to judg the accusations that are against any byshop lastly to call synods and there conclude and decide what may seem best for the welfare and spiritual government of his province Are these the works of authority power and jurisdiction yea or no If they be not how can any autority or power be proved For all power is proved by its act or how in particular may it appear that byshops have any autority over their presbyters or ministers But if they be then is ther more than a precedency or order amongst byshops then did not Christ leav his Church in the hands of the Apostles without any superiority of one above another as this Disswader talks For the laws and consticutions of this our Church and Kingdom do publikly attest that this our English Church is settled according to the will of Christ by archbyshops and byshops which is absolutely true then also did not Christ send all his apostles with the same whole power then were not all the apostles the same that Peter was then did not an equality of power descend from the apostles to all byshops then is there a step beyond the ordinary byshop nay two steps before you come to rest in the great shepherd and byshop of souls then under Christ is not every byshop supream in spirituals nor yet in all the power which to any byshop is given by Christ all this I say is true whatsoever your Disswader talks against not only the Catholik Church and government which was here for above a thousand years together in England but against the very frame and constitution of his own Protestant Church wherof he is himself an unworthy member But ministers when they begin to talk against popery they are so heedlesly earnest that they knock out their own brains and either to get a benefice or honour in it they destroy their own Church that gives it them I can no more wonder now that such an one as Whitby in his book written against worthy Cressy should say so peremptorily that an archbyshop hath no power or autority and that his grace of Canterbury hath no jurisdiction as he there talks impar congressus Achilli since a man of such renown as Doctor Taylor should speak the same here and give the Presbyterians and other Sectaries in the Land such a fair occasion and president to undermine and overthrow that Church which is but lately lift out of the ruins of their hands The same argument that proves the byshop an ordinary byshop to be under none but immediately under Christ will prove as much for a single Presbyter or Presbyterian And it is already done by the subtle pen of John Bastwick in his Apologeticus as praesules Anglicanos which book is so strongly written both against Popish and Protestant Prelacy too that upon the grounds on which all Protestants go it can never be answered and upon the grounds Doctour Taylor here layes it is all of it in a manner confirmed and made good What a strange madnes is it for any one that he may seem to weaken another Church to overthrow his own Truth is here is no tye in England that any one will be held with The scriptur is in every mans bosom to make what he will of it Ancient canons customs and councels they slight as erroneous Their own constitutions and statutes they do not so much as heed What can be expected from hence but eternal dissention and wars Nay the minister to get his orders and benefice the bishop to enter into his See make a solemn protestation of obedience and subjection When they have got their ends they wipe their mouths and so far forget what they have done that they write and act presently as if they had never thought any such thing See here the form of consecration of byshops prescribed and used by our English Protestant Church In the name of God Amen I N. chosen byshop of the Church or See of N. do profess and promise all due reverence and obedience to the archbyshop and to the Metropolit an Church of N. and to their successours So help me God through Jesus Christ Where reverence subjection and obedience is due on one side there must needs be autority power and jurisdiction on the other And that man who hath One set over him with such an authority under Christ cannot be immediately under Christ himself and if he affirm he is so then ipso facto doth he reject and rebel against that autority which in words he acknowledged This is Dr. Taylors case who teaches here that byshops are successours of the Apostles and that ther was no superiority amongst the Apostles that by the law of Christ one byshop is not superiour to another that Christ made no head of byshops that beyond the byshop is no step till you rest in the great shepherd and byshop of souls c. What is this but to reject all obedience and loyalty solemnly vowed and promised and to rebell against all the laws and constitutions of his own Church and finally which is wors than all the rest to give an example to disaffected ministers of doing the like But how does he prove all this very copiously both by reasons of his own and autorities of other men Only the mishap is those signifie nothing at all for him these very much against him But what are his reasons Byshops are the Apostles successours and ther was no superiour amongst the Apostles Mr. Bastwick and such as he will tell you Sir that priest minister and byshop were but several synonomous words for one and the same thing upon divers respects so that it is to be feared your Disswader hath proved too much here and hath spoken against himself but if he hath not proved too much he hath proved nothing I am sure there was a superiority amongst the Apostles and shall demonstrate it by and by as well as I can In the mean time how prove you ther was none Christ sent all his apostles with the same whole power his father sent him Good Sir our Lord sayes indeed as my father sent me so do I send you giving them a legal commission from him as himself had from God his eternal Father But that he sent them every one with the same whole power that is so to teach and govern that they should be subject to no one amongst them these are your Disswaders words cast in by fraud and fallacy and no autority evangelical and therfor prove nothing Nay if Christ had so sent his Apostles every one with the whole power of governing in himself then had he changed his fathers commission For he was sent himself to be one head and governour and yet he had then constituted many But how can you dream good Doctour that Christ sent his apostles each one with all his whole power he had received from God since the very chiefest of his power which is to confer grace upon the ministerial acts of his words and
he such an immediate head to all beleevers or no if he be to all then is no man to be governed in affairs of religion by any other man and Presbyterian Ministers are as needless as either Catholik or Protestant byshops On the other side if he be not immediate head to all but ministers head the people and Christ heads the ministers this in effect is nothing els but to make every minister a byshop Why do you not plainly say what it is more than manifest you would have All this while you heed no more the laws of the land than constitutions of gospel As for gospel That Lord who had been visible governour and pastour of his flock on earth when he was now to depart hence as all the apostles expected one to be chosen to succeed him in his care so did he notwithstanding his own invisible presence and providence over his flock publikly appoint one And when he taught them that he who were greatest among them should be as the least he did not deny but suppose one greater and taught in one and the same breath both that he was over them and for what he was over them namely to feed not to tyrannize not to domineer abuse and hurt but to direct comfort and conduct his flock in all humility and tendernes as the servant of all their spiritual necessities And if a byshop be otherwise affected it is the fault of his person not his place As for the laws of the land it is there most strongly decreed by the consent and autority of the whole Kingdom not only that byshops are over ministers but that the Kings majesty is head of byshops also in the line of hierarchy from whose hand they receiv both their place and jurisdiction This was establisht not onely by one but several acts and constitutions both in the reign of King Edward and Queen Elizabeth So that by the laws of the land ther be two greeces between ministers and Christ which you cut off to the end you may secretly usurp the autority and place of both to the overthrow at once both of gospel and our law too By the laws of our land our series of ecclesiastical government stands thus God Christ King Byshop Ministers People the Presbyterian predicament is this God Christ Minister People So that the Ministers head in the Presbyterian predicament touches Christs feet immediately and nothing intervenes You pretend indeed that hereby you do exalt Christ but this is a meer cheat as all men may see with their eyes for Christ is but where he was but the minister indeed is exalted being now set in the Kings place one degree higher than the byshops who by the law is under both King and byshop too You will here say to me What is the Papists line of Church government There the Pope must sit next Christ and Kings under his feet Sir I have not time in this short letter to discours this subject as it deserves Nor does it now concern me who have no more here to say than only this that my argument for prelacy howsoever in your words you may disable it is not weakned by you in deeds at all and as far as I can perceiv not understood Yet two things I shall tell you over and above what I need in this affair also First is that Roman catholiks do more truly and cordially acknowledg the respective Christian King of any Kingdom to be supream head of his catholik subjects even in affairs of religion than any other whether Independents Presbyterians or even prelate Protestants have if we speak of truth and reality ever done And this I could easily make good both by the laws and practises of all catholik kingdoms upon earth in any age on one side and the opposite practises of all Protestants on the other Second is that for what reasons Roman catholiks deny a prince to be head of the Church for the same ought all others as they deny it in deeds so if they would speak sincerely as they think and act to deny it in words also as well as they For catholiks do beleev him to be head of the Church from whom the channel of religion and all direction in it is derived and flows for which reason a spring is said to be head of a river But neither does any King upon earth except he be priest and prophet too ever trouble himself to derive religion as the Pope has ever don neither does either Protestant Presbyterian or Independent either in England or elswhere ever seek for religion from the lips of the king or supplicate unto him when any doubt arises in those affairs as they ought in conscience and honesty to do for a final decision any more than the Roman catholik does So that whatever any of them may say all Protestants do as much deny the thing in their behaviour as catholiks do in words and catholiks do in their behaviour observ as much as Protestants either practise or pretend What is the reason that Roman catholiks in all occurring difficulties of faith both have their recours unto their papal Pastour unto whom Kings themselvs remit them and acquiesce also to his decision and judgment but only becaus they beleev him to be head of the Church And if Protestants have no such recours nor will not acquiesce to his Majesties autority in affairs of religion but proceed to wars and quarrels without end the prince neglected as wholly unconcerned in those resolvs they do as manifestly deny his headship as if they profest none Nay to acknowledg a headship in words and deny it in deeds is but mockery By these two words Sir it may appear that the Kings majesty is as much head of the Church to Roman Catholiks as to any Protestants and these no more than they either derive religion or decision of their doubts from the kings chair i th interim it is a shame and general scandal to the whole world that we in England should neither supplicate nor acquiesce in affairs of religion to his Majesties judgment whom in words we acknowledg head of the Church but fight and quarrel without end and yet have the confidence to upbraid Roman catholiks with a contrary beleef who although they ever looked upon their papal patriarch as spiritual head and pastour and deriver of their faith unto whom they so submit that he who after his decision remains contumacious forfeits his Christianity yet have they notwithstanding in all ages and kingdoms resigned with a most ready cordial reverence unto all decisions orders and acts of their temporal princes even in spiritual and ecclesiastical affairs as well as civil so far as their laws reached as supreme head and governours of their respective kingdoms And all kings and princes find in a very short space however others may utter hypocritical words of flattery that indeed none but catholik subjects do heed and fear and observ them universally in all whatever their commands being taught
and statutes he will soon find all this to be most true This your Disswader in despight of all our laws to the contrary will have the government of Christs Church not to be monarchical but a pure aristocracy ruled by a company of byshops standing like a company of trees all in a row one by another but no one between the other and heaven An order he admits or precedency according as I suppose as one begins to count or number them but no jurisdiction no power no autority no superiority of any one over the rest One byshop sayes he is not superiour to another Christ made no head of byshops Beyond the byshop is no step till you rest in the great shepherd and byshop of souls Vnder him every byshop is supream in spirituals and in all power which to any byshop is given by Christ But the laws of the land and constitutions of our English Protestant Church teach us on the contrary that one byshop is superiour to another and he therfor called an Arch-byshop and that according to Christ ther is a head both of Byshops and and Arch-byshops so that ther is one other step yet before you rest in the great shepherd and byshop of souls even he who is under Christ supream head and governour of his Church in these his Majesties realms of England Scotland and Ireland and that under Chirst every byshop is not supream in spirituals or in all power mark I say he is not supream in all power which to any byshop is given by Christ The statutes and acts of parliament are in every mans hands to look into But the canons and ecclesiastical constitutions becaus they are not so obvious I shall name one or two of them to justifie this my speech In our canonical law made in Kings Edwards dayes ther is an act tit 189. De officio jurisdictione omnium judicum which speaks thus Si episcopus suerit negligens in administrandâ justitiâ pertinet ad ejus Archiepiscopum ipsum compellere ad jus dicendum illique terminum praescribet quem si non observaverit absque legitimo impedimento non modò censuris ecclesiasticis puniet verum in astimationem justam litis damnabit It is manifest by this canon that every byshop is not supream but that one is superiour and head over the other so far as to compel and punish him which cannot justly be done without autority and power Ther is another canon or law yet more full than this tit 92. De ecclesia ministris ejus which speaks thus Omnia quae de Episcopis constituta sunt ad se pertinere Archiepiscopi quoque agnoscant Et praeter illa munus illorum est in suâ provinciâ episcopos collocare cum à nobis saith the King electi fuerint Vtque totius provinciae suae statum melius intelligat Archiepiscopus semel provinciam suam universam si possit ambibit visitabit Et quoties contigerit aliquas vacare sedes episcopales episcoporum locos non modo in visitatione sed etiam in beneficiorum collocatione omnibus aliis functionibus ecclesiasticis implebit Quin ubi episcopi sunt si eos animadvertat in suis muneribus curandis praesertim in corrigendis vitiis tardiores negligentiores esse quà m in gregis Domini praefectis ferri possit primum illos paterne monebit Quod si monitione non profuerit illi jus esto alios in eorum loco collocare Appellantium etiam ad se querelas causasque judicabit Episcopi suae provinciae si qua de re inter se contenderint aut litigarint judex finitor inter eos esto Archiepiscopus Ad haec audiet judicabit accusationes contra episcopos suae provinciae Ac denique si ullae contentiones aut lites inter episcopum archiepiscopum ortae fucrint nostro judició saith the King who ratifies these ecclesiastical canons and puts them forth in his own name cognoscentur definientur Archiepiscopi quoque munus esto synodos provinciales nostro jussu convocare By this constitution or canon one of those canons on which our very English Protestant Church is founded it manifestly appears that an Archbyshop or in plain English a prime byshop or chief byshop is not a name only of order or decent precedency as your Disswader here speaks but of dignity autority power superiority and jurisdiction over byshops And he is as much above them as other ordinary byshops are above a Presbyter or parochial minister For in administring Sacraments and preaching Gods word every minister is impowred as fully as any byshop but the government of ministers or presbyters within the Diocess is proper only to one who therfor has the name and title of byshop which signifies an Overseer of the rest This byshop admits of presbyters into a parish and when any parish is vacant he sees that one be put in if any be careles and negligent in the duty of his parish he first advises him like a father and if he will not amend his manners he puts him out and furnishes the place with a better pastour he judges the complaints between parishioners and parsons or between parsons or presbyters among themselves and decides them he visits and keeps chapter or should do at least and finds and speaks and punishes their faults All these things are contained in the office of a byshop which therfor argue him to have an autority power or jurisdiction over other Presbyters or pastours within his Dioces although he be a presbyter or pastour himself and a chief one too that is to say with a more ample and large autority then any one of those who be under him hath given them and therfor called a byshop or overseer by way of eminence And if all these things do as needs they must argue not only an order or bare precedency but a jurisdiction and power of a byshop over other presbyters then must they needs conclude the same power to be in one byshop over another in him namely who by way of eminency is called the byshop or archbyshop or prime byshop amongst the rest who is as truly the byshop of byshops as these are overseers of presbyters For this prime byshop is declared by the abovesaid canon to be enabled by vertue of his office to have all the power and charge that other byshops have and then over and above that first to place the byshops elect and seat them each one in their provinces then to go over and visit the whole province authoritatively which none of the byshops under him can do thirdly to see vacant seats supplied fourthly if such byshops as he shall find slow and negligent in their duty after a fatherly admonishment mend not to put others in their place fiftly to judg the complaints and causes of such as appeal unto him from their own byshops sixtly to decide the controversies that may happen between one byshop and another seventhly
sacraments can not be given to man You see how fondly as well as falsly you have foisted in these words with all his whole power What follows next S. Paul bid the byshops of Miletum feed the whole flock Pray Sir how many byshops were ther do you think in that one no huge town of Miletum Bastwick brings this for a proof that byshops and priests were all one thing in those dayes And if it be otherwise the times are much changed Then many byshops served one town now many towns will hardly serve one byshop But you cut off the sentence Sir that it may sound better for your purpos and which is wors change it too The Apostle charges them to attend to themselves and all the flock wherin the holy Ghost hath constituted them overseers Which last words becaus they limit both their care and your own argument you thought it prudence to leav them out Pray Sir would you have any byshop to enter upon anothers Diocess What then would you have here when you make S. Paul bid the pastors all of them to feed all the whole flock without any restriction In all your heats remember still your self Go on The equality of power must descend to all byshops who are their successours I can easily grant you that they have all of them equal power of administring Sacraments and looking to their flock every one within his own precincts And this is all your discours infers But an equality of power over one another was neither amongst the Apostles nor yet here in our English byshops nor ever in the Church of God How do you prove that By the law of Christone byshop is not superiour to another Christ made no head of byshops beyond the byshop is no step till you rest in the great shepheard and byshop of souls Vnder him every byshop is supream This argument is in a mood and figure called Ita dico You say so and the statutes and canons of the Church of England say no. Whom shall we beleev I alwayes prefer a Church before any one Church-man though he be in her when he is against her But S. Paul sayes expresly that Christ appointed in his Church first apostles but not S. Peter first I marry Sir now we are come to an argument indeed And it runs thus According to S. Paul the apostles were the first rank or dignity in the Church but S. Peter was none of that rank or dignity therfor he could not be first Was not S. Peter then one of the apostles or will you make it run thus The apostles were the first rank or dignity in the Church but S. Peter was not that rank or dignity therfor he was not first This is indeed the surer way Becaus no one man can be reckoned for a rank or dignity or so many persons in the plural number This is an argument never yet thought of in Oxford or Cambridg to prove they have no superiour either over all or over any one Colledge Not over all For ther be first Colledges then Halls then Inns c. therfor the Vice-Chancellour is not first Not over one Colledge For ther are first Fellows then Schollars then Pensioners c. and therfor Mr. such a one who is neither fellows schollars nor pensioners is not first So here Christ saith S. Paul set in his Church first of all apostles therfor saith our learned Doctour not first S. Peter and secondarily apostles but all the apostles were first The apostles were the first rank of dignity good Sir but that rank had order in it too And so ther might be place for a first man even in the first rank But Peter did never rule but by common councel as S. Chrysostome witnesses He ruled then good Sir it seems he ruled then Will you bring this for an argument of his not ruling You are shrewdly put to it in the mean time And if he ruled and governed and mannaged all by common councel he was the better superiour for that but not therfor no superiour Will you admit no rulers but tyrants who do all by their own will But even some of their own popish writers do grant that the succession is not tied to Rome as Cusanus Soto Canus Driedo Segovius What does that opinion of theirs if they did say so prove against the sovereignty of one byshop over the rest which is the only thing now in hand wherever he reside I cannot in reason be thought to speak against our English monarchy although I should haply say that the King is not bound to reside still at Westminster The papal pastour hath ever since S. Peters time ever resided yet in that Roman Diocess which Catholiks do indeed consider as a thing somwhat strange since all other apostolical Sees besides that are failed and gone but no man knows the disposition of divine providence here on earth for future times Perhaps that Roman See I mean the particular Roman Diocess shall so remain to the worlds end and perhaps again it may not And if it should not or if that whole City should be destroyed or Christian Religion in it or if the City and all the whole Kingdom of Italy should lye under the ocean quite overwhelmed and drowned yet so long as the world lasts ther shall be a Church of Christ on earth and so long as ther is a Church ther will be one supream pastour of it where ever he reside And this is that which som Catholik doctours mean when they say that the succession is not tied to Rome What doth this make to your purpos Mr. Disswader Go on then No papal sovereignty was thought of in primitive times when the byshops of Asia and Africa opposed Pope Victor and Pope Stephen Does an opposition infer a nullity of power Then Sir ther would be no power upon earth either ecclesiastical or civil which are all resisted one time or other Was there no royalty or byshops in England so much as thought of thirty years ago when they were both of them more than opposed by the rabble What miserable shifts are these You may find and I am confident you do find and know well enough that even in those times you speak of and before and after them the papal power was acknowledged and reverenced by the whole world and yet you will take advantage of a dispute that happens more or less in all ages to say against your conscience and from thence infer that the papal power was not so much as thought of in those primitive times God keep you Sir from contesting with any of your servants For if you do this argument of yours will prove that your autority in your own hous was not so much as thought of in those dayes either by you or them or any els Have you any thing els to say A general Councel of Chalcedon gave to the byshop of C. P. equal rights and preheminence with the byshop of Rome What general Councel was that and
festum admodum solennem ad celebrandam dedicationem templi indixit Cent. 4. coll 452. Templorum recens extructorum consecrationes exornationes superbas aliaque superstitiosa quorum maximam partem Constantinus excogitavit in multas ecclesias propagavit coll 497. Christianos in templis nondum consecratis non convenisse clarè indicat Athanasius coll 408. Accensiones candelarum interdiu in templis Constantinus instituit coll 497. Plane simili superstitione Constantinus reliquias quasdam de cruce ab Helenâ repertâ Constantinopolinin dicitur transtulisse ut esset ejus urbis conservatrix coll 1529. Caeperunt hoc saeculo primùm sub Constantino loca terrae sanctae c. in pretio haberi c. Helena mater imperatoris mulier superstitiosa illuc profecta est adorandi causâ coll 457. Secunda Synodus celebrata est Constantini imperatoris Sybvestri tempore c. ubi can 2. dicitur Assumi aliquem ad sacerdotium in vinculo conjugii constitutum nisi fuerit promissa conversio non oportet coll 704. Fuisse etiam ante Constantinum virgines seu mulieres continentes castitatem perpetuam professas ex libro quarto Fusebii de vita Constantini apparet ubi magnopere approbasse disciplinam ejusmodi imperatorem Constantinum affirmat adeo ut frequenter eorum contubernium adierit Helenam vero Constantini matrem Hierosolymis virgines Deo sacras reperisse Socrates testatur quarum professionem usque adeo probarit ut ministram illis sese praebuerit coll 467. Monachi per Syriam Palestinam Bythiniam reliqua Asiae loca sub Constantino magno coll 1294. Notum est quam reverentiam observantiam episcopis habuerit Constantinus in Synodo Nicaena ubi nec consedere prius quam episcopi annuissent voluit coll 460. Ad poenitentiam admoneri homines spem verò remissionis non à sacerdotibus sed 〈◊〉 ipso Deo expectaâ—e c. Cù haec dixisset Acesius subjunxit imperator Pone scalam ô Acesi solus ascende in coelum coll 653. Turba frequens preces cum fletu pro animâ imperatoris fudit coll 454. Thus Frigivillaeus Gauvius Constantinus tribuit Romano episcopo primatum ante omnes And again Ex eo apparet satale fuisse ut Constantinus daret potestatem bestiae quâm statim Julius exercuit Nam etiam Constantinus magnus ferebat arma draconis in insignis suis c. ita ut ipse sit draco qui dedit potestatem bestiae typus draconis serpentis antiqui Apoc. 13. qui bestiae potestatem dedit These words are in his Palma p. 34. And the same Centurists learned and industrious Protestants do manifesty acknowledg although they also dislike it even in that fourth age above thirteen hundred years ago when the Christian Church first lift up her head in the world all in a manner practices beleef and rites yet held in the Roman Church and utterly now abolisht by the Protestant reformation as then in vogue amongst the prelates and people of those times for example the Primacy of the byshop of Rome deduced by divine right from that of S. Peter coll 515.551.556.458 the single life of Priests 616.486 the sumptuousnes of consecrating Churches and celebrating Masses in hallowed places 497. the rites used in ordination of deacons subdeacons acolytes exorcists readers door-keepers and in the unction and consecration of Priests 873 874.435 ecclesiastical vestments the alb the stole Dalmatick cope mytre 504.876.835 saying of prayers upon little stones or beads coll 1329. worshipping and estimation of the Cross 302. praying towards the East 432. canonical hours 433. mattins in the night 459. solemn funeral rites and prayer for the souls of the deceased 453 454 455. Priests blessing of the bride and bridegroom after marriage 453. prohibition of marriage as well as eating of flesh in Lent 453.441 consecration of monks and monasteries 466. vowed chastity poverty and abstinence anchorets hermits their cells and austerity of life 470.488.300 301.471.474 Images in the Church and candles there burning in the day time 409 410. solemn translation of Saints relicks and placing them under the altar with pilgrimages to them wherat sick persons were miraculously cured 456 457.602 consecration of baptismal water and confirmation by a byshop with chrysme 415.420.865 sign of the cross in baptisme and exorcismes 421.417 Free-will interiour justification and merit of good works 291 292 293. confession of sins to a priest pennance and absolution with imposition of hands 425.834 unwritten traditions 299. invocation of Saints 295. Purgatory 304. altars consecrated with the sign of the cross and chrisme called the sâ—at of Christs body and blood 409. real presence and transubstantiation 209.985 the reservation of that sacrament and offering it up a sacrifice to God propitiatory both for the living and dead 427.430.985 challice coverings and holy vessels which lay people might not touch 490.835 mixtur of water with wine in the chalice in time of consecration 480. In a word all things which the Roman Catholik Church now beleevs and practises contrary to themselves are acknowledged by those learned Protestants in that fourth age to be so spread over the face of Christianity that many others of the same beleef with them have not feared to say that the Church in those dayes when she first lift up her head in the world was Antichristian and Papistical Popery then is no such novelty as Dr. Taylor imagines or would have us at least imagin it to be The Disswasives second Chapter That the Church of Rome uses doctrins and practices that are directly or by consequent impious and give warranty to a wicked life IS declared in 12. Sections For the Roman doctrin teaches saith he that a sinner is not bound presently to repent and that contrition is of it self of no value Sect. 1. Teaches also a confession that is frivolous and either of ill or no consequence sect 2. Teaches a pennance that is ineffective sect 3. Teaches Indulgences of no use sect 4. Teaches other assertions attending hereon both fals and wicked as that a habit of sin is no sin and that one sin is venial another mortal sect 5. Teaches that a probable opinion may safely be followed sect 6. Teaches fond battologies and prayers without attention sect 7. Teaches prayer to dead men sect 8. Teaches fond and wicked exorisations and incantations sect 9. Teaches new Sacraments without warrant sect 10. Teaches image-worship against good life and vertue sect 11. Lastly teaches the abuse of faith hope and charity And so is demonstrated your Disswaders second plea against Papists But to answer all this in a word The Roman Church or Catholik faith teaches none of this His third Chapter That the Roman Church teaches doctrins destructive of Christian society and monarchy IS shown in three sections First she teaches it is lawful to lye and speak falsities Secondly she does intollerable prejudice to government by exemption of Clergy Thirdly subjects Princes to the Pope and separateth wives from husbands and