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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27015	The safe religion, or, Three disputations for the reformed catholike religion against popery proving that popery is against the Holy Scriptures, the unity of the catholike church, the consent of the antient doctors, the plainest reason, and common judgment of sense it self / by Richard Baxter.	Baxter, Richard, 1615-1691.	1657 (1657)	Wing B1381; ESTC R16189	289,769	704

scripta sunt non negamus ita ea quae non sunt scripta renuimus Natum Deum esse de virgine credimus quia legimus Mariam nupsisse post partum non credimus quia non legimus So then the Church in Hieromes time would believe no more by Divine Faith but what was written Chrysostome saith on the 95. Psal when any thing is spoken that is not written the very thoughts of the hearers are lame And again on the 2 Thess 3. All things are clear and sincere that are in the Divine Scriptures every thing that is necessary is therein plain The words are spoken against those that would not go to the Congregation because there was no Sermon And though Chrysostome was almost daily in preaching yet to shew them that the word read was worth their hearing he addeth this answer And he proceedeth to answer their other objections taken from the supposed obscurity of Scripture telling them they are spoken in their own tongue and plainly Orat. 3. pag. mihi 1503. And on 2 Cor. Hom. 3. he calleth the Scripture the ballance the square and rule of all things which words Bellarmine de verbo Dei l. 4. c. 11. endeavoreth to pervert in vain Theodoret Dialog 1. inter Orthodox Eranist in the beginning pag. 1. saith I would not have thee by humane reasons to enquire after the truth but seek the steps of the Apostles and Prophets and their followers And in the second Dialogue I am not so rash as to assert any thing wherein the holy Scripture is silent Cyril of Alexandria in his seventh book against Julian pag. mihi 159. saith The Divine Scripture is sufficient to make them that are exercised in it wise and most honest and to have sufficient understanding The like he hath twice or thrice over in that same Section which I will not stand to repeat lest I be tedious Ambrose having mentioned the diversity of Heresies agreeing in una perfidia giveth us this direction for cure Itaque tanquam boni gubernatores quo tutius praetermeare possimus fidei vela tendamus Scriptuarumque relegamus ordinem Amb. de fide li. 1. cap. 4. pag. 56. And many more express passages he hath as Quae in Scripturis sanctis non reperimus ea quemadmodum usurpare possemus This citation I take on trust from others that have before produced it having before mentioned more Athanasius in his Orat. against the Gentiles in the beginning saith The holy and Divinely inspired Scriptures are sufficient for all instruction of verity And afterward he addeth that the writings of the Fathers and our Teachers do help us to interpret and understand Scripture Hippolytus in Bibliothec. Patrum Tom. 3. Edit col p. 20.21 saith Vnus Deus est quem non aliunde agnoscimus quam ex sacris scripturis Quemadmodum enim siquis vellet sapientiam hujus seculi exercere non aliter hoc consequi poterit nisi dogmata Philosophorum leg at sic quicunque volumus pietatem in Deum exercere non aliunde discimus quam in scripturis Divinis i e. There is one God whom we no other way know but by the holy Scriptures For as he that will exercise the wisdom of this world cannot otherwise attain it but by reading the opinions of the Philosophers i● so those of us that will exercise piety towards God do no other way learn it but in the Divine Scriptures Clemens Alexandrinus Stromat li. 6. saith Without the Scripture we say nothing In the Life of Antony the Author saith The Scriptures are sufficient for our instruction Theodoret li. 1. histor c. 7 reporteth the words of Constantine the Great spoken to the Fathers in the Nicene Council after Eustathius Oration to him thus He shewed them how grievous a thing it was and how bitter when the enemies were profligate and there was none left that durst oppose them that they should strive against one another and should make mirth for their enemies and become their laughing stock specially seeing they dispute about Divine things and have the doctrine of the Holy Ghost laid down in the Scripture monuments For saith he the Books of the Evangelists and Apostles and also the Oracles of the ancient Prophets do evidently teach us what we are to hold concerning God Laying aside therefore all seditious contention let us resolve the matters that are brought into question by the Testimonies of the writings of Gods inspiration And Theodoret addeth that While he spoke these and the like things to bring them to a consent in the Apostolical doctrine all the Synod except a few Arrians obeyed and stablished concord on these terms Yet doth Andradius think to disable Constantines testimony by saying that the Arrians were pleased with these words of Constantine and Bellarmine vainly endeavoreth to lessen their esteem because Constantine was no Doctor of the Church Salvian saith Si scire vis quid tenendum sit habes literas sacras perfecta ratis est hoc tenere quod legeris i. e. You see Scripture is the only Rule of Faith with him But I will once more stop this work of citations it being so fully done already Onely desiring the Reader to lay those before produced together with these last and to compare with them 1. the Protestants judgement and then the Papists I shall lay them here by him that seeing them together he may the better judge And for the judgement of the Reformed Churches I shall say no more then what I before mentioned out of their own Polidore Virgil That they are called Evangelical because they maintain that no Law is to be received in matters of salvation but what is delivered by Christ or his Apostles And this is in the Scripture fully contained and safely delivered to us which kind of Tradition of the books of the old and new Testament as Canonical saith Molinaeus we readily receive which is so far from being an addition to Scripture that it tells us that nothing is to be added thereto Compare this with the Fathers judgment before laid down As for the Papists judgement you shall have it in their own words lest we seem to wrong them Vasquez Tom. 2. Disp 216. N. 60. saith Licet concederemus ho● fuisse Apostolorum praeceptum nihil●minus Ecclesia summus Pontifex potuerunt illud justis de causis abrogare Neque enim maj●r fuit potestas Apostolorum quam Ecclesiae Pontificis inferendis praeceptis That is Though we should grant that this was a precept of the Apostles nevertheless the Church and the Pope might upon just causes abrogate it For the power of the Apostles was not greater then that of the Church and Pope in making precepts The Council of Trent say Sess 21. c. 1.2 that This power was alway in the Church that in dispensing the Sacraments saving the substance of them it might ordain or change things as it should judge most expedient to the profit of the receiver So that they

quod coram omnibus juste vivant bene omnia de Deo credant omnes articules qui in symbolo continentur solummodo Romanam Ecclesiam blasphemant et Clerum That is Among all the Sects that yet are and have been there is not a more pernicious to the Church then that of the Lyonists and that for three causes 1. Because it is the more 〈◊〉 or of longer continuance for some 〈◊〉 it hath endured from the time of Silvester other from the time of the Apostles 2. Because it is more general for there is scarce any land in which this ●ect ●s not 3. Because when all other sects do by the immanity of their blasphemy bring horror into the hearers this of the Lyonists hath a great shew of godliness in that they live righteously before all men and they believe all things well concerning God and all the articles that are contained in the Creed onely they blasphem the Romane Church and the Clergy To this adde what I cited out of Canus and others before Lastly Give us some tolerable answer to all that voluminous evidence of your oppositions by Princes Prelates Divines and Lawyers which Mich. Goldastus hath collected and published on his volumes de Monarche constitut Imperial APPENDIX A Translation of Bishop Downames Catalogue of Popish Errors lib. 3. de Antichristo cap. 7. To satisfie the earnest desires of some of the unlearned who would fain know wherein the Papists differ from us that they may be the better furnished against them and may the better understand those that under other Titles carry about their doctrines BEcause I find many ignorant persons both unacquainted with the Errors of the Papists and yet very desirous to know them I have adventured to translate a larger Catalogue of them gathered by Bishop George Downame in his Book written to prove the Pope Antichrist lib. 3. cap. 7. pag. 189. c. though it cannot be expected that in such brief expressions the true point of the difference should in all lie plain before them that are unacquainted with the controversies yet because I was resolved not to give you any such Catalogue of my own gathering and knew not where to find one so large as to the number of errors and brief as to the expressions I give you this as I find it Bishop G.D. Chap. 7. A Catalogue of the Errors of the Church of Rome THe Errors of the Papists are either about the Principles of Divinity or the parts of it The principles of Theology are the Holy Scriptures Here the Papists have many errors 1. They deny the Holy Scripture which is of Divine inspiration to be the onely Rule and Foundation of Faith 2. They take certain Apocryphal Books into the Canon of the old Testament which neither the Jewish Synagogue to which the Oracles of God were committed nor yet the purer Christian Church did receive 3. They make two parts of Gods word that is the Scriptures and their own Traditions 4. They contend that the Customes and unwritten Opinions of the Church of Rome are most certain Apostolical Traditions 5. These Traditions or as they call them unwritten veritys they make equal with the Holy Scriture and receive and reverence them with equal pious affection and reverence 6. They number the Popes Decretal Epistles with the holy Scriptures 7. They say its heresie for any to say that it is not altogether in the Power of the Church or Pope to appoint A●ticles of faith 8. They prefer the faith and judgement of the Church of Rome which they say is the internal Scripture written by the hand of God in heart of the Church b●fore the Holy Scripture 9. That the Scripture in which God himself speaketh is not the voice of a Judge but the matter of strife 10. They accuse the Scripture which is the light to our feet and giveth understanding to children of too much obscurity 11. They condemn it also of imperfection and insufficiency 12. They say that even in matters of faith and the worship of God we cannot argue Negatively from Scripture as thus It is not in the Scripture therefore it is not necessary or lawful 13. That the Scripture is not sufficient for the refuting of all heresies as if there were any heresie but what is against Scripture 14. That heresie is not so much to be defined by the Scripture authority as by the Churches determination 15. That the authority of the Catholike Church that is the Romane is greater ●en of the Scriptures ●nd the Popes authority greater then the Church 16. That the Church is ancienter than the Scripture that is then the word of God which is now written because it is ancienter then the writing of it As if it were not the same word of God which was first delivered by voice That is now then in writing 17. That the Scripture dependeth on the Catholike Church that is the Romane and not the Church on the Scripture 18. Also that the sence of the Scripture is to be sought from the See of Rome and that the Scripture is not the word of God but as it is expounded according to the sence of the Church of Rome 19. They make seven Principles of the Christian doctrine which are all grounded in the authority of the See and Pope of Rome 20. They take the vulg● Translation only for authentical preferring it before the originals though it is so manifestly corrupt that the Copies lately published by the Popes themselves Sixtus the fifth and Clement the eighth do in many places differ 21. That either the holy Scriptures ought not to be Translated into vulgar tongues or if it be yet it must neither be publikely read in a known tongue nor permitted to be privately read by the common people § 2. Of the Belief The Parts of Theology are 1. Of faith or things to be believed 2. Of Charity or things to be done Matters of faith are 1. Of God his works 2. Of the Church The works of God are specially 1. Of Creation and Government of the world 2. Of Redemption of mankind 1. ABout the Creation the Papists erre in saying that concupiscence was then natural to man though John saith that it is not of God 1 Jo. 2.16 and themselves sometime confess it to be evil and contrary to nature 2. In the denying that original righteousness was natural to man before the fall created after Gods Image in Righteousness and holiness 3. In affirming that mortality was natural to man before the fall which yet is not from God the author of nature 4. In placing Paradise where the waters of the flood did not reach it which yet covered all the earth and were fifteen cubits higher then the highest mou●taines 5. Forsooth they would have that Paradise or Eden yet untouched that it may be a pleasant habitatian to Hen●ch and Elias

cruciatus aliquandiu trepidatum est i. e. With the ancients there was no mention of Purgatory or exceeding rare And the Greeks believe not that it is to this day And as long as there was no care about Purgatory no man sought for indulgences for all the estimation of indulgences dependeth upon that If you take away Purgatory what use is there of indulgences indulgences therefore did then begin when men had trembled a while at the pains of Purgatory So far Bishop Fisher their Martyre Polidore Virgil reciting these words next to them addeth Quae tu forte cum tanti sint Momenti ut magis certa ex ore Dei expectabas Perhaps you expected to have had these things as more certain from the mouth of God seeing they are of such moment A sufficient hint that he had more in his mind if he durst have spoken out Yet note that the profit of indulgences is expressly sworn to in the new Trent Creed as part of their Belief This passage of Fishers was alledged by Bishop Vsher in his Answer to the Jesuites challenge and the like from Cajetans confessing that the beginning of indulgences is not known What the adversaries can say against these citations you may see confuted by Mr. Sing in his Rejoynder in Defence of Bishop Vsher against the Jesuite pag. 81.82 83. That the use of the Sacrament in one kind is a new invention is commonly confessed by them See Albaspinaeus a sober Bishop of theirs in his observations after his notes on Optatus cap. 4. de Communione Laica pag. 10.11 shewing the novelty of the now Romish Communion And Gregor de Valentia the Jesuite confesseth that minime constat it is not known when the custome of receiving the Sacrament in one kind onely began but that it was not by any Decree of a Bishop but crept in by some custome of the people Of which also see Bishop Vsher ibid. and his Defender Mr. Sing p 78.82 83. About the beginning of Monkery see Polidore Virgils confess lib. 7. cap 1. pag. 414.415.416 And that Monachi primo omnium introduxerunt in Ecclesiant Dei vota sacra vestimenta profana simul religi●sa secerunt Monkes were the first of all men that brought into the Church of God sacred vows and made common or profan● garments become Religious pag. 424. Of the beginning of forbidding Priests to marry see the same Polid. Virgil. li. 5. cap. 4. pag. 293 c. Of Peters supremacy the sam● Polidore saith l. 4. c. 6. p. 240. Veruntamen existunt etiam nunc c. There are some now that contend that Peter had power over all the Apostles of which it belongeth not to us to determine who are onely enquiring of the original of Priesthood but some think the contrary because Paul seemeth to deny it c. Where he addeth more reasons Of the Original of Cardinals and the changes of the Electors of Popes see him also l. 4. c. 9. where also he saith pag. 252. Verum cum postea Bonifacius 3. ab Imperatore Phoea impetrasset ut in omnes Episcopos praerogativam haberet omniumque caput perpetuo foret jam tum Romanus Pontifex multo quam antea unam cum suo urbano sacerdotum senatu cunctis sine controversia prestare authoritate caepit ac simul illi presbyteri quibus Tituli dati quibus Christianorum animas cutandi munus delatum fuerat to Cardinalium nomine velut supremae illius dignitatis proprio cum primis honestari caepit Here you have a hint of the Original of the very new frame of the Romish Church Many more points of the Romish way doth he in that Book discover to be novel And in opposition to all their way if you will see how he describeth the Reformed Religion peruse his narrative of the occasion of the Reformation pag. 410. cap. 4. li. 8. where he saith Ita licentia parta loquendi secta brevi tempore mirabiliter crevit quae Evangelica dicta est eo quod haud ullam asseveret recipiendam esse legem quae ad animarum salutem pertineat nisi quam Christus aut Apostoli dedissent i. e. Having once leave to speak that sect did marvailously increase which is called Evangelical because they affirm that no Law is to be received which belongeth to salvation but what is given by Christ or the Apostles Thus you see what the Protestant Religion is and whence called Evangelical and wherein it principally differeth from Popery from the mouth of a Papist himself an Agent of the Popes with the King of England H. 7. An Archdeacon and at last the Dean of Pauls in London from whence he removed because of the entrance of the English changes under H. 8 And though he say that it then begun meaning Luthers particular Reformation yet what is like to be the end of it in the next words he subjoynes his Prognostick Mansurum ut videtur quoad Christus ipse populum suum culpâ rectorum it a in duas sectas sejunctum rursus coegerit a quo istud optimus quisque maxime petere precarique debet ut ne major indidem fiat Religionis labes Its like to remain till Christ himself shall again bring together his people who by their Rectors fault are thus divided into two Sects from whom every good man ought especially to beg and pray for it lest Religion as daily decay more and more The novelty of their doctrine de efficacia Sacramenti ex opere operato is not onely by subtile Scotus but many more of their own confessed to be new More of their corruptions are by their own Writers confessed to be novelties and therefore it is great immodesty in the Papists to pretend the Antiquity of Popery though we easily grant them the Antiquity of their Christianity In so much as they agree with us they may prove their Religion to be ancient but its new in ●he points wherein we differ and most new in the greatest differences Bishop Vsher in his Answer to ●he Jesuites challenge and in his book de Statu ●uccessione Ecclesiarum hath proved the novelty of ●he main body of their corruptions especially the points of whose antiquity themselves most boasted of and this distinctly and fully to their perpetual ●onfusion beyond all reply If therefore the Romanists would have us return ●o their communion not to their subjection for that we never owed them let them but cast off their novelties and return to the ancient faith and practice of the Romane Church and we shall do it speedily ●nd do it gladly They shall see that we are so far from affecting an unnecessary separation that we ●ill embrace them in a lawful communion with all our hearts I cannot better express my hearty de●ires of this then in those hearty words of Hier. Zanchy Vol. 3. Thes de Eccles Milit. Thes 19. Col. ●40 Non enim ab Ecclesia Romanâ simpliciter ● omnibus defecimus sed in illis

center to no head but the King of Spaine without his express Commission manifested and the Provinces of Mexico and the adjacent parts onely shall be otherwise minded and subject themselves to the usurper who is it that causeth the Schisme in the King of Spains dominions And which partie is it that holdeth to the ancient terms of unity and which are the dividers I need not stand to make a particular application It is even so between us and the Pope with his Romanists The Church of old was centred onely in Christ and headed onely by him At last the Pope pretending Christs distance and invisibility and a Commission that he hath from Christ to be his Vicar General written in letters that none can read but himself and his party will needs become the visible head and center and whereas before those onely were the rebels that rejected Christ now all must be rebels that are not subject to the Popes And to aggravate the crime by the addition of hipocrisie all this Schisme and separation must be carryed on by a pretence of unity They make the poor simple people believe that the Pope being the Head and center there is no unity to be held but in him and that we must all be guilty of Schisme that unite not in him and that all our divisions are caused by our departing from this center of unity when it is himself that hath divided from the rest of the Christian world and would drown the infamy of it by accusing others of the same sin that he is so notoriously guilty of By which we may well see that accusing others is none of the surest signs of innocency but too common a trick to divert the suspition from themselves When the Papists that are the greatest Schismaticks on earth do make such an outcry against us as Schismaticks because we have repented of our joyning with them in their Schisme and will not confederate with them in evil against the Laws of Christ and the necessary means of the unity of his Church Arg. 7. If the faith of Papists as Papists which is it that we call Popery be a meerly uncertain changeable thing so that a man can never tell when he hath it all then is it no safe way to Salvation But the faith of Papist● as such is such a meerly uncertain changeable thing Therefore it is no safe way to Salvation The consequence of the Major I suppose they will grant For how can that be a safe way 1. which is uncertain 2. and changeable when the true way to salvation is one and the same and changeth not since Christ had established and sealed his Laws All the question therefore is of the Minor which I prove 1. From the Popish principles 2. From their Practices both which do plainly shew that their new Religion is a meer Weather-cock that must fit with the winde of the mutable conceits of the Pope and his Clergy Even like the Religion of the Enthusiasts that wait still for new Revelations to be superadded to the Scripture And first for their principles one is that The Scripture is not the whole word of God or sufficient rule of faith or manners but onely a part of the Word and Rule and that unwritten Traditions are the other part Yea Rushworths Dialogues Bellarmine and the rest of them ordinarily tell us that Scripture was not chiefly given to be a Rule of faith at all saith Bellarm. de verbo dei li. 4. cap. 12. Finis Scripturae pracipuus non est ut sit Regula fidei sed ut variis documentis exemplis adhortationibus nunc terrendo nunc instruendo nunc minando nunc consolando adjuvet nos in hae peregrinatione that is The chief end of Scripture is not to be a Rule of faith but that by divers documents examples adhortations sometime by affrighting sometime by instructing sometime by threatning sometime by comforting it may help us in this our peregrination It is then unwritten Traditions that are part of Gods Word and at least part of the Rule of faith And where these Traditions are to be found and what they are and how many and by what notes they may all be known either they dare not tell us for fear of bringing mens faith to a certainty from under the lock and key of the Pope or else in telling us they do but cloud the business with general terms or else disagree among themselves That the Scripture it self is delivered to us infallibly we doubt not and thereby we know the Canonical books But this may be done without another word of God The act of Delivery from the Apostles is not a new Revelation or Word of God but the natural means of conveying the word to those for whom it was intended And the object of that Act of Delivery was not another Word of God but all and onely these same Canonical Books so that I know which is the Canon among other reasons because I can prove not by another Word of God but by infallible humane Testimony such as I have of the Laws of this Land that the Bible and these particular books in it were actually delivered by the holy Writers to the Churches If God write the two Tables of stone and therein make known that they are his Laws and then Deliver these to Moses this Delivering is not a new Word of God but a necessary act for the promulgation of the Word So that if you aske an Israelite how he knows whether onely the ten Commandments and all those ten were contained in the Tables He can prove it to you by the Tables Delivered and by proving the Act of Delivery though he could bring no other word of God which told you what was in those Tables And indeed if these must needs be another Word of God besides the Delivering Acts to prove the former to be the Word of God and tell us its parts then there must also be another word to discover that second Word to be the Word of God and another to discover that and so in infinitum Our acknowledged necessary Tradition therefo●● is not another materia tradita or Word of God but onely one of the actus tradendi and act of delivering the same matter or word But for the Papists that will have another part of the Rule of Divine faith they will never be able to tell us what it is and where and to let us understand when we have all Bellarmine de verbo dei non Scripto li. 4. cap. 9. layes down five Rules by which we may know the true Traditions The first is When the whole Church embraceth any thing as a point of faith which is not found in the Scriptures of God we must needs say that this was had from the tradition of the Apostles The second is When the universal Church keepeth somewhat which none could constitute but God and which is not found written we must needs say that this was delivered from Christ and