THE GRAND IMPOSTVRE OF THE now CHVRCH OF ROME Manifested in this one Article of the new Romane Creede viz The Holy Catholike and Apostolike Romane Church Mother and Mistresse of all other Churches without which there is no Saluation Proued to be a New False Sacrilegious Scandalous Schismaticall Hereticall and Blasphemous Article respectiuely and euerie way Damnable The Last Chapter containeth a Determination of the whole Question concerning the Separation of Protestants from the present Church of Rome whereby may be discerned whether Side is to be accounted Schismaticall or may more iustly pleade SOVLES SALVATION By the B. of Couentrie Lichfield LONDON Printed by George Miller for ROBERT MYLBOVRNE TO THE HIGH And Mighty PRINCE CHARLES By the Grace of God King of Great Britaine France and Ireland Defender of the FAITH c. YOur Maiesty may bee pleased most gratious Soueraigne to call to minde the Dedicatory Preface of Saint Luke by him prefixed before the Gospell of Christ and directed to a Lay-Magistrate in these words I thought good to write vnto thee most excellent Theophilus Where the name THEOPHILVS signifying a Louer of God manifesteth the interest that euery Deuout Christian as well Laick as Ecclesiastick hath in the Gospell of Christ to reade and enioy the comfort therof as the foundation of his Faith and diuine Charter of his Saluation And the Attribute of MOST EXCELLENT being ascribed to Temporall Gouernors pointeth out his Magistracie to note the Obligation that bindeth euery Christian Gouernor to professe the same Gospel and according to his power to promote and protect it As soone therefore as I thought to finde a Parallell to this so honourable an Example no-one appeared in this age of Christianity either more Worthie for religious Deuotion of the name of THEOPILVS or for Protecting the Gospell of Christ more deseruing the Attribute of MOST EXCELLENT than your Sacred Maiesty For I could not conceiue where to finde a more faithfull Professor among I say not onely Princes but euen Persons Christians than Him who in a time of Iealouzie and greatest extremity resolued to resigne his dearest Choice his inheritance of a Regall Scepter yea and life it selfe rather than to inthrall his precious Soule to Romish Superstition And as for the protection of the same Gospell of Faith to none can this be more proper than to Him who not to question the first beginning thereof most iustly possesseth the Royall Title of DEFENDER OF THE FAITH Now hauing said thus much of this Right I beseech your Maiestie gratiously to vouchsafe a briefe yet cleare Representation thereof The same THE FAITH so called by the Apostle is taken by way of Excellencie to signifie onely that Profession of Christianity which containeth all things Necessary to Saluation euen as he calleth it The Gospell of Faith And this Faith which is called but One Saint Iude in his Catholike Epistle will haue knowne to be onely that which was when he writ but Once deliuered vnto the Saints Which one particle Once must necessarily condemne euery diuers After Faith for euer For Saint Paul against all other Gospels Besides that which then had been Preached is peremptory pronouncing Euery one be he Man or Angel that should suggest or teach it Anathema and Accursed To which Apostolicall Censure Antient Fathers against the Heretikes of their times haue All subscribed according to that Comment made by one of them vpon the same words of the Apostle thus To deliuer any thing among Christians BESIDES that which was once receiued neither was nor is lawfull nor yet euer wil be This one speculation may be as good as a thousand to discerne which kinde of Professors at this day may most properly be said to professe THE FAITH The now Church of Rome hath composed a new Romane Creed Faith consisting by exact disquisition of moe than twenty Articles each one of which is prescribed to be beeleeued vpon Necessity of Saluation Among which are mentioned Transubstantiation Worship of Images Indulgences the like notwithstanding they be as newly-old as were the Gibeonites pretences of torne-shooes and mouldy-bread by which they feined themselues to haue come from farre For Some of these doctrines were not Deliuered vntill fiue or sixe hundred and some not till more than a Thousand yeeres after that Once-prescribed Time of the holy Apostles as diuers Doctors of the same Church are ready to confesse from point to point And although Some few of Them had obtained an opinion of Probability in the daies of antiquity yet can it not be shewed that any one of them had stamped on it the opinion of Necessity of Beleefe vpon losse of Saluation Which is a Character as proper to the Gospell of Christ as was to Caesar's coyne the Image of Caesar. Wherfore euery new Article of Faith by S. Pauls Anathema being no better than a new Heresie although the Romish Opposites dart against our Professors as they did in the Councel of Trent their many Anathema's and Curses yet stand we secure knowing that as the Serpent of Aaron deuoured the Serpents of the Magitians in Aegypt euen so That one Anathema of S. Paul must needs cōdemne all the Anathema's which they denounce in Defence of That which is not THE FAITH once deliuered to the Saints in the dayes of the Apostles But because as the first mooueable Sphere aboue turneth by it's rapture all the inferior Orbes daily about the world so one Romish Article to wit The Catholike ROMANE Mother and Mistresse Church without which there is no Saluation carrieth and maketh current by the violence thereof all other Romish Articles albeit otherwise neuer so New False Idolatrous or Pernicious and for that this One is found by Experience to bee in that Profession their strongest Enchantment This this ARTICLE therefore haue I selected to be the Subiect of this Treatise Proouing her Addition of the word ROMANE to the CATHOLIKE or Vniuersall CHVRCH to be by many confessed Propositions the Deprauation of that our Christian Article in the Apostles Creed viz. THE CATHOLIKE CHVRCH Her pretence of an Vniuersall Motherhood to all Catholike Churches to be a manifest Derogation to diuerse ancient Churches among others the Church of Britaine which are confessed to haue bene before that euer Rome had so much as any face or name of a Church and her Challenge of Vniuersall Mistris-ship and Dominion thorow-out all Christendome to bee in effect a blasphemous Condemnation of most godly Generall Councels Churches and Bishops of Primitiue ages diuers whereof are by name Registred for Saints and Martyrs in the Calendar of the now Church of Rome it selfe who as is Confessed haue consented Some to impose Lawes vpon the Romane Church Some to contemne her Excommunications and All to haue denyed absolute Subiection vnto Her euen in the times of her purest Integrity And because all Temporall Estates at this day are included in the same Romish Article of Vniuersall
not subiect to Rome SECT 9. WHen Protestants in Confutation of a Sacrilegious abuse in the Church of Rome by allowing of Publike Seruice in an vnknowne tongue thereby depriuing God of a principall part of his Worship euen the vnderstanding of the Worshipper and Gods people of their comfort do obiect vnto you the Examples of the Churches of the Aegyptians and the like they can receiue no better Answer than that which the yellow choler of your Cardinall would vouchsafe them We are no more mooued saith he with the Examples of these Aethiopians Aegyptians c. than we are with the Customes of the Lutherans because they were either Heretitkes or Schismatickes So he plainly notifying vnto you that were they onely Schismatickes by denying Subiection to the Church of Rome yet that alone without any suspition of Heresie might be held sufficient in his opinion to conclude them in the state of Damnation and indeed there are scarce Any among these challengeable for any Fundamentall Heresie Whom therefore Protestants embrace as Partakers of that which Saint Iude calleth The common Saluation CHALLENGE AS often as we reade how gratiously Christ the Sonne of God entertained the woman diseased with a Bloudy issue by affoording the Operation of a Diuine virtue to cure her maladie at the very Touching of but the hemme of his garment so often are we to acknowledge that Super-abundant grace of God in Christ euen to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of Small Faith nay once to one bringing with him a beleeuing vnbeliefe and saying Lord I belieue helpe my vnbeliefe But here behold infinite soules of professed Christians whom you dare not directly charge with Heresie and yet O the cursed maliciousnesse of the pride of Rome must they all be Damned and by one Romane Article of Necessitie of Subiection to the Church of Rome are excluded from all possibility of Saluation The like must be said of multitudes of other Christians in Africke and Asia besides Iaponia wherein not long since hath bene reckoned to be Two hundred thousand Christians To omit other Countries Christian too many to bee recited Our second kind of Instance in respect of Churches nearer to the Territories of Rome yet not Subiect to the Romane Church which are the Churches of Protestants SECT 10. WHole volumes would not suffice to containe the Exceptions which we may iustly take against the Church of Rome not onely in respect of her Professors and their differences in Doctrine but euen in your Profession and Religion it selfe as well Morall as Theologicall but you had rather that we should giue Answer to your Calumniations Know therefore First that the number of Protestant Professors is not in comparison of yours that will be the onely Catholikes so very a Pusillus Grex that you can haue any Reason to contemne it For if so then would not your Cardinall so greatly enuie and maligne the Extent and latitude thereof who speaking of Protestants saith that They at this day possesse so many and ample Prouinces as England Scotland Denmarke Norway Sweuia and no small part of Germania Polonia Bohemia and Hungaria Yet he pretermitteth France Heluetia Ireland and many other places where these Professors are visible I. CHALLENGE in Particular ALL these Churches of Protestants may seeme to containe in them one Moity of the Christian world in the Westerne parts thereof whose greatest Error which you can impute vnto them is that They for their Faith immediatly depend vpon Christ Iesus as the Head of the Catholike Church and their greatest vice that they impugne the Popes Indulgences the nourceries of all vices and their greatest Schisme that they will be diuided from that Church of Rome which proudly and impiously diuideth her selfe from all other Churches of the world And must all These that are willing to sacrifice their liues for Christ and his Ancient Faith contained in the Catholike Creeds be necessarily Damned for denying of one new Article of Necessity of Subiection to the Catholike Romane Church which Article as hath beene plentifully proued doth manifoldly contradict the sense of the Article in the Apostles Creed concerning The Catholike Church II. CHALLENGE in Generall OVR Question still is concerning the Church Catholike which is the whole Church of Christ consisting of all Particular Churches as the members and parts thereof You haue heard of the multitudes of Remote Churches Christian in Greece Assyria Aegypt Aethiopia c. The like instance haue you heard of the Churches of Protestants in Denmarke Saxonia Bohemia c. Try now whether that Obiection made by Optatus against the Donatists may not some-way checke you You saith he will haue the Church to be onely where you are but in Dacia Misia Thracia Achaia c. Where you are not you will not haue it to be nor will you haue it to be in Graecia Cappadocia Aegypt c. And innumerable other Isles and Prouinces where you are not His Reason For you will haue your selues onely to be the Whole who are not in euery Whole So he Tell vs now when euer any Church could more professe it selfe to be Whole in respect of other Churches than that which will haue it selfe onely to be called The Catholike or Vniuersall Romane Church or else to be more Alone than she that excludeth from hope of Saluation all other Churches which are not subiect vnto her Our third kind of Instance is in the Church of Rome herselfe proouing that this Article The Catholike Romane Church without which there is no Saluation becometh pernicious to them that will be called the Body or Members thereof SECT 11. BY this time we are drawing neare to the Gates of Rome to try what peace there is within her walls and what security can be had in Apocalypticall Babylon for so is Rome called by Saint Iohn according to the common Interpretation of your owne Doctors And in as much as we are now to fight within her owne Territories in this conflict wee shall endeuour to make good vpon you Two most Obseruable Positions The first concerneth the almost desperate estate of your Church of Rome the Next is the Safety and security of the Churches of Protestants The danger of the Church of Rome and some Members thereof is that it is made twice Damnable Once by the Article which it professeth viz. The Catholike Mother and Mistris Church of Rome without Vnion and Subiection whereunto there is no Saluation Next and more especially by the Apostolicall Article as it is vnderstood in our Christian Creed of beleeuing THE CATHOLIKE CHVRCH The State of the Question by Comparison of the Head and Body of the Romane Church together according to the sense of your now Article The Catholike Romane Church without which c. SECT 12. THe Church of Rome consisteth of a Pope and his Subordinates as of an Head and a Body yet so as the Body your Church taketh the Denomination to be called Catholike
none but Ignorants For your fuller Satisfaction herein We thought good vpon Contemplation of the Premisses to descend vnto this DETERMINATION of the Cause which wee shall performe punctually by certaine Theses or Positions by which are repelled those Popular Obiections which you vsually cast as Impediments in our way This Tractate then we diuide into foure parts I. Concerning All Churches in generall II. Particularly comparing the Romane Church with other now Remote Churches III. Comparing her with the Churches of Protestants at the time of LVTHERS departure from her IV. Comparing her with the Churches of Protestants at this day The first part of Comparison which is by Generall Theses I. THESIS An Absolute Decay of the Catholike Church was neuer defended by any Protestants SECT 2. MAny Papists in their aduersnesse to Protestants whom they seeke to traduce do impute vnto them this faithlesse Paradox as to say that the Catholike Church is sometime extinguished whereas Caluine and other Protestants grant saith your Cardinall that the Catholike Church cannot perish And therefore he telleth those MANY that they do but Loose their time in proouing the perpetuall existence of the Catholike Church Hee might as well haue noted in them a Losse of good Conscience by their falsly imposing vpon Protestants a false Doctrine which they neuer taught as you may more perfectly see afterwards by a Sentence of Caluin himselfe II. THESIS The Church Symbolicall and properly called Catholike cannot erre in Faith SECT 3. THat wee call the Symbolicall and properly Catholike Church as it is Militant which is set downe in the Apostles Symbol or Creed beleeued of all Christians viz. The multitude of all Christian Beleeuers whensoeuer and wheresoeuer dispersed through-out the world vnto which belong all those Royall Promises made by Christ vnto her of being Led into all truth Ioh. 16. Of hauing his residence with it Vnto the ends of the world Matth. 28. Of Hell-gates not preuailing against it Matth. 16. Neuer shall you find any Protestant gain-saying this Truth III. THESIS How the Church Representatiue improperly called the Catholike Church may bee said to be subiect to Errour SECT 4. THe Church improperly called Catholike is the Congregation of Christians assembled in a Generall Synod as being the Representatiue body of the Church in the Symbol properly called Catholike whereof wee say no more than Saint Augustine spake to wit that Sometimes former Generall Councels may be corrected by the latter Vnto which sentence of Augustine you could not hitherto giue any Answer but that which Saint Augustine if he were aliue would say is directly contradictory to his meaning For Augustine saith your Cardinall spake not of matter of Faith but of Fact nor of a point of Doctrine but of Manners Whereas the whole dispute of Augustine in that place is about a Doctrine of Faith Whether there can be true Baptisme in a false Church And what hath Saint Augustine said herein which Some of your owne Romish Schoole haue not thorowly auouched viz. that Generall Councels rightly gathered haue erred and that A Generall Councell so erring doth not preiudice the Catholike Church Because A Generall Councell is not the Catholike Church but onely a part thereof Which erring yet notwithstanding Some of the Church shall be still assisted to vphold the truth So they Nor doth this any whit impeach the Promise of Christ to wit * Whensoeuer two or three shall be gathered together in my Name there I will be in the middest of them For Christ promising his presence to all Christians Assembled in his Name did not thereby promise that all Christian Assemblies should be gathered in his Name duly that is with sincere hearts to inuocate him and to subscribe to his reuealed Truth It was an Academicall and Scepticall Paradox to say that because one Sense might be deceiued therefore no Sense was to be belieued Whereunto the Answer was that euery Sense as it might be deceiued so might it also be not deceiued if requisite Circumstances were duely obserued as namely if the Organ and Instrument were sound the Medium rightly disposed the Obiect proper the Distance due and proportionable Accordingly in Councels if the persons assembled as it were the Organs be sincerely affected to Gods glorie with desire of Truth as their proper Obiect and in the maior part thereof not led with the spirit of Contention and Faction which is the Cause of vnequall difference and Distance and if their Diaphanum and Medium be illuminated with the true light as Saint Peter calleth the holy Scripture Then is it not possible for such an Assembly to erre in any principle of Faith So then the difference betweene the Romane Church and the Church of the Protestants is no more but this that the Romanists say that all Generall Councels may erre except they bee confirmed and authorized by the Pope but Protestants say that all Generall Councels may erre except they be directed by the Spirit of Gods word as our Church of England hath truly defined In which difference we seeke no other moderation than the iudgement of the first fiue Generall Councels which in points of Faith propounded to themselues the holy Scripture as the onely Rule of their Doctrines esteemed of the Popes iudgement no otherwise than of a particular suffrage and in it selfe but equall excepting the Dignitie of Order vnto the voices of other Patriarches and Bishops as hath bene prooued IV. THESIS Protestants hold not any greater Inuisibilitie or rather Obscuritie of the Church Catholike than that which the Romanists themselues are forced to confesse SECT 5. NOt but that many of you pretend and boast of a Catholike Church not onely Visible but also Conspicuously and notoriously Visible alwaies both in the Amplitude of compasse and in the Multitude of Beleeuers as the Perpetuall note of the Church which our Sauiour Christ compareth to a Citie set vpon a hill And you are not ignorant of the Epistle which Mr. Fisher a Iesuite presented not long agoe vnto our late Soueraigne King Iames of blessed memorie wherein he professeth a Catholike Church to be alwaies so conspicuous that The whole knowne world may take notice of her yea euen in the dayes of Antichrist shall she be visibly vniuersall for she shall be then euery-where persecuted which she could not bee except she were euery where Visible So He Who neuer regarded that the Church of Christ as it is sometime in lustre glorious as the Sunne so againe it is according to the iudgement of Saint Augustine and Saint Ambrose sometime as the Moone which hath her encreases and decreases In which respect we are to obserue two Seasons of the Church the one long since past in the dayes of that Deluge of the Arian Heresie the other prophesied to happen in the dayes of Antichrist Of both which as well Fathers as your owne Authors say as much concerning the Ecclipse and obscurity of
vexed with false Apostles who as Saint Hierome you know commenteth Affirmed that Peter Iames and all the Churches of the Iewes did mingle the Ceremoniall Law and Gospell together and all to this end that they might lessen and vilifie the authoritie of S. Paul in respect of them as though they had bene the Disciples of Christ and he the Disciple of the Apostles Hereupon Saint Paul who was otherwise the most humble among men in so much that he standing vpon comparison would be held the Greatest but yet of sinners and The least of all the Apostles notwithstanding when it stood him vpon to maintaine his Calling which he had from Christ against all malicious Detractors he professeth saying In as much as I am an Apostle of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I magnifie mine office So that vpon a Compulsarie comparison prouoked by the Calumniation of others he esteemed it no arrogancie but direct iustice to auouch his owne worthinesse for the aduancing of the worke of his Ministrie A long time after the exercise of his Apostleship he would not Go to Hierusalem to Peter or any of the Apostles lest he might haue seemed to haue bene authorized by them yet three yeares after that he taketh a iourney thither To see Peter doubtlesse for honor sake as one in order of Apostleship most eminent but this he did voluntarily in discretion and brotherly communion and not in subiection as the Context sheweth Foureteene yeares also after this he maketh a second voyage to Ierusalem where he meeteth with Peter and others What then I conferred or communicated vnto them saith he that Gospell which I preached It is one thing to conferre saith Saint Hierome another thing to learne for among them that conferre there is Equalitie We heare not as yet of any authotitie which he receiued either from Peter alone or ioyntly together with the College of the other Apostles or of any thing that might betoken his subiection No he vtterly disclaimeth this for speaking of the Chiefest he saith Those who seemed to be somewhat in conference added nothing vnto me NOTHING namely Neither concerning doctrine nor authoritie as very well saith Aquinas In a word I saith Saint Paul am not inferiour vnto the chiefe of the Apostles What then obtained Paul of Peter and of the other chiefe Apostles Heare S. Paul himselfe They gaue vnto me the right hand of fellowship which was onely a testimonie of Communion in one Profession and Apostleship no imposition of subministration or subjection Hitherto we haue kept in the Negatiue of his not Inferioritie but Saint Paul doth further instance in the Affirmatiue of his Equalitie They saw that the Gospell of the vncircumcision was committed vnto me as the Gospell of the Circumcision was vnto Peter Where to seeke no further than your Rhemists Notes It is plaine by this place and others that to them that is Peter and Paul as the most renouned Apostles the charge of all Nations was giuen as diuided into two parts that is Iewes and Gentiles So they Their Dioces therefore was diuided yet not exclusiuely for the authoritie of the Apostles was vnlimited and often did as well Peter notwithstanding this diuision preach to the Gentiles as S. Paul to the Iewes but yet differently namely so that the ordinarie course of their Ministration was distinguished Peter to the Iewes and Paul to the Gentiles which was of infinite extent larger than the other In which respect Saint Chrysostome doth not sticke to say that The Vniuersall dispensation was committed to Saint Paul I. CHALLENGE from Reason IN all this we see not in Saint Paul any acknowledgement of Subiection or Substitution to Saint Peter but a plaine Plea of Equalitie or else tell vs what Pope since Gregorie the first would not hold it a Derogation from his Popedome to heare any Bishop in the Church stand in Contestation and say that The Pope could adde nothing to his authoritie nor that he was any whit inferiour to the chiefe of all the Bishops in Rome among whom the Pope himselfe was one What boldnesse and indeed contumely would this be iudged not onely to make many Chiefes with your Monarch but also to account himselfe Nothing inferior to the Chiefe of them Adde hereunto his next Assumption that he had as good and absolute right in his Dioces as the Pope had in his Your Iesuite Azorius saith that When there were two Emperours one in the East the other in the West both of them holding equall authoritie throughout the whole Empire it could not be but the authoritie of the one must needs diminish the authoritie of the other in some part and yet neither should be subiect to the other So he And indeed it could not otherwise be Neuer was there heard of Monarch as you instile the Pope in Imperio Diuiso that is in an Empire diuided in an equalitie with any other For Diuision and Equalitie is of moe whereas Monarchie can be but of one So impossible it is that Saint Paul should haue bene of the now Romane Faith concerning Subiection to the Pastor of the Romane Church II. CHALLENGE from the Fathers MVch time need not be spent in collecting the Testimonies of Antiquitie among whom Saint Ambrose saith that Paul was not lesse in dignitie than Peter Saint Maximus that Whether Paul or Peter were to be preferred it is vncertaine Chrysostome saith Paul that I say no more was equall to Peter Saint Hierome The titles of these two Apostles are equall saith he they are Chiefe of the Church S. Basil They are the Pillars of the Church Eucherius Peter and Paul two Princes of the Christians You will not we presume so much preiudice these Fathers as to thinke that they could not discerne betweene a Monarch such as you held Saint Peter to haue bene ouer all the other Apostles and a Subiect or so vniust as to haue thus equalled these Two if they had beleeued All the Apostles to haue bene subiect to the Dominion and Iurisdiction of Saint Peter much lesse could they haue attributed to S. Paul Titles of so great eminence as to instile him One To whom was committed the administration of the whole Church and One obeying the gouernment of the Church Vniuersall and One made the Head of Nations Saint Pauls Comparison of Others with S. Peter against the pretended Primacie of Peter his Iurisdiction ouer the other Apostles SECT 10. FIrst Saint Paul distinguisheth Iames Peter and Iohn from the other Disciples and ioyneth them in one Chiefedome among themselues saying I conferred with them of reputation and againe in the title They that seemed to be Pillars and yet againe They that were Chiefe of the Apostles Lastly his last vale with them They gaue to me the right hand of societie and fellowship Ergo he accounted them Equall in authoritie
obiect nothing but either the parties themselues namely the Popes for Witnesses in their owne Cause or the exorbitant Examples of Factious and Criminall Persons Appellant in stead of regular and Conformable or in the Examples of some Godly Fathers that sought helpe at the Pope of Rome a power Arbitrarie for Iudicatorie or a friendly support issuing from the Estimation and grace that some Popes then had to perswade in stead of Authoritie of Iurisdiction or lastly a restrained power and that onely by humane and Ecclesiasticall Canon and Custome which is alterable instead of a pretended proper and Diuine Right Such we haue proued to be the vanitie of his Proofes As easily may you obserue that notwithstanding his Answers he furthermore lyeth open to manifold Exceptions For Anno 216. Restraint of Appeales to Rome was made by the Councell of Carthage Anno 337. a Delogation was made by a godly Emperor Constantine to Pope Iulius and transferred from him to other Bishops Anno 367. Pope Damasus disclaimeth all Right of Appeale to Rome after the Iudgement of a Prouinciall Synod Anno 416. the Councell of Mileuis denieth Appeales out of Africke to Rome and Anno 420. the Councell of Africke is as peremptorie against this pretence of Papall Priuiledge of Appeale Among which Three Councels to wit that of Carthage vnder Cyprian the other of Mileuis and the Third of Africke all African Councels are challenged by your Authors to haue bin within the Patriarkship of the Bishop of Rome and yet they denied vnto him the Prerogatiue of Right of Appeale from Africke to Rome Than which what can be a more euident Discouery of the Falsehood of your Article Wee conclude Either must 600. Bishops in the Councell of Chalcedon 87. Bishops in the Councell of Carthage 60. in the Councell of Mileuis 217. in the Councell of Africke and among them Saint Cyprian Saint Augustin who All may seeme to haue conspired to pull downe this great Pinacle of the Romanâ— Babel and principall part of her Article of Catholike Iurisdiction bee iudged depriued of Saluation or else must wee say and professe Cursed is this your Article of The Catholike Romane Church without which there is no Saluation And now haue we finished the Consideration of the Romane Church after her first Foundation in the Ancient ages thereof within the compasse of the First Six hundred years after Christ and Antiquity in Doctrine you know is of all humane proofs the best Argument for Christian Resolution This Treatise would grow into a vast Volume if we should proceed throughout all former Successiue ages we therefore rather choose for breuitie-sake to hasten to the Consideration of the Later ages of the Church CHAP. XIV Our Fourth Generall Consideration is of the Churches Catholike in the Last ages thereof manifesting thereby the Impietie of your Article The Romane Catholike Church without which there is no Saluation BY this Consideration wee shall be occasioned to giue Instances in diuers Christian Churches which professe not either that Subiection or else that Vnion with the Pope or Church of Rome as your Article viz. The Romane Catholike Church c. doth exact These Instances are of Three kinds 1. In Churches of Nations Remote from the Church of Rome 2. In Churches of neerer Countries wherein are the Churches of Protestants 3. In the Romane Church it selfe Our First Instance concerning Remote Churches not Subiect nor vnited to Rome is in the Greeke Church SECT 1. BVt First be it knowne vnto you that there are Foure Patriarkships Christian at this day dis-united from Rome to wit Constantinople Antioch Alexandria and Ierusalem the Patriarkes whereof haue of later Times their Ancient Patriarchall stile as thus Hieremias by the mercie of God Arch-Bishop of Constantinople Oecumenicall Patriarch Michael by the Mercy of God Patriarch of Great Theopolis or Antiochia Ioachim by the Mercy of God Patriarch of the Great Citie of Alexandria Sophronius by the Mercie of God Patriarch of Ierusalem and all Palaestina Whatsoeuer Christians are vnder these Patriarkships or in other remote Nations and haue not ruinated any Fundamentall Article of sauing Truth set downe in our ancient Creeds and are vnited vnto the true Catholike Head Christ Iesus our Lord by a liuing Faith all Protestants esteeme Them as true members of the Catholike Church and notwithstanding diuers their more tolerable Errors and superstitions to be in the state of Saluation albeit no-way subiect or Subordinate to the Romane Church And from this Generall Consideration wee descend vnto our Particular Instances For our more expedite passage and your expert apprehension of the Validitie of this Instance wee shall Methodically lay downe before you Fiue obseruable points First the Continuance of the No-Subiection of the Greeke Church to the Romane Secondly the Dis-union and Opposition thereof vnto this day Thirdly the Estimation which is to be had of it in respect of their Religion notwithstanding their said Dis-union from Rome Fourthly the extent of the said Greeke Church shewing the innumerable Multitudes of them and Lastly vpon these Premises a Manifestation by way of Challenge and discouery of the Iniquitie of your now Romane Article which pronounceth Damnation vpon all such as professe not Subiestion and Vnion with the Church of Rome I. The Continuance of the No-Subiection of the Greeke Church to Rome SECT 2. BEsides all that which hath bin copiously already deliuered concerning the Greek Church we shal in this place rest much vpon your Confessions Wherefore wee would First demand of you how many yeares you thinke the Church of Greece hath bin diuided from the Church of Rome as a Church distinct and not subiect to the Iurisdiction thereof Some of you indefinitely set downe Many Hundreds of yeares Whereas your Cardinall more precisely doth although in his indignation note how the Greeke Church opposed it selfe to the Latine in the yeare 381. in a Generall Councell wherein contrary to the likeing of the Pope of Rome a Hundred and Fiftie Bishops constituted a Patriarke of Constantinople and placed him next to the Bishop of Rome And being not content with this saith hee in the yeare 451. in the Fourth Generall Councell of Chalcedon by the Consent of Six hundred Bishops they endeuored to make the Patriarke of Constantinople equall with the Bishop of Rome in the Priuiledges of his Patriarkship All this argueth no Subiection of the Greeke Church vnto Rome And albeit some would scrape acquaintance with the Greek Church in the yeere 1549 at the Councell of Florence as though all then had become Subiects to the Pope yet vpon due examination you your selues finde the Grecians there to haue beene so farre from Subiection to the Pope that They would not permit him to constitute a Patriarch among them professing that they could doe nothing without the consent of their owne Church And as farre were they from Subiecting themselues in Doctrine for when some few points were propounded the Greekes answered the
did as one that had bene freed take another wife by the authority of the Church and consent of her Parents by which wife after some yeares he had children But loe his former wife vnlooked for returneth againe and requireth to haue her husband againe that had done ill in marrying another The man maruailing hereat and being loath to be diuorced from his latter wife maketh long delaies yet at length brought into Law and being cast gaue way to the Truth and taketh his first wife againe by the iudgement of the Church When now the Parents friends of the latter wife made the like wonderment as these men do against me saying vnto him thou hel-hound thou wicked couenāt-breaker c. And if a man would consider this businesse shall he not see as it were in a glasse the very image of that Husband in me For indeed I seeing I beleeued that no such Truth of obedience had bene c. I compelled my selfe in a second Couenant and thereto plighted my troth Wherefore I thought that I had kept lawfull Companie but when the TRVTH came which is euery mans first wife maried to him in publike Baptisme which wil require the first Promise at al mens hands to her I applyed to her I cleaued and from my second knot as of none effect by the iudgement of my Church I departed And shall any man thinke it indifferent that I shall be called a Liar because I obey the Truth c. I am by most graue iudgement of the Truth diuorced from the Church of Rome which it was not lawfull for me to keepe still and am compelled to take my wife TRVTH to me when she cometh againe Thus farre B. Gardiner The right and accurate Sence of this Similitude may as the beames of the Sunne dispell the foggie myst of Romish error concerning the Question we now haue in hand it being taken from the consideration of our Christian Vow made in Baptisme Wherein we are to obserue the Parties betrothed together which are the Soule of a Christian and the Truth of God in Christ and secondly the Parties and if I may so say Parents by whose consent and Authoritie this mariage is made which in the inward is our Father euen GOD in the vnity of Three persons Father Sonne and holy Ghost and in the outward is our spirituall Mother mentioned in our Creed at the rime of our Vow in Baptisme The holy Catholike Church It especially therefore concerneth euery Votarie that hath vowed himselfe in Baptisme to learne to acknowledge his true Father his true Mother and his owne true Wife For Father he is baptized in the name of the Blessed Trinitie in the vnity of one God euerlasting not in the name of any man whatsoeuer as Saint Paul prooueth against the Schismatikes in the Church of Corinth that would seeme Some to hold of Cephas that is Peter Some of Paul as though the Gospell or Truth were Pauls or Peters he answereth them No his Reason is interrogatiuely Were you baptized in the name of Paul As much as to say He onely is essentially your spirituall Father in whose Name you are baptized Secondly the Mother is mentioned in our Vow at Baptisme to be The holy Catholike or Vniuersall Church not any particular Church though by the particular Church I am brought into the Catholike We say not any Particular Church because euery Particular Church as hath beene Confessed may possibly erre and Apostate from Truth But the Catholike is built vpon a Rocke immoueable as the earth yea or the highest heauens Lastly the Wife whereunto euery Soule is betroathed in Baptisme is onely that Truth which was first reuealed by Christ vnto his Apostles as the Apostle teacheth If any preach any other Gospell than that which you haue receiued that is to say already hold him Accursed Now giue vs leaue to trie what kind of Mariage is made by your Votaries in the Church of Rome First by beleeuing the Infallibility of the Pope in whatsoeuer Reuelations which he shall propound to be beleeued of all Christians it is to assume a new Father which is thus prooued If I saith Saint Paul or an Angel from heauen preach otherwise let him be Accursed but who in all the Church of Rome will say Though the Pope teach vs otherwise then was Apostolically and Primitiuely taught from the immediate Doctrine of Christ I shall account him Anathema Next the Partie baptized in your Church is Catechized to beleeue the Church of Rome to be The Catholike and Mother-Church of all other Churches which wee through-out this Treatise haue prooued to be an Imposterous Schismaticall and Blasphemous Article First Imposterous because The Catholike Church mentioned in the Apostles Creed was extant in the dayes of the Apostles diuerse yeares before Rome was that we may so say Baptized to haue the name of a Church Secondly Schismaticall because it being as hath bene shewed but a Particular Church and vsurping the Title of The Catholike Church doth thereby peremptorily diuide her selfe from All other Churches of Christ which both for Truth and Extent make a farre more Catholike Church than she is Thirdly Blasphemous in Damning by this Article of the Catholike Romane Church all the most glorious Christian Fathers Martyrs Professors and Churches as well Primitiue as Successiue which are infinite that haue denyed Subiection to the Romane Church All which Particulars haue bene prooued at large In the last place each Christian in Baptisme being espoused to his wife Truth which can be but One euen that whereof Saint Paul spoke saying That which you haue receiued before and accordingly Saint Iude Contend for the Faith which once was deliuered to the Saints therefore euery other New Article of Faith as it were a later Consort and wife that shall bee admitted is no true loyall wife but an vnlawfull Concubine and strumpet So then so many Concubines may the Church of Rome be said to betroath her Children vnto as she hath set downe New Articles in her Romane Creed and imposed vpon all her Ecclesiastikes vnder the bond of an Oath Among which is your Article of Indulgences from which as from a supposititious wife Luther necessarily made his diuorce returning vnto the Primitiue Truth whereunto in holy Baptisme he had formerly plighted his Troth THESIS VI. Your Second and most Popular Obiection against LVTHER in his Opposition to your Romane Church vrging in him to prooue his Doctrine by immediate Succession and by Naming his Teachers Before him is as fond as the other SECT 19. I. FOr the no-Necessitie of Name we reade first that our Sauiour Christ answering a question concerning Diuorce whether it were lawfull for the husband to put away his wife at his pleasure or no an Abuse which by the hardnesse of the Iewes hearts had continued among them many hundred yeares sendeth them to Gods first Institution of Marriage set downe in the beginning of Scripture saying From the beginning it
was not so But how Flat contrary Therefore shall a man leaue Father and Mother and cleaue to his wife and they shall be one flesh Willingly passing ouer all mention or meaning of any former Teacher for the space of thousands of yeares Teaching vs thereby first that there can be no truer Doctors than Gods word secondly no better Argument than Proofe that It was not so from the beginning II. Saint Cyprian being busied in a Question concerning Baptisme Wee are not to regard saith he what any hath done before vs but what he did who is before all Christ our Lord not following the Custome of men but the Truth of God III. Suarez your most celebrious Spanish Iesuite and publike Professor Sometimes saith he we know the beginning of a Tradition onely Negatiuely because it may appeare that sometime it was not so neare the beginning of the Church So he in your publike Schooles teaching you that if it may be shewed concerning any Doctrinall Tradition that there was a time neare to the beginning of the Church namely in the dayes of the Apostles when it was not taught it will bee a sufficient Confutation therof to proue it to be but an humane Inuention without any further enquirie after the Names of Persons who in succeeding ages haue gone before vs. IV. An Example we may take from your owne former Relation of a Tradition professed by Pope Innocentius the first who taught that The administration of the Sacrament of the Eucharist was necessary to Infants for their Saluation Which doctrine and practize continued about 600. yeares in the Church namely of Rome but since is reiected thereby So you Here had bene a Matter for your Obiectors to haue argued vpon if they had liued at the end of those 600. yeares when this Error was first reiected Would they haue said Shew vs that any Fathers by name for 600. yeares passed euer taught the contrary or else we must continue this custome still Thus should they condemne the Present Church of Rome which hath reiected that Custome Or would they haue said We regard not the time of the Continuance thereof for so many hundred yeeres seeing it may bee prooued that before that time there was no such Doctrine And the Institution of Christ which requireth Remembrance in them that partake of this Sacrament doth instruct vs otherwise And so must they as they ought condemne the former Romane Church in the daies of Innocentius and from henceforth silence themselues in exacting the Names of Persons who immediately before that time had taught the Contrarie because according to your Iesuites Confession it is lawfull in such a Case to proceed Persaltum Negatiuely saying It was not so neare the beginning of the Church Ergo it is not a necessarie Tradition Which was the very Apologie that Luther made against the doctrine of Indulgences in his first Opposition against your Church of Rome and the same is the defence of Protestants in their whole Profession at this day V. But supposing a Necessity of Names why aske Yov names As though the Church of Rome had beene then The Catholike Church without which there was none then or before the daies of Luther who reiected the doctrine of Romish Indulgences and of Papall Iurisdiction as well as he when as you haue heard there were euen since the Apostles times the Churches of the Grecians Aethiopians Aegyptians Assyrians Russians and indeed a world of faithfull Christians that wanted not names who Communicated not with the Church of Rome And what meaneth this Importunity or rather peruersnes to seeke for that which is by your owne Historians set before your eyes the Protesters against your Romish Nouelties before Luther whom they call Albigenses Waldenses Wiclefians Hussites c. Could these bee so called by your selues who persecuted them vnder these names without Names Yet know that this diuersity of Names may not argue the Sects and differences of their Religion no more than many names giuen vnto the same Riuer passing through diuers countries can argue a diuersity of the streames But these Professors and their Names you may vnderstand if you will reade Them who haue purposely entreated of this Subiect who are furnished with answers and can shew you out of your owne Authors their Innocent conuersation of life their Multitudes in number their Consent and Constancie in their Profession by enduring of Imprisonments banishment deaths and whatsoeuer Cruelties your Inquisitors could inflict on them And were these then Namelesse trowe you VI. And if this may not content you what then if we shall name them Romanes for such were Luther Melancthon and other Protestants at the beginning of their Opposition as sound Members of an vnfound Particular Church from whence it was lawfull and necessary for them to depart as hath beene proued Thus much in confutation of your Vulgar Obiection by Six Answers which deserueth onely this briefe Answer It is friuolous and superfluous THESIS VII Your Obiection That all Changes of Doctrines haue beene Notorious in the Persons and Places of their first Beginnings is false SECT 20. A principall Obiection wherewith your Cardinall doth colourably delude his Disciples is this In al Changes of doctrines in any Church the tokens there are visible in the Author Time Place and Person oppugning the same So he that so hee may iustifie many Errors which must therefore seeme Truths because there is none of these visible Notes of Changes to discouer them We answer that this your Obiection conctradicteth the ordinarie growth of Heresie the experience of former Heretikes the Changes of Doctrine in the Romish Church and the Confession of your owne Schooles I. The nature of Heresie as Saint Paul describeth it 2. Tim. 2.17 is like a Cancer or Gangraena By which as you know both the Greeke and Latines vnderstand that vlcer which is bredd in womans papps which if it be not preuented doth putrifie by by little and little vntill it possesse all the parts of the Body Therefore an insensible groweth at the beginning II. The experience of an hundred Heresies whose Authors haue not beene notorious might bee propounded vnto you but that taste may suffice which your owne Prateolus doth offer vnto you by an Instance in the Abstinents of which Heretikes it is not remembred saith he what time they liued In the Acephali of which kinde saith he the first Author is not found In the Aquarij whose Author saith he is not mentioned by any And in the Predestinati whose first leader saith he is not knowne Wee migh reckon vp the Alogiani Anthropomorphitae Aphthratodocitae Collyridiani Gnostici Concerning all whom and many others as the Angelici Apostolici Cainani Catharistae Ophitae Passionistae because you your selues cannot tell vs from whom they first arose or By whom they were impugned it appeareth that you obiect you know not what III. And as though forsooth no such Gangrene or disease could be found in the
he the Church to be a Companie of men obedient to the Bishop of Rome for the time being and we affirme the Church of Rome to be alone the Catholike and Apostolike Church The Third and last thus None doth communicate saith he with the Catholike Church except he subiect himselfe vnto the Pope yea although otherwise he professe the Catholike Faith For vnion with the Head is a note of the Church So standeth the now Article of your Romane Faith Foure remarkeable Points more distinctly to be obserued in your former Romane Profession concerning the Article of The Catholike Romane Church SECT 5. FIrst obserue that the word ROMANE is not added only for distinction-sake to discerne it from other Churches which in respect of the Catholike doctrine of Faith professed in them haue equally had that Addition as to bee called the Catholike Corinthian or the Catholike Ephesian the Catholike Thessalonian or as we now the Catholike English Church because so it could be no more Catholike than other particular Churches as your Iesuite confesseth and consequently there could be no matter of controuersie But now the word ROMANE is added to the Article of the Catholike Church by way of Transcendencie and as the same Iesuite resolueth supreamly comprehending all other Churches professing the Catholike faith vnder the obedience of the Pope of Rome as the vniuersall Vicar of Christ. So that this Article is become not onely one point of Controuersie but indeede the chiefe Head of all the Controuersies which are between the said Romane Church and all other Churches at this day Secondly you conceiue this Appropriation to be Diuini Iuris in a strict sence ordained by Christ himselfe and not onely by Ecclesiasticall Institution Thirdly vpon this pretended Ordinance you exact from all other Churches Christian a Necessitie of Vnion with your Church of Rome and the Bishop thereof both in Faith Subiection Fourthly this Necessity of Subiection you beleeue to be Absolute as to exclude from hope of Saluation not onely all them that shall refuse to be subiect to the Romane Primacie but euen all them also that do not beleeue euery soule of man to be vtterly Damned that is not subiect thereunto The GENERALL CHALLENGE against this your former Romane Profession and the Summe of our contrarie Defence SECT 6. IF therefore wee may giue credit vnto your now Romane Church to your later Romane Bishops to your Romane Councels and Creed to your selues and other sworne Professors of the same Romane faith then must wee beleeue all the seuerall points and as it were the Particles of this one Article viz. The Catholike Romane Church without subiection whereunto there is no saluation Which notwithstanding wee hold and beleeue to be respectiuely False Vnconscionable Scandalous Schismaticall Hereticall Blasphemous and euery way Damnable And this we coÌ„fidently hope God assisting vs to proue from such your owne Grounds and from so manifest Demonstrations as that you shall fully perceiue vs to plead not so much our owne Cause as the Cause of the holy Apostles of the renowned Martyrs and Confessors of Christ of the most Orthodoxe Christian Professors of the holy Faith euen in the Primitiue Times of other innumerable Churches of Christendoâ—e still partakers of the Common Saluation yea and of the Catholike and Vniuersall Church of Christ it selfe Our proofes for the maintaining of this Challenge may be reduced vnto two heads The first is the Consideration of the common Article of our Christian faith to wit The holy Catholike Church The second from the state of the Visible Church of Christ it selfe as well Primitiue as Successiue CHAP. II. The first Generall Foundation of our CHALLENGE is taken from the Article in the Apostles Creed viz. The Catholike Church SECT 1. WE lay the first ground of our Challenge vpon the Apostles Creed and Symbol so called you know as being A forme of Faith composed by the Apostles accordingly as the ancient Fathers haue commonly taught Which the Schollers of Christ ought to get by hart as a watch-word in our Christian discipline whereby the faithfull Professors as by a perfect Shibboleth may be distinguished from the Iewish and Hereticall Which Christian Symbol although it be called the Apostles Creed yet it is so termed not because they were Deuisers but onely Collectors thereof by reducing the fundamentall Articles into one Briefe euen as a posie is called his that gathered trimmed it not that he created the flowers but because he composed the bundle and like as the writers of the Gospell were not Inuentors and Dictators but onely Pen-men of the holy Ghost and Scribes of Christ as the Fathers vse to speake Which the Euangelists themselues do sufficiently teach by inscribing their worke The Gospell of Iesus Christ. And accordingly all the Apostles in receiuing the doctrine of saluation are called Disciples not Doctors or Masters in respect of Christ. So then we haue in this posie a briefe Collection of those flowers of sauing truth which spring in the Paradise of God the Gospell of Iesus Christ. That the Church hath no power to ordaine any new Article of faith SECT 2. HE onely can make an Article of faith as necessarily belonging vnto the saluation of soules who can create a soule and after make a Gospell or Testament to saue this soule and then giue vnto that soule the gift of faith to beleeue this Gospell and next institute a Sacrament for confirmation of that faith and in the end bestow saluation vpon the same faithfull beleeuer This we should prooue from Scriptures and from the constant iudgement of the Fathers if it were not a doctrine acknowledged in your owne Schooles and professed by all Christians I proceed to that which followeth That the false Additions to the Creed are new Articles SECT 3. THere are two kinds of additions vnto the Apostolicall Creed the one is of Explication the other is of Deprauation The addition onely of Explication is iustifiable as appeareth by the addition of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consubstantiall filioque which haue bene set downe in Declaratiue Creeds composed by ancient Councels for the clearer vnderstanding of the great mysterie of the Trinitie In which case those additions may be truly called as Lirinensis saith of the like Non noua sed nouè dicta But the Addition of Deprauation of the sence of the Creed in any essentiall and fundamentall part thereof which is to be beleeued as necessary to saluation must needs be a new Article and euery such new Article in true construction a new Heresie Now what one Professor is there in the Romane Church who whensoeuer he repeateth that one Article of our Christian Creed The Catholike Church doth not vnderstand thereby the Romane onely And againe what one is there among you that hearing mention made of the Romane Catholike Church doth not take the addition of the word ROMANE to be a Declaration and exposition of the
said Article viz. The Catholike Church As if Romane Church and Catholike Church were vniuocall and conuertible tearmes equally betokening one and the same Vniuersall Church That the Addition of the word ROMANE vnto the Article of the Catholike Church is no true Exposition and Declaration but a notorious Alteration and deprauation thereof proued by diuers Arguments The first Argument in respect of the Church Triumphant SECT 4. CHurch Catholike or Vniuersall as it is prescribed in the Apostles Creed is a comprehension of all the members of the mysticall bodie of Christ which is his Church Now in your Romane Catechisme authorized both by the Decree of your Councell of Trent and the Bull of Pius then Pope there are acknowledged Two parts of the Catholike Church the one called Triumphant in heauen the other Militant here on earth Accordingly S. Augustine The whole Church of Christ saith he is here vnderstood to be not onely that part which is in pilgrimage here vpon earth but that part also which is in heauen Which sence of this Article is grounded vpon diuine foundation where it is written Christ loued his Church that he might present it to himselfe a glorious Church without spot or wrinckle Where by the word CHVRCH to vnderstand onely the Church militant was the heresie of the Pelagians who peruerting the meaning of this text concluded that the Church of Christ here vpon earth doth consist of them that are Perfect in this state of mortalitie that is of such who in this mortall life are not tainted with sinne To whom S. Augustine as you know replied As though saith he the Church of Christ throughout the world doth not pray and crie Forgiue vs our sinnes Therefore must this Text be vnderstood of the Triumphant part of the Church whether alone as Saint Augustine you know and Saint Hierom haue expounded it or iointly with the Militant according to the interpretation of the profoundest Doctors in your Romane schooles saying that The Catholike Church is indeed without spot or wrinkle within the Militant part thereof by grace and in the part Triumphant by glorie So vndoubted a truth it is that the Article of Catholike Church as it is prescribed in the Apostles Creed doth comprize as well the Triumphant as the Militant part thereof CHALLENGE THat then which comprehendeth not as well the Triumphant as the Militant part of the Church cannot be a Declaration of the Catholike Church as it is contained in the Apostles Creed because no one part can expresse the whole But in the Romish Article viz. The Catholike Romane Church without subiection whereunto there is no saluation the word ROMANE vtterly excludeth the part Triumphant Therefore it cannot possibly be a Declaration or exposition of the word Catholike as it is vnderstood in the Apostles Creed except some of you shall be so blasphemous as to subiect Saints which are the members Triumphant and Conquerors now in blisse to the members Militant and mortall here below Saint Peter to your Pope and heauen vnto earth Wherefore euery Christian man who doth as seriously studie the Celestiall spheare of the Saints in heauen as others do the Terrestriall globe of this corruptible earth must call in this your Article The Catholike Romane Church the word ROMANE a false deprauation of the Article of our Apostolicall Creed From the Triumphant part of the Catholike Church we descend to the Militant The second Argument to prooue that the Addition of the word ROMANE cannot be any Declaration but rather a Deprauation of the Article in our Creed in respect of the Church Militant SECT 5. A Double consideration is to be had of the Catholike Church Militant one in respect of her essentiall estate as she is said to haue being the other in respect of her accidentall estate as she is said to be outwardly Visible be it in more or lesse degree of Visibilitie In the first respect when Protestants say that the Catholike Church doth essentially consist onely of persons regenerate in this life and predestinate to life euerlasting They do not as they are by Some slandered to do make two Churches but one Church in a different habitude relation and consideration For as Christ when he was on earth although he commonly appeared euidently visible vnto men yet sometimes he is said after a sort to haue vanished inuisibly out of mens sights notwithstanding in that his Inuisibilitie was he still the same Christ because vsuall Visibilitie and Inuisibilitie are but outward accidents so Christ his mysticall bodie which is his Church being considered in her Essentiall estate is Inuisible and the obiect of Faith and not of Sense According to which Consideration we affirme this Article in the Apostles Creed I beleeue the Catholike Church to be more peculiarly vnderstood And this we prooue first by the nature of Faith it selfe which as the Apostle hath defined it Is the demonstration of things not seene Next by the whole tenor of the Apostles Creed wherein the obiect of euery Article of that Symbol from beleefe in God vnto beleefe of life euerlasting is vnto vs inuisible and so farre as it is beleeued is without compasse of Sense as may be obserued in the faith of Thomas the Apostle to whom albeit Christ said Thomas because thou hast seene mee thou hast beleeued yet the sense of Thomas saw onely the Visible humanitie of Christ but his faith which was his soules sight beheld Christs God-head So that Thomas could no more properly be said to haue beleeued that which hee saw than to haue seene that which hee beleeued Lastly diuine Scripture in positiue doctrine doth manifest thus much as namely to omit many others in that speech of Christ to Saint Peter Mat. 16.19 Vpon this Rocke will I build my Church and the gates of hell shall not preuaile against it Where the word CHVRCH by the iudgement of Saint Augustine and the accordance of your owne Doctors doth signifie Onely the number of Predestinate And good reason because the godlesse and gracelesse are so farre from being the true members of the Church against which the gates of hell shall not preuaile that those Infernall gates stand continually wide open as being desirous and iustly appointed to deuoure them The same may be said of the Church as it is called the flocke of Christ Iohn 10. My sheepe heare my voice where by Sheepe are onely ment The sanctified elect of God as the testimonies of your owne Iesuites the iudgement of Saint Augustine and Saint Chrysostome doe confirme A third Scripture we finde Rom. 8.9 where the Apostle saith Hee that hath not the spirit of Christ the same is not his Which sheweth that none is truely a Christian but as hee is regenerated by â—he Spirit of Christ. And so your Diuines as well Iesuites as others both ancient and moderne haue determined that All that are not sanctified with the holy Spirit of Christ although outwardly neuer
Professors who are kept hood-winck't in the beleefe of so Imposterous Schismaticall and Damnable an Article by which all the Churches begot by the preaching of Saint Peter and all the other Apostles in the compasse of seauen yeers before the begetting of Rome must be iudged Damned for not beleeuing the Romane Church as you teach to haue beene the Catholike Mother-Church without which Faith there is no saluation Thus much in respect of the Time BEFORE Rome was a Church CHAP. IV. Of the Time about when the Church of Rome had her Foundation Arguing from the Faith of three Apostles Saint Peter S. Paul and S. Iohn and of the Apostolicall Churches in their daies SECT I. THese three Apostles than whom what witnesses can be more competent in this case Wee appeale to your selues The Popes of Rome say you acknowledge both Peter and Paul for their Predecessors because both of them did found and gouerne the Romane Church And as for Saint Iohn his long continuance in the Church Militant will Minister some matter of resolution heerein I. That Saint Peter the conceiued founder of the Church of Rome was not of the now Romane Faith concerning the Article of the Catholike Romane Church SECT 2. WE not to interrupt you by questioning the truth of Saint Peter's residence in that See as Bishop thereof doe punctually inquire whether it entred into his Faith to Beleeue the same Roman Church to be The Catholike Church without which there is no saluation nothing doubting but that you will thinke that He of all others would haue plainely vnfolded thus much whom your Popes assume to haue bene the Founder of that Church together with Saint Paul And because all the pretended Soueraigntie of the Romane Mother-Church is according to your faith deriued from the supreme Father-hood of your Romane Pope and this is as originally descended from the transcendent ordinarie Pastorship of S. Peter ouer all the other Apostles we begin to enquire into the faith of S. Peter Whatsoeuer Prerogatiue Saint Peter might challenge ouer all the other Apostles must appeare either by some promise made singularly to him by Christ or else by some practise of Saint Peter himselfe in the exercise and execution of such his Iurisdiction The due examination of both these would easily cleare the Cause That the Faith of Saint Peter did not conceiue any Monarchicall or supreme Iurisdiction promised vnto himselfe by Christ in the most pretended speech of Christ saying Matth. 16. Vpon this Rocke will I build my Church SECT 3. THis this Scripture in it the word ROCK you haue still obiected as the rocke and fortresse of your now Romane Faith concerning the Article of your Romane Catholike Church because From hence say your Iesuites is proued that Monarchie of S. Peter Insomuch as that whē Luther Caluine and others aduentured to expound this of Christ and Faith in him as the Sonne of God your two grand Cardinals oppose the One his owne passion calling it an Impudent madnesse in Protestants to expound the Rocke to signifie Christ The other obtrudeth the Consent of your owne Schoole saying That by Rocke is meant Peter it is the Common opinion of all Catholikes An Exposition approoued by your Bishop and that not without some insultation saying In this Truth triumpheth as if it were as cleare as the Sunne which Sunne-shine as some call it we Protestants alas our blindnesse cannot discerne but rather iudge that it hath bene and is mistaken by you for Moone-shine through some defect in your faculties or instruments of sight A large Librarie I suppose would scarce containe the bookes that haue bene written vpon this Text whereas the briefe of all that need be said may farre more easily than Homers Iliads be comprized within the shell of a wallnut The Protestants Exposition vpon this Scripture auouched by many excellent Witnesses in the Romane Church yea euen by the Popes themselues SECT 4. OVr Exposition hath euer bene to vnderstand that by ROCK is meant the Confession of Peter when he said of the Godhead of Christ Thou art Christ the Sonne of the liuing God and consequently signified by a metonymie Christ himselfe Where we meane not the Confession of Peter in Concreto as you would haue it vnderstood With relation vnto Peter but as the said Confession of the Godhead of Christ may be the Confession of euery Christian to which truth many of your owne Authors will beare witnesse To which purpose we alleage among your Preachers Ferus saying Vpon this Rocke That is the Confession of Peter and not vpon Peter Among your Glossers the Romane Glosse it selfe saying That is vpon the Article then Confessed concerning Christ and so our Lord Christ built it vpon himselfe Among your Friers Lyranus Vpon the Rock Christ. Among your Iesuites Pererius Christ is the Rock vpon which the Church is builded Among your Bishops Abulensis Not vpon Peter but vpon his Confession and he speaketh absolutely of the Confession it selfe in Abstracto without relation to Peter and giueth this reason because after this Confession thus made Peter himselfe failed in his faith by denying his Lord. Among your Cardinals Hugo and Cusanus By the Rocke is signified Christ. Among your Councels the last Councell of Trent speaking of the Nicene Christian Creed and pointing in the margent at this Text it saith that It is the foundation against which the gates of Hell shall not preuaile Therefore faith in Christ in Abstracto is the foundation for there is in that Creed no mention of Peter Lastly and chiefly among your Popes for now we are clymed vp to the pinnacle of your Temple no fewer than Foure Leo the first Agatho the first Nicolaüs the first and Adrian the first all of them Firsts and therefore more ancient than all others of their names haue as your selues witnesse expounded the Rock to meane the Confession of Saint Peter in acknowledging Christ to be the Sonne of God I. CHALLENGE from the iudgements of the fore-cited Authors IN these former Allegations although most of the Testimonies themselues do sufficiently shew that by ROCK is meant the Confession deliuered by Saint Peter really in it selfe and not personally as it had Relation to him yet for the better clearing of your iudgements you may take these Confirmations I. None will denie but that there was meant in Peters Confession that matter which he confessed but Peter confessed not himselfe but Christ saying Thou art the Sonne of the liuing God Ergo his Confession had Relation to Christ and not to himselfe II. You grant that Saint Peter confessed no more than that which he knew The other Disciples to haue beleeued before he spake because Christs question being generall What say yee He answered as the mouth of the rest True as may fully appeare in our Margent But the Apostles before he spake beleeued Christ confessed and
Church and inscribed his Epistle CATHOLIKE Secondly the Inscription of that Epistle standeth thus To all that are at Rome the Beloued of GOD Saints by calling c. Wherein wee cannot discerne so much as one Syllable of the word Church as wee finde in his Prefaces to the Corinthians To the Church that is at Corinth To the Galathians To the Churches of Galatia to the Thessalonians To the Church of the Thessalonians But in this Epistle hee saith onely To them at Rome Saints by calling to wit the same tenure which hee vsed in his Epistles to the Ephesiaâ—â— Philippians and Colossians Whereunto your Iesuitâ— Salmeron giues this answer There was at this time saith he Factions in Rome betweene Iewes and Gentiles both Christians when Peter the Pastor thereof was expelled out of Rome so that it had scarce the forme of a Church and therefore may it fitly bee said that Paul forbore to call the Romanes a Church If this were the meaning of Saint Paul then are wee sure that hee who would not vouchsafe to call it a Church did thinke Rome to bee as other Churches subiect to the alterations and Changes of Schismes and Factions so farre as not to deserue the name of a Church how much lesse of The Catholike Church Now bethinke your selues what the Apostle would haue called your Rome of after-times when not onely your Professors among themselues but also Popes and Antipopes were distracted into tedious and pernicious Schismes and Factions one against another so that the true Pope sometimes could not bee knowne Which thing your owne deuout Doctors haue greatly deplored One reckoning the number of these Schismes to haue beene Twenty Another accounting the Continuance of one of them to haue endured Fifty yeeres when as the Pope quitting the Citie of Rome for many yeeres together kept his residence at Auignon in France Our third Proofe of Saint Pauls indifferent estimation of the Church of Rome SECT 13. THe third point concerneth the Prerogatiue which you assume to your Romane Church before others Wee shall desire you to consult once againe with Saint Paul in the same Epistle Chap. 1. Ver. 13. saying I haue oftentimes purposed to come vnto you Romanes that I might haue some fruite among you â—lso 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen as also among other Gentiles That one wor◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen as also among Others must needs prooue a prick in your eye who can looke vpon nothing that can more equall the condition of other Churches with the Church of Rome than that word doth by the confession of your Cardinall Tolet and he would haue you to Marke it and we also pray you to Marke what he saith MARRKE saith he the indifferencie of the Gospel because although the Romanes were farre more eminent than other Nations and had the Primacie neuerthelesse in the preaching of the Word and soules-businesse belonging to saluation the Apostle maketh Others equall with the Romanes Among you saith the Apostle as also among other Gentiles of what Nation soeuer So he Heere your Cardinall not to dissemble maketh the Comparison to stand betweene the Romanes and the Grecians as they were before their calling vnto Christianity namely in the equality of Sinne not any one deseruing to be partaker of Grace by the Gospell more than another Neuerthelesse if you shall Marke a little better nothing can be more cleare than that the Apostle compareth these Romanes as they were Christians with other Christian Gentiles conuerted to the Faith because of the same Romanes to whom he said Ver. 6. You are called of Iesus Christ and Ver. 8. You whose Faith is spoken of through-out the World and Ver. 11. I long to see you that I may impart vnto you some spirituall gift to the end you may be established of the Same he saith here in this 13 Verse That I might haue some fruit among you these you know could not bee other than Christians whom he thus commended as already called to the Faith therefore in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of other Gentiles he meant the Churches of the Gentiles committed vnto Christ Those saith Aquinas vnto whom he had preached So that the labour of the Apostle was vnpartiall vnto the Churches of Christ further than they should bring forth the Fruites of the Gospell of Christ CHALLENGE TWo things there are by which the estimation which Writers haue of Persons or Incorporations to whom they Dedicate their Epistles may bee discerned to wit Inscriptions and Comparisons The Apostle by the Inscription of his Epistle to the Romanes hath giuen vs iust presumption to thinke that he held not the Church of Rome then The Catholike Church which as then he had cause to forbeare to call so much as a Church and that the said Church by Comparison is subiect to alteration as well as Others And so much the rather because the Indifferencie of the Gospell is such as is not to be tied to one place or people more than to another but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equall to all Churches so farre forth as they shall walke worthie of the same Gospell of Christ accordingly as we haue beene directed by the Epistle of Saint Paul to the Romanes The Confirmation of the same Faith of Saint Paul by your owne Confessions equalling Saint Paul and Saint Peter in their diuers Relations to the Church of Rome SECT 14. WHat shall we say to your owne free grants 1. That Saint Peter and Saint Paul were both Co-founders of the Romane Church 2. That both were called Bishops of the same Church by Epiphanius 3. That the Authority of Both is cited in the Popes Breeues for Confirmation of Papall Ordinances 4. That both haue their Images ingrauen in your Popes Bulls yea and that in such sort that Paul sometime hath the right hand of Peter as well as other while Peter of Paul Thus farre your Popes and Iesuites CHALLENGE WHich being so how may it not perswade you that your Popes anciently iudged that Saint Paul did not beleeue himselfe subiect to the Iurisdiction of Saint Peter and his Roman See except you will thinke it possible to extract a Primacy of Authoritie out of Aequalitie as well of Titles as of Ordinances or else to conceiue one to be subiect vnto him of whom he hath the vpper-hand especially knowing that to be placed on the Right hand was held an Argument of greater honour among all people the Persians onely excepted If your Popes at this day should see any Bishops picture stamped ioyntly on his Seale that wee may appeale to your selues in this Case guesse wee pray you whether hee could behold any other matched in such an equipage with himselfe without high indignation and extreame Cause of Anathematization So iustly is your new Faith of your now Popes condemned by ancient Attributes Authorities and Seales Thus farre of the faith of Saint Paul your supposed Co-founder of the
acknowledged that Gregory by impugning the Title of vniuersall Bishop would haue no Bishop so principall as to make all other members subiect vnto him So he Than which what can bee more apposite in this Cause and opposite vnto the now Romane Profession concerning the Title of Vniuersall Romane Bishop the Foundation of the sence of your owne Article viz. The Catholike Romane Church Yet this is not all but we furthermore auerre that Gregory condemned the Title of Vniuersall Bishop then vsed by the Patriarch of Constantinople in no other sence than it was after the daies of Gregory assumed and vsed by your Romane Popes whereunto such of your owne Historians who are very many beare full witnesse For they record that Pope Boniface the next Successour to Gregorie saue one did obtaine of the Emperour Phocas that Rome should haue the same Title of Head-ship ouer all other Churches which the Bishop of Constantinople had challenged to his See The onely difference will be this that the Head of the Popes vniuersall Iurisdiction vnder that Title as it were vnder a poysoned Miter hath growne farre more loathsome by impostumes and swolne with tyrannie than it could possibly be at the first vsurpation thereof being become no lesse intollerable than was that Emperour Phocas of whom Pope Boniface with much importunity receiued that Title Which Emperour your Cardinall Baronius noteth to haue beene A bloudy Tyrant So then we see that this Title of Vniuersall Bishop was abandoned by Gregory as extremely Impious But some peraduenture would bee willing to know his reason heereof Saint Gregory will satisfie any one that shall bee desirous to vnderstand the mischiefe heereof Because the Vniuersall Church saith hee must needs goe to ruine whensoeuer hee that is the Vniuersall Bishop thereof shall chance to fall VVhich Assertion of Saint Gregory doth brand your Church with Two blacke Notes of Apostasie and Antichristianitie CHALLENGE CAtholike or Vniuersall Church and Vniuersall Bishop of the same Church are in your doctrine as truely Relatiues as Master and Seruant the one cannot be denied without the other Goe too now then blazon your Papall Inscription in the highest stile that you can inuent more than Vniuersall it cannot be and animate it with the perfectest spirit that can be infused into it more absolute none can expect than that which you ascribe vnto your Pope of Rome which is that The Popes iudgement is infallible in defining of any doctrine of faith But why Because say you if he as a publike person and Iudge of the Church should erre by concluding any thing against faith then the vniuersall Church which is bound to follow him should likewise erre So hee This is your Romane Profession which may bee vnto vs a perfect Argument of your Apostasie from the ancient Romane faith maintained in the dayes of Saint Gregorie as thus The now Romane Article is to beleeue that the Pope of Rome is the Vniuersall Bishop of the Church Catholike and therefore cannot erre in any doctrine of faith insomuch that the Church subiect to this Romane Bishop must be accounted the Onely Church on earth without which there is no saluation But the faith of Saint Gregorie contrarily standeth thus Whatsoeuer Bishop he be Romane or other that professeth himselfe the Vniuersall Bishop or Head is subiect to Error Therefore none ought to assent to any such Assumption lest that that one erring the whole Church of Christ should erre with him So then you forsooth see an Infallibility in the vsurpation of that Title as proper to the Pope wherein Saint Gregorie did foresee the baine of an Vniuersall Erring and falling from the faith To conclude Saint Gregorie held the title which betokeneth an Vniuersall Dominion ouer the whole Church to be so direfully pernicious that hee consequently condemned the Vniuersall Subiection vnto one Bishop the now Article of the Romane Church as Pernicious and Antichristian To whom also your Iesuites haue taught you to adde two other Popes Pelagius and Leo who in like manner condemned and disclaimed that Title CHAP. VII Our second Argument against the Article of necessitie of Subiection to the Romane Church and Pope is taken from Comparisons made betweene the Bishop and Church of Rome with other Bishops and Churches by the ancient Fathers SECT 1. AGainst an Article of an vsurped Dominion of one Church ouer all other there can be no better Argument than from the Comparison of other Churches with that one which pretendeth her selfe to be the Mother and Mistris of all the rest Vpon this consideration you haue beene vrged by One who for learning and iudgement in Antiquitie was hardly to be seconded by any He posed you from the testimonies of the writings of Dionysius Areopagita and Ignatius the most ancient of Fathers Where supposing That Dionysius to be as truely that great Areopagita and as worthy an Author as you would haue him to be hee spurreth you a necessary question Why Dionysius was so vtterly silent in not mentioning the Vniuersall visible Head of the Church reigning at Rome if at that time there had beene any such Monarchicall Head there especially seeing hee professedly writ of the Ecclesiasticall Hieâ—archie and gouernment or is it credible and not rather monstrous that hee writing of the mysticall rites of the Church should omit all mention of this chiefe mysterie of one supreame Head and Monarch of the Church at Rome being so pertinently inuited thereunto by that matter subiect which hee had there in hand to wit by the Hierarchie of the Church if this doctrine had beene of faith in that age This saith hee remoueth your friuolous Obiection By the same reason hee obiecteth against you the Epistles of Ignatius the most ancient Martyr and Bishop of Antioch that hee being frequent in setting forth the Order Ecclesiastical and dignitie of Bishops vpon diuers occasions should forbeare all mention of the Monarchie of Saint Peter or any Romane Pope But we returne to our owne Obseruations out of Antiquitie by equall Comparisons of other Bishops with the Bishop of Rome beginning at the same Ignatius 1 He writing to the Church of Trallis and exhorting them vnto obedience to Bishops as to the Apostles instanceth equally in Timothie Saint Paul's Scholler as in Anacletus Successor to Saint Peter 2 Irenaeus liued next to the Apostles times who referreth his Reader for direction in the right of Traditions as well to Polycarpus Bishop of Smyrna in the East as to Linus Bishop of Rome in the West 3 Tertullian to secure Christians in the Doctrine of the Apostles prescribeth vnto them that they consult with the Mother-Churches immediately founded by the Apostles naming aswell Ephesus in Asia and Corinth in Achaia as Rome in Italie And againe for the persons mentioning to the same purpose aswell Polycarpus ordained by Saint Iohn as Clemens by Peter Wee shall not neede to make any Notes or Comments vpon the
call Papisticall Faith Take vnto you an Answer which may reciprocally satisfie both you and vs accordingly as we are both directed by Saint Augustine and Saint Cyprian two ancient and godly Fathers They saith Saint Augustine concerning the Donatists who were knowne to be notorious Schismatikes that do defend their false opinion without pertinacie especially if it be such as they are no Authors of themselues but which they haue receiued from their seduced Ancestors yet cautelously seeking after the Truth and prepared to embrace the same so soone as it shall be reuealed Such saith he will not I account Heretikes Accordingly Saint Cyprian If any of our Elders saith he haue not obserued thus much either through their ignorance or simplicity not holding that which Christ hath taught and commanded vs such may through the mercie of God find pardon whereas we stand without pardon if against our knowledge we shall reiect the admonitions of Christ. This agreeth with that of holy writ spoken of them who were ignorantly plunged in rebellion and therefore as being excusable are said to haue gone in Simplicitie If hereuponn we shall enter into Comparison with you by supposing an error in both Churches yet cannot the ignorancee of the Protestants be called Affected because they are willing as the Apostle directeth To trie all things and ready to keepe that which is good Nor are they stupidly and wilfully ignorant led by the nose hood-winked through an Implicit Faith as your Profession teacheth Which one point maketh the state of Protestants far more iustifiable than yours can be Come we now seeing that you will needs to the Censuring of fore-Fathers wherein three points will be very considerable for our Iustification in comparison of you I. Is by examining whether side is more peremptorie in damning of any other Christian Churches II. Whether are guiltie in condemning the more sincere ancient and Orthodoxe Fathers III. Whether do by their Profession iudge and deliuer ouer to Sathan greater multitudes of fore-fathers and professed Christians The first point is more than euident for the Article of your Creed is absolutely to iudge as damned without all possibility of Absolution all Christians whatsoeuer that are not professedly Papists We farre more Christianly display Christ opening his armes of mercy vnto all that beleeue in him without wilfull blindnesse in erring and obstinacie in transgressing and also we beleeue that All such as seeke the knowledge of the Truth with a simple heart are not secluded from life which issueth from Christ to all who shall by Faith Touch but the hemme of his garment Secondly well it were you would vnderstand what fore-Fathers ye or we condemne for some may be more condemnable than others as may be discerned by that Testamentarie Exhortation which Ioshuah gaue to Gods people immediatly before his death Feare ye the Lord saith Ioshuah and serue him in sincerity and Truth and put away the gods which your Fathers serued on the other side of the flood and in Egypt and serue you the LORD The people to whom he spake had three kind of Fore-fathers some immediate and those were of the same profession with Ioshuah Some rather mediate and as it were once remoued namely they that had Apostated from Gods worship to Idolatry in seruing strange Gods And some Primitiue such as were Abraham and the other Patriarchs in the direct line of the Messiah The first and last ranke of Fathers they were taught to heare and imitate onely from the middle sort that had declined from God the people were commanded to depart as from Fathers of a damnable condition Will you bee tried by this Example Your Proselites are taught to condemne their Protestant Parents and Progenitors being of the Reformed Religion and the Articles of your New Creede haue condemned the ancient Fathers of Primitiue times as hath bene prooued to the full We honouring the memorie of all Fathers of the Primitiue ages yea of the Popes of the Church of Rome for more than 600. yeares space do onely condemne them although not absolutely who were the fore-Fathers of the middle order who degenerated from their first integritie and were drowned in Superstition Thirdly as for the numbers of fore-Fathers damned by your new Romane Creed they are innumerable For what millions of millions of the truly ancient Fathers were not as hath bene prooued Subiect to your Romane Church and therefore haue incurred your sentence of Damnation What myriads of myriads of soules of Grecians Assyrians Aegyptians and others professing the same Christian Faith do not your cursing and cursed Romish Mount Ebal daily damne to the pit of hell And yet you blush not to obiect vnto Protestants their Damning of their fore-Fathers God grant that this make not to your greater Damnation THESIS VII The Protestants at this day stand more Iustifiable in their Separation from Rome than did either the Ancient Primitiue Churches in her Excommunicating of Them or yet LVTHER and his FOLLOVVERS in their Departure from Her SECT 29. IT is high time Wee end this Taske which We conclude in this Thesis for Proofe whereof be you pleased to call to mind the Romish Excommunications denounced first against the Asian Churches and that onely for a matter of Ceremonie next against Saint Cyprian and the Africane and Numidian Byshops and Churches in a Question of Rebaptization which was but One and that no fundamentall Error then against Theophilus and Cyrill both Bishops of Alexandria together with Acacius and Atticus both Bishops of Constantinople onely about Admitting or not Admitting of the Name of Chrysostome into the Diptikes or Tables of Commemoration then against the Opposition of the Churches of Africke in the dayes of Saint Augustine onely against the pretended Iurisdiction of Rome in the Case of Appeales All which with many other Catholike Churches and Fathers as well Greeke as Latine haue contemned the Pride of the Church of Rome in Primitiue Ages when-as other wise the Bishops of Rome were Godly and Orthodox But LVTHER contented with Rome not about Ceremonies or Iurisdictions but about the Soule 's life both in the point of the Iustification of a Sinner before God and of the religious and spirituall Worship properly due to our Iealous God which Contention was begun before the Councell of Trent Secondly after that was a Generall free Councell desired as a Remedie for all Diseases in the Church but alas whiles Rome would needs be that Catholike Church the Remedie was turned presently into a Poison so desperate is her Case 1. By enthralling All to the pleasure of the Pope which is a depriuing of the Church of Christ of her Liberty 2. By authorizing her Idolatrie 3. By giuing Safe-Conduct to Protestants for the discussion of their Opinions and yet not suffering Them to Dispute in their Councell an Argument of their Obstinacie 4. By Decreeing and Creating a CREED consisting of aboue XX. new Articles of Faith as Necessary to