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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

the Church cannot be meant of every visible Church as if it were free from error but of the true Spouse of Christ nor is the true Spouse of Christ free from error of any sort but that which is in the main points of faith concerning the Father Son and holy Spirit as the words following shew nor is he said to be separated from the promises of the Father or not to have God for his Father who divides from the Church of Rome and hath not it for his mother nor are all other Churches said to be adulteresses who hold not with the now Roman church but he who divides from the Catholick church nor hath it for his mother of whom he had said Illius faetu●nascimur illius lacte nutrimur spiritu ●jus animamur whence it appears that he meant the church to be his mother who is born again with the same birth baptism or faith nourished by her milk that is the Word of the Gospel and animated by the same Spirit And of this it is granted that whoever is so severed from the church of Christ that is the multitude or number of believers throughout the world who professe and are baptized into the common faith and are nourished by the same Gospel and quickned by the same Spirit they are divided from God and have not him for their Father But this proves not that he that is divided from the now Roman church is divided from God But there are other words of Cyprian cited by him as found Epist 55. in mine edition at Bafil 1558. l. 1. Epist 3. as Bellar. also cites them l. 4. de Romano pontifice c. 4. which are thus set down by H. T. To Peters chair and the principal church infidelity or false faith cannot have access in which he would insinuate 1. That the Roman church is the principal church 2. That by reason of Peters chair there no error in faith could come to that church But the words being rightly and fully set down and the Epistle being read throughout it will appear that Cyprian had no such meaning as this Author would put upon him The words are these After these things which he had related before concerning the crimes of some excluded by him out of the church of Carthage as yet over and above a false Bishop being constituted for themselves by hereticks they dare saile and bring letters from Schismaticks and profane persons to Peters chair and the principal church from whence sacerdotal unity arose and not think them to be Romans whose faith the Apostle declaring is praised to whom perfidiousness cannot have accesse I● which I grant the Roman church is called the principal church from whence sacerdotal unity did arise and the See of Rome Peters chair the reason of which speech is plainly set down by Cyprian himself in his book de simplicitate Pr●latorum or de unitate Eccle●●ae in these words The Lord speaketh to Peter I saith he say to thee that thou art Peter and upon this rock I will build my church and the gates of hell shall not overcome it I will give to thee the keys of the Kingdom of heaven and what things thou shalt binde upon earth shall be bound also in the heavens and what things thou shalt loose upon earth shall be also loosed in heaven And to the same after his resurrection he saith Feed my sheep And although to all the Apostles after his resurrection he bestowed equal power and saith As my Father sent me I also send you receive the holy Ghost if ye remit sins to any they shall be remitted to him if ye ●old them to any they shall be held yet that he might manifest unity he hath disposed by his authority the rise of the same unity beginning from one Verily the other Apostles were also that which Peter was endued with equal allotment of honour and power but the beginning comes from unity that the church may be shewed to be one And a little after which unity we ought firmly to hold and vindicate chiefly Bishops who are President in the church that we may prove also Bishoprick it self to be one and undivided Let no man deceive the fraternity with a lye let no man corrupt the truth of faith with perfidious prevarication Bishoprick is one of which by each entirely a part is held By which words it is manifest that Cyprian made the Roman church the principal church not because the Bishop of Rome was above any other in honour and power or that Peters chair was more infallible than other Apostles chairs or that a supremacy over the whole church did belong to the Pope of Rome for he expressely saith that the other Apostles were the same that Peter was that they were endued with equal allotment or fellowship of honour and power and that in solidum wholly and entirely that is as much one as another each Bishop held his part in the one Bishoprick but because he made the unity of Episcopacy to have its original from Christs grant to Peter Matth. 16. 18. that all Bishops might be as one none arrogating more to himself than another And that this was Cyprians minde appears 1. By the words in his Epistle to Pope Cornelius presently after the words which H. T. cites where against the practise of those that sailed to Rome to bring thither letters of complaint against Cyprian he saith But what cause is there of their going and declaring their making a false Bishop against the Bishops For either that pleaseth then which they have done and they persevere in their wickedness or if it displeaseth them and they recede they know whither they should return For s●●h it is decreed by all us and it is ●qual alike and just that every ones cause should be there heard where the crime is admitted and to several Pastors a portion of the flock is ascribed which each Pastor should rule and govern being to give account to the Lord of his own act it is meet verily that thos● over whom we are president should not run about nor break the cohering concord of Bishops by their subdolous and fallacious rashness but there plead their cause where they may have both accusers and witnesses of their own crime unless to a few desperate and w●etched persons the authority of the Bishops setled in Africa seem less who have already judged of them and by the weight of their judgement have damned their conscience bound with the many snares of their sins Which words shew that Cyprian denied the authority of the Bishops of Africa to he less th●n the Bishop of Rome and that persons should appeal from them to Rome but asserts that they ought to stand to the judgement of their own Bishops and that a portion of the flock is given to each Pastor which he ought to rule and govern and thereof must give account to the Lord not the whole to any one no not to the Bishop of Rome and therefore he ought

not to do so still why doth this Authour allege Scripture for the Churches Infallibility the Popes Supremacy c. and tells us here pag. 113. There is no better way to decide Controversies than by the Scripture expounded by the Church and according to the Rule of Apostolical Tradition But this is an evidence of Gods infatuating these Romanists that though they have no shew of proof for Peter's Supremacy and consequently the Popes without the Scripture and therefore allege it yet determine it not to be the Rule of Faith and so make void their own proof and the very Rule of Faith which they would fain establish SECT II. Unwritten Traditions are not proved to be the true Rule of Faith from the assurance thereby of the Doctrine and Books of Christ and his Apostles But let us view what he adds A second Argument is That is the true Rule of Faith by which we may be infallibly assured both what Doctrines Christ and his Apostles taught and what Books they wrote and without which we can never be infallibly assured of these things But by Apostolical Tradition we may infallibly be assured both what Doctrines Christ and his Apostles taught and what Books they wrote and by no other means Therefore Apostolical Tradition is the true Rule of Faith The Major is manifest because in the Doctrine which Christ and his Apostles taught and the Books which they wrote are contained all things that are of Faith therefore the infallible means of knowing them is the infallible and true Rule of Faith The Minor is proved because a full report from whole worlds of fathers to whole worlds of sons of what they heard and saw is altogether infallible since sensible evidence in a world of Witnesses unanimously concurring is altogether infallible how fallible soever men may be in their particulars and such a report such an evidence is Apostolical Tradition for all the Doctrinos Christ and his Apostles taught and all the Books they wrote therefore infallible Answ THe Popish Tenet is that unwritten Traditions of other points than what are in the written Books are the Rule of Faith that so what they cannot prove out of Scripture of Peter's being at Rome being Bishop there Purgatory-fire Invocation of Saints Adoration of the Host mixing Water with Wine in the Eucharist and many more which Popes and Popish Councils obtrude on the Church of God as Apostolical Traditions may be received as Objects of Faith But here H. T. concludes Apostolical Tradition is the true Rule of Faith and proves it of no other Apostolical Tradition but that whereby the Books written are known to be the Apostles which I might grant and yet H. T. gain nothing for his purpose sith Apostolical Tradition may be the true Rule of Faith and yet not Apostolical Tradition unwritten much less that which Popes and Councils call Apostolical Tradition which is every corruption that hath been any long time received in the Roman Church and this Apostolical Tradition infallible that the Books of holy Scripture were written by the holy men whose names they bear and that the things in them related are certain and yet other Traditions of other things not so But to his Argument I say the Major is not true nor is it proved by his reason which in form is this That is the true Rule of Faith in which are contained all things that are of Faith But in the Doctrines which Christ and his Apostles taught and the Books which they wrote are contained all things that are of Faith The Conclusion which followeth from these premises is not his Major that is the true Rule of Faith by which we may be infallibly assured both what Doctrines Christ and his Apostles taught and what Books they wrote and without which we can never be infallibly assured of those things nor the Conclusion set down therefore the infallible means of knowing them is the infallible and true Rule of Faith for these terms that by which we may be assured of the Doctrines or Books the infallible means of knowing them are not the same with the Books or Doctrines in which are contained all things that are of Faith and therefore the Major is not proved but indeed the very Protestant Doctrine which he gainsays is proved unawares thus That in which are contained all things that are of Faith is the true Rule of Faith But in the Doctrines which Christ and his Apostles taught and the Books which they wrote are contained all things that are of Faith therefore the Doctrines which Christ and his Apostles taught and the Books which they wrote are the true Rule of Faith Which proves directly what H. T. denies that the Scripture is the true Rule of Faith and shews that he mistook the means of Faith for the Rule of Faith between which there is manifest difference the means of Faith being any outward or inward efficient principal or instrumental by which a person comes to believe the Rule is that by which we know what we are to believe the same means may be the means of believing contrary things Caiaphas and Balaam may prophesie right things of Israel and be a means of expectation of the Messiab and yet also be a means of laying a stumbling-block to overthrow them A messenger that brings a grant wherein a Prince grants a thing is the means of belief and so is the Seal but the Rule of believing is the words of the grant Thomas his seeing and feeling were the means of his believing Christ's Resurrection but the Rule was Christ's words 2. I deny his Minor For though I grant such a full report as he speaks of is infallible nor do I deny that there is such a a report or such an evidence for all the Doctrines Christ and his Apostles taught and all the Books they wrote yet I say 1. That this is not the Apostolical Tradition which Papists assert for with them any thing used in their Church a long time and approved by a Pope or a Council confirmed by him is an Apostolical Tradition though it have not such report or evidence 2. That there are other means by which we may be assured what Doctrines Christ and his Apostles taught and what Books they wrote besides this full report as 1. The inward testimony of the holy Spirit 2. The innate characters of the Doctrine and Books themselves foretelling things to come opening the Mysteries of God advancing Gods glory enlightning and converting the soul with many more which shew whos 's the Doctrine and Books were Yet by the way I observe 1. That notwithstanding he makes here such an Infallibility in the report and evidence of sense yet pag. 205. he denies evidence of sense infallible in the Sacrament and thereby overthrows his Position here 2. From his words here I argue against his opinion of Transubstantiation thus A full report from whole worlds of fathers to whole worlds of sons of what they heard and saw is altogether

passage in his Epistle to the Reader in which he saith but not truly It is agreed by all parties that the Church founded in Christs blood was the onely mistris of Divine Faith and sole repository of all revealed truths at least for an age or two For this is not true of the church but of Christ his Apostles and their preaching and writings And therefore it is not true which he thence infers that the controversies of the Church are the most important doubtless of all others or that on the notion and eviction of her authority all other points essentially depend for their knowledge and decision which in effect is as if he had said Were there not a Pope and his council the Scriptures would be ineffectual to know the revealed truths of God and to decide any controversies in Religion which I count little better than blasphemy nor doth he well to begin with that point were it that he intended to have cleared truth he should first as Bellarmine and some others have done have examined the points of the Scriptures sufficiency and the needlesness of unwritten Traditions and thereupon have examined the particular points in difference that thereby the Reader might have discerned whether the Roman church were the true church of God sith the truth of the church is known by the truth of faith which they hold as H. T. himself urgeth p. 45. Succession in the profession of the same faith from Christ and his Apostles continued unto this time is it by which the Church is known and therefore we must first know whether the Roman Faith be the same with that which Christ and his Apostles taught before we can know the truth of their succession and of their Church But H. T. after Becanus and others conceives it best for their design to forestall Readers with the Authority of the Roman Church which being onc● setled in mens minds no marvel if they swallow down such gross Doctrines as Transubstantiation half Communion Invocation and Worship of Saints deceased Angels Reliques Images Crucifixes and the rest of their errors and abuses wherein any that reads the Scriptures may see how far they are gone from the Primitive saith taught by Christ and his Apostles nevertheless having premonished the Reader of this deceitfull Artifice I shall examine his Book in the order he hath chosen SECT III. The Tenet of the falsity of all Churches not owning the Pope is shewed to be most absurd ARticle 1. saith H. T. Our Tenet is That the Church now in communion with the See of Rome is the onely true Church of God Answ By the S●e of Rome he means the Roman Bishop or Pope and the Communion he means is in the same Tenets which they hold according to the Trent Canons and Pius the fourth his Bull with subjection to the Bishop of Rome's jurisdiction over the whole Church of Christ In which sense the Tenet is so palpably false and so extremely uncharitable that it is a marvel that any that hath the understanding of a man should imbrace it or the charity of a Christian should brook it For 1. If the Church now in communion with the See of Rome be the onely true Church of God then that Church onely hath eternal life for onely the true Church of God hath eternal life Extra Ecclesiam non est salus is their own determination Concil Lateran 4. Can. 2. and elsewhere But that Church which is not in communion with the See of Rome hath eternal life Ergo it is the true Church of God The Minor is proved thus That Church which believes in Jesus Christ hath eternal life But other Churches besides those now in communion with the See of Rome believe in Jesus Christ Ergo. The Major is plain from John 3. 16 18 36. 17. 3. 20. 31. 1 John 5. 11 12. Mark 16. 16. in which it is expresly said that he that believeth on Christ without any mention of Peter or the Pope hath eternal life The Minor is proved by their profession and other evidences of their reality in believing which if any deny to prove true faith in them he may as well deny there are any believers in Christ in the world 2. If there be no true Churches but such as are in communion with the See of Rome then there is some other name besides the Name of Jesus Christ given among men by which we must be saved and there is salvation in some other besides him for men have salvation in that name by which they are the true church of God and if we be the true church of God by communion with the Pope we have salvation by the Pope But this is most false and Antichristian to ascribe salvation to any other name besides the Name of Jesus Christ as being expresly contradictory to Peter's own words Act. 4. 12. There is no salvation in any other neither is there any name under heaven given to men by which we must be saved but the Name of Jesus Christ not Peter or the Bishop of Rome 3. If no churches be true churches of God but such as are in communion with the See of Rome then Christ died for no other churches but them For Christ died for his church Ephes 5. 25. it is not said he gave himself for them who are not his church But sure it is very uncharitable to say that Christ died for no other than those that own the Pope and contrary to the Scripture that God so loved the world that he gave his onely begotten Son that whosoever believeth on him should not perish but have everlasting life Joh. 3. 16. therefore it is false and uncharitable to exclude all but Romanists out of the church of God 4. If none be the true church of God but such as are in communion with the See of Rome then none are members of Christ in Christ the sons of God but such as are in communion with the See of Rome for the true church of God onely are members of Christ in Christ the children of God Ephes 23. But it is false that none are members of Christ in Christ or children of God but such as are in communion with the See of Rome for the Apostle tels the Galatians Gal. 3. 26 27. that they were all the sons of God by ●aith in Christ Jesus that as many as were baptized into Christ had put on Christ v. 28 that they were all one in Christ Jesus without any requiring of communion with the See of Rome 5. If none are the true church of God but such as are in communion with the See of Rome then Christ is present with none by his Spirit and protection but such as are in that communion For such as are not the true Church of God Christ is not present with them by his Spirit and protection Rom. 8. 9. Ye are not in the flesh but in the spirit if the spirit of God dwell in you If any man have not

hands the thing that was good that he might have to give to him that needs and how they should be called a holy order who were like to the institutors but never appointed by God I understand not Many learned men in those daies demonstrated them to be no holy orders but a company of men that promoted the Popes usurpations and injuries to the great mischief of the Commonwealths and Churches of Christians Of the Nations converted the Emperour Cassanes with innumerable Tartarians were not converted by the Church of Rome nor owned the Popes supremacy or faith and therefore are no witnesses for the Papacy In the fourteenth age ten Popes are set down of whom most ●●te at Avignon in France and so could not be Pastors of the Church of Rome one is Clement the fifth who chained Francis Dandalus the Venetian Ambassador under his table to feed with dogs and lost at the pomp of his Coronation out of his mitre a carbuncle valued at six thousand ●●orens Another John the twenty one by others John the twenty second whom Bellarmin de Pontifice Rom. l. 4. c. 14. confesseth to have thought that the souls should not see God till after the resurrection though he adds a cold excuse as if he might so think then without danger of heresie because no definition of the Church proceded which is not true if he say rightly himself l. 1. de eccl triumph c. 2. that the same that is that the souls see God afore the resurrection teacheth Innocent the third who was one hundred years before John the twenty one by H. T. his account c. Apostolicam extra de Presbytero non Baptizat● However if there were no definition it proves a Pope may teach heresie sith John the twenty second did earnestly press this on the Parisians that they should believe as he did Of the rest their unpeaceableness in their contention with the Emperor and among themselves in their Schisms in which one Pope was set up against another divers Popes at the same time one owned by one another by another makes the succession so uncertain that even the Romanists disagree in the succession some putting in Clement the seventh in this age whom H. T. leaves out some standing for one some for others as the right Popes Besides their cruelty and covetousness p●ove them rather Butchers than Pastors of the Church of Christ H. T. adds one general Council of Vienna Fathers three hundred Pope Clement the fifth presiding Anno Domini 1311. in which he tells us the Council defined baptism to be necessary for infants condemned the Begards and Beguines who held carnal lust done out of temptation to be no sin and that we ought not to shew reverence at the elevation of the body of Christ which last alone is against Protestants in common But the Council whether provincial or general being swayed by a proud prelate Clement the fifth it s no marvel it should make such decrees as then were made As for the Catholick Professors there is scarce a man of any note but Iro a Canonist whose profession will be of little weight with considerate men That an Emperour of Russia if made a Christian did embrace the Romish Religion and submit to the Pope is not likely The rest of the Nations converted H. T. proves not to have been converted from Rome or to have held communion with the Pope if they did it avails little to prove H. T. his Minor that such rude people did so SECT XII The defect of H. T. his Catalogue in the fiftenth and sixteenth Ages is shewed IN the fifteenth Age he reckons up thirteen Popes as chief Pastours in which number he leaves out Benedict the thirteenth though reckoned by others who with Gregory the twelfth upheld a Schism of three Popes together till they with John 22. or 23. for divers intolerable villanies were deposed as Eugenius the fourth was after at the Council of Basil of the rest scarce any of worth besides Pius the second whose Writings remain under the name of Aeneas Sylvius and the last is Alexander the sixth Roderique Borgia who with his son Caesar Borgia were so infamous for poysonings covetousness and uncleanness of body that Rome though the sink of wickedness yet yielded few or none worse in any Age. H. T. tells us of two general Councils that of Constance Anno 1415. against John Wickliff John Hus and Hierom of Prague Pope John the two and twentieth and Martin the fifth presiding but the main end of its calling by Sigismund the Emperour was the composing of the Troubles by three Popes together whom it deposed and decreed the Council to be above the Pope which is against the now Roman faith It is true also that they condemned sundry Articles of John Wickliff John Hus and Hierom of Prague whereof some were most falsely ascribed to them as the Works of John Wickliff and other testimonies do shew And notwithstanding the safe conduct given by Sigismund the Emperour to the perpetual infamy of the popish party they judged he was to deliver John Hus to be burned Sess 19. whereupon the Emperours solemn faith was broken and thereupon they were burned and Wickliffs bones as they imagined forty years after his death were digged up and burned in England and a most impious Decree made that notwithstanding Christ 's institution and administring in both kindes and in the primitive Church it were received by the faithfull in both kindes yet the custom was confirmed of receiving in one and the requiring it in both judged an errour and it was forbidden to be given the people in both kindes Sess 13. The other Council H. T. mentions is the Council of Florence Fathers 145. Pope Eugenius presiding Anno 1439. against many Heresies which defined Pugatory the Popes headship Transubstantiation the Apocryphal books canonical the Grecians Jacobites Armenians and Patriarch of Constantinople subscribing this Council and being reconciled to the church of Rome But this Council however it hath a shew of great authority by reason of the presence of the Patriarch of Constantinople and some other of the Eastern Christian churches yet indeed it was of no authority it being gotten together by a Factio● in opposition to the Council of Basil which was decreed by Pope Martin the fifth to be ten years after the Council of Constance and the end of it was to divert the Fathers of the Council of Basil from deposing Eugenius the fourth from his Popedom which nevertheless they did for his ill Government and chose Amadeus Duke of Savoy who was named Felix the fifth who is omitted therefore by H. T. though by others counted the lawfull Pope but H. T. thought it best to omit him and the Council of Basil which together with the Council of Constance had determined that a general Council was above the Pope and were not bound to obey him but might depose him as the French churches yet to this day do hold so that they who are termed

preach the Gospel to every creature nor were they successors to them in their Apostleship for that particular office ceased with the first Apostles So that the truth is this conceit of succession is but a vain conceit though it be much magnified by H. T. and other Romanists for want of solid proof of their several doctrins out of Scripture or primitive antiquity I go on to the next Article ARTIC III. Popish Church visibility not necessary Such visibility of Succession as the Romanists require is not proved to be necessary to the being of a true Church SECT 1. Exteriour Consecration and Ordination of Ministers is not necessary to the being of a visible Church what H. T. requires of Ministers preaching and administring Sacraments is most defective in the Roman Church Our Tenet saith H. T. is that the Catholick and Apostolick Church of God hath had not onely a continued but also a visible Succession from Christ to this time c. which we prove thus 1. A Society of men which hath always in it exteriour Consecration and Ordination of Ministers preaching baptizing and administring Sacraments must of necessity be always visible But the Church of Christ is a society of men which hath always in it exteriour Consecration and Ordination of Ministere Therefore the Church of Christ must of necessity be always visible The Major is proved by evident reason because those are all outward and sensible actions which are inconsistent with an invisible society of actors The Minor is proved by Scripture Go ye teaching all Nations baptizing them c. And Behold I am with you all days c. St. Matth. 28. v. 20. He gave some Apostles some Prophets some Evangelists and other some Pastors and Doctors to the consummation of the Saints Ephes 4. 11 12. Answ THe Tenet and the Conclusion of the Argument differ the Tenet asserting what hath been the Conclusion what of necessity must be the Tenet having for its Subject the holy Catholick and Apostolick Church of God the Conclusion the Church of Christ indefinite and both Tenet and Conclusion is granted but not in this Author's and other Romanists sense It is granted there hath been a Succession but not a continued number of Bishops Priests and Laicks succeeding one another in the profession of the same Faith meaning the now Roman from Christ and his Apostles to this time which H. T. in the former Article makes the Definition of Succession And visibility of each particular Church is granted but not of the Catholick as Catholick which as such is to be believed not seen And this visibility it is granted to be of some at some times not in the same splendor or conspicuity at all times nor to all persons But Protestants deny it visible always to all in so glorious and conspicuous an estate as Bellarmine asserts when he saith in his Book de Eccles Milit. cap. 2. That the Church is an Assembly of men so visible and palpable as is the Assembly of the People of Rome or the Kingdom of France or the Common-wealth of the Venetians so that we might grant his Tenet and Conclusion were it not that fraudulently there is more intended than is expressed which is needfull to be discovered For answer to it as it is the Major is granted if it be understood of visibility simply but if meant of such a conspicuous visibility as the Romanists assert it is to be denied In the Minor it is to be observed 1. That a distinction is made between exterior Consecration and Ordination which I judge to be done that thereby may be implied the distinction of Bishops who are consecrated not ordained from Presbyters whom they ordain not consecrate to have been always in the Church of Christ which is not right 2. That it is asserted that the Church of Christ is a society of men which hath always in it exteriour Consecration and Ordination of Ministers which is because he holds a true Church hath always such Ministers But as I said before that is not true no not in the Church of Rome in the vacancy of the See which hath been sometimes long and therefore it is not necessary to the being of a true Church that always the exterior Consecration and Ordination be continued and if it may be intermitted one two or ten years and yet the Church a true Church it may be an hundred and therefore the Minor is not to be granted if meant of exterior Consecration and Ordination of Bishops distinct from Presbyters and such a perpetuity as is without the least intermission nor do any of the Texts prove it For the Precept Matth. 28. 19 20. proves onely it ought to be not that it shall be and the Promise if it do prove that a Succession shall be yet it doth not prove such a Succession as shall have exterior Consecration and Ordination but such assistance in Preaching and Baptizing as shall uphold and prosper them in that Work nor is this assured to any one place but indefinitely to any persons in any place where this Work shall be continued And the other place Ephes 4. 11 12. proves not a certainty of the event which is asserted in the Minor but if the Gift be meant of Institution of what ou●ht to be it notes onely a certainty of Duty if of Donation of Abilities it notes not an exterior Consecration and Ordination but an act to be immediately from Christ himself or by his Spirit and so doth not prove a futurity of such Succession by outward Consecration and Ordination as H. T. brings it for Nevertheless this Author doth disadvantage his own party by this arg●ing For 1. by this arguing he plainly makes the marks of the Church by which it is visible Preaching Baptizing and administring Sacraments which doth by good consequence infer that the Protestants do rightly make the Preaching of the Word and the administring of the Sacraments the notes of the visible Church which will make well for the Protestants by whom these are observed but ill for the Ministers of the Roman Church chiefly the Bishops of Rome who neither preach nor baptize nor administer Sacraments but do other acts of other kindes Nor to speak truth is almost any of their Preaching the Preaching of the Gospel but the Rites of the Roman Church extolling the Virgin Mary and other Saints excellency little of the Gospel or if any part of it it is likely the History of the Gospel in an historical fashion little of the mystery but in stead thereof such Doctrines of humane satisfactions for sin merit of good works are preached as do overthrow the Gospel And for Baptizing though Bellarmine tells us lib. 2. de bonis oper in partic cap. 17. that at Rome the old Custome is not abolished of Baptizing the Catechumeni at Easter but among the Papists chiefly in the City of Rome there is no year in which many catechized persons are not baptized at Easter yet the truth is there is

Catholick for time and place is not the church of Christ 2. But the Protestant church and the like may be said of all other Sectaries is not universal or Catholick for time and place 3. Therefore the Protestant church is not the church of Christ The Major hath been proved before The Minor is proved because before Luther who lived little above ●ixscore years ago there were no Protestants to be found in the whole world as hath been proved by us and confessed by our adversaries To which you may adde they have never yet been able to convert any one Nation from infidelity to the faith of Christ nor ever had communion with all nations nor indeed any perfect communion among themselves therefore they cannot be the Catholick Church Answ The Major That church which is not universal for time and place is not the Church of Christ If meant of actual or aptitudinal universality is not true For the church of the Jews afore Cornelius was converted by Peter had been no church of Christ which was actually yea and aptitudinally that is according to Peters and other Christians circumcised their opinions and intentions to be confined to the Jews and therefore no other church than on earth were or was believed by Peter and those who contended with him Act. 11. 2. and yet there was a Church of Christ before as is manifest from Acts 2. 47. But if the Major be understood of universality of faith thus That church which is not universal for time and place by holding the faith once delivered by the Apostles to the Saints is not the church of Christ it is granted but in that sense the Minor is false the Protestants church is universal for time and place that is holds the same faith which was in all places preached by the Apostles and Apostolical teachers to believers And in this sense Protestants have been in every age before Luther and have as really converted Nations from infidelity to the faith of Christ as the Popish church or Teachers and have had more perfect communion with all Nations and among themselves then Papists as such have had and the Papists have not been so but have held a new faith not embraced by a great part of Christians nor in all places received or known nor for many hundreds of years taught in the churches but lately by the Italian faction devised to uphold the Popes tyranny and their own gain And therefore I retort the argument thus That church which is not universal or Catholick for the time and place is not the church of Christ But the Popish Roman church is not universal or Catholick for time and place but is of late standing therefore it is not the true church of Christ SECT VII The words of Irenaeus Origen Lactantius Cyril of Hierusalem Augustin are not for the universality of H. T. which he asserts the Catholicism of the Roman church but against it AS for the words of the Fathers which H. T. allegeth on this Article they are not for H. T. his purpose to prove that that is the only true church which is subject to the Bishop of Rome or that the Roman church is the Catholick church but they prove the contrary For the words of Irenaem l. 4. adv haereses c. 43. are these Wherefore we ought to obey those Presbyters which are in the church those which have succession from the Apostles as we have shewed who with the succession of Bishoprick have received the certain gift of truth according to the pleasure of the Father but to have the rest suspected either as hereticks and of evil opinion or as renters and lifted up and pleasing themselves or again as hypocrites working for gain and vain glories sake who depart from the original succession and are gathered in every place For all these fall from the truth By which it may be perceived 1. That H. T. omitted sundry words which would have shewed that Presbyters and Bishops were all one 2. That Irenaeus requires that those to whom he would have obedience given be such as have not only succession of place but also the certain gift of truth Whence it follows 1. That this speech doth not prove that we are to obey only the Bishop of Rome or the Roman Church but any Presbyters 2. That the succession required is not confined to Rome but extended to any place 3. That succession to any of the Apostles as well as Peter is termed original succession 4. That Presbyters who in any place depart not from the truth are in the church And therefore this place is so far from proving the necessity of unity with the Roman church or that it is the Catholick church that it proves the contrary The words of Origen are not for H. T. which require no other doctrine to be kept but that which is by order of succession from the Apostles and remains in the church to his time For neither do they say the church is only the Roman church nor that doctrine to be kept which remains in it or that which is delivered from Peter only or by order of succession from his chair or is delivered by unwritten tradition but that which is delivered any way from the Apostles by succession in any place The words of Lactantius are lesse for H. T. which do not at all call the Roman the Catholick church nor say in it only is Gods true worship and service and hope of life but in the Catholick church that is the Church of true believers all over the world as the words of Cyril of Hierusalem next alleged do shew in which is nothing for H. T. or against us And for the words of Augustin in his Book de vera religione cap. 7. We must hold the communion of that church which is called catholick both by her own and strangers they are maimedly recited Augustin saying that we are to hold the Christian Religion and communion of that church not onely which is named catholick but which is catholick and is named catholick and cap. 6. he explains what is meant by Catholick church per totum orbem validè latéque diffusa spread over the whole World firmly and largely and of the Religion which he terms the History and Prophecy of the temporal dispensation of the divine Providence for the salvation of mankinde to be reformed and repaired unto eternal life Whereby it may be perceived that he neither accounted that Christian Religion which is about the Bishop of Rome's power or any of the Popish Tenets which Protestants deny but the Doctrine of Salvation by Christ nor the catholick church the Roman onely but the Christian church throughout the World which consists of them who are named Christians Catholicks or Orthodox that is Keepers of integrity and followers of the things which are right as he speaks cap. 5. And for the words of Augustine Epist 152. that whosoever is divided from the catholick church how laudable soever he seems to himself to

Apostle warned them Gal. 1. 8 9. neither therefore the warning given them nor any state of the Church in this life yields sufficient security of not being deceived nor deceiving others The Church and Teachers thereof may not onely be men and have reason but also good men and conscionable and warned not to deliver any thing but Christ's and his Apostle's Doctrine to be believed under pain of Damnation and yet may build Hay and Stubble and be saved as through fire though their Building suffer loss keeping the Foundation and repenting of all sins and errours though some be secret and unknown to them Let us see what is in the next Argument which he terms the last Argument for Traditions SECT IV. Counterfeits might and did come into the Church under the name of Apostolick Tradition without such a force as H. T. imagines necessary thereto even in points of Faith To make saith H. T. a whole world of wise and disinterested men break so far with their own nature as to conspire in a notorio●n Lie to damn themselves and their posterity which is the onely means to make an Apostolical Tradition fallible such a force of hopes or fears must fall upon them all at once as may be stronger than nature in them But such a force of hopes or fears can never fall on the whole World or Church at once which is dispersed over all Nations therefore it is impossible for the whole World or Church at once to conspire in such a Lie or consequently to erre in Faith Answ THis Argument concludes for the Churches Infallibility which was the fifth Article not for Traditions as is pretended in this Article But that the Church militant and all their Teachers setting aside the Apostles are fallible is proved before and how the whole Church of later ages may be not onely fallible but also deceived and deceive others without breaking with their own nature so far as to conspire in a notorious Lie to damn themselves and their posterity and without such a force of fears or hopes falling upon them all at once as may be stronger than nature to them hath been shewed before both by reason and experience and our Lord Christ hath told us it would be that while men sleep the Enemy would come and sow Tares Matth. 13. 25. and the Apostle tells us 1 Cor. 11. 19. that there must be Heresies by Gods permission that they which are approved may be made manifest Jude 4. there were certain men crept in unawares ordained of old to this condemnation 2 Pet. 2. 1. 1 John 4. 1. And accordingly it fell out in the Christian Church as Eusebius notes out of Egesippus lib. 3. hist cap. 29. The Church of Christ remained a pure and uncorrupt Virgin unto the times of the Apostles but after their decease and those that heard them there was a conspiracy of corrupters which did lurk before that boldly vented knowledge falsly so called much of which was published under the name of Apostolical Tradition Irenaeus lib. 2. advers haeret cap. 39. saith In his days it was reported as from John that Christ lived to the fiftieth year of his Age by all the Elders of Asia which met with John the Disciple of the Lord that John delivered it to them Nor is this to imagine men to break with their nature but to follow their nature which is in all corrupt in the best imperfect As for what H. T. tells us of a whole World of wise and disinterested men it is an Utopia in a countrey called no where but in H. T. his brain Surely the wisest and disinterested men of Fathers and other Preachers have still stood to the Scriptures and have disowned unwritten Traditions as not being a true Rule of Faith Popes and Popish Councils who have been the sticklers for Traditions unwritten as they have been none of the wisest with any holy wisdom but serpentine craft so have they bent all their endeavours to uphold Traditions for their interest of greatness and gain being necessitated to 〈◊〉 unwritten Traditions because their Doctrines cannot be maintained out of Scripture He that shall reade the History of the Council of Trent written by Frier Paul of Venice in which Council Traditions unwritten were first equalled to Scripture may perceive that if ever there were a pack of deceivers and deceived men it was at Trent the Bishops generally being unlearned in the Scriptures many of them meer Canonists and such as understood not the Disputes in the Congregations and the Divines a company of wrangling Sophisters inured onely to School-principles and arguings without skill in the Scriptures and the Popes Legates and Italian Bishops depending on the Court of Rome never applying themselves to search out truth but to hinder any the least breaking forth of it if it opposed any profit or advantage of the Popes and Court of Rome and any thing that tended to justifie the Protestants whom they would never permit to speak for themselves nor were they willing any thing should be concluded but what the Pope of all that ever were in the World the most notorious corrupter and Tyrant in the Church of God liked And he that shall reade the Book not long since published intituled the Mystery of Jesuitism will finde that the chiefest Leaders now in the Popish Churches the Jesuits who are for the Traditions of the Church of Rome are wholly bent though against Scripture and Fathers to carry on their own interest by any devices whatsoever without regard either to Rules of Scripture or of Morality delivered by infidel Philosophers So that the talk of H. T. concerning a World of wise and disinterested men among Popish Teachers is like the talk of a company of honest Women in a society of notorious Whores or of just men in a Band of Robbers H. T. adds It is the assurance of this impossibility that moves the Church of the present Age to resolve her Faith and Doctrines into the precedent Age and so from Age to Age from sons to fathers up to the mouth of Christ and his Apostles teaching it saying We believe it because we have received it Answ 1. This resolution of Faith not into the Scriptures testimony but the testimony of the next age and so upwards and thereby judging what Christ and his Apostles taught can beget no other than a humane Faith sith in this way Christ and his Apostles are supposed to teach what the succeeding ages have taught nor is it any better than an uncertain way sith in some ages it cannot be known what was taught in many points of controversie for as much as this Authour confesseth pag. 25. There was no general or provincial Council that decided any Controversies of moment in the tenth Age which and the next before it are by Genebrard and Bellarmine counted unhappy for want of learned men nor can this be any other than a fraudulent device to draw men from immediate searching into the Scriptures for

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

Right belonging to him 2. That such Primacy proves not any Superiority of Power above the Apostles no more than that the senior Fellow of a College is superiour in power above the rest because he is first written in the College Book or the Fore-man in a ●ury is superiour because he is first called SECT VI. The late Popes of Rome are not Successours of Peter H. T. adds What hath been said to prove St. Peter's Primacy proves also the Primacy of his Successour the Pope of Rome Answ THe proof of a Primacy is short of the proof a Supremacy which was the thing H. T. undertook there is a Primacy of order where there is not a Supremacy of power And the ancient Churches which gave the Bishop of Rome the primacy of order afore the Patriarchs of Antioch Alexandria Jerusalem and Constantinople that is to sit in a general Council highest and to have some other Privileges yet did never acknowledge the Bishop of Rome their supreme Head but resisted this claim when it began to be usurped That Primacy which was given to the Bishop of Rome was given him chiefly because of the dignity and power of the City Peter's name was after by ambitious Popes used to serve their Design in lifting up the Roman Bishop But the Ancients did look to the eminence of the City as being the Seat of the Empire in their preferring of the Roman Bishops from whence when the Seat of the Empire was translated to Constantinople the Bishop of it was made a Patriarch equal to the Bishop of Rome and for a time contended for preheminence above him It was not at first by reason of Peter's imagined Headship or any succession to him that the Bishop of Rome was preferred before other Patriarchs but by reason of the amplitude and eminency of Rome as the third Canon of the second Constantinopolitan and the eight and twentieth of Chalcedon Councils shew As for Succession to Peter it is contrary to Scripture that the Apostles should have Successours as Apostles sith they were onely to be Apostles who were Witnesses of Christ's Resurrection which neither the Roman Bishops nor any after the Age in which the Apostles lived could be That they were either fixed Bishops of certain places or did appoint any to succeed in their Apostleship is false All Apostles were by special election of Christ those that came after were by election of men and succeeded the Apostles in preaching the Gospel but not in Apostleship nor did the Apostles make Bishops of certain places their Successours but every Pastour who preached the faith aright was their Successour and so are all Gospel Preachers at this day John Calvin at Geneva did succeed Peter more truly than Pope Aldobrandin or Barberin or Ghisi or any other of the Popes for many hundred of years Till the Popes prove themselves Preachers of the Gospel as Peter was they vainly talk of Succession to him As of late they have been they have been Successours to Simon Magus rather than to Simon Peter SECT VII The Sayings of Fathers and Councils prove not Peter's or the Popes Supremacy OF the Fathers which H. T. cites for the Popes Supremacy the first is out of Damascen a late corrupt Writer and he cites it out of Pseudo Dionysius the Areopagite's tale proved to be such by Dr. John Rainold Conf. with Hart chap. 8. divis 2. and from that place in which the contrary to what it is alleged for to wit Peter's Supremacy may be evinced in that the Authour who ever he were makes the power of binding and loosing to be given to all the Apostles There saith H. T. Peter is styled the supreme and most ancient top of Divines which though it have no credit there being too much known of the forgeries and dreams in the Writings of Damascen and that countefeit Dionysius yet were it granted that Dionysius the Arcopagite should have so written as he saith he did terming Peter the supreme and most ancient top of Divines this would not infer that he was the universal Pastour of the Church with such a power of jurisdiction as this Authour asserts he had over the whole Church even the Apostles themselves For this doth not express supremacy of power but of knowledge and asserts his eminency for understanding Theology to which me thinks H. T. should not annex the supremacy of jurisdiction and power lest that some such as Aquinas Andradius or some other challenge the Popedom which is seldom conferred on any for his eminence in Divinity but rather the most learned Divines are thought unfit for the Papacy even Cicarella relates in the Life of Sixtus the fifth that Cardinal Sirlet though he were a man of great learning was rejected as not fit to be chosen Pope such as Bellarmine Tolet Baronius are not chosen to be Popes but such crafty men as Paul the third or such stout spirits as Paul the fourth or such as are great Canonists and Politicians that know the arts of the Papacy better than the Doctrine of Christ are chosen for Popes yea men so ignorant in Divinity and so unfit to take the charge of Souls have been chosen for Popes that of all the Popes for many hundreds of years past there are but a very few who had knowledge in the Mystery of the Gospel or any measure of godliness competent for a Parish Priest Yea Bellarmine lib. de notis Eccles cap. 9. is feigned to assert that there may be members of the body of Christ who are no parts of it as a living body but onely as instruments lest otherwise the Pope being proved evil should be uncapable of being Head of the Church in that he is no member of Christ's body thereby making a dead equivocal member an univocal Head of the universal Church being conscious that without that shift the Popes would all or most of them be cashiered out of the Church of Christ as not so much as parts of Christ's body much less Heads by reason of their notorious pride luxury cruelty perfidiousness covetousness blasphemy deceit and whatsoever vice might shew them to be children of the Devil Nor do the words of Irenaeus lib. 3. advers haeres cap. 3. in the second Age in which it is said All Churches round about ought to resort to the Roman Church by reason of her more powerfull Principality and that it was the greatest and most ancient founded by Peter and Paul For whether the word convenire be to be translated resort or agree to or go together with which is somewhat uncertain it cannot be understood of all Churches round about in all parts of the World for that had been an impossible thing and contrary to the intent of Irenaeus in the same place who directs them that were in Asia to Ephesus and Smyrna for the same end but he means of the parts of the Western Empire such as Lyons was in France where he was Bishop and such parts as were nearer Rome and it

had there not been sufficient Proof Yea since that time the books of Bellarmine and Santarellus have been condemned by the University and Parliament of Paris as teaching that Doctrine and yet more books have been vented tending to the same as in the Writings of Suarez and other Jesuits may be found Nor did I ever hear that the Pope did by punishing the Traitors in England when they fled to Rome or by condemning the Jesuits Doctrine of killing Kings acquit Roman Catholicks from this accusation Yea whereas King James towards the end of his Reign propounded nine Questions to be answered by John Fisher the Jesuit it is observed by Dr. Francis White that he doth decline to answer directly the ninth Question about deposing Kings and giving away their Kingdoms alleging that it touched a controversie between the Pope and Princes in which he makes shew of loathness to interpose having a Letter dated Aug. 1. 1614. from the general of his order not to write any thing thereof having found it an unhappy course but never declared against it nor took the Oath of Allegeance though the State knew it was easie for their general to alter the order or to make an other order in private and whatever order their general give yet they are tied to do what the Pope requires of them And the answers of the Jesuites about Santarellus his book approved by their general that they in France then disavowed the Book yet withall acknowledged if they had been at Rome they would have done as their general did shewed that they had disavowed that Doctrine out of fear and that at Rome it was held for cu●●e●t What they still hold may be seen in the mystery of Jesuitism and other Writings As for what H. T. allegeth out of the Council of Constance it satisfieth not sith all Roman Catholicks allow not that Council which deposed the Pope and chose another and determined the Council to be above the Pope yea Mariana de rege c. lib. 1. cap. 6. answers thus But that Decree I finde not approved by Martin the fifth the Roman Pope Nor indeed can Papists hold that which H. T. sets down as the Council of Constance's definition but that they must gainsay what the fourth Lateran Council under Innocent the third determined concerning the rooting out of Hereticks Nor are Princes secured by the determination of the Council of Constance or H. T. his avouching it to be of faith sith perhaps it is but one Doctor 's opinion or if it be the faith of more or all yet they can hold King killing and yet hold that Doctrine alleging that a Priest is no Subject nor a person excommunicate his Prince and that however he may not kill him upon any pretence whatsoever yet he may do it upon the Popes Excommunication as a just Sentence of a superiour Judge the words in that Council Sess 15. left out here by H. T. whether fraudulently or no his own conscience can tell best being non expectata sententia vel mandato judicis cujuscunque The Sentence or Mandate of any Judge whatsoever being not expected which have a shew of limiting their other words and intimate their allowing the killing of a Prince when there is a Mandate or Sentence of a Judge such as they conceive the Pope to be Nor have we any cause of confidence in H. T. as free from such devices if we mark what follows Object Mariana the Jesuit printed the opinion Answ True by way of Probleme he did but his Book was condemned and publickly burnt by a Provincial Council of his own Order I reply Doth H. T. think the Book is not now to be seen to detect his falsity Or that the Memorials of these things are lost who goes about to excuse Mariana or the Order of Jesuits in this manner Mariana did in his first Book of the Institution of a King chap. 6. write that James Clement by killing Henry the third King of France with a poisoned Knife had gotten himself ingens nomen a great name that we consider from all memory that they were greatly praised who attempted to kill Tyrants and that it is a wholesom cogitation that Princes be perswaded if they oppress the Common-wealth if they be intolerable in vices and filthiness that they live in such a condition that not onely of right but with praise and glory they may be killed Which that they were more than a Probleme appears from his own words This our Sentence certainly comes from a sincere minde And the sad event of Ravillac's killing Henry the fourth of France by the inducement of that Book and the Edict of the Parliament of Paris the eighth of the Ides of June 1610. set down in the Continuation of Thuanus his History Tom. 4. lib. 3. upon which his Book was adjudged to be burnt but that his Book was burned by a Provincial Council appears not nor is it set down by H. T. when nor where nor is it likely to have been burnt by a Provincial Council till after the Sentence of the Parliament of Paris that thereby they might salve the credit of their Order But it is added Object At least you hold the Pope can dispense with your Allegeance to Princes and if ●e dispense you are not bound to keep any faith with them or any Hereticks Answ We hold that our Allegeance to Princes is not dispensable by any Authority on earth and are as ready to defend our Prince or civil Magistrate with the hazzard of our lives and fortunes even against the Pope himself if he invade them as against any other Enemy We esteem our selves obliged to keep faith even with Infidels And the Council of Trent hath declared that to violate any least point of publick faith given to Hereticks is a thing punishable by the Law of God and Man Sess 15 18. What this or that particular Doctor may hold or the Popes flatterers if he have any adds nothing to the Creed of Catholicks nor is it justly chargeable on the whole Church I reply I am glad to read this passage if this Authour mean plainly as his words seem to import yet see not sufficient security to Princes given thereby though this Authour should mean so For other Romanists may say as this Authour doth of others What this or that particular Doctor holds adds nothing to the Creed of Catholicks nor is it justly chargeable on the whole Church Nor is this Protestation so full as to leave no starting hole from it if it be for advantage It may mean they will defend their Prince who is their Prince yet not acknowledge Allegeance to their Prince as being exempt from his Jurisdiction as Clergy-men or their Prince ceasing to be their Prince being an Heretick or excommunicate or worthy to be excommunicate or they will defend their Prince against the invasion of the Pope but not against the Sentence of Deposition or they will defend him till they judge him an Enemy to the