures XXIV Of Breeding up People in Ignorance HE is train'd up in Ignorance and 't is the chief means made use of by his Church for preserving Men in that Communion to hide from them her manifold Mysteries of Iniquity her sottish Superstitions her un-christian Doctrines by performing all in un-known Tongues and not permitting the poor missed People to look into or understand any thing that they Believe or Profess And by this blindness they are perswaded to embrace such infinite numbers of gross Errors that were but the vail taken from their eyes but for one half hour and they but permitted to have one fair prospect of their Religion thousands and thousands would daily desert her and come over to the Truth HE has all the liberty encouragement and convenience of becoming learned of any People or Perswasion whatsoever And none that has ever look'd over any Library and found that the greatest numbers and choicest Books of all Sciences have men of his Communion for their Authors None that in his Travels has taken a thorough view of the Vniversâ—â—ies in Popish Countries of the Sorbon Louvain Salamanca Boloign c. and consider'd their laborious studies in Philosophy Divinity History the Fathers Councils Scripture c. and besides the Students here has seen how many thousands there are in Religious Houses who free from the disturbances of the Word make Virtue and Learning the business of their whole Life will ever lay Ignorâ—nce to the charge of the Papists but must in justice confess that amongst them are to be found as many and as great Scholars as amongst any People or Societies in the World And tho' the Vulgar and common sort of that Profession understand not Latine yet are not they train'd up in ignorance of their Religion nor led along in blindness but are so provided of Books in their own Mother-tongue of Instruction and Devotion wherein is explicated the whole Duty of a Christian every Mystery of their Faith and all the Offices and Ceremonies perform'd in the Chruch that they must be very negligent or else very meanly parted who do not arrive to a sufficient knowledge of their Obligation in every respect And whosoever has seen the great pains and care some Good Men take abroad in Explicating on Sondays and Holy-days in their Churches and on Week-days in the Streets the Christian Doctrine to the crowds of the ignorant and meaner sort of people not omitting to reward such as answer well with some small gifts to encourage Youth and provoke them to a commendable emulation will never say that the Papists keep the poor people in Ignorance and hide from them their Religion but rather that they use all means for instructing the Ignorant and omit nothing that can any ways conduce to the breeding up of Youth in the knowledge of their Faith and letting them see into the Religion they are to profess Neither does it seem to him even so much as probable that if the Church-Offices and Service c. were perform'd in the Vulgar-Tongue that upon this the now-Ignorant and blindled people would immediately discover so many idle Superstitions sensless Devotions and gross errors that they would in great numbers upon the sight become deserters of that Communion in which now they are profess'd Members For since there is nothing done but in a Language which the Learned Judicious and Leading Men
to them the Faithful the decrees for to keep that were ordain'd by the Apostles and Elders which were at Jerusalem Acts 16. 4. See how St. Paul commands the Thessalonians to hold fast the traditions they had been taught by word or by Epistle 2 Thess 2. 15. See how he comands the Hebrews Obey them that have the rule over you Remember them which have the rule over you Heb. 13. 7. 17. See with what earnestness St. John urges this He that knoweth God heareth us he that is not of God heareth us not 1 Joh. 4. 6. hereby know we the spirit of truth and the spirit of errour And then again does not St. Paul commend the Corinthians for their Obedience Now I praise you Brethren that you remember me in all things and keep the Ordinances as I deliver'd them to you 1 Cor. 11. 2. And then having given them directions as to their behaviour in their Assemblies he adds But if any man seem to be contentious We have no such custom neither the Churches of God 1 Cor. 11. 16. And now it being thus evident that the Church of Christ in the Apostles time was founded and preserv'd by a Submission and Obedience of the Flock to their Pastors the Papists teach and believe that what was taught and commanded by the Apostles to the Faithful then living ought to be receiv'd as a Doctrin necessary for all succeeding Ages and that Submission and Obedience ought to have been as much the Duty of Believers ever since as it was then the Commands and Practice of that time being undoubtedly the best and only Pattern for the Faithful for all times even to the End of the World And they do not only teach this Doctrine of Submission in their Books and Sermons but also observe it in their Lives having in all Ages depended on their Elders and Prelates in all matters touching the Discipline and Goverment of the Church leaving Rule to those whose Charge and Office it is to Rule and never believing that they who are under Charge and Command expresly by Saint Paul to Remember and Obey those who have the Rule over them can upon any pretence whatsoever nay tho' an Angel from Heaven should come and Preach otherwise be discharg'd from this Christian Obligation and be exempted from Remembring and Obeying whom thus by God speaking by his Apostle they are Commanded to Remember and Obey And upon this ground it is that in things concerning the Order to be observ'd in the Divine Service in all Ceremonies Holy Rites Ecclesiastical Constiâ—utions and Ordinances they have neither Nill nor Will of their own but always receive and think that the best which is Order'd and Appointed by those to whom by Divine Law they owe this Submission and Obedience and to whom the Ordering and Appointing these things appertains And therefore if these appoint a Day of Humiliation for imploring God's Mercy or averting his Judgements they never scruple to observe it if a day of Thanksgiving in memory of some signal Benefit they likewise Obey If these judge it fit that on every Friday should be commemorated the Death and Passion of our Redeemer in Fasting and command Lent to be observ'd in remembrance and imitation of our Lord 's forty days Fast in the Desart they think it their obligation to do so If these order such and such days to be set apart and kept Holy in Remembrance and Thanksgiving for the Incarnation Nativity Circumcision Resurrection and Ascension of Christ and for other such like intentions they esteem it sinful to oppose it If these judge it decent that the Faithful should bow at the Name of Jesus stand at the reading of the Gospel prostrate or incline themselves at the Confession If they appoint Tapers and Lamps to be used in Churches to represent our Saviour who came to enlighten the World and Incense to be used to mind the people that their Hearts and Prayers should like the Smoak ascend directly toward Heaven If in the Administration of the Sacraments in Exorcisms in the Offices and the Celebration of the Mass these determine several Rites and Ceremonies to be observ'd for more Decency greater Solemnity and that by such exteriour helps the minds of the Faithful may be mov'd to the contemplation of the Sacred Mysteries and rais'd more sensibly to the apprehension of the Majesty of God in whose Honour all is perform'd they look upon themselves bound to allow and embrace all these things without reluctance or opposition always thinking that to be most proper which is instituted by such who have the Rule over them And if any endeavour to raise Disputes and be contentious concerning the Necessity of these Institutions they have no such Custom neither the Churches of God One thing they know to be necessary that is that they should be Obedient and that in the Service of God they must not honour him as the Jews did Isa 58. 13. by doing their own ways finding their own pleasure and speaking their own words but as Christians are Commanded in a true Self-denyal a sincere Humility and Obedience submitting to those whom God has left to rule and govern the Flock Neither is there any danger of falling back into the Jewish Law by approving the allow'd Ceremonies of the Church it being certain that in the Abrogation of the Old Law all Ceremonies were not at the same time extinct But only such as were meer Types and Figures of things to come in the New Law which are now fulfill'd Whilst others fit for the raising Devotion and expressing the affections of the Soul and other such ends are still commendably retain'd as lawful and equally necessary now as heretofore such are Kneeling Fasting lifting Hands and Eyes to Heaven Sighing knocking the Breast days of Humiliation Thanksgiving Watching Hair-cloth Singing Impositions of Hands Benedictions using Oyl Spittle Breathing c. all which are as lawful convenient and necessary for Christans as they were for Jews and no more to be neglected because they were us'd in the Old Law than praying meeting Reading the Law Singing Psalms Humility and Obedience c. are to be laid by and disown'd by Christians because they were observed by the Jews Especially since these with many others have been recommended to us by the practice of Christ and his Apostles and of all Primitive Christianity Neither has the use of Holy Ceremonies been wholly dis-approved by those of the Reformation The English Profession of Faith publish'd in the year 1562. allows them in the 34th Article The Bohemick Confession in the 15th Article Anno 1537. The Augustine Tit. de Miss Anno 1530. as it was penn'd by Melancthon So that since Ceremonies are generally look'd on as commendable and lawful amongst Christians the Papists judge it proper to those who have the Rule to Order and Dispose of them and declare to the Flock how when and where they are to be observed And if they who govern judge fit to oblige the Faithful to
Or that can forgive him his sins for a sum of Money â„Ÿ Amen VII Cursed is he that believes that Independent of the Merits and Passion of Christ he can Merit Salvation by his own good Works or make condign satisfaction for the guilt of his sins or the pains Eternal due to them â„Ÿ Amen VIII Cursed is he that contemns the Word of God or hides it from the people on design to keep them from the knowledge of their Duty and to preserve them in Ignorance and Errour â„Ÿ Amen IX Cursed is he that undervalues the Word of God or that forsaking Scripture chuses rather to follow Humane Traditions than it â„Ÿ Amen X. Cursed is he that leaves the Commandments of God to observe the constitutions of Men. â„Ÿ Amen XI Cursed it he that omit any of the Ten Commandments or keeps the people from the knowledge of any one of them to the end they may not have occasion of discovering the Truth â„Ÿ Amen XII Cursed is he that Preaches to the People in unknown Tongues such as they understand not or uses any other means to keep them in Ignorance â„Ÿ Amen XIII Cursed is he that believes that the Pope can give to any upon any account whatsoever Dispensations to Lie or Swear falsly Or that 't is Lawful for any at the last hour to protest himself Innocent in case he be Guilty â„Ÿ Amen XIV Cursed is he that encourages sins or teaches Men to defer the amendmeut of their lives or presumption of their Death-Bed-repentance â„Ÿ Amen XV. Cursed is he that teaches Men that they may be Lawfully drunk on a Friday or any other Easting-day tho' they must not taste the least bit of Flesh â„Ÿ Amen XVI Cursed is he who places Religion in nothing but a pompous shew consisting only in Ceremonies and which teaches not the People to serve God in Spirit and Truth â„Ÿ Amen XVII Cursed is he who loves or promotes cruelty that teaches People to be Bloody-minded and to lay aside the meekness of Jesus Christ â„Ÿ Amen XVIII Cursed is he who teaches it Lawful to do any wicked thing tho' it be for the Interest and Good of Mother-Church or that any Evil action may be done that Good may come of it â„Ÿ Amen XIX Cursed are we if amongst all those wicked Principles and Damnable Doctrine commonly laid at our Dores any one of them be the Faith of our Church And Cursed are we if we do not as heartily detest all those Hellish Practices at they that so vehemently urge them against us â„Ÿ Amen XX. Cursed are we if in an answering and saying Amen to any of these Curses we use any Equivocations Mental Reservations or do not assent to them in the common and obvious Sense of the Words â„Ÿ Amen And can the Papists then thus seriously and without check of Conscience say Amen to all these curses Yes they can and are ready to it whensoever and as often as it shall be requir'd of them And what then is to be said of those who either by Word or Writing charge these Doctrines upon the Faith of the Church of Rome Is a lying spirit in the mouth of all the Prophets Are they all gone aside Do they back-bite with their tongue do evil to their Neighbour and take up reproach against their Neighbour I 'le say no such thing but leave the impartial Considerer to judge One thing I can safely affirm that the Papists are foully Mis-represented and shew in publick as much unlike what they are as the Christians were of old by the Gentiles that they lie under a great Calumny and severely smart in good Name Persons and Estates for such things which They as much and as heartily detest as those who accuse them But the comfort is Christ has said to his Followers Ye shall be hated of all men Matt. 10. 22. and St. Paul we are made a spectacle unto the World and we don't doubt that who bears this with patience shall for every loss here and content receive a hundred fold in Heaven For base things of the World and things which are despised hath God chosen 1 Cor. 1. 28. FINIS The CONTENTS 1. OF Images Page 1 2. Of Praying to Saints 2 3. Of Praying to the Virgin Mary 4 4. Of Relicks 5 5. Of the Eucharist 6 6. Of Merits and Good Works 8 7. Of Confession 9 8. Of Indulgences 10 9. Of Satisfaction 11 10. Of Reading the Holy Scripture 12 11. Of Apocryphal Books 13 12. Of the Vulgar Edition of the Bible 15 13. Of the Scripture as a Rule of Faith 17 14. Of the Interpretation of Scripture 18 15. Of Tradition 19 16. Of Councils 20 17. Of infallibility in the Church 22 18. Of the Pope 25 19. Of Dispensations 27 20. Of the Deposing Power 29 21. Of Communion in one kind 31 22. Of the Mass 32 23. Of Purgatory 34 24. Of Praying in an Vnknown Tongue 37 25. Of the Second Commandment 39 26. Of Mental Reservations 41 27. Of Death-bed Repentance 42 28. Of Fasting 43 29. Of Division and Schisms in the Church 45 30. Of Fryars and Nuns 46 31. Of Wicked Principles and Practices 48 32. Of Miracles 52 33. Of Holy Water 53 34. Of Breeding up People in Ignorance 55 35. Of the Vncharitableness of the Papists 57 36. Of Ceremonies and Ordinances 61 37. Of Innovations in Matters of Faith 67 Roman-Catholick PRINCIPLES In Reference to GOD and the KING PARAGRAPH I. Of the Catholick Faith and Church in General I. THE Fruition of God and Remission of Sin is not attainable by Man otherwise then in and by the Merits of Jesus Christ who gratis Purchas'd it for Us. II. These Merits of Christ are not apply'd to Us otherwise than by a Right Faith in Christ III. This Faith is but One Entire and Conformable to its Object being Divine Revelations to all which Faith gives an undoubted assent IV. These Revelations contain many Mysteries transcending the Natural Reach of Humane Wit or Industry Wherefore V. It became the Divine Wisdom and Goodness to provide Man of some Way or Means whereby he might Arrive to the Knowledge of these Mystrries Means Visible and Apparent to all Means propotionable to the Capacities of all Means Sure and Certain to all VI. This Way or Means is not the Reading of Scripture Interpreted according to the Private Reason or Spirit of every Disjunctive Person or Nation in Particular But VII It is an Attention and Submission to the Doctrine of the Catholick or Vniversal Church established by Christ for the Instruction of all Spread for that end throughout all Nations and visibly continu'd in the Succession of Pastors and People throughout all Ages From which Church Guided in Truth and secur'd from Errour in Matters of Faith by the promiss'd Assistance of the Holy Ghost every one may and ought to Learn both the Right Sence of the
Scripture and all other Christian Mysteries and Duties respectively necessary to Salvation VIII This Church thus Spread thus Guided thus visibly continu'd in One Vniform Faith and Subordination to Government is that Self-same which is term'd the Romau Catholick Church the Qualifications above-mentioned viz. Vnity Indeficiency Visibility Succession and Vniversality being applicable to no other Church or Assembly whatsoever IX From the Testimony and Authority of this Church it is that we Receive and Believe the Scriptures to be God's Word And as She can assuredly tell Us This or That Book is God's 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 Enlightening Her to understand both It and all matters necessary to Salvation From these Grounds it follows X. All and only Divine Revelations deliver'd by God unto the Church and propos'd by her to be believ'd as such are and ought to be esteem'd Articles of Faith and the contrary Opinions Heresie And XI As an Obstinate Separation from the Vnity of the Church in known declar'd Matters of Faith is Formal Heresie So a wilful Separation from the Visible Vnity of the same Church in matters of Subordination and Government is Formal Schism XII The Church proposes unto us matters of Faith First and chiefly by the Holy Scripture in Points plain and intelligible in it Secondly By Definitions of General Councils in poins not sufficiently Explain'd in Scripture Thirdly By Apostolical Traditions deriv'd from Christ and his Apostles to all Succeeding Ages Fourthly By her Practice Worship and Ceremonies confirming her Doctrine SECT II. Of Spiritual and Temporal Authority I. 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 Explain and Assertain unto Us what anciently was and is Receiv'd and Retain'd 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 propos'd as such oblige under pain of Heresie all the Faithful to a Submission of Judgement But II. 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 deposited in the Catholick Church in regard to which alone she hath the promiss'd Assistance of the Holy Ghost Hence it is deduc'd III. If a General Council much less a Papal Consistory should undertake to 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 follows IV. The Subjects of the King of England lawfully may without the least breach of any Catholick Principle Renounce even upon Oath the Teaching 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 as it is usually understood in the Catholick Church on account of which and other Expressions no-wise appertaining to Loyalty it is that Catholicks of tender consciences refuse the Oath commonly call'd the Oath of Allegiance V. Catholicks believe That the Bishop of Rome is the Successor of S. Peter Vicar of Jesus Christ upon Earth and the Head of the whole Catholick Church which Church is therefore fitly stil'd Roman Catholick being an universal Body united under one visible Head Nevertheless VI. 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 Heresie to an interior Assent VII 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 wouldbe 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 VIII And as for the 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 IX 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 declar'd in the General Council of Constance that such Doctrine is Damnable and Heretical being contrary to the known Laws of God and Nature X. Personal Misdemeanors of what Nature soever ought not to be Imputed to the Catholick Church when not Justifiable 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 than the Eleven Apostles ought to have suffer'd for Judas's Treachery XII It is an Article of the Catholick Faith to believe that no Power on Earth can License Men to Lie to forswear and Perjure themselves to Massacre their Neighbours or Destroy their Native Countrey 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-mention'd Crimes XII The Doctrine of Equivocation or Mental Reservation however wrongfully Impos'd upon the Catholick Religion is notwithstanding neither taught nor approv'd by the Church as any part of her Belief On the contrary simplicity and Godly sincerity are constantly recommended by her as truly Christian Virtues necessary to the conservation of Justice Truth and Common-security SECT III. Of some Particular controverted Points of Faith I. EVery Catholick is oblig'd to believe that when a Sinner Repents him of his Sins from the bottom of his Heart and Acknowledges his Transgressions to God and his Ministers