in that service as it is made manifest in the ensuing Chapter The humble confession of all penitent hearts their acknowledging of Christs benefits their thanksgiving for the same their faith and consolation in Christ their humble submission to his will is a sacrifice of laud and prayse acceptable unto God no less then the sacrifice of the Priest Christ did not ordain this Sacrament that any one might receive it for another but that every one for himself is to be made partaker of this mystery of his salvation For as one may not be baptized for another for the Godfathers answering for the child say he hath faith because he hath the Sacrament of faith by the outward element of water which as it self cleanseth so the childe thereby is born again of water and of the Spirit to newness of life Baptism the infant spiritually receiving regeneration by the outward element of the water according to the effectual working of the holy Spirit unto newness of life the infant being thereby made a member of Christ by faith in Jesus given unto him in that Sacrament of Baptism So may not one receive this holy Sacrament for another Let every man be baptized Act. 2. here is spiritual regeneration to every man by himself And Mat. 26. Christ said to the multitude Take and eat and drink ye all of this and here is spiritual growth and living in Christ every man by himself and by this means we that are many branches become one Vine being baptized into one Spirit and all made to drink into one Spirit 1 Cor. 12.13 Whereas the Doctor urges that those words Drink ye all of this were spoken to the Apostles and that therefore the cup is not to be given to the people He might as well conclude they shall not have the bread because Christ gave that to his Apostles whereas all Divines agree that what was spoken to them was thereby meant of the whole Church upon earth which are all the Saints of God upon earth of particular Churches whensoever assembled into a Society which is manifest by S. Paul who delivered to the Corinthians that which he had received formerly of the Lord Jesus to wit both the bread and the cup enjoyning every one to examine himself and so let him eat and so let him drink By which it is plain that it was to be delivered to the people in both kindes And if one kinde had been sufficiently significant of Christs flesh and blood offered by himself upon the Cross for our redemption sure Christ would never have added the cup as part of that Sacrament thereby to signifie his blood if already it had been sufficiently signified in the bread Wherefore unless the Papists will charge Christ to be superfluous in his institution of this Sacrament they must allow the cup unto the people as well as bread and both as well as one Lastly the Doctor would justifie the change of the Church of Rome in this particular upon the authority of the Church given by Christ to his Apostles so to do And for this he urges S. Austin who was dead five hundred and fifty yeers before ever this doctrine of Rome was heard of S. Austin stood much for the significancie of the bread and wine that this Sacrifice was but a representation of Christs Sacrifice and that which you see on the Altar or Table is the bread and the cup which your eyes shew you is the wine but saith he faith sheweth that that bread is the body and that cup is the blood of Jesus Christ It was the practice of the Church in his time to administer in both kindes he when he lived taught the necessity of wine against those that mingled water and so did Cyprian and others and now that they are dead the Doctor will have them teach another doctrine S. Austin might say that Christ left authority to his Apostles to make such appointments in what order this Sacrament should be received as whether sitting kneeling how often or the like but not that they should institute a new Sacrament Christ gave both Elements Saint Paul delivered both according as he had received and it was to be done in remembrance of Christ and they were commanded to be imitators of him Ephes 5.1 Christ left this as a Legacy to his Church and he made the Apostles Executors of this his last Will and Testament which they were to discharge by dispensing that Legacy to Christs faithful Saints and People Wherefore for them to withhold part of the thing bequeathed to wit the participation of the cup which is by S. Paul called The Communion of his blood is to forfeit that trust Christ has reposed in them and to forget his precept he enjoyned them commanding to teach all Nations whatsoever he had commanded them We are bound to hold fast the traditions we have learned If then the Scripture tell us that Christ with his Apostles did communicate in both kinds and Saint Paul administring to the Corinthians said Traditi vobis quod accepi a Domini how comes the Church of Rome to forsake this tradition which Christ himself taught and practised and the Primitive Church for a thousand yeers held for faith if it ought to be reduced to one kind how came it to pass to be let alone so long and by what Authority doth Rome claim this power sith the ancient Fathers and the Primitive Church did not onely use to administer to the people in both kinds but maintained and defended the necessity of Bread and Wine the outward elements of this Sacrament as may appear by the Testimony of the afore-cited Fathers and particularly it was the profession of the Church of Rome as Gelasius Bishop thereof witnesseth Shall but the Church of Rome prescribe any new rule of faith or manmers and shall any disobey he is straightwaies anathematized for casting off the Tradition of the Church and the Catholick Church upon earth communicated in both k nds and shall the late Popes of Rome alter this and escape the censures Were there nothing for it but the bare usage of the Primitive Churches it were enough to convince the Church of Rome but whenas there is Christs precept and institution for it how doth the Church of Rome justly incur the condemnation of the Pharisees teaching for doctrines the commandments of men and laying aside the commandments of God follow their own traditions Mark 7. But such was the transcendent wickedness of the Church of Rome in these dayes that scarce any Apostolick Rule but has suffered some alteration by his Holiness and his Legislative conclave of Cardinals who being soared to a height above Councels Princes and all other Powers on earth stick not to wrestle against these commandments of the God of Heaven witness their additions to the Baptisme as if the Baptisme wherewith Christ was Baptized were not sufficient without the Romish spittle and salt and as if this Sacrament of Bread and Wine were
and therefore I have adventured to lay open the Eâ—ors of his choyce which if he please to consider seriously I may win him again to his proper Sheepfold from whence he is gone astray how ever I hope I shall by the blessing of God hinder others from wandering after him and shall be a means to make up that gap which the Doctor hath made in the pale of our Church which whilest it lay open administred occasion for some to escape into the Wilderness Wherefore I will not hold the Reader longer in suspence with a dilatory Introduction but will briefly shew that the Doctor is not gone to the Catholique Church which is the main thing he perswades though it be obscurely wrapt in general terms in his first Chapter but that he has forsaken the faith once given to the Saints he has gone away from the puâ—e Fountain of Verity to the puddle of Error he has forsaken the living water and chosen the Romish cisterns digged by mens hands which hold no water CHAP. II. That the Roman Church is not the Catholique Church either in respect of the Vniversality of her Doctrine or any Jurisdiction she can claim from Peter or by the consent of the Primitive Churches and that the Pope is not the governing Head of the Catholique Church THe Church is called Catholique in several respects 1. In respect of places as being spread universally through the whole world and is not tyed to any place or Kingdom 2. In respect of Times because but one Church of all Times it having ever been from the beginning of the World and shall continue on Earth till the end thereof Isai 59.21 and Matth. 28. the Church of both Testaments being one and the same 3. In respect of the Collective Body thereof the Catholique Church being gathered of men of both Testaments and the Communion of Saints being the union and coherence of all the Saints in Christ their Head according to that of Paul Ephes 1.10 That he might gather together in one all things both which are in Heaven and which are in Earth even into Christ who is and ever shall be King and Head thereof And generally when we speak of the Catholique Church this Collective Church is to be understood which appellation Catholique was used by the Apostles before ever Rome was a Church So that neither in respect of Place Time or Catholiqueness may Rome justly challenge the onely Title of Catholique she being but a particular part or member of this Catholique Church we the Saints being the Body and Members for our part Eph. 1.22 But for the better illustration of this Point I will examine the Doctors Arguments in particular concerning Romes Catholiqueship and I shall in so doing more plainly disprove her Title thereunto The word Catholique as it is defined by the Doctor is not a word of Belief onely but of Communion also So that that Church which holds the same Belief with the ancient Church and yet doth not communicate with her may not rightly be called Catholique I shall retort this Argument which he intended against the Protestants and prove it to be their Justification and the Church of Romes own Condemnation Catholique as I said in a general sence comprehendeth all the Elect and is the full Body of Christ that filleth all things in all things Eph. 4. And when we in our Creed say We beleeve in the Holy Catholique Church it is understood of all the Elect of God which have been are or shall be of which the Church-Militant on Earth is but part But because I suppose the Doctor means onely of a Church upon Earth I will therefore insist upon his own definition and treat of the Church upon Earth which as it is universally spred over the Earth by the Apostles who had equal commission to teach all Nations no one particular Church can or ought to claim to be the Catholique or Universal Church upon Earth As for the Distinction which the Doctor makes betwixt Doctrine and Discipline thereby to excuse the unproper stile of Roman Catholique That is says he Catholique in respect of Doctrine Roman in respect of Discipline That will no ways strengthen her claim or clear her incongruous Title He doth but thereby shew the World how distinct her Discipline is from her Doctrine and thereby give occasion to the world to suspect both And upon this score may the Presbyterian Church of Geneva be called the Geneva Catholique Church that is Geneva for Discipline Catholique for Doctrine she professing the Catholique Faith of the holy and blessed Trinity and yet the Church of Rome I perswade my self would think much that such a glorious appellation should be given to such an upstart Youngling that wind-egg of a Tumult Geneva Church which being braddened under a Toad of France is become a staring Cockatrice and thinks to center the World within the compass of his contagious Den darting poyson upon whom he first espies as experience tells us how he glancing upon the poor Scot has given him such a deadly wound that he will scarce ever recover it teaching those that have escaped that plague with the Wesel each morning to bite on Rue which says Avicen secures her against the toxicating of that venomous Basilisk I say if the Church of Rome think much that the Geneva Church should arrogate such a glorious stile let her never stand upon her own Title which is equally weak to challenge the same The Doctor proceeds further upon Romes Tiâ—le to her Catholiqueship and gives a further explication of the same Catholique says the Doctor imports both the vast extention of Doctrine to Persons and Places and the union of all these places in communion It cannot be denyed but that there were other Churches of ancienter and more reverend setlement then the Church of Rome as the Churches in the East as Jerusalem Antioch Ephesus c. and in after-times the Gospel was to be carryed before Kings and to the Gentiles by S. Paul being by Jesus ordained a Minister and an Apostle of the Gentiles amongst whom Rome was then a chief City which as she received the Faith by S. Paul or S. Peter cannot properly be called a Mother Church but as a babe and suckling received the sincere milk of the Word She was one of the places to which the Doctrine of the Catholique Church of Christ was extended but no extender of that Doctrine So that by the Doctors own definition she cannot properly be called the Catholique Church she being in her Institution but a private particular Member of the Catholique Church as Englands or any other Church planted by the Embassadors of Christ And if since by the indulgent favors of her nursing Fathers the Christian Princes she has grown to that maturity that she has many Daughter Churches of her own plantation in the dark corners of the old known and the new discovered parts of the World yet she cannot by reason thereof assume to her self any
them and to flie away from them in their sight to fetch down vengeance from Heaven upon them and the day being appointed he began to take his flight in mount Capitolinus into the air and that Peter by the power of the Lord Jesus brought him down and broke his bones which act of Peters occasioned his persecution for that Simon Magus was beloved of Cesar this Story is in the Roman Legends I could wish the Pope to make this moral use of this story to wit to beware how he exalts Rome above the heavenly Hierusalem for if he continue to cuff the Heavens with his towring waxen pinions he must expect the divine majestick rayes of the heavenly Sun to melt his proud supporters into nothing he must not think to exalt himself against God and prosper Is it not enough for him to be primus Episcoporum ordine but he will contrary to Gods Word be Supremus Potestate c. God gives wings to the Ant. that she may destroy her self the sooner let Romes Bishop be content with his own Province for it is a rule that that State that goes beyond the lists of mediocrity passes the bounds of safety all Churches of Europe would honour her as a sister but 't is unnaturall to love a stepmother we are all fellow members of Christ let not Rome therefore despise her sister England Let us strive together in love and let the Church that is at Rome salute the Church that is in England and let us greet each other with an holy kisse she must not rob England of her name of a Church if she think not to bastard her self for we are all ingrafted in the same stock and baptized into one faith by the spirit of Jesus it is not for her to be busy in anothers diocess to judge of our matters of discipline or doctrin in that wherein we differ from her any further then that if she conceive we erre to give admonishment to those of her own Province they fall not into the like cōdemnation she must not upon this score deny the society of Christian believers the name of a church Admit the unfriendly appellations of Schismaticks and hereticks which they bestow upon us were deserved Haereticus est pars ecclesiae because we do not in all points agree and communicate w th Rome yet we must not therefore be denyed to be a church for this assertion I have the authority of the Councell of Trent I say which was wholly gathered of men against the reformed churches and men totally for the Popes supremacy yet they did not deny but that Schismatichs and Hereticks were in the Catholike Church and might confer orders administer and baptize and the councel of Florens agrees herewith sum Sacrament Rom. Ecclesiae Sect. 136.28 and therefore it is very harsh dealing in the Doctor to deny us this which their own Councels allow so that Saint Pauls saying is verified in him Heb. 12.15 when one falls away from the faith a root of bitternesse springs up in him and that 's the reason the Doctor is so harsh against the English Church The name Protestant The name Protestant and English Protestant which the Dr. so much spurns at doth not at all speak us members cut off from the old stock the Catholick Church for as the Doctor maintains that the name Romane Catholick is proper and significant language and sense so may we as well say English Protestant and with more reason for we will note by the Doctors distinction thereby the difference between our discipline doctrine only for our particular selv s assert the Catholick faith thereby to manifest the readinesse of us a particular member of the Catholick Church to give the head thereof our Master Christ for the word Protestant is comprehensive of Catholick and is no more but to assert the faith which faith is Catholick so that an English Protestant may be said truly to be he that will hold stick to and to his power maintain the Catholick faith taught and maintained in the English Church For the word Protestant though of a new addition proves not the Religion new or profession not agreeable to the Old Faith and profession of the Primitive Churches but being added with reference to their profession is an evidence of their zeal and affection to maintain and professe that ancient and Catholike truth For we do not professe our selves to have left the Catholike faith once preached and professed at Rome but that Rome has left of to be a Catholick Church bringing in strange delusions and perswading people to believe lies which especially since her pretence to universality has been much studied to make her new claims good whereas we desire only to impugne her late errors and to protest against them to maintain the ancient faith and though in this we may to some seem to set our selves against the Church of Rome to forfeit our interest in the Catholike Church because as they suppose we claimed our Religion from her yet there is nothing lesse for we are a Province and had a Metropolitane of our own and might call a Councell and reform things amisse by the authority Ecclesiasticall without appealing to Rome nor do we hereby forfeit the title of a Church But rather justifie the same in respect we differ in nothing but we would submit it to a free Generall Councel and though we were hereticall in some points yet having a society of believers in Jesus and having Apostolicall orders amongst us we still may without offence to any retain the name and appellation of a Church CHAP. IV. Of the right of Collation to Bishopricks and of the Ordination of Bishops of succession of Pastors and particularly of the Succession in England that the Pope ought not to intermedle in the appointing of Bishops in England THe Doctor has a great spleen towards our succession of Bishops in our Church and would fain perswade the world we are not of the Catholick Church for our defect therein It rests therefore that I clear our Church from that new devised scandall Ecclesia non consistit in hominibus ratione potestatis vel dignitatis Ecclesiasticae vel secularis quia multi Principes summi Pontifices inventi sunt qui à fide apostatasse propter quod ecclesia consistit in illis personis in quibus est notitia vera confessio fidei veritatis Could we not prove one line of succession it much matters not for we may notwithstanding lay claim to be of the Catholick Church and having a society of believers in Christ do notwithstanding make a Church If we agree with the Apostles and Fathers of the Primitive Church it is sufficient saith Tertullian to give us the name of Catholike Church Ecclesia quae licet nullum ex Apostolis authorem suum praeferant tamen in eadem fide conspirantes non minus Apostolicae reputantur pro consanguinitate doctrinae Though our first planter
the dispensation of our salvation by whom onely the Gospel came to our hands which Gospel they first preached but afterwards by Gods appointment they delivered the same to us in writing that it might be the foundation and pillar of our faith Wherefore seeing that this is the Magazine of our salvation let us onely repair hither to be spiritually furnished against all temptations of Satan and let us cast off all other traditions of humane invention which shall declare any other thing then what is contained in these Evangelical truths Now sith the ground of our faith is contained in these Scriptures All people to read the Scripture and laid open unto us by the blessed authors of these sacred and holy testimonies of our salvation why should not any one be permitted to read and to peruse these glad tidings of his eternal Redemption from the bondage of sin and Satan sith we are not onely allured by its worth and efficacie it being of so high a consequence as the eternal redemption and salvation of our souls and being profitable to teach to improve to instruct in righteousness 2 Tim. 3. but likewise are commanded to search them Joh. 5.39 Till I come saith Paul to Timothy 1 Tim. 4.13 give attendance to reading to exhortation and to doctrine And Coloss 3. the Saints of Colossus are commanded to let the Word dwell in them pleteously in all wisdom admonishing themselves in psalms and hymns and spiritual songs And not onely the Saints of Colossus and Timothy are enjoyned to this diligence but all in general by S. John in the place afore-cited And Acts 18.24 A certain Jew named Apollos was great in Scripture and taught diligently And Acts 17. the Noble-men at Thessalonica received the Word with all readiness and searched the Scriptures daily whether those things were so which Paul and Silas taught at Berea and many of them and honest women and men not a few believed S. Chrysostom the golden-mouth'd Doctor discourseth at large upon this subject in several places of his Works I shall shew you two or three In his Proeme in the Epistle to the Romanes he saith If therefore you will read the Scripture with alacrity of minde ye need no other help at all for Christ's Word is true Seek and ye shall finde c. because many of you are charged with wives children and domestick affairs and so cannot wholly addict your selves to this study yet be ready to hear what others have gathered and bestow as much diligence in hearing as you do in scraping worldly goods together for the cause of your infinite evils is your ignorance in Scripture So that by his Rule 1. We need no other help to our salvation 2. All sorts should study it 3. Evil manners dissolute life and all other mischiefs proceed of ignorance of the Scriptures and by not reading of them Again the same Chrysostom in his 29 Hom. upon Gen. 9. I beseech you saith he that you now and then come hither and attend diligently the reading of the holy Scripture neither that onely when you come hither sed domi divina Biblia in manus sumite utilitatem in illis positam magno studio suscipite Again the same godly and zealous Father in his 9. Hom. upon the Colossians saith Hearken all ye that are encumbered with worldly affairs and have wives and children how ye are especially commanded to read the Scriptures Comparate vobis Biblia animae Pharmaca If ye will have no other thing at least provide ye the new Testament c. S. Austin de tempore serm 55. Nec solum vob is sufficiat quod in Ecclesiis divinas lectiones auditis sed etiam in domibus vestris aut ipsi legite aut alios legentes requirite libenter audite And herewith accords S. Hierome upon the 133 Psalm affirming that in his time both Monks men and women did contend which should learn most Scripture without book in co putant esse meliores si plures edicerint The Council of Laodicea can 59. positively decrees Licet plebeis legere sola sacra volumina veteris novi Testamenti Thus you see the invitation by way of perswasion as it is for advantage it being the means of our salvation and a charge and command by the Apostles to search those Scriptures lest we fall into evils and mischiefs and holy Fathers instructing all to follow those Evangelical precepts whereby it is not pressed unto us as a thing of conveniency onely but likewise of necessity for every one to perform this duty every one being concerned to read and learn the Scriptures How much then is the Church of Rome to be blamed that debarreth men of this means of salvation she excommunicating every one that shall read the Scriptures in the vulgar tongue And so much are the Papists bewitched with the terrours of the Popes curses and the flattery of his blessings that they will not read any thing that is opposite to Popery not having license so to do and so they make Ignorance the mother of their devotion and that contrary to the practice of the Primitive Church as appears by the Council As touching this Point Who are to judge of the Scriptures Who shall be Judge of the Scripture the Doctor is pleased to accuse our Church of universal errour because of some Protestants that hold strange opinions concerning this matter and yet he cites but an opinion or two of private Ministers in our Church So I may justifie our Church from the imputations he herein lays to her charge as he has elsewhere done in the like case That it is not the opinion and judgement of the Church but onely the conceptions of those private men Certainly the Doctor could not be ignorant of our Churches Tenent in this particular and truely this gives me occasion to suspect the Doctor is not the Author of that Book called The Lost Sheep but it was composed by some one that was less knowing of the Doctrines and Tenents of our Church However for satisfaction of others I will here set down what our Church has prescribed de fide in relation to this point The Church of England teaches that the Scripture is the onely Judge of Traditions and Rule of salvation and that it contains all things necessary to salvation and whatsoever is not contained therein or may not be proved thereby is not to be received as an Article of faith or thought requisite to salvation But she doth not determine that this Scripture shall be interpreted by every mans private fancy for The things necessary to salvation are plain and easie to be understood to charge her with that is a known untruth and contrary to the 6 and 20 Articles of the Church I confess that we generally maintain that those things which are necessary to salvation are clear and manifest the whole Scripture being termed a light unto our feet and a lanthorn to our steps Psal 139. And
skill in Appelles Art that he drew that exquisite picture of Christ which Rome has representing unto us his posture whilst the Jews whipt him I must confess that for these matters of importance we must submit to the traditions of Rome But all things touching God and the means to attaine faith in him are plentifully therein to be found Chrysostome sayes in his 41 Hom. upon the 22 of Matth. Quicquid queritur ad salutem totum eam ademptum est in Scripturis and upon the 95 Psalm Si quid dicatus absque Scriptura c. If any thing be spoken without the Scripture the cogitation of the Auditors faile but so soon as the Testimony of Gods voice is heard out of the Scripture it confirmeth both the word of the speaker and the mind of the hearer Saint Hierom upon the 9 of Jeremy Nec parentum ne majorum error sequendus est sed author it as Scripturarum Dei docenti imperium Saint Cyprian who writ almost 1400 yeers ago would not yeeld to Stephanus Bishop of Rome but reproved him for leaning to tradition and demanded of him by what Scripture he could prove his tradition Cyprian Epist ad Pompeium 74. So then if in his time it was not enough to alleadge tradition for the proof of the Doctrine of the Church of Rome much less is it lawful to follow the Popes definitive sentence in matters of faith and doctrine When the Arrians would not admit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it could not be found in Scripture Athanasius did not plead tradition for it but said Although the express words be not found in the Scripture yet have the Scriptures that meaning and sense in them as every one that readeth the Scriptures may plainly understand and therefore by warrant thâ—eof that word might be maintained Saint Austine de unitat Eccl. cap. 10. Nemo mihi dicat quid dixit Donatus quid dixit Parmenianus quid Paulus aut quillibet illorum quid nec catholicis episcopis consentiendum est sicubi forte falluntur ut contra canonicas Dei Scriptures aliquid sentiant Methinks the very word Canonical which the Church of Rome having approved Canonical Scripture disprove â—raditiods what Scriptures shall be Canonical what not is sufficient of it self to prove this point for signifies a rule and thereupon those books are called Canonical because they are the rules of our faith and consequently whatsoever is not consonant to the Scripture ought to be rejected as pernicious and swerving from the rules of our faith For as whatsoever is not of faith is sin and as faith comes by hearing and hearing by the word of God therefore whatsoever is extra Scripturam cum ex fide non sit peccatum est This was the saying of Basil one of the Church of Rome's Saints in his Ethicks difinit ult prope finem And for my part I shall not be so harsh with her as this St. was I should be willing to allow of her traditions if they do not impugne the Scriptures and not to be so rigid against her traditional power as upon Basil's rule utterly to reject all if not expresly contained in Scripture I say for my part I should allow of such and approve of them as to be cerdited for the matter of fact but if she enjoyn them as doctrinal and to be rules of faith then â—ith Cyprian I desire to examine them by this Touchstone of truth the Scriptures For if once she propound traditions to be rules of faith then with Hierome Cyprian and Austin I must examine the truth of them by the rule of Scripture and with Saint Chrysostome in his 13 Hom. upon the 2 Cor. 7. do pray and beseech the Church of Rome to reject what this or that man says and search the truth out of the Scriptâ—re that learning true riches we may follow them and so attain life everlasting neither let any Church be wedded with her own traditions or give her self to believe the traditions of other Churches unless saith he she can bring authority from these truths to a warrant her doctrine and not to receive for doctrine the commandments of men and with Saint Cyprian examine from whence such tradition came whether it descended from authority of our Lord Jesus Christ or his Gospel or whether it came from the Mandates of the Apostles or their Epistles If so saith he let such divine and holy tradition be observed if no let it be rejected especially any tradition that shall contradict the written verities of God for such certainly proceed from spirits of error Here is a cloud of witnesses all agreeing in one that no traditions are to be embraced that have not warrant from the word of God so that for the Church of Rome to put her traditions upon the people for rules of faith upon that score that it is the power and authority of the Church that awarrants those traditions is vain and not binding to the conscience of men unless she can justifie and maintaine them warrantable by the word according to Saint Pauls saying to the Galat. 1.9 Though an Angel from heaven come and teach any other doctrine then what we have preached let him be accursed For the Testimony of no Church whatsoever is to be received if it be contrary to the Scripture Sâ—riptures above the Church Ante 73. Chapter 9. according to that of Saint Austin upon that text The Scriptures are not true because the Church sayes they are the word of God but the testimony of the Church is true because they are the word of God and should Rome or any other Church teach contrary to the holy Scripture it is to be rejected as that which hath nothing of verity in it Now sith the Scriptures are the onely rules of our faith The vanity and falseness of the traditions of the Church of Rome and do containe in themselves the necessary points of our faith what shall we think of the traditions of the Church of Rome which have no warrant from the holy Scriptures but many of them being repugnant and utterly contrary to those Scriptures which therefore by the rule of Christ himself in the 7 of Matthew and by the general consent of the fathers of the primitive Church are to be rejected yet notwithstanding are by her enjoyned upon her pretended authority of universality and infallibility to be rules of faith unto others And lest any should think me injurious to the Church of Rome in this particular I wiâ—l give you a smal taste for I delight not to lay open her infirmities thereby to draw a scandal upon her of such of her traditions as are not warranted by the holy word of God only maintained out of self interest and to warrant her claim of universal power Spiritual and Temporal by these ensuing examples and further refer you to the 7 Chapter The Church of Rome that she might perswade the world of Peters being Bishop of Rome by
Popes Law This is that which every one must swear to maintain before he be admitted into the General Councel and whose blinde obedience is to be pitied as much as the Popes presumptuous ruling by this counterfeit Record is to be lamented And I much wonder the Christian Princes will suffer the Pope upon such groundless and unjust terms to be Lord Paramount over them whenas the warrant by which he claims this power is meerly void in it self for that it wants their concurrence Nor is it credited as authentick as many of the Romane Bishops and Popes practising the contrary have been honest witnesses Pliny says It is the nobleness of the Eagle to leave part of her prey for other birds Whence it is that other birds of prey still follow after the Eagle to feed upon her scraps But if the Crow presume to come too neer the Eagle she lets her feel her talons and in stead of being fed the Crow becomes a prey her self And will the Germane Eagle suffer himself to be out-towred and cuffed with an Italian Rook It argues a degenerating spirit from the true Eagle to suffer it and gives occasion to the world to suspect that he is that bird the Eagle throws out of her nest and not one of those which the Eagle ciscovering Majestick rays in their eyes nâ—urishes up and carries on her wings above the common region here belowe The ancient Bishops of Rome never tasted of this sowre grape and I wonder how the later Popes came to set their teeth on edge Resist not evil was Christs precept Matth. 5.39 But the Pope is so far from this Rule that he will not do good to them that have been benefactors to him Kings have been kinde nursing fathers to the Church of Rome and will she be so unnatural to cast them off now that by their indulgence she is grown to a riper state Kings granted heâ— precedency above her sister-Churches Kings have endowed her above them and in necessity have relieved her Popes and will the Pope now likâ— the Wolf in the Fable devour the Crane that took the bone out of her throat Will the arrogant Hop having overtopped the Pole by which it grew think to bear up its weak head above its first supporter Sure these are practices which do little become a Spiritual Father an Universal Head of Christs Church who by how much his head is lifted on high should be more given to good works to piety to humility to charity and to patience and that the rather because on such an one in so eminent a place all eyes are fixed and should there finde examples of Godliness which might be as a heavenly light to guide them unto their Lord and Master Christ Jesus But I should wrong Romes Church should I for some mens faults condemn all All are not Tares that grow in that field In these last days Satan is more busie to throw in his seed because his time is short But heretofore she had Bishops which never laid claim to these unjust demands Wherefore that I may make the present Pope ashamed of this his unjust claim I will produce the godly practices of his predecessors to his own condemnation Notwithstanding all the shifts and tricks the Jesuites use The ancient Bishops of Rome modern Popes have obeyed the Emperour Ante ch 10 and cha 4. to maintain this strange power they ascribe unto his Holiness they fall short to give satisfaction to any reasonable man that hath not given himself up to a stupid sense to believe all they say be it right or wrong And who please to reflect upon the practices of former Ages will finde this to be a meer Innovation and inâ—roachment upon the Temporal power Melciades Bishop of Rome acknowledged Constantine the Great to be Supreme even in things Spiritual The same Constantine called a Councel at Aralatensis excluding Melciades out of it Where was then his Supremacie either in Spiritual or Temporal affairs Did not Damasus Siritius and Anastasius acknowledge Theodosius the elder their Supreme Lord and submitted unto him whenas Flavianus was accused before the Emperour for intruding into the See of Antioch who was by the Emperour freed against their wills as Theodor witnesses Lib. 5. cap. 23. Innocent the first obeyed Arcadius when he bid him call a Councel for the examination of Chrysostomes cause Gregory the Great being commanded to publish a Law made by Mauritius desired to be excused and shewed his reasons against it but those not prevailing he submitted and did publish the Law as appears by his Epist 61. lib. 2. cap. 100. S. Ambrose ante ch 10 S. Ambrose being commanded by Valentinian to allot a Church in Millain for the Arrians his answer was He would not willingly but being compelled he had learned not to resist And this is by some much pressed How that he did utterly withstand it How that he did excommunicate Theodosius the elder and made him do Penance For my part I do not credit the story for it is not likely that there was any such ruffling betwixt them whenas it appears by the testimony of all Writers that whenas Theodosius had freed the Empire from all troubles he retired himself to Mallain where S. Ambrose was Bishop and leaving off the charge of the Empire to his two sons Arcadius and Honorius he died in peace at Millain And certainly if there had been any such clashing betwixt them he would have made choice of some other place for his retirement Besides it doth not stand with S. Ambrose doctrine for he affirms Preces lachrymae sunt arma Ecclesiae He never taught that it was lawful to take vengeance upon the Supreme Magistrate as his Epist contr Auxentius doth witness He freeth Kings from all Laws made by man as appears in his book Apolog. David cap. 10. pag. 386. Rex nullis legibus tenetur humanis homini non peccavit David cui non tenetur abnoxius Now if he should inflict Penance upon the Emperour it was against this doctrine and so the Papists wrong S. Ambrose in fathering a practice upon him which was contrary to his profession Wherefore I suspect this tradition of the Church of Rome in this point that S. Ambrose should make Theodosius the Emperour do penance It may be he enjoyned Penance to Theodosius after he was become a private man during his retirement at Millain and after he had left off the Regiment of the Empire to his sons but that is no warrant for the Pope to do the like to the Emperour or any other King for that if he did so it was a punishment inflicted not upon the Emperour but upon Theodosius being a private man And as this makes nothing for the Pope in this particular point so may he not arrogate this by reason of his Universality granted by Phocas for that his predecessors never claimed or was it allowed or intended by the Emperour that he should have this power by vertue
the Pope is not universal Bishop which title the Doctor disclaims nor the Church of Rome universal Councels above the Pope as I already proved so neither may he be said to be above Councels which though not representive of the universal Church upon earth for that all particular Churches and provinces may not be there by suffragans represented yet for all that it is a collective Councel of distinct provincials which provincials are not subordinate nor subjugate to the See of Rome The Pope with his Cardinals the representative church of that particular society may not properly or of right be said above that Councel which is there for order sake and unity convened that those several provinces of which she is collective may concur in unity of Doctrine and conformity of Rules of Faith there decreed which decrees and Rules should by the approbation of the Civil Magistrate be put into execution within those respective provinces and distinct jurisdictions without any further allowance or approbation or controlment of the Pope of Rome who is thereunto equally obliged with any other provincial and to assert the contrary is novelty and the unjust usurpations of the proud pontifical prelates of Rome and those cursed Lordly parasites about him that thus have flattered the chair into this deceivable mischief and erroneous novelty which according to Tertullian's Rule adversus prax in princip Id esse verum quod primum esse adulterum quod posterius semper adjudicandum est Wherefore this new doctrine of the Popes supremacy above Councels representive of many provinces must not be received as true and justifiable doctrine for that it is cleerly opposite to the ancient faith of Rome insomuch that the former Popes of Rome did as Popes did at an Altar promise to hold the faith taught by the traditions of the first Councels of Nice and Constantinople c. Infra 84. which made Romes Bishop but equal with other Patriarks but now contrary to that sacred vow his holiness will be above Councels and utterly destroyes the constitutions of those Councels The Councel of Nice hemmed in the See of Rome into certaine limits The Pope inferior to Councels wherein being included she should not break forth yet such is the restless motions of her troublesome head the Pope that he has made corruptions beyond his bound and like as a violent Tide that has lately overwhelmed some parcel of ground not before made a prey to Neptunes wide swallowing jawes doth for joy of its new mastery tumble it self upon its new-acquired Lordship making new beds of ease whereon it intends the next high-springing flood shall lay his foamy head so doth his holiness having broke down this pale of the Church which kept her within a known and certaine Rule of Faith maners insult over the poor captive Lady having thus trod her down which formerly was a rampire to circumscribe his power and jurisdiction he recommends his lawless president to his successors imitation and proclaimes the See of Rome boundless save only as her will shall please to prescribe unto her self a limited confine And having Samson-like thus tore the Lions whelp of the tribe of Judah he expects to finde a nest of honey in her dead carcase and from his Papal chair puts forth such riddles that none that plows not with his Heifer can declare which riddles and Romane mysteries shall any interpret or put a sense upon them contrary to his will or displease him in abating any jot of his new-acquired Soveraignty he sends his Foxes with fire-brands to destroy the corn of the field and to spoil the vineyard which Christ with his own right hand hath planted Is this Pastor-like is this to follow Pauls rule to the Rom. chap. 11.8 Boast not thy self against the branches for if thou boast thy self thou bearest not the Root but the Root thee Surely no This is rather to pull up the tree of life by the roots because her branches wither and if other branches sprung of the same stock decay it may serve to put Rome in mind that the sap she has robbed from others will not long maintain life in her arms in respect she has thus lopped her self from the bulk of the Church She may for a time flourish like a green Palme-tree but if she do not play the good husband and inoculate her self againe into the old stock it is more then probable she will shortly become a dotard wherefore I heartily pray she would no longer exalt her self against that that gave her what she has I mean a Councel that made her equal with the chief Patriarks and the Princes that gave her honour lifting her head above her fellows Let her no longer triumph above measure knowing this that whilst she rejoyces in her boasting all such rejoycing is evil Now lest any may censure me for slandering the Church of Rome herein I will shew how she has changed by degrees from her primitive faith in point of her honor and confidence in a General Councel and at length quite destroy it by claiming to her self to be above it First Boniface by the edict of Phocas as you have heard claimed to be above a Bishop then in process of time Greg. 7. claimed a power above kings as shal appear in Chap. 14. after which the wings of the succeeding Popes being chipt by four Councels Worms Papia Brixis and Mentz grew again in his successors that at last they flew above Councils till the 3 General Councils of Pise Constance Basil did not onely displace Popes out of the Popedom but decreed that Councils were above the Pope Popes displaced by Councils The Pisen Councels did out two Greg. 12. Benedict and placed Alexander 5. and the Council of Constant deposed John 23. placed Martin 5 in his stead and decreed that the Pope himself for ever should be subject to their decrees The Councel of Basil deposed Eugen. 4. placed Nicholas 5. and declared the Councel of Constant in this point of the Councels supremacy to be a matter of faith so that the late Councels of Laterane and Trent do not only prove the fallibility of Romes Church but that Rome has changed her faith For such is the ambition and pomp of the possessors of the Romane chaire that they could not rest quiet as long as the edicts of the Councels of Constant and Basil were in force it bred heart-burings and struglings in the breasts of the succeeding Popes it being an undervaluing to their claimed Imperial dominion to be Tenants at will of their triple crown and that a Councel should at pleasure put an end to their state and Empire wherefore as a current kept back by some forced rampire if it shall once break down that dam runs head-long with more force and violence even so the Popes having pack't the Councels Laterane and Trent after their own humors did procure them to remove and batter down that bulwarke of Constant and
and reflecting upon the curiosity of some who would be over-scrutinous to examine the points of this Commission by the rule of the holy Writ at last they concluded upon this result That it must be de fide received that his holiness is the only exposito◠and by the same rule of gradation an Evangelist to deliver new Scripture of the old and new Testaments The Pope abuses the Scriptures and having perswaded some and forced others into this opinion without care for the souls upon earth without respect of Saints and Angels in Glory and without all fear of the Almighty God of heaven he commands the holy writ which was the dictates of the holy Spirit of God to be blotted wrested mangled and tortured at his will and pleasure making no more account thereof then if it were but the Embryo of a Bear which by the licking of its dam were to receive shape and perfection And if there be any text which doth impugne this his usurped unlimited power it must not be suffered to pass the Press before first it be either rubbed over with his holiness index expurgatorius or else brushed with his Ghostly interpretation As for example Josh 1.18 the people professing an unlimited power to Joshua in all things to obey him The words in all things are expunged in the Rhemish translations for it stood not with his holiness interest and prerogative to let them be for a president For if the people of God were in all things to be obedient to their Prince this spoiles his holiness claime to command in temporalibus wherefore it was thought fit to send these words to the index expurgatorius Object The Doctor in his book fol. 59. argues the truth of Romes doctrine for that she has not corrupted or extinguished the text that being easier to do then to change her doctrine To which I answer Resp The Scriptures which Rome hath she received from other churches and those Churches from whom Rome received them sending aswell to other places as to Rome copies of those holy writs it would much ashame her to alter them in respect that true original Copies would be produced against her to her condemnation but the Bishop of Rome being to teach these Scriptures within his own precincts and territories he as times served to advantage himself might and has in many places strained courtesie to wrest the sense delivering to the people doctrines not warranted by this holy writ which he might with more confidence do in respect that no other Bishop was to meddle in his diocess and he by the favour of Princes being accounted summus pontifex wherefore reason tels that his doctrine and traditions are more questionable then his translations of the Scriptures for he needed not much to alter the Scriptures in respect it matters not what they say being but dead letters without the spirit of his holiness interpretation Yet so much did they dote upon the pomp and vainty of this world and upon that lordly height they have aspired to here upon earth that the divel did bewitch them to alter that text of Joshua which did directly gainesay such their dominion and power though by reason of their new preheminence they being above councels and the onely infallible expositors of the divine oracles they needed not so to have done or rather thus that corruption of Joshua was before the late councels of Lateran and Trent which made the Pope above councels and it behoved them to blot out such words as did impugne their other power of lording it over Kings and Princes but since these councels they may now put them in againe For it is no matter what the Scripture says for his holiness will give such an exposition as shall not destroy his own interest and since those councels such exposition though it be never so contradictory to the word of God it must de fide be received O tempora O mores Saint Basil saith they which have been brought up in Gods word will not suffer one syllable of her doctrine to be betrayed what then shall we think of the fathers of Rome's Church that practice as time serves these tricks upon those sacred letters These divine writs the dictates of Gods holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no marvel if they make bold with the fathers mis-translating and altering their writings and crying up their own traditions making their own mole-hills mountaines and making the fathers like unto Moles whose nature as Aristotle saith is never to open her eyes till she be dead and so they make the fathers being dead to witness things they never dreamed on or saw being living as I have shewed in the tenth Chapter If these divine oracles of God must not escape the venom of their claws if these must not be delivered to the people without corruption I know not how we may give faith or credit to her traditions the vanity of which I will briefly discover in this ensuing Chapter CHAP. XIII That because all things were not written the Church may deliver traditions such as she derives from the doctrine of the Apostles or ancient fathers That the Scriptures are to judge of those traditions That Rome is to be blamed for her traditions because they are against Scripture THe Jews say That when Moses was with God on the Mount and received the written law that he had unwritten law likewise delivered him by word of mouth for certainly say they God staid not fourty dayes and fourty nights on the mount to keep Geese nor needed he stay so long to interpret the law of the tables wherefore they conclude that Moses received traditional law which he taught Joshua Joshua the elders the elders the Prophets the Prophets taught the people Now because those their traditions were uncertaine the sects of the Pharisees sprung up and Essenes obtruding new traditions as simply necessary and a more perfect Rule of Sanctity then that that was writ whereupon our Saviour in the seventh of Mark reproves them saying They worship me in vaine teaching for doctrines the commandments of men and yet in the 23 of Mat. he hath commanded us saying All that they bid you observe that observe and do but after their works do not for they say and do not These two texts seem to impugne each other but the fathers of the premitive Church have resolved this knot and reconciled these texts by this exposition that all traditions agreeable and consonant to the holy word are to be observed but such traditions of the Scribes and Pharisees as were not agreeable to the holy word of God were to be rejected We confess that all things which Christ and his Apostles did No traditions but such as are agree able to the word of God are to be embraced were not written according as is expressed Joh. 21. vers ult And that the Apostles had order to teach the people whatsoever Christ had commanded them but as we allow this so by no meanes
practice of the Church That the Sacrifice upon the Altar is superstitious and The authority of the Church no excuse to change the administration of the Lords Supper into one kinde THe Church of Rome having thus gained a general consent though at first forced upon many by the power and domineering of the Popes to her doctrine of Transubstantiation she stuck not long in this station but partly to make good what she had introduced into the Church and partly to shew to the world the divine Legislative power of her Head she soared a pitch higher whereas before this she but maintained an opinion which but to some weak capacities did convince all not being satisfied with the sincerity of her doctrine concerning the nature and quality of this Sacrament of the Lords Supper which Christ himself instituted and by his last Will and Testament left it as a Legacie to his faithful servants her Popes now take upon them after their former opinion was confirmed by Councel and generally received and believed as an Article of Faith to dispense with that Sacrament of Christ Jesus and have in stead thereof instituted one of their own making administring in one kinde and denying the Cup to the Lay-people which is a novel trick of Papal invention and never practised in the Churches upon earth till they forced it upon some over which the Popes did without controul rule at will and pleasure Christ Jesus did institute this Sacrament in both kindes Paul enjoyns both the whole Church did administer in both and the Fathers teach that as well the wine as the bread is to be received and did think wine so necessary that it could not be administred in water much less in the cake alone in which there is no liquid element to represent the shedding of Christs blood for which end it was ordained Cyprian who wrote 260 yeers after Christ in his 3 Epist ad Cecilium lib. 2. Forasmuch saith he as Christ said I am the true vine and the Cup is his blood it cannot be thought that his blood is in the cup if wine be not in the cup whereby the blood is signified unto us Chrysost in Matth. cap. 26. Hom. 83. Christ used wine as well before his Resurrection as after S. Hierome in Sophon cap. 3. doth witness that in his time the Priest did administer the Eucharist and divide the blood unto the people In the Canon of Pope Gelasius and in the Popes Decrees de Consecrat a strict Injunction is laid that all receive in both kindes for that the dividing of that Sacrament is sacriledge I need not instance in this any more particulars in respect that none can deny but that anciently it was in both kindes administred I will therefore examine the reasons the Church of Rome gives for her alteration from this antient way and for administring in one kind and in so doing I shall plainly lay open her errors in this point The Councel of Constance held 1414. Councel of Constance Ses 13. decreed Quod nullus Presbyter sub conditione excommunicationis communicet populo sub utroque specie Panis Vini Which notwithstanding the Councel of Basil did after restore to the people again Anno 1431. So that in this new doctrine of hers Rome has met with much controversie even in her self Gelasius the Pope decreeing it to be sacrilegious to omit either kind by which it is evident that the Church of Rome has erred de fide For Gelasius taught that judicially as Pope and the Council of Constance was approved by Pope John 23. and this Councel of Basil by Eugenius the 4. Which proceedings wound the infallibility of the Church of Rome and spoiles her unity one Pope being against another and one Council against another To decide which strivings the late Prerogative Royal of the Popes being above Councels was therefore decreed which notwithstanding by that means the Church of Rome is made infallible yet it spoiles her of her marks of antiquity and constant visibility and therefore absolutely spoiles her for being taken to be the onely Catholick Church for if so then the Catholick Church was once utterly extinguished from off the earth which is against Gods promise and impious to imagine The Pope being thus grown above Councels he now as he pleases declares this Councel void the other to be of force and by vertue of this his Prerogative he has approved the Councel of Constance and yet but in part for he onely takes as much out of that Councel as makes for his turn he onely confirmes their Decree prohibiting the Cup to the Laity but their other Decree of the power of Councels to be above the Pope that 's abominable and his Holiness commands that Decree to be believed to be Heretical By this is to be noted that the Popish Religion is a nose of wax as pleaseth his Holiness to set it forth it must be received upon the score of his infallibility though it be never so destructive to former Christian principles to the ruine of Councels and overthrowing of the true antient Catholick Faith yet such is the condition of the Pope that his will can guide him into no tenent though never so contrary to truth but his faithful Papal servants the Jesuites will dawb over his rotten Doctrine with the smooth plaisters of humane reason and think with subtile Sophistry to beguile the simple the deluding of whom doth not in their uneven hands counterpoise the pleasing of their Master the Pope and therefore did they strive to varnish over this new point of Communion in one kind with some counterfeit Paint Will you please to take a view thereof and I hope I shall so far convince their reasons that the case will meerly stand upon the Popes will and if so I presume none will be so irreverent to their Master Christ to forsake his institution and to adhere to the Popes institution lest they may be said with the Jewes to reject Christ and chuse Barabbas The Doctor would perswade that it was no precept to receive in both kindes but onely being of institution and not precept the Church has power to alter it as occasion may serve To which I answer 2. It was christs precept to receive in both kinds It was injoyned us by way of command to receive in both kinds for Christ in the 6 of John v. 53 sayes Except ye eat the flesh 〈◊〉 â—rink the blood of the Son of man ye have no life in you Christ took the Bread and said Take eat And also he took the Cup and said Drink ye all of it Matth. 26. This is an absolute precept as well for the Cup as the Bread and Saint Paul delivered it so to the Corinthians according as he had received of the Lord he likewise enjoyning it to them as a precept probet seipsum let a man examine himself let him eat let him drink the Commandment extending to the one as well as to the other which
of her spots and deforâ—mity whereas if any please to seaken them both he shall finde that Englands Church which is thus presented to him is black but comely and like the curtains of Salomon is set all with precious Stones and Jewels on her inner side Cant. 1.4 I am black but comly as the curtains of Salomon And if he please to make inquisition into the Church of Rome he will finde that she has onely a glorious outside she is a painted Jezebel that cares not to venter through a Sea of blood to take possession of her Neighbours Vineyards causing the Prophets of the Lord to be slain 1 Kin. 18. She is Harpy-like with a fair face and a foul heart and in that fair face were but the Ignatian paint taken off would rivelled browes and wan-worn cheeks appear How much therefore is the Doctors case to be lamented who hath joyned himself to the Heathen to open his mouth that he may praise the power of the Idols and to magnifie a fleshly King for ever Esth 5.10 Hence is it that in his second and third Chapters taking for granted that Rome is the onely Catholick Church and her Bishop Peter's Successor and absolute and sole possessioner of all Apostolical Power and Jurisdiction he doth hereupon conclude that the Protestant Churches are heretical Conventicles and that they know not the Scriptures without the Tradition of Rome nor can disperse and teach them without Commission from thence Now for that it is my desire not to multiply words I will forbear any particular answer to these Assertions and refer the Reader to my second Chapter where his Holiness Universality is fully refuted And as touching that Assertion of his concerning the Scriptures my 2.8.11 and 12. Chapters are sufficient answers where first I have proved equal Commission then that the Scriptures are to judge the truth of themselves Traditions and Councels and that other Churches had the Scriptures and not from Rome that the Provincials of Apostolical plantation have equal power having the same Spirit to guide them as by the outward means the visible sign of the invisible grace given in the Sacrament of order is in Christian charity to be presumed and therefore may as well judge of those points of Scripture which admit of explanation as the Church of Rome And the many arguments used by the Doctor in those Chapters are not onely grounded upon false suppositions but in themselves are injurious wrongfully accusing the Church of England laying opinions to her charge concerning the wayes and means to understand the meaning of those Scriptures which she doth not profess as Doctrinal And then in the 22. Chapter he would disprove our ground of separation from Rome as to this I have in part touched in the 2.4 and 6. Chapters and in the 11. Chapter I have proved aright in Provincials to reform Schismes and Heresies And whereas he saies we ought not to have separated from Rome hecase saith he we pretending the truth of our opinions ought to have demonstrated them to the world whereby to have reformed Rome and not to have separated our selves To this I answer The first occasion of the separation was about the difference of the Popes Supremacy and he having in a high way got the upper hand of many Churches which were vassallized under his power and the Councels being so abused and made invalid by the late Lateran Prerogative it was to no purpose to offer the difference to a general Councel which must either act for or not against his Holiness having no power to decree any thing against his Holiness as I have proved in the tenth Chapter This gave occasion to other Provinces which could get opportunity to back the right and priviledge proper to their own Sees to cast off any further appealing either thither or to Rome And they knowing this to be an usurpation in Popes it gave them occasion to suspect the truth of many other of her Doctrines and betaking themselves to the holy word of God delivered to them and approved through all ages for the verities of God himself and searching into the Primitive Churches and practices of the antient Fathers they found Rome to have changed her faith as those particulars I have already treated on make mention Vincentius adversus Hereticos sayes that Doctrine is to be accounted Catholick quod semper ab omnibus credendum est and if this must be the rule then are neither we Hereticks nor Rome Catholick Rome cannot be said Catholick in respect the faith of Christ was at other places professed when it was not at all at Rome nor may we be by her called Hereticks because she has changed The Doctor upon Saint Austin's rule fol. 120. sayes that Doctrines without known beginnings are not to be disputed against but those Doctrines of Rome of which I have treated I have fairly proved them to be innovations and therefore by that we are not to be censured for opposing them And whereas the Doctor sayes that Rome must either be the true Church or else there is none he hereby proves himself to be in darkness he has confessed it in Aethiopia without her planting and in several other places I have proved it to have been planted and not from Rome wherefore it is not necessarily to be concluded upon the score of her onely dispensing the Gospel that she is the visible Church if the Gospel be hid it is hid to those that are lost the lost sâ—eep's gone to Rome to idolize the pontifical Pope whom the God of this world hath blinded that the light of the glorious Gospel of Christ which is the Image of God should not shine unto him for saith Saint Paul We preach not our selves but Christ Jesus our Lord and our selves your servants for Jesus sake Which is neither the Jesuites Doctrine who teach nothing but the infallibility of his Holiness nor the Popes profession who would every where be a Master but no servant to the Saints and people of God We therefore because of his change from this Doctrine and because of his intolerable pride and usurpations and as the other Churches shake him off but do not change from the Primitive faith taught by the Apostles and formes maintained by the Church of Rome it self And though we lay long under Romes innovation yet this is no Argument for the Doctor to urge against us that we should not at all reform Christ has withdrawn his Spirit for a time from several Churches as I have proved in the 5. Chapter Magna est veritas praevalebit Truth is stronger than all the power of man as I have proved by Zerubbabel 1 Esdr 4. And though the Pope with the inventions and polices of his Cardinal conclave had so warded the several Churches of the West that he thought them absolutely mastered and under his command to be servants to do his drudgery he did as we say reckon without his Host he did consult with flesh and