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A71307	Purchas his pilgrimes. part 2 In fiue bookes. The first, contayning the voyages and peregrinations made by ancient kings, patriarkes, apostles, philosophers, and others, to and thorow the remoter parts of the knowne world: enquiries also of languages and religions, especially of the moderne diuersified professions of Christianitie. The second, a description of all the circum-nauigations of the globe. The third, nauigations and voyages of English-men, alongst the coasts of Africa ... The fourth, English voyages beyond the East Indies, to the ilands of Iapan, China, Cauchinchina, the Philippinæ with others ... The fifth, nauigations, voyages, traffiques, discoueries, of the English nation in the easterne parts of the world ... The first part.	Purchas, Samuel, 1577?-1626.	1625 (1625)	STC 20509_pt2; ESTC S111862	280,496	1,168

and men 1 Cor. 11. 23 24 25 26 27 28. after his blaming them for disorder about the Lords supper he saith thus For I have received of the Lord that which also I delivered unto you that the Lord Jesus the same night in which he was betrayed took bread and when he had given thanks he brake it and said take eat this is my body which is broken for you this do in remembrance of me After the same manner also he took the cup when he had supped saying this cup is the New Testament in my blood this do ye as oft as ye drink it in remembrance of me For as oft as ye eat this bread and drink this cup ye do shew the Lords death till he come Wherefore whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. But let a man examine himself and so let him eat of that bread and drink of that cup. 1 Cor. 10. 16 17. The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ for we being many are one bread and one body for we are all partakers of that one bread Which texts plainly shew that what is eaten in the Eucharist is bread and therefore not flesh and consequently no transubstantiation that the actions are commemorate signs of Christs death therefore no propitiatory sacrifice that bread was to be broken and eaten therefore not to be whole and swallowed down Heb. 9. 26. But now once in the end of the world hath he appeared to put away sin by the sacrifice of himself Heb. 10. 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all which shew there is no more sacrifice or offering of Christ in the church of Christ to be continued by a Priest Rom. 1. 25. who changed the truth of God into a lye and worshipped the creature besides or more than the Creator 1 Thes 1. 9. ye turned to God from Idols to serve the living and the true God therefore they worshipped not bread nor crosses nor reliques as Papists do Rom. 3. 28. Therefore we conclude that a man is justified by faith without the deeds of the law Rom. 4. 5. But to him that worketh not but believeth on him that justifieth the ungodly his faith is counted to him for righteousness Rom. 5. 1. Therefore being justified by faith we have peace with God Rom. 8. 1. There is no condemnation to them that are in Christ Jesus ver 3 4. For what the law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the righteousness of the law might be fulfilled in us ver 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us Rom. 9. 11. For the children being not yet born neither having done any good or evil that the purpose of God according to election might stand not of works but of him that calleth 16. So then it is not in him that willeth nor in him that runneth but of God that sheweth mercy Rom. 10. 3 4 5 10. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves to the righteousness of God For Christ is the end of the law for righteousness to every one that believeth For Moses describeth the righteousness which is of the law that the man which doth them shall live in them For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation Rom. 11. 6. And if by grace then is it no more of work otherwise grace is no more grace but if it be of work then it is no more grace otherwise work is no more work 1 Cor. 1. 30. But of him are ye in Christ Jesus who of God is made unto us wisdome and righteousness and sanctification and redemption 1 Cor. 4. 4. I know nothing by my self yet am I not thereby justified ver 7. who maketh thee to differ from another and what hast thou that thou didst not receive now if thou didst receive it why dost thou glory as if thou hadst not received it Gal. 2. 16 17 21. knowing that a man is not justified by the law but by the faith of Jesus Christ we seek to be justified by Christ I do not frustrate the grace of God for if righteousness come by the law then Christ is dead in vain to which may be added Gal. 3. 6 7 8 9 10 11. 5. 4 5. Ephes 2. 8 9. Phil. 3. 8 9. Tit. 3. 5 6 7. 1 John 1. 7. which overthrow forgiveness of sins for our satisfaction merit of glory by any Saints works righteousness by works and such other tenets as whereby Papists extol man and debase the grace of God which will more fully appear by refuting the shifts of the Romanists in the discussing of the following articles As for what H. T. saith here if the Church in communion with the See of Rome were once the true Church she is and shall be so for ever if meant of the visible Church militant of which alone is the question it must rest either on this proposition every true visible Church militant is and shall be a true Church for ever which is proved false by the instances of the Hierosolymitan Antiochian Alexandrian Ephesian Corinthian and other Churches Where there are not now churches of Christ but Mahometans at least by this authors own doctrine they were not true churches while the Greek churches revolted from the communion of the Roman which he mentions p. 47. and it is manifest by Christs threatning that he would remove the candlestick from them except they did repent Revel 2. 5. Or else it rests on this that every church in communion with the See of Rome is and ever shall be a true church but there is no priviledge in Scripture to the church of Rome more than to other churches much less to every church that is in communion with the See of Rome yea it is said to the Roman church as well as other churches Rom. 11. 20 21 22. well because of unbelief they were broken off and thou standest by faith Be not high minded but fear For if God spared not the natural branches take heed lest he also spare not thee Behold therefore the goodness and severity of God on them which fell severity but towards thee goodness if thou continue in his goodness otherwise thou even the Roman church to whom he then wrote also shalt be cut off However if it be proved that the church catholick invisible of the elect and true believers cannot fail and that a church visible indefinite shall

when Athanasius and others were not And he might have so interpreted the Speeches he allegeth of Hospinian and the rest I have not all the Books he citeth but some of their words I finde not as this Author would have them Bishop Jewel having said pag. 208. And to be short all the World this day crieth and groaneth after the Gospel adds And all these things are come to pass at such time as to any mans reason it might seem impossible when all the World the People Priests and Princes were overwhelmed with ignorance when all Schools Priests Bishops and Kings of the World were sworn to him that whatsoever he took in hand they would uphold it Which Speeches are to be understood onely of the Western Empire as when it is said Luke 2. 1. A Decree went out that all the World should be taxed it is meant onely of the Roman Empire and when John 12. 19. The World is gone after him it is meant by an Hyperbole of a great part so the words of Bishop Jewel are to be understood as is usual in such rhetorical expressions though the words are not as this Authour sets them down that the whole World Princes Priests and People were bound by Oath to the Pope Jewel Serm. on Luke 11. In like manner when Calvin saith lib. 4. instit c. 18. sect 18. that the abominations of the Mass presented to drink in a golden Cup hath so made drunk all the Kings and People of the Earth from the first to the last he alluding to the words Revel 18. 3. is to be conceived as in that Scripture and many more to be understood by an excess of Speech a great part in comparison of whom the rest are as if they were not To the same purpose were the words of Perkins Exposition of the Creed vol. 1. pag. 260. col 2. c. as the whole period recited shews which is this And during the space of nine hundred years from the time of Boniface the Popish Heresie to wit of the Popes Supremacy spread it self over the whole Earth and the faithfull Servants of God were but as an Handfull of Wheat in a Mountain of Chaff which can scarce be discerned The next words of Dr. White himself in the same period shews his meaning to be of freedom wholly and of appearing conspicuously and to the World visibly to be seen by all and separated from the rest For thus it follows And whether any company at all known or unknown were free from it wholly or not I neither determine nor greatly care Nor do I question but that the same is the meaning of the rest if their words were rightly cited and the Reader might perceive how they are wrested by H. T. against their meaning and they wrote those expressions in like meaning with those passages of holy Scripture which complain of corruption as universal when the greatest or most conspicuous part are so as Psalm 12. 1. Micah 7. 2. Phil. 2. 21. SECT II. The Argument of H. T. to prove the nullity of the Protestant Churches for want of Succession is turned against the Roman Church H. T. further argues thus Without a continued number of Bishops Priests and Laicks succeeding one another in the profession of the same Faith from Christ and his Apostles to this time a continued Succession cannot be had But Protestants have no continued number of Bishops Priests and Laicks succeeding one another from Christ and his Apostles to this time in the profession of the same Faith or Tenets the nine and thirty Articles or any other set number of Tenets expresly holding and denying all the same points Therefore Protestants have no continued Succession from Christ and his Apostles to this time The Major is manifest because it proceeds from the Definition to the thing defined The Minor is proved because Protestants have never yet been able nor ever will to assign any such number of men whom they have succeeded in their nine and thirty Articles or Luther in his Augustan Confession when he revolted from the Catholick Church no nor yet any one single Diocese or Biscop Answ 1. THis Argument is thus justly retorted Without a continued number of Bishops Priests and Laicks succeeding one another in the profession of the same Faith from Christ and his Apostles to this time a continued Succession cannot be had But Papists have no continued number of Bishops Priests and Laicks succeeding one another from Christ and his Apostles to this time in the profession of the same Faith or Tenets the Canons of the Trent Council the Articles in the Bull of Pope Pius the fourth or any other set number of Tenets expresly holding and denying all the same points therefore Papists have no continued Succession from Christ and his Apostles to this time The Major is manifest because it proceeds from the Definition to the thing defined The Minor is proved because Papists have never yet been able nor ever will to assign any such number of men whom they have succeeded in their Trent Canons and the Articles of the Creed injoyned to be professed and sworn to in the Bull of Pope Pius the fourth If any man pretend to such a Catalogue let him name none but such as held explicitely the Doctrine of the Tridentin Canons the Roman Catechism the Articles of the Creed injoyned by Pope Pius the fourth his Bull all granting and denying the same points that the late Faction of Romanists or Italian popish Sectaries granted and denied or that our new Reformers the Jesuites deny and grant for if they differ from them in any one material point they cannot be esteemed Catholiks Let him not name Christ John Baptist Peter Paul or any the Apostles or the Roman Church in their days For they did not admit and embrace the now called Apostolick Ecclesiastick traditions unwritten and other observances and constitutions of the Roman Church nor held it the right of the Roman Church to define the true sense and interpretation of holy Scripture to be received by all nor truly and properly seven Sacraments of the new Law instituted by our Lord Jesus Christ and necessary to the salvation of mankinde nor allowed the received Rites of the Roman Church used in solemn administration of all the Sacraments nor all the things which concerning original sin and justification were defined and declared in the Council of Trent nor did acknowledge that in the Mass is offered to God a true proper and propitiatory Sacrifice for the quick and the dead and that in the holy Eucharist is truly really and substantially the body and blood with the soul and Divinity of our Lord Jesus Christ and that there is made a conversion of the whole substance of the bread into his body and of the whole substance of the wine into his blood which conversion the Roman Church calleth Transubstantiation nor that under one kinde onely all and whole Christ and the true Sacrament is received nor that there is a Purgatory

p. 113. d. l. 1. p. 122. l. 8. r. thousand p. 124. l. 5. r. general p. 1●5 l. 39. r. deceived p. 126. l. 18. r. of an p 135. l. 1. 12. d. het p. 140. l. 25. r. one ROMANISM Discussed OR An ANSWER to the nine First Articles of H. T. his Manual of Controversies ARTICLE I. The Church of Rome is not demonstrated to be the true Church of God by its succession SECT I. Of the Title Page of H. T. his Manual of Controversies in which is shewed to be a vain vaunt of what he hath not performed AMong the many Writings which have been dispersed for the seducing of the English People from the Protestant Doctrine and Communion to the imbracing of the Roman Tridentin opinions a Book of H. T. that is Henry Turbervile at I am told hath been instrumental thereto It is stiled as Becanus Cost●rus and others before had done theirs A Manual of Controversies in which he pretends to have clearly demonstrated the truth of the Catholique Religion by which he means the Roman opinions branched by him into 28 Articles the truth of which he hath no otherwise demonstrated than by shewing that there is no truth in them Which will appear by considering that the two chief Points of the Roman Religion distinct from the Protestant are the Bishop of Rome's Supremacy and Transubstantiation of the Bread and Wine in the Eucharist into the very flesh and blood of Christ which he had of the blessed Virgin Now if he believe himself that he hath clearly demonstrated the truth of these by Texts of holy Scripture Councils of all Ages Fathers of the first 500 years common Sense and Experience yet there is so little said by him that carries a shew of proof of either or rather there is so much in his own Writing as gainsays it that were there not a spirit of error which doth possess men they would not believe him For that he hath not clearly demonstrated the truth of the Bishop of Rome's Supremacy over the whole Church is apparent in that he hath not demonstrated clearly Peter's Supremacy there being no Texts brought by him Art 7. to prove it but Ephes 2. 20. Matth. 16. 18. John 21. 16 17 18. Luke 22. 31. Matth. 10. 2. Mark 3. Luke 2. Acts 1. of which the very first proves that other Apostles were Foundations as well as Peter and therefore the term Peter or rock Matth. 16. 18. proves not the whole church so built on Peter as that thereby he is declared Supreme visible Head over them or over the whole church any more than other Apostles were Nor doth feeding the sheep of Christ prove any other Supremacy than was in the Elders of Ephesus commanded to do the same Acts 20. 28. and by Peter himself as a fellow-Elder with them required of them 1 Pet. 5 1 2 And confirming the brethren Luke 22. 31. is no more an argument of Peter's Supremacy than the same thing is of the Supremacy of Paul and Barnabas Acts 14. 22. The other Texts shew nothing but priority of nomination or speaking notwithstanding which H. T. p. 97. confesseth the Apostles to have been equal in their calling to the Apostl●ship nothing at all of supremacy and rule over the Apostles and whole church is deducible from them And for Transubstantiation or real substantial presence of Christs body and blood in the Eucharist that which he alledgeth is the words of institution Marth 26. 27 28. Mark 14. 22 24. Luke 22. 19 20. 1 Cor. 11. 24 25. which he would have it believed are spoken without trope or figure of speech saying p. 130. to whosoever shall peruse the Text Matth. 26. 27 28. there is no mention of any f●gure in it and yet p. 154. confesseth there is a figure in the word chalice And for the Councils of all Ages saith p. 7. that the second and third Ages produced no Councils and p. 25. he saith In this tenth Age or Century I finde no General Council nor yet Provincial in which any controversie of moment was decided And for Fathers of the first 500 years neither do any of the Fathers he cites ascribe to Peter such a supremacy over the Apostles and the whole church as the Romanists assert nor would any man imagine that Iren●●us Cyprian or Augustine should intend such a supremacy to the Bishop of Rome who knows the controversies about Easter between Polycarpus and Anicetus Polycrares Irenaeus and the Asian Bishops and Pope Victor and about Rebaptization between Cyprian and S●ephanus between the African Bishops about Appeals to Rome and Ca●lestinus and other Bishops of Rome And for the point of Transubstantiation or real substantial presence of Christs flesh and blood in the Eucharist the sayings of Fathers being well viewed speak not what he would have them and Augustine's words cited by him p. 185. denying Judas to have eaten the bread which was our Lord himself must be understood as denying Transubstantiation sith he acknowledgeth he did eat the ●read of our Lord. As for common sense and experience how it should demonstrate clearly the Popes supremacy is beyond my apprehension yea against it sith Histories and Travellers tell me that the Greek and other churches to this day deny the Popes supremacy And that Christs real substantial bodily presence or transubstantiation should be demonstrated by common sense and experience is so impudent an assertion as no man can believe but he that hath tenounced common sense aud experience Nor can H. T. believe himself in that if he believe what he saith p. 203. The body of Christ in the Sacrament is not the proper object of sense p. 205. the evidence of sense is not infallible in the Sacrament which if there were no more said might satisfie an unprejudiced person that this Author doth not easily deserve belief but deals like a Mountebank that commends his Salves beyond their vertue and when p. 72. he forbids us to try by the dead letter meaning the Scripture or ●uman● reason it is a shrewd sign that what he said in the Title Page of his Demonstration was but a copy of his countenance no real thought of his own heart Nevertheless for the undeceiving of those who are willing to be undeceived I shall examine his Writing and shew that he hath not at all demonstrated the Roman Doctrine to be true nor answered the Protestants objections and that the true Fathers Prophets and Apostles and Teachers in the next Ages to them have not taught the now Roman opinions but the contrary SECT II. Of the Epistles before H. T. his Manual in which too much is ascribed to the Church and the Churches Authority deceitfully made the first point of his Treatise LEtting pass other things in the Epistles with the approbation and commendation of those of his own way as being no better than a kind of complement of one Papist with another of no moment but with that prejudiced party I shall onely take notice of that

offered in the Sacrifice of the Mass that Pope Sixtus declared Anno 129. that the sacred Mysteries and sacred Vessels should not be touched but by sacred Ministers and that the Priest beginning Mass the People should sing Holy holy holy and that Telesphorus commanded the seven Weeks of Lent ●o be fasted Epist Decret Anno Dom. 139. Pius in his Epistle to the Italians enjoyned Penance for him by whose negligence any of the Blood of our Lord should be spilt Anno Dom. 147. Anicetus tells us that James was made Bishop of Jerusalem by St. Peter James and John in his Decretal Epistle to the Bishops of France Soter decreed that no man should say Mass after he had eaten or drunk Zepherinus decreed that the greater causes of the Church are to be determined by the Apostolick See because so the Apostles and their Successors had ordained Epist to the Bishops of Sicily 217. And then H. T. adds These were all Bishops of Rome but no Protestants I hope Which is a ridiculous passage shewing his folly in triumphing insolently over his Adversaries upon such frivolous Allegations For 1. who that knows those times of Persecution confessed by himself p. 7. and therefore the second and third Ages produced no Councils in which many of the Popes were Martyrs would imagine that they should busie themselves in making Decrees about sacred places sacred vessels hearing of greater causes fasting in Lent when they were in danger to be shut up in Prisons necessitated to hide themselves wanted perhaps food of any sort by reason of persecution 2. Or who that reades Authours of those and other Ages does not perceive in those Epistles the style and terms of far later Ages 3. But were it supposed they were the genuine Epistles of those Popes yet there is no proof from thence of the now Roman faith held by them in the points gainsaid by Protestants as v. g. Transubstantiation or the Popes visible Headship over the whole Church They might call the Eucharist a Sacrifice yet not properly so called propitiatory for quick and dead Pius might call the spilling of Wine spilling of Christs Blood signified by it as the Cup is termed the Blood of the New Testament because it is signified by it Lent fast fasting afore Mass mingling Water and Wine might be appointed yet no real substantial presence of Christ's Body and Blood taught the greater causes of the Church and more difficult questions referred to the Apostolick See and yet no supreme Headship over the whole Church deduced thence As for the Tale of James his being made Bishop of Jerusalem by St. Peter James and John it rather makes against Peter's Supremacy than for it fith in that no more is ascribed to Peter than to James and John so that we may grant him that they were Popes of Rome and yet aver they were true Protestants in respect of their Doctrine though differing in frivolous ceremonies if the Epistles alleged had been their own which is altogether improbable and slight the folly of H. T. in triumphing afore the victory His catalogue of catholick Professors to the year 300. is in like manner ridiculous some of them being of the African A●ian and Greek Churches that had no such communion with the See of Rome as H. T. makes necessary to the being of a true Church yea it is well known that Cyprian Bishop of Carthage and other African Bishops opposed Stephen and Cornelius Bishops of Rome about Appeals to Roms and in the point of Rebaptization of the baptized by Hereticks which was afterward determined by the authority of the Nicene Council not by the bare authority of the Roman Bishops Nor is one word brought by H. T. that shews they held the same faith which the Roman Church now holds in opposition to the Protestants Thus have I examined his catalogue for the first three hundred years which were the best and purest times of the Church as being the times of the ten great Persecutions and have not found the Succession which H. T. asserts Let 's view the rest SECT VIII The Catalogue of H. T. is defective in proof of his pretended Succession in the Roman Church in the fourth and fifth Centuries IN the fourth Age he begins with a catalogue of catholick Professors to the year 400. of whom some were of the African Churches some of the Greek some of the Asiatick some of the Latin Churches but he shews not that any one either owned the Popes Supremacy or the Doctrine of the Romanists which he maintains against the Protestants Sure Hierom was no Assertor of the Papacy who in his Epistle to Euagrius makes Bishops and Presbyters the same and the Bishop of Rome of no higher but of the same merit and Priesthood with the Bishop of Eugubium And for the Nations converted which he mentions there were some of them as Indians and Ethiopians who it is not likely ever heard of the Roman Church nor had any conversion from them No● is it likely that any of them either owned the Popes or Church of Rome's Supremacy or any point of Doctrine they now hold in opposition to the Protestants As for the fourteen Popes of this century what ever their succession were which is not without question yet that they did assert as due to them such a Supremacy as the Popes now claim or that faith which now the Papists hold in opposition to the Protestants cannot be proved The same may be said of the two general Councils he mentions in the fourth century to wit the first Nicene and the first Constantinopolitan which never ascribed to the Bishop of Rome any more power than to the Bishops of Alexandria and Constantinople nor after them the Ephesin and Chalcedonian in the fifth century H. T. himself saith onely The first Nicene Council was approved by Pope Sylvester but doth not affirm that either he called it or was present at it or was President of it And it being confessed that Hosius Bishop of Corduba was President there by Bellarmine himself lib. 1. de concil Eccl. c. 19. tom 2. controv he imagines but proves not Hosius to have been the Popes Legate out of the Council or any one that was there And whereas H. T. saith The first Constantinopolitan Council Fathers 1. 50. Pope Damasus pre●iding Anno 381. against Macedonius it is contradicted by Bellarmine in the same place It is also manifest that the Roman Pope was not President there but Nectarius Bishop of Constantinople of which thing the cause is because the Roman Pope was neither present by himself nor by his Legates What he adds of Pope Caelestin his presi●ing in the Council at Ephesus against Nestorius Anno 431. is not true sith it is manifest from the subscription to the Council that Cyril of Al●xandria was President there and with him Juvenal of Jerusalem And though it be said that Cyril held the place of Pope Caelestinus yet that was in giving suffrage to shew the agreement of

and the souls detained there are holp by the Suffrages of the faithfull nor that the Saints reigning with Christ are to be worshipped and prayed unto nor their Relicks to be worshipped nor that the Images of Christ and the Mother of God always a Virgin and other Saints are to be had and retained and that to them honour and veneration is to be given nor that the power of Indulgences such as the Pope grants was left by Christ in the Church nor that the use thereof is most wholesome to Christ's people nor that the Roman Church is the holy Catholick and Apostolick Church nor the Mother and Mistress of all Churches nor that true obedience is to be vowed and sworn to the Bishop of Rome nor that he is the Successor of Peter nor that Peter is the Prince of the Apostles and Vicar of Jesus Christ Neither let them name the Popes Councils or Fathers for the first five hundred years for they held not these points Papists pretence to the Fathers of the first five hundred years is very idle because were it true as it is most false that those Fathers were Papists yet could not that suffice to prove them a continued Succession of sixteen hundred years Secondly because those of the sixth Age must needs know better what was the Religions and Tenets of them who lived in the fifth Age by whom they were instructed and with whom they daily conversed then our modern Papists can now do and they have not protested on their salvation that it was the very same with the now popish Doctrine nor that they received it from them by word of mouth and so from age to age and finally because if our Tenets in which we differ from Papists and are opposed by them be taught and approved by the Fathers of the first five hundred years then it is wholly impossible they should be for Papists and against us But our Doctrines in which we differ from Papists and are opposed by them are taught and approved by the Fathers of the first five hundred years Therefore it is impossible that the Fathers of the first five hundred years should be for Papists and against us The Major is manifest of it self The Minor is proved 1. By what hath been already cited out of those Fathers as also by what shall be cited out of them in the following dispute 2. By the ingenuous confessions of our Adversaries Cardinal Cusanus in his second Book of Catholick Concord cap. 13. saith The Pope is not the universal Bishop but the first above or among others Cardinal Bessarion of the Sacrament of the Eucharist We reade that these two onely Sacraments were delivered plainly in the Gospel Cardinal Cajetan tract de Indulg cap. 1. There can be no certainty found touching the beginning of Indulgences there is no authority of the Scripture or ancient Fathers Greek or Latin that brings it to our knowledge Durand in lib. 4. sent dist 20. qu 3. Of Indulgences few things can be said of certainty because the Scripture speaks not expresly of them Cardinal Fisher Bishop of Rochester Assert Luth. confes art 18. pag. 86. Touching Purgatory there was very little mention or none at all among the ancient as the Greeks to this day believe it not which words are cited by Polyd. Virgil. lib. 8. de invent rerum cap. 1. Cardinal Bellarmine lib. 5. de Just cap 7. For the uncertainty of our own righteousness and for avoiding of vain-glory it is most sure and safe to repose our whole confidence in the alone mercy and goodness of God Cardinal Cajetan in 3. part 2. Th. qu. 80. art 12. qu 3. The custome of the peoples receiving the Wine endured long in the Church Georg. Cass in his Defence of his Book entituled De officio pii viri saith The use of the Blood of our Lord together with his Body in the ministring of this Sacrament is both of the institution of Christ and observed by the custome of the whole Church for above a thousand years and unto this day of the Eastern Churches And although the use of one kinde came up about the year 1200. yet the most learned of those times never taught that it was necessary so to be observed Tonstal Bishop of Durhom de verit corp sanguinis p. 46. till the Council of Lateran it was free for all men to follow their own conjecture concerning the manner of Christs presence in the Eucharist Polydor Virgil. de invent rer l. 6. 13. afore the Index Expurgatorius put them out had these words By the testimony of Hierom it appears how in a manner all the ancient holy Fathers condemned the worship of images for fear of Idolatry Cassand consult tit de imag It is verily manifest out of Augustin writing on Psal 113. that in his age the use of Images in Churches was not Claudius Espencaeus a Bishop in Tit. c. 1. many hundred years after the Apostles by reason of the want of others Priests were married Greg. de Val. tom 4. disp 9. punct 5. sect 9. with others confesseth that in the most ancient times of the Church and after the Apostles death Priests had their wives Harding in his answer to Jewel on the third Article Verily in the primitive Church this was necessary when the faith was in learning And therefore the prayers were made then in a common known tongue to the people for cause of their further instruction who being of late converted to the faith and of Painims made Christians had need in all things to be taught John Hart in his Epistle to the Reader before the conference with Dr. Rainold in the Tower In truth I think that although the spiritual power be more excellent than the temporal yet they are both of God neither doth the one depend of the other Whereupon I gather as a certain conclusion that the opinion of them who hold the Pope to be a temporal Lord over Kings and Princes is unreasonable and improbable altogether For he hath not to meddle with them or theirs civilly much less to depose them or give away their Kingdoms that is no part of his commission He hath in my judgement the Fatherhood of the Church not a Princehood of the world Christ himself taking no such title on him nor giving it to Peter or any other of his Disciples Bishop Jewels challenge and performance is known Bishop Mortons Catholick Apology and Appeal besides many other books are extant by which it may be plainly discerned that Papists have not the Fathers of the first five hundred years for them and that even the learned writers of the Popish party have vented so much in their writings as yeilds an apology for Protestants in all or many of the points in difference between Protestants and Papists SECT III. Protestants have had a sufficient succession to aver their doctrin in the Latin Churches BUt I shall add a direct answer to H. T. his argument 1. By denying his syllogism to

is to be seen or heard in them is more like the Temples of Pagan gods than Christian Assemblies In the primitive times Christians had no Images in their places of meeting but Popish Temples are full of Images and Pictures and the service to them like the Pagans to their Idols bowing down to them burning Incense before them offering gifts to them lifting up and adoring a piece of Bread with a great deal of outward pomp of Lights Garments garnishing of the house attendance of Officers suiting better to womanish and childish persons than holy spiritual Christians Their Mass which is that they glory in is nothing like the Institution of Christ nor used to that end for which he appointed his last Supper to be continued but a meer shew with many ridiculous gestures motions actions with Lamps burning in the day Copes and Garments in imitation of the Jews which make it unlike the primitive simplicity of Christians which was without them many hundreds of years Their many Holy days were justly heretofore complained of as a great grievance to people and it is a great happiness to be freed from them all as begetting idleness luxury and penury the Lord's Day excepted which is no where among them observed as a Day set apart for God and spent in Prayer Hearing Reading the Word of God to the edification of the people and such other Duties of Religion as God hath prescribed but after some time spent in hearing Mass and Even-song the rest of the day is spent in feasting sporting and in many places in such worldly affairs as shew little minding of God or any heavenly affections Their Churches are open in the week days upon an ignorant and superstitious conceit as if God would hear them there by reason of the consecration of the place or the Relicks of some Saint or some other fond imagination which their Priests or ancestours instill into them and therefore they say there their Ave-Maries and Pater-nosters by tale without understanding or attention to what they say or do or to God but observing onely their gestures after their manner stay out their time without learning any thing which may improve them in Christian knowledge but in their houses in the mean time calling upon God with understanding and feeling of their wants the reading of holy Scriptures is neglected and many other Duties which should be done are omitted and which is worst of all much wantonness and other evils occasioned if credible persons say true and cloked by the often repair of persons to their Churches That there is more Preaching and Catechizing among Papists than among Protestants is strange news to me nor do I think any London Merchant or other person who hath travelled into Italy or Spain will believe it What now is done I cannot speak of mine own knowledge as having not travelled into those Countreys but what I finde in Authours whom I have great cause to believe makes me who have known London Oxford Bristol Worcester and other parts of England and their Preaching and Catechizing conceive that H. T. tells here a manifest untruth However it is easie to discern by reading the Sermons and Catechisms of both which are printed that their preaching and catechizing how often soever it be in respect of Gospel doctrine spiritual truths and holy directions comes as short of the English Protestant Preachers Sermons and Catechizing as Lead or Dross doth of Gold When Drury preached at Black-Frier● his Sermons were of Popish Penance and such like superstitious points of Popery The History of the Quarrels between Pope Paul the fifth and the Common-wealth of Venice by Frier Paul tells us that it was found in the Rules of the Jesuits when they were expelled out of Venice that this was out of their Instructions to be very ●paring in preaching of the free grace of God and the relation of their Doctines in the Book of the Mystery of Jesuitism published by a Jansenist shews what kinde of Doctrine the Jesuites now the popular Preachers instill into the people of France Their fasting and praying if it be such as their Casuists describe is a nullity or a mockery that which they call fasting being onely a change of food sometimes such as a Glutton would choose to please his appetite and differring a Meal for some hours which is no fasting and their praying no ascending of the minde to God or making known their requests to him but saying words many of them that contain no Petitions like Parrots without understanding and in a great part calling upon deceased Saints and Angels The multitude of their Sacraments shews the grosness of their ignorance and greatness of their Superstition Matrimony being no Sacrament of the new Law given to Christians for the sanctifying of them but an Institution of God before the Fal● of Adam common to all mankinde for the lawfull propagating thereof Unction being no ordinary Rite for sanctification but a sign of a special gift of healing Penance is no special Sacrament but the common Duty of all men Auricular Confession is an unjust Imposition Priests authoritative judicial Absolution is a meer Delusion Confirmation is either a fond imitation of the Apostles act in giving the holy Ghost or else is in its genuine use an Appendix to Baptism Orders is a Rite proper to the Clergy as it is termed The Eucharist and Baptism are indeed holy Ordinances of Christ not to give grace by the work done but by the one to testifie our profession the other our remembrance of his Death neither name nor thing of Sacrament as Papists define it is from Scripture nor is any thing almost right in Papists doctrine or use of these rites but their use of them is almost quite changed into another thing then what Christ instituted and therefore the more they are frequented the lesse is there of true Religion and the more of vain superstition There 's far better administration of the Lords Supper among the Protestants who use it after Christs institution to remember his death not as Papists for a propitiatory sacrifice for quick and dead with addition of many histrionical mimical inventions of men and mangling it by the half in keeping the cup from the laity and making a private Masse of a communion Baptism is better administred without addition of oil cream and spittle and Ephphatha and such toyes as Papists use Ordination is better used by Protestants who ordain Preachers of the Gospel not sacrificing Priests And yet in these and in other matters some things may be better'd which through the great aberration from the primitive institution remain yet to be amended As for the multitude of religious men and women as he calls them not only the relations of Protestants but also of Popish writers give us cause to think there 's little of religion or morality in them except gluttony idlenesse whoredom and other lewdness be religion The common proverb makes a Frier a lyer If they freely forsake

all their Worship and in their invocating of Saints and Angels as Mediatours to God they are departed from the two great points of Christianity 1 Tim. 2. 5. 1 Cor. 8. 6. Ephes 4. 5 6. and thereby are become Pagans so by their substituting of another Rule of Religion than the Doctrine of Christ and his Apostles in their Writings to wit unwritten Traditions which are nothing else but the Determinations of Popes and Councils approved by him they do prove themselves not to be Disciples of Christ which is all one with Christians Acts 11. 26. and accordingly are not to be judged a church of Christ but Papists which name Bellarmine lib. de not is Eccles cap. 4. doth not disown or the Popes Church truly Antichristian SECT VI. Sayings of Fathers and Councils prove not unwritten Traditions a Rule of Faith H. T. recites the sayings of eight Fathers and two Councils for Tradition The first of Irenaus lib. 3. cap. 4. doth not at all prove that we have now unwritten Traditions for a Rule of Faith but that if the Apostles in stead of which fraudulently as I fear H. T. puts If the Fathers had left us no Scripture at all ought we not to follow the order of Tradition which they delivered to whom they committed the Churches To understand which it is to be noted that Irenaeus having proved Valentinus his Doctrines of Aeones or more Gods and Lords than one to be false out of the Scriptures chap. 2. he speaks thus of the Valentinian Hereticks When they are reproved out of Scriptures they are turned into accusation of the Scriptures themselves as if they were not right nor from authority and because they are diversly said and because the truth cannot be found out of these by those who know not Tradition For that truth was not delivered by Letters but by living voice which is the very Plea for Traditions which H. T. here useth for which cause Paul said We speak wisdom among them that are perfect as they took themselves to be and said They were wiser than either Presbyters or Apostles and would neither consent to Scriptures nor Tradition and then cap. 3. shews the Tradition of the Apostles by what was preached in the Churches founded by them and to avoid prolixity refers to Linus Anacletus Clemens at Rome and to Polycarpus and his Successours at Smyrna and after useth the words mentioned chap. 4. which do not at all mention Tradition in all after ages as a Rule but the Tradition from the Apostles to them that knew the Apostles and that onely in the main point of Faith concerning God the Creatour and onely upon supposition there had been no Scripture and that after he had alleged the Scripture to stop the course of Hereticks that declined the Scripture Whence it is apparent 1. That Irenaeus counted Scripture the constant Rule of Faith 2. That he counted Tradition unwritten a Rule onely upon supposition that the Apostles had not left us Scripture 3. No Tradition to be that Rule but what was from men acquainted with Apostles 4. To be used onely in case men were so perverse as to decline Scripture which is our case in dealing with Papists which moved Bishop Jewel in his Sermon at Paul's Cross to offer that if the Papists could prove the Articles then enumerated by antiquity of the first five hundred years after Christ he would subscribe which neither Harding nor Bellarmine nor Perron nor any of the Romanists could or can do The words of Tertullian lib. de praescript advers Haeret. cap. 21. 37. are indeed that the Doctrine is to be held which the Church had from the Apostles the Apostles from Christ Christ from God But he expresseth how he means it when he saith in the same place But what the Apostles have preached that is what Christ hath revealed to them I will also prescribe that it ought to be no otherwise proved but by the same Churches which the Apostles themselves built they themselves by preaching to them as well by living voice as they say as by Epistles afterwards Which plainly shews that Tertullian mentioned no other Doctrine to be received from the Churches than what the Apostles after wrote nor from any other Churches than those which the Apostles by preaching built by which he means the Corinthian Philippick Thessalonian Ephesian as well as Roman chap. 36. And though he use against Valentinus Marcion and other Hereticks the Tradition of those Churches yet chap. 8. he plainly directs to the Scriptures as the way to finde Christ by using his words to the Jews John 5. 39. Search the Scriptures in which ye hope for salvation for they do speak of me This will be Seek and ye shall finde Which being considered it will appear that Tertullian was far from asserting unwritten Traditions of things not contained in Scripture delivered in these later ages and called Apostolical by Popes and Councils the Rule of Faith Cyprian's words lib. 2. Epist cap. 3. ad Cacilium in some Editions Epist 63. shew his mistake about Traditions as he counted the mingling of Water and Wine in the Eucharist to be the Lord's tradition so he did also Rebaptization in which the Romanists desert him neither shew he held unwritten tradition a Rule of Faith yea arguing against them that used Water without Wine he proves the Lord's tradition out of Scripture and urgeth it against them and though his Reasons be frivolous yet these expressions shew he adhered to the Scripture as his Rule But if it be commanded by Christ and the same be confirmed and delivered by his Apostle that as oft as we drink in commemoration of the Lord we do the same thing which the Lord also did we are found that it is not observed of us which is commanded unless we also do the same things which the Lord did and mingling the Cup in like manner recede not from the divine magistery Again I marvel enough whence this hath been used that against the Evangelical and Apostolical Discipline in some places Water is offered in the Lord's Cup which alone cannot express Christ 's Blood Whence may be perceived that even in Cyprian's days corrupt usages came in by following other Traditions than those that are written In the same Epistle Cyprian adds this remarkable speech Wherefore if Christ alone be to be heard we ought not to attend what any one before us hath thought is to be done but what Christ who is before all neither ought we to follow the custome of a man out the truth of God sith God speaks by the Prophet Esay and saith Without reason do they worship me teaching Mandates and Doctrines of men Origen's words do not prove unwritten Traditions a Rule of Faith when he saith In our understanding Scripture we must not depart from the first Ecclesiastical tradition Tract 27. in cap. 23. St. Matthai nor Athanasius when he saith This Doctrine we have demonstrated to have been delivered from hand to hand by