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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30399	The Protestant's companion, or, An impartial survey and comparison of the Protestant religion as by law established, with the main doctrines of popery wherein is shewn that popery is contrary to scripture, primitive fathers and councils ... / by a true son of the Protestant Church of England as established by law.	Burnet, Gilbert, 1643-1715.	1685 (1685)	Wing B5845; ESTC R29606	32,970	68

who saw and heard our Blessed Saviour and not that the Fathers should be of more authority than the Scriptures Ioh. Gerson de vitâ Sp. Lect. 2. Hic aperitur modus c. Ioh. Driedo de Eccl. Script Dogm l. 4. c. 4. Th. Wald. Doctrinal l. 2. c. 21. Sufficiat universali Ecclesiae pro preconio potestatis suae modernae c. who is very smart upon such as held the contrary Idem Epist. 48. Tom. 2. Epist. 19. Cyril Alex. l. 7. adv Iulian Theodoret Dial. 2. Id. Qu. 45. in Genes Theophilus Alexand. in 2 Pasch. Homil. Cyril Hieros Cat. 4. Vincentius Lirinensis contra Haeres cap. 2. c. 41. Iustus Orgelitanus in c. 4. Cantic Gregorius Magnus in Ezekiel l. 1. Hom. 9. Tom. 2. Id. Moral l. 8. c. 8. Id. in Cant. c. 5. Id. Moral l. 16. c. 17. Tom. 1. Id. l. 4. Ep. 40. ad Theod. Medic. Tom. 2. Id. Epist. ad Leand. c. 4. Praefat. in Iob. Tom. 1. That the Holy Scriptures could not be corrupted but those corruptions would have been discover'd See Augustin de utilit credendi c. 3. Id. c. Faustum l. 11. c. 2. and Confess'd by Bellarmin That the Scriptures could not be corrupted but those Corruptions would be discovered by Catholicks de V. D. l. 2. c. 7. Consult in this point Bishop Iewel 's Treatise of the Holy Scriptures who in his excellent Apology handles all the main points in Controversie betwixt us and the Church of Rome and Article 15. against Harding Dr. Stillingfleet's Rational Account of the Grounds of Protestant Religion reprinted in 1681 Part 1. c. 7 8 9. Chillingworth's Religion of the Protestants a safe way to Salvation Part 1. Chap. 2. Lively Oracles by the Author as it 's said of the Whole Duty of Man SECT II. WE receive no other Books of Scripture for Canonical in the Church of England than such as of whose authority there was never any doubt in the Church The Church of Rome doth make the Books commonly call'd Apocrypha of equal authority with those of the Old and New Testament which neither the Iews to whom were committed the Oracles of God nor the Primitive Church nor any General Council nor any Doctor in the Ages succeeding till about 120 years ago in the Council of Trent nor the Greek Church to this day did ever receive as Canonical Apocrypha receiv'd as Canonical by the Papists is Contrary to the Fathers Melito apud Euseb. Histor. Eccles. l. 4. c. 25. Graec. 26. Origen in Psal. 1. Athanasius Epist. 39. in 2 Tom. Oper. Synops. Sacr. Scriptur Hilarius in Prol. Explanat in Psalmos Cyril Hierosol in Catech. 4. de Sacrâ Scripturâ Concil Laodic Canon 59. Epiphanius Haeres 8. contr Epicur Haeres 76. contra Anomaeos lib. de mens pond Basil. in Philocal c. 3. Gregor Nazianzen de veris genuinis libris S. Scripturae divinitus inspiratae in libro Carminum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amphilochius in Epist. ad Seleucum inter Canonicas Epistolas à Balsamone not at p. 1082. Gr. Lat. Hieronymus in Prol. Galeato sive Praefat. in lib. Regum Ruffinus in Symbol Apostol Sect. 35 36. Iunilius Africanus de part divinae legis l. 1. c. 3. Tom. 6. Bibl. patr part 2. Colon. 1618. Gregorius Magnus Moral l. 19. c. 17. Occam who liv'd above 700 after Gregory viz. about Anno Dom. 1320 explains Gregory's Judgment that Iudith Tobias the Maccabees Ecclesiasticus and the Book of Wisdom are not to be receiv'd for the confirmation of Faith Dial. part 3. Tract 1. l. 3. c. 16. Confessed By Cardinal Cajetan who liv'd but Eleven years before the Council of Trent That the Apocryphal Books are not Canonical in libro Esther sub finem Et in hoc loco terminamus c. And afterwards Nam ad Hieronymi limam scil in Prol. Galeato where he owns no Books for Canonical but such as ws receive in that sense reducenda sunt tam verba Conciliorum quàm Doctorum Confessed by Catharine who was in the Council of Trent and by Stapleton who liv'd after Catharine That the Apostles never received nor confirmed the Apocrypha And this will quite ruine their Cause when we have produced Bellarmin confessing That the Church hath no power to make a Book Canonical which was not so before Consult the Learned Bishop Cosin's Scholastical History of the Scripture-Canon upon this Subject SECT III. WE Worship the only God as we are taught to believe in him and none other The Church of Rome enjoyns those that live in its Communion to pray to their fellow Creatures who know not our thoughts and necessities to Hero's and Saints of whom they feign so many ridiculous Stories and to the Blessed Virgin to whom they use such abominable expressions Yea a great Cardinal doth not blush to say That it is not absurd that holy men be called Redeemers after a sort Invocation of Saints or Angels is Contrary to Scripture Matth. 11. 27 28. Ioh. 6. 37 14. 13. 16 23 24. Acts 10. 25 26. 14. 13 14 15. Rom. 8. 27. Ephes. 3. 20. Col. 2. 18. 1 Tim. 2. 5. 1 Ioh. 2. 1 2. And Contrary to the Fathers who tho' they might sometimes use Rhetorical Apostrophe's and Poetical flourishes are far from the Popish Tenet of Invocation Fathers against this Doctrine Ignatius in Epist. ad Philadelph Iustin Martyr Apol. 2. Theophilus Antiochenus ad Autolycum l. 1. Irenaeus l. 2. c. 57. Origen c. Celsum l. 5. p. 233 236. Concil Laodicenum Can. 35. Ambrose de obit Theodos. Id. de interpellat l. 3. c. 12. Id in Rom. 1. Tom. 5. p. 174. Ierome To. 7. in Prov. c. 2. Augustin de civit Dei l. 8. c. 27. l. 9. c. 15. c. 23. l. 10. c. 1. l. 20. c. 10. l. 22. c. 10. Id. l. 2. de visit infirm Id. Confess l. 10. c. 42. Theodoret in 2 3. Coloss. Dracontius Poetic Hexameron Confessed By some of the most Learned Papists That it is a Doctrine neither expresly nor covertly contained in the Scripture Spalatensis confesseth That Religious Invocation of Saints is Heathenism and meer civil Invocation of them tho' not so bad yet dangerous Cardinal Perron confesseth That there are no footsteps of it either in the Scriptures or in the Fathers before the first four General Councils none of which were call'd till 320 years after our Saviour's Incarnation Bellarmin confesseth That Invocation of Saints was not so much begun by any Law as by Custom This is to the purpose But yet further Wicelius saith That the Invocation of Saints is to be cast out of the Church because it ascribes God's Honour and Attributes to his Creatures and derogates from the Office and Glory of Christ by making Saints Mediators and Intercessors What Protestant could have opposed this vain Doctrine with greater strength of

no not to save all the World Here the Reader may see for this is not only the opinion of one or two private Men but runs with the stream of their Writers what may be expected from the Charity of their Popish Priests what an unlucky tool Auricular Confession is in their hands Besides to how great an awe of and respect for their Confessor to whom they are bound as I have already said to discover all their Sins under pain of Eternal Damnation To what Pride and Insolence to what Lust and Revenge to what Avarice and Rapine are not only the meanest Men but even Persons that make the greatest figure exposed unto by Auricular Confession in Popish Churches It is a slavery so great and intollerable that the Israelitish Tasks in Egypt were a pleasure or at least a divertisement in comparison of it Auricular Confession to a Priest under point of Salvation and Damnation and that People cannot be saved without it is Contrary to Scripture Isai. 55. 7. Acts 2. 38. c. 3. 19. c. 16. 30 31. Rom. 10. 3. Contrary to the Fathers who when they did speak of the necessity of Confession generally meant Confession before God only or a publick acknowledgment of some publick crimes incurring the censure of Excommunication and that in an Ecclesiastical Assembly Origen in Psal. 37. Hom. 2. Cyprian de lapsis Serm. 5. Chrysostom Hom. 4. de Lazaro Id. Hom. 2. in Psal. 50. Homil. 31. in Epist. ad Hebraeos Hom. 5. de incomprehensibili nat Dei Hom. 8. de poen Hom. de poenit Confessione Augustin Confession l. 10. c. 3. Auricular Confession acknowledged not to have been Instituted by our Saviour and that it is not of Divine Institution by these Learned Papists Cardinal Cajetan in Ioh. 20. Scotus in sent 4. dist 17. Q. 1. Maldon in summa Qu. 18. Art 4. Bell. de poenit l. 1. c. 4. Acknowledged by others That it is better to say that it was Instituted rather by the Tradition of the Universal Church than by the Authority of the Old and New Testament And yet it is denyed That this Tradition is Universal and that it is not necessary amongst the Greeks because this Custom i. e. of private Confession sprung not up among them de poenit dist 5. in principio Gloss. Again it is Confessed That the Fathers scarce speak of it as a thing commanded by Rhenanus in admonitione de Tertullian Dogmat. Lastly It is Confessed That we may obtain Pardon though our Mouths be silent then we do not confess And our Lord doth shew that a Sinner is not cleansed by the Judgment of the Priest but by the Bounty of Divine Grace Gratian dist 1. cap. Convertimini What clashing and enterfering is here Is this the pretended solid Union of the Popish Church in matters of Salvation and which she enjoyns under pain of Damnation Have they no better Grounds for their Articles of Faith than these Can Auricular Confession be of Divine Institution and yet neither be Instituted by our Blessed Saviour nor mentioned by the Fathers as a Divine Precept nor imposed by an Universal Tradition of the Church And lastly can it be necessary to Salvation and yet we can obtain pardon of Sins without the use of it Let any Papist reconcile me these erit mihi magnus Apollo Consult herein Bishop Taylor 's Disswasive Part 1. Ch. 2. Sect. 2. F. White against Jesuite Fisher p. 189. Concerning the Marriage of the Clergy see Bishop Iewel 's Defence of the Apology of the Church of England Part 2. p. 180. and Part 5. p. 456. Bishop Hall's Honour of the married Clergy SECT X. AS I have all along shewed the vast difference in Doctrines betwixt the Protestant Church of England and the Church of Rome so will I put a Period to this Discourse after I have done the like in that of Obedience Which I shall not as I have hitherto argue from the Articles and Homilies of our Church the Decrees of their Church the Writings of the Fathers and from Ancient Councils because that hath been sufficiently canvassed of late years but only subjoyn the undenyable Testimonies of King Iames I. and King Charles the Martyr of ever-blessed Memories and the Royal Grandfather and Father of our present Gracious Sovereign to determin the Case of Protestant's Loyalty and Popish Rebellion King Charles I. in his Excellent Book entituled ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 27. to our late Gracious King and then Prince of Wales saith The best Profession of Religion I have ever esteemed that of the Church of England in which you have been educated In this I charge you to persevere as coming nearest to God's Word for Doctrine and to the Primitive Example for Government I tell you I have tried it and after much search and many disputes have concluded it to be the best in the World keeping the middle way between the pomp of Superstitious Tyranny and the meanness of Fantastick Anarchy King Iames I. in His Works p. 504. saith As on one part many honest Men seduced with some Errors of Popery may yet remain good and faithful Subjects so on the other part none of those that truly know and believe the whole grounds and School-conclusions of their Doctrines can ever either prove good Christians or good Subjects Ibid. Scarce any one who hath been a beginner or prosecutor of this late War against the Church the Laws and Me was or is a true Lover Embracer or Practiser of the Protestant Religion established in England To which I add Solatii ergô that excellent Expression in His Majesty's first and most Gracious Speech to His Privy Council I know the Principles of the Church of England are for Monarchy and the Members of it have shewed themselves good and faithful Subjects therefore shall I always take care to defend and support it King Charles I. in his Solemn Declaration October 23. 1642. saith That there was a greater number of Papists in the Rebels Army than in His. To which may be added That then they are guilty of this mortal Sin of Obedience to a Protestant Prince when they are not strong enough to manage a Rebellion Watson's Quodlibets p. 255. These words deserve to be written in Letters of Gold however they are written in large Characters in good Protestants Hearts Now Unto Him who is able to keep us from falling and to present us faultless before the presence of his Glory with exceeding Ioy To the only Wise God our Saviour be Glory and Majesty Dominion and Power both now and ever Amen FINIS Books lately printed for Richard Chiswell A Dissertation concerning the Government of the Ancient Church more particularly of the Encroachments of the Bishops of Rome upon other See's By WILLIAM CAVE D. D. Octavo An Answer to Mr. Serjeant's Sure Footing in Christianity concerning the Rule of Faith With some other Discourses By WILLIAM FALKNER D. D. 4o. A Vindication of the Ordinations of

Reason and Argument than these Papists have done Truth will Conquer The Romish Church likewise obliges all those in its Communion to Worship Images the Idolatrous practice of the Heathen World and that with the same worship which is given to him whose Image it is and that I think is far enough so that the Worship may be terminated in the Image If this be not Idolatry I know not what can be such And yet that nothing might be wanting in their Worship to make up the measure of iniquity They deny That God alone is to be worshipped I suppose they mean he must have sharers with him in that Honour for otherwise it cannot be sence I am sure however it is Blasphemy Image Worship is Contrary to Scripture Exod 20. 4 5. Hence do the Papists often leave the Second Commandment out of their Catechisms as in Vaux's Catechism Ledesma's Catechism Officium B. Mariae Pii 5. Pont. jussu editum Antwerp A. D. 1590. That the Second Commandment was meant of and desigued against Images and Idols the following Fathers and Doctors do attest Iustin Martyr Dial. cum Tryph. p. 321. Tertullian de Idol c. 3 4. Id. c. Marcion l. 2. c. 22. despect c. 23. Clemens Alexand. stro l. 3. p. 441. Origen c. Celsum l. 4. p. 182. l. 7. p. 375. Id. in Exod. Hom. 8. Athanasius in Synops. Nazianzen in vers de decal Ambrose Ierome in Ephes. c. 6. Augustin Ep. 119. c. 11. Procopius Rupertus in Exod. c. 20. Contrary to Scripture Lev. 26. 1. Deut. 4. 15 16. 5. 7 8 9. Isa. 40. 18 19 20. Micah 5. 13. Matt. 4. 10. Ioh. 5. 21. Rev. 19. 10. Contrary to the Fathers Iustin Martyr Apol. 2. p. 65 66. Theophilus Antiochenus ad Autolycum l. 1. p. 77 110. Clemens Alexandrinus strom l. 6. in paraenetico Tertullian adv Hermogen init Minutius Felix p. 33. who saith Cruces nec colimus nec optamus Origen c. Celsum l. 7 8. The Council of Eliberis in Spain at An. D. 310. Can. 36. Lactantius lib. 2. cap. de Orig error dubium non est c. Optatus l. 3. Epiphanius Epist. ad Ioh. Hieros Augustin de morib Ecclesiae Cath. l. 1. c. 34. de side symbolo c. 7. Id. contr Adimant c. 13. Id. Tom. 3. de consens Evangel l. 1. c. 10. Id. de civit Dei l. 9. c. 15. Fulgentius ad Donatum Gregorius Mag. l. 9. Epist. 9. Imagines adorare omnibus modis devita Moreover the Church of Rome would oblige us to adore the Consecrated Host or Bread in the Sacrament of the Lord's Supper and with the same Worship which is due to the true God Which by the Confession of some of their Learned Men is an Idolatry if Transubstantiation cannot be made out which if it can we ought no more to believe our own Eyes more stupid than the sottish Heathens were guilty of Though this practice is so far from being Ancient That elevation of the Host accompanied with the ringing of a Bell at the consecration thereof that all who heard it might kneel and joyn their hands in adoring the Host was instituted but about An. Dom. 1240. The Fathers were so far from worshipping the Host that some of them are sharp in reproving those who reserved the Reliques of it as appears by Clement's Epistle to S. Iames Origen in Levit. Hom. 5. and by the 11th Council at Toledo c. 14. And in Ierusalem they us'd to burn the remainders thereof Hesychius in Levit. l. 2. c. 8. Concerning Invocation of Saints Angels c. see Archbishop Laud's excellent Book against Jesuit Fisher so much commended by King Charles I. Dr. Stillingfleet's Rational Account of the Grounds of Protestant Religion c. Part 3. Ch. 3. Dr. Stillingfl Discourse concerning the Idolatry practised in the Ch. of Rome c. 2. Bishop Taylor 's Disswasive from Popery Part. 1. Ch. 2. Sect. 9. F. White against Jesuit Fisher pag. 289. Dr. Brevent's Saul and Samuel at Endor Bishop of Lincoln's Letter to Mr. Evelyn Concerning Image-worship and the Adoration of the Host see Bishop Iewel 's Article 14 against Harding Archbishop Laud against Jesuit Fisher. Dr. Stillingfleet's Discourse concerning the Idolatry practised in the Church of Rome and his Defence of it His Rational Account of the Grounds of Protestant Religion Part. 3. Chap. 3. Bishop Taylor 's Disswasive from Popery Ed. 3. C. 1. Sect. 8 9. Ch. 2. Sect. 12. Rodon's Funeral of the Mass c. 5. Confessed By these Learned Popish Doctors hereafter mentioned That the making of Images was prohibited in the old Law and not to be found in Scripture Aquinas 3. Sent. Dist. 9. Q. 2. ad 1. Prohibitum est Alexander Hales p. 3. Q. 30. m. 3. ar 3. Albertus 3. d. 9. ar 4. Bonaventure 3. d. 9. Marsilius 3. q. 8. ar 2. Rich. media villa 3. d. 9. Q. 2. Gerson compend tr 2. d. 10. Praecept Abulensis Exod. 20. Q. 39. Et Dominic Bannes in 2a 2ae Qu. 1. art 10. That the Fathers condemn'd Image-worship is Confess'd by Polydore Virgil de Invent. l. 6. c. 13. where he saith Sed teste Hieronymo omnes ferè veteres sancti Patres speaking of Images damnabant ob metum Idololatriae For fear of Idolatry And by Cassander Consult d. Imag. Quantum veteris initio Ecclesiae ab omni imaginum adoratione abhorruêrunt declarat unus Origenes And That for the first four Ages after Christ there was little or no use of Images in the Temples or Oratories of the Christians is Confess'd By Petavius Dogmat. Theol. To. 5. l. 15. c. 13. S. 3. c. 14. S. 8. SECT IV. OUR Church contends for and embraces that faith which was once delivered to the Saints and admits and professes that same which all true Christians have made the badge of their Holy Profession which is briefly comprehended in the Apostles Creed and explain'd in those others call'd the Nicene and Athanasian which may be prov'd by the Scriptures and have been approved by the Universal Church by the Decrees of the first General Councils and Writings of the Fathers The Popish Church especially that part of it which is called the Court of Rome obtrudes and imposes new Articles of Faith making the Bishop of Rome the Infallible Judge and Arbitrator of all Doctrines enjoyning an implicit faith and blind obedience to his Dictates wherein we must renounce our very Reason so that if he call that white which we see to be black we are to say so since he hath as they say the power of making new Creeds Contrary to Scripture Gal. 1. 8 9. Contrary to S. Augustin de Unit. Eccles. contr Epist. Petil. c. 3. and all the Fathers who shew an esteem for the Scripture Confess'd By Cardinal Bellarmine That till above a thousand years after Christ the Popes Judgment was not esteemed Infallible nor his Authority above that of a