Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	faith_n	word_n	write_a	3,171	5	10.6412	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50624	Roma mendax, or, The falshood of Romes high pretences to infallibility and antiquity evicted in confutation of an anonymous popish pamphlet undertaking the defence of Mr. Dempster, Jesuit / by John Menzeis [i.e. Menzies] ...	Menzeis, John, 1624-1684.	1675 (1675)	Wing M1727; ESTC R16820	320,569	394

believe the material objects or particular Articles of Faith There be great School-men for both these Opinions without censure of Heresie on either hand as may be seen in Carleton Theol. Schol. Tom. 2. disp 4. Sect. 2. 3. Would Romanists therefore grant that Scriptural Revelation is the principal mean by which the Veracity of God is applied to all the material objects of Faith so as this were the Standard by which we are to judge of all Articles of Faith I should not much contend with them whether they looked on Scriptural Revelation as a part of the formal object of Faith or only as a requisite condition to our believing upon the Veracity of God but how far they are from this may appear by the account I have given of their Opinions in the foregoing Paragraph it not being my concern at the time to debate that Question of the formal object of Faith I shall abstract from it and keep close to this of the Rule of Faith in which all Reformed Divines are agreed against Papists and Quakers that Scripture is the principal compleat and infallible Rule of Faith I shall not dilate upon Arguments to confirm the Orthodox Assertion this hath been done copiously by Whittaker against Stapleton lib. 3. de Author Script Chamler Tom. 1. Panstrat lib. 1. and very lately by Tillotson against J. S. much less can it be expected that I should enter upon a particular refutation of all those errours concerning the Rule of Faith into which Romanists and Quakers are subdivided I hope it shall suffice by some brief hints to evict the Scriptures to be the principal and compleat Rule of Faith whereby the contrary notions of Adversaries in all hands will vanish into smoak Only this I must not omit that though Papists talk bigly of Universal Tradition and consent of Fathers yet if either of these were made the Test Popery would be found not to be the true Christian Religion So fearful are Romanists of these discriminating Tests that sometimes they spare not to say as Melchior Canus lib. 7. cap. 1. that though all the Fathers with one mouth own a Doctrine yet the contrary may be piously defended and of Traditions the Fratres Valenburgii in examin princip examin 3. Num. 64. affirm ut Traditio aliqua sit Apostolica nihil detrimenti eam accipere licet aliquando in Ecclesia de ea dubitatum sit yea this Pamphleter confesses pag. 75. that such doubts may be moved concerning Fathers and Traditions that at length all must be resolved into the definition of the present visible Judge My work therefore shall be to hold out the Scripture to be the principal and compleat Rule of Faith whereby it will appear that other pretended Rules either are not true Rules or but subordinate to the Scriptures Did not our Lord Jesus in all his Debates with Devils or Hereticks appeal to the Scriptures and never to the Decretals of High-Priests or unwritten Tradition But it 's written Ye err not knowing the Scriptures Are we not remitted for decision of all Controversies to the Rule of the Scripture Isai 8 20. Joh. 5.39 Are not Scripture-Saints commended for improving this Rule Act. 17.11 Are we not commanded so to cleave to Scripture as not to decline from it either to the right hand or to the left Deut. 5.32 Deut. 17.18.20 Deut. 28.13.14 Josh 1.7.8 Is there not an Anathema pronounced upon all who broach any Doctrine not only contrary to but beside the Scripture whether Apostle or Angel Gal. 1 8 9. Which Scripture is expounded by Chrysost in locum Basil in Moral Reg. 72. and Augustine lib. 3. cont lit Petil. cap. 6. of the written Word who then shall secure the Pope when he obtrudes his Praeter anti-scriptural Oracles Is not the Scripture given for this end that we may believe and believing have eternal life Joh. 20.31 Is it not called the Canon or Rule Gal. 6.16 Is not the Scripture the Rule by which all within the Church and to whom the Gospel is preached are to be judged at the Great Day Rom. 2.16 Joh. 12.48 Jam. 2.12 Must it not then be the Rule according to which we are to believe and walk Can there be any more Noble or infallible Rule thought of than the Scriptures of the Living God Is it not said to be more sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than a Voice from Heaven 2 Pet. 1.19 Was it not so evident of old that the Scriptures were the Rule of the Christian Religion that the Adversaries of Christianity made it their great design to destroy the Bible thinking thereby to extirpate Christianity out of the world But this should have been as M. Tillotson observes Sect. 3. pag. 20. malice without wit according to Romish Principles For had all the Bibles in the world been burnt Christian Religion would nevertheless been entirely preserved by Tradition and the definitions of the infallible visible Judge nay the Church had been a gainer thereby for the occasion and Parent of all Heresie the Scripture being out of the way she should have had all in her own hands which Romanists are still grasping after But suppose the Enemies of Christianity mistook their design how came the Christians in those days to be so tenacious of this Book that rather then deliver it they would yield up themselves to torments and death why did they look upon those that delivered up the Scriptures as Renouncers of Christianity whom therefore they called Traditores if they had not looked on this Book as the Rule of their Faith and chief mean of their Salvation Were not those who suffered for not delivering up the Scriptures Confessors and Martyrs for this great Article of the Religion of Protestants that the Scripture is the Rule of Faith Is there any thing in the world to which the properties of the principal Rule of Faith do so quadrate as to the holy Scriptures Must the Rule of Faith be 1. Certain both in it self and as to us 2. Intelligible 3. Comprehensive of all the material objects of Faith 4. Independent as to its Authority from any prior Rule of Faith And 5. A publick Standard by which the Church may convince gain sayers Is there any thing to which all these are so exactly competent as to the Scriptures And 1. For Certainty how uncertain the infallibility of the Romish visible Judge is we have already cleared But the testimonies of the Lord are sure Psal 19.7 yea more sure than a Voice from Heaven 2 Pet. 1.19 If the motives of credibility firmly demonstrate any thing it is this Can any writing in the Earth compare with the Scriptures as to Antiquity Have they not been miraculously preserved thou●h Antiochus Epiphanes and the Roman Emperours c. so industriously endeavoured their utter abolition whereas many other Books of excellent use have really perished upon whose ruine men had no such design Hath not the truth of the Scriptures been solemnly attested by the Heroick constancy of

she also demonstrated the soundness of her Faith by her works of mercy to the Servants of God Thus the harmony of these two Apostles may luculently appear the Apostle Paul shews good works have no causal influence upon Justification the Apostle James teaches that though they be not the causes yet they demonstrate the truth of a Justifying Faith For as S. Austin says lib. de fide operibus cap. 14. good works sequuntur Justificatum non praecedunt Justificandum that which follows Justification can neither causally nor formally justifie but well may evidence a Justified Estate and this was all which S. James intended But what need I more their own Aquinas in cap. 3. Epist ad Galat. Lect. 4. expresly confesses quod hona opera non sunt causa quod aliquis sit justus apud Deum sed potius executiones manifestationes Justitiae that good works are not causes why any is just before God but the executive demonstrations of righteousness or of a Justified Estate I know there be many Cavils raised against this by Bell. and other Advocates of the Romish Cause but they are copiously discussed by our Controversists and lately Turretinus exercit de concord Pauli Jacobi in articulo Justificationis Proceed we now to the third and last place 2 Thes 2.13 which the Pamphleter supposes to be clear for their unwritten Traditions It 's indeed ordinary with Romanists where ever they find mention of Traditions in Scripture to draw it to their unwritten Traditions But this very place discovers their mistake for the Apostle speaks of Traditions by Epistle as well as by word then sure there are written Traditions I know nothing that here can be objected but that he mentions Traditions not only by Epistle but also by word To which I answer from this indeed it follows that Doctrines of Faith were delivered to the Church of Thessalonica both by word and writ It holds out these two different ways by which Divine Truths were conveyed to them from the Apostles but it cannot be concluded from this Scripture that any Articles of Faith were delivered by word to this Church of Thessalonica which were not contained in the Epistles written to them yet granting that some Articles of Faith had been Orally delivered to them which were not contained in these two Epistles to the Church of Thessalonica yet nothing can be inferred against us except he could prove that these Articles were not to be found in any other Scripture Let this Pamphleter if he can give us an account of the Articles of Faith Orally delivered to the Thessalonians which are not to be found either in these Epistles or in any other Scripture if he cannot which no Romanists as yet have been able to do let them once learn to acknowledge that this Scripture makes nothing for them I must remember him that Bell. confesses lib. 4. de verb. Dei cap. 11. that the Apostles committed to writing whatever was necessary either then it must be acknowledged these Traditions are not necessary or else according to Bell. they must be delivered in the written word Cardinal Perron as I find him cited by M. Chillingworth in his Protestants safe way cap. 3. Sect. 46. conjectures that the Tradition of which the Apostle here speaks was of the hinderance of the coming of Antichrist Grant that the Cardinal hath hit right yet seeing neither he nor the Romish Church can give an account what that hinderance was which the Apostle meant it still appears how unsure a Traditive conveyance is and that the knowledge of that hinderance cannot be necessary now or a point of Faith seeing God hath permitted it to be lost Pag. 63. and 64. the Pamphleter urges that Hereticks such as Arrians Eutychians Manichees Nestorians Valentinians and Apollinarists by collating Scripture with Scripture did confirm their blasphemous Heresies But what is that to the purpose Doth it therefore follow that collating Scripture is not a mean for finding out the true sense of Scripture Might he not as well argue that because some by eating do poyson themselves therefore eating is not a mean to preserve the life of man or because some Hereticks have brought the Testimonies of Fathers Councils yea and also of Popes to confirm their Heresies therefore none of those do contribute to find out the true sense of Scripture It is Blasphemy to say that reading or collating of Scripture is the proper cause of Heresie S. Austin assigns far different causes when lib. de util cred cap. 1. he defines an Heretick to be one qui alioujus temporalis commodi maxime gloriae principatusque sui gratiâ falsas ac novas opiniones vel gignit vel sequitur Where he holds out that it 's from Pride Avarice or some such vicious Principle and not from reading or collating Scripture that men adopt Heretical Opinions and having once espoused them they pervert Scriptures to make them appear plausible Certainly all misinterpretations of Scripture proceed from some prave disposition either in the Understanding or Will And our Saviour made use of collating Scripture Matth. 4. as the choicest mean to confute sophistical arguings from Scripture Is there any of the gross inferences of Arrians Nestorians Manichees c. which Fathers and latter Divines have not confuted by Scripture Doth not Popery drive this Pamphleter to a great height of Blasphemy when he dares affirm that an Arrian Cobler impugning the Transubstantiality of the Son of God with the Father cannot be confuted by the Scripture Does he mean that a Jesuit transfiguring himself into the shape of a Cobler as some are said to have done for indeed they can turn themselves to all shapes hath learned such dexterity from Lucifer as to maintain the blasphemous Heresie of Arrians Let him try his Acumen in answering the Scriptural Arguments which Bell. hath brought to prove the Consubstantiality of the Son of God lib. 1. de Christo from cap. 4. to 9. inclusive Did not the Ancient Christian Church confute Arrians Nestorians Eutychians c. from the holy Scripture How weak is that inference of the Arrian mentioned by the Pamphleter that because Christ prayed that his Disciples might be one Joh. 17. therefore to conclude that he and the Father are one only in will and affection Do not all the Scriptures which prove the Deity of Christ and that the incommunicable Attributes of the Deity are applyable to him demonstrate him to be Consubstantial with the Father His other instance is no less ridiculous from the Eutychians concluding that the Humane Nature of Christ is changed into the Divine because as it s said Joh. 1. the Word was made Flesh so it s said Joh. 2. that the Water was turned into Wine If there were any strength in that Argument would it not rather follow that the Divine N●t●re was changed into the Humane but the truth is that neither follows For after that the Water was made Wine it retained no more the

one of these with exclusion of the rest When the promise is made sometime to one grace sometime to another it only imports the inseparable connexion of all sanctifying graces that who ever has one hath undoubtedly all Thirdly I grant that in that word Mat. 19. If thou wilt enter into life keep the Commandments is contained a Fundamental of the Covenant of Works but not of the Gospel Covenant This is evident from that description of the two Covenants Rom. 10. from vers 5. to 9. Moses describeth the righteousness of the Law that the man who doth these things shall live by them but the righteousness of Faith speaketh on this wise If thou shalt confess with thy mouth the Lord Jesus and believe in thy heart that God hath raised him from the dead thou shalt be saved Where the persect keeping of the Commandments is set forth to be the righteousness of the Law as the righteousness of the Law is contradistinguished from the righteousness of Faith Yet Christ does not mock the young man by that word as the scoffing Jesuit Maldonat on the place would infer from this Exposition given by Calvin for this righteousness of the Law would really bring a man to eternal life if a man truly had it Neither is any mean so apt to convince a Justiciary pretending to a legal righteousness such an one was that young man as appears by his words vers 20. All these things have I kept from my youth as to charge him with the righteousness of the Law Christ therefore used a very proper mean for preparing that person to submit to the righteousness of God by Faith Phil 3.9 had not his covetousness choaked the work In what sense the perfect keeping of the Law is possible or impossible is elsewhere declared now only I add that neither under the Gospel Covenant can Eternal Life be obtained without a sincere and serious endeavour to keep the Commands perfectly But surely if the perfect keeping of the Commandments were a Fundamental of the Gospel Covenant our ranting Missionaries and their dissolute Proselytes might despair of salvation Pag. 87. and 88. it 's enquired Whether every Fundamental can be so clearly proved by Scripture that the words cannot be obviously and literally taken in another sense Answ Every Fundamental may be so convincingly proved from Scripture that no rational person can upon solid ground contradict the evidence thereof else the Scripture should not be able to make us wise unto salvation 2 Tim. 3.15 I deny not but a wrangler may impose perverse glosses upon the clearest words in Scripture or out of Scripture as that petulant Romanist R●ynandus gave a specimen of his mischievous Acumen by imposing blasphemous glosses upon all the Articles of the Creed but this only proceeds from ill disposed minds and neither impeaches the clearness of Scripture as to Fundamentals nor the certainty of our belief of them But says he pag. 88. those words This is my body signifie and that most obviously and litterally that Christs Body is really in the Sacrament Like as when I say this is a piece of Gold this is a piece of Silver these words litterally signifie real Gold and Silver Answer Those words This is my body cannot signifie the Popish transubstantiated Presence of the Body of Christ without a manifest contradiction as shall appear cap. 5. These other Propositions this is a piece of Gold this is a piece of Silver not being productive of the Silver and the Gold as Romanists affirm these words this is my body to be productive of the Body of Christ in the Sacrament are not parallel to the Proposition under debate But I will not here anticipate that which is to be handled at more length cap. 5. Pag. 103. he asks If it be a Fundamental to believe the Scripture to be the Word of God which says he Austin believed upon Tradition Answ I grant it is a Fundamental as a Fundamental is taken for the Rule of Faith which makes us believe all the rest And so indeed it is a principle having an intrinsick evidence of its Divine Original as I endeavoured to shew in its proper place yet I confess that our minds are prepared by the motives of credibility whereof Tradition is one to give a supernatural assent to the Scriptures as the Word of God and this is all which Austin affirmed as to this thing as hath been already cleared Here it is to be noted that though I call the Scripture a Fundamental as being the Rule of Faith yet I mean not that the belief of this written Instrument is absolutely necessary in all cases to salvation for who doth not know that of Iren. lib. 3. cap. 4. Multae gentes Barbarorum credunt in Christum sine charactere vel atramento i. e. many Nations of the Barbarians believe on Christ without this writing of holy Scripture Scripture is indeed the principal and ordinary Rule of Faith yet it is not the only mean by which the Doctrines contained in Scripture receive Evidence yea the complex of the Fundamentals of Christianity carry with themselves an intrinsick Evidence of their own Divine Originals as hath been also held forth in cap. 3. So that if they who are invincibly ignorant of the Scriptures should upon the Veracity of God believe the Doctrines of Christianity contained in Scripture and walk accordingly they should be saved even as we But wha● saith the Pamphleter if one should receive the New Testament a● containing sufficiently all Fundamentals and reject the Old with Manichees admit of some Evangels but not others with Ebionits Answ He should deny a Principle of Divinity and therefore we should dispute against him partly ex concessis from these Scriptures which he admits and partly as with an Infidel from the common motives of credibility which may contribute to the conviction of an Infidel though they alone be not a sufficient ground of divine Faith Pag. 104. he asks What if one should deny the Word the Name and definition of a Sacrament the keeping of Sunday maintain Rebaptization affirm one Person in the God head with Sabellius or two in Christ with Nestorius which are not in express words in Scripture Answ 1. We must distinguish betwixt names and things we say not that names or words are Fundamentals of Religion else the diversity of Languages should make diversity of Religions It 's but a pievish humour to quarrel at words when the things signified thereby are found in Scripture it were enough to say to such as 1 Cor. 11.16 If any will be contentious we have no such custom nor the Churches of God Answ 2. Fundamentals may be contained clearly in Scripture though not in express words and so the Pamphleter either ignorantly or wilfully mistakes the very state of the question I hope these truly Fundamental Articles of the Merits and Satisfaction of Jesus Christ will not be denied to be contained clearly in Scripture though those words be not at all

Peter Hence Cyprian de unit eccles says hoc erant utique caeteri Apostoli quod erat Petrus pari consortio praediti honoris potestatis That which he cites out of Origen on the cap. 6. ad Rom. besides that Jerome in his time took notice that those Books of Origen on the Romans were interpolated imports nothing but Peters Apostolical function which was common to him with the rest of the Apostles and so makes nothing for the pretended Supremacy of the Pope of Rome Lastly the Pamphleter saith that Polanus and Whittaker confess that Victor did cary himself like a Pope Answer It s long since to this allegiance of Breerly from whom the Pamphleter filches it Dr. Morton replyed in his appeal lib. 2. cap. 22. Sect. 2. that indeed they censured Victor for his arrogancy and as a troubler of Christendom For which also he was reprehended by Ancient Fathers of that age and these are but too ordinary endowments of Popes But no Protestant did charge Victor for assuming an absolute power over Oecumenick Councils or infallibility of Judgment to himself as Popes do at this day So that however he resembled them in some sinful practises yet differed from them in Faith Neither did his Excommunicating of some eastern Bishops imply his assuming a jurisdiction over them as is judiciously demonstrated both by Dr. Morton ibid. and since by Dr. Stilling fleet Part. 2. cap. 6. Sect. 11. for some Bishops in the east did Excommunicate Pope Julius as testifies Sozom. lib. 3. cap. 11. and Monas the patriarch of Constantinople did excommunicate Pope Vigilius as witnesses Niceph. Hist lib. 17. cap. 26. and Photius Anno 863. did Excommunicate Pope Nicolas the first by the confession of Barronius therefore their Excommunication did only import they were not to admit such to their communion I shall shut up this discourse of supremacy with that testimony of Cyprian and of 87. Bishops in Concil Carthag de baptizandis haeret Non of us say they is called Bishop of Bishops and furthermore they call it a Tyrannical terrour for any one Bishop to impose upon his fellow Bishops a necessity of obedience May not I therefore conclude this first instance of Novelty with a retorsion The Popes supremacy was no essential of the Christian Faith in the first three Centuries But the Popes supremacy is an essential of the present Romish Religion Ergo there is an essential in the present Romish Religion which was not in the Christian Religion of the first three Centuries quod erat demonstrandum SECT II. T●● second instance of Novelty concerning unwritten Traditions examined and retorted upon Romanists THe Pamphleters second Instance is concerning unwritten Traditions Protestants saith he deny that we should believe any thing not contained in Scripture upon Apostolical Tradition conserved in the Church where fallaciously he insinuats 1. that Protestants deny credit to Traditions really Apostolical 2. that in the Roman Church are conserved Traditions truly Apostolical of Articles of Faith not contained in Scripture Both which are Splendidly false we do indeed maintain against Romanists a compleat sufficiency of the holy Scriptures as containing all Articles of Faith and herein we have the unanimous consent of the Ancient Church Doth not Irenaeus lib. 3. cap. 2. call the Gospel the pillar and ground of Faith Does he not ibid. reprove Hereticks for accusing Scriptures as if the truth could not be found by them who are ignorant of Tradition Is not Tertullian luculent for us lib. contra Hermog cap. 22. adoro scripturarum plenitudinem and thereupon pronounced a woe upon them that teach any point of Faith not justifiable by the Scriptures Saith not Origen hom 1. in Jerem Necesse est Scripturas sanctas in testimonium vocare sensus quippe nostri fine his testibus non habent fidem Is not Cyprian as express Epist 74. ad Pompeium unde ista traditio an ex dominica Authoritate veniens an de Apostolorum mandatis atque Epistolis veniens ea enim facienda quae scripta sunt testatur Deus Hence that Religious Emperour Constantine in Theod. lib. 1. cap. 7. advised the Nicen Fathers that they should consult with the divinely inspired Scriptures because they do fully instruct us what to believe in divine things Did not Bell. bewray his desperate cause when lib. 1. de verb. Dei cap. 11. he answered that Constantin was indeed a great Emperour but no great Doctor Is not this to condemn the judgment of the Nicen Fathers who did approve the Emperors advice It were easie to confirm the same truth from Athanasius Chrysost Basil Epiph. Hierom Austin let it be judged in the fear of God whither our Religion be the safer which acknowledges the Holy Scripture as a compleat Canon adequately commensurated to the end for which it was appointed or Popery which as Dr. Morton fitly useth the resemblance in his appeal lib. 2. cap. 25. makes Gods word like a sick mans broken and imperfect will half nuncupative and half written As for the Pamphleters citations he might have known what is answered to them by our controversists in their replies to Bell. they all being taken from him And 1. to Denys de Eccles Hierarch cap. 1. It s answered that not only is the Book spurious but also he only affirms that the Apostles did deliver the Doctrin of Salvation two ways viz. by word and by writ which none denies But the present question is whither all that 's necessary be not contained in the written word To that of Ignatius apud Euseb lib. 3. cap. 4. I answer he indeed exhorts all to stick to the Traditions of Apostles but they are strangers in Antiquity who know not that by Traditions Ancients do also understand the Doctrin of Faith recorded in the holy Scriptures see Cyprian Epist 74. ad Pomp. and Basil lib. 3. conta Eunom Neither is there a vestige in the place objected to signify that it is a Doctrin not contained in Scripture To that from Irenaeus lib. 3. cap. 4. He speaks I confess of barbarous nations who believed in Christ sine charactere atramento But he does not say that they believed Articles of Faith not contained in the Scripture nay all the Articles which there he reckons out are Scripture Truths Nor do we deny if a Preacher not having a Bible with him should come to some American Countrys and Preach the Gospel that they were bound to believe yet it would not follow that the truths which they believed were not contained in Scripture To Origen Hom. 5. in Num. and in cap. 6. ad Rom. It s answered some of the Traditions mentioned by Origen are written Traditions such as that in Rom. cap. 6. of the baptism of infants which Bell. himself proves by Scripture others of them as concerning peoples posture in prayer are only ritual and so do not touch the present question which is of Articles of Faith To Tertullian its answered that after he turned Montanist he did

But I answer Thirdly the most that this objection can conclude is that the Tradition of the Church whereby she attests the Truth of the Scriptures is certain which Protestants freely admit and make use of it as one of the motives of Credibility to prove the truth of the Scriptures Neither is that to be looked upon as a Tradition simply unwritten the same truth being written that all Scriptures are of Divine inspiration 2 Tim. 3. Neither in any measure doth it infringe the sufficiency of the written word As when a faithful tabellarius brings a Letter fully containing his Masters mind he may attest the truth of the Letter although he remit all the particulars of his Masters will to be gathered from the Letter it self And indeed it is much more easie to attest the truth of a Letter then faithfully to remember and give an account of many intricate particulars In this last a very honest Messenger thorow weakness might fail This simile is Excellently improven by Dr. Taylour Part. 2. Of his disswasive in the Introduction The Pamphleter argues secondly ibid. Faith comes by hearing and therefore as there are infallible hearers and beleevers so also infallible Teachers Answ What do Romanists and Jesuits prate of infallible beleevers Do they not teach that beleevers may totally apostatize and become Infidels A goodly infallibility forsooth If implicit Romanists be infallible beleevers why may not the Turkish Muselmans also pretend to infallibility in beleeving the Alcoran But though this Pamphleter do rant here of infallible beleevers yet were he at Rome its probable he would change his tone for as Dr. Tiltonson on a like occasion did advertise his adversary J. S. we Protestants are told that at Rome lives an Old Gentleman who takes it ill if any be termed infallible hesides himself In a word therefore I answer if by infallible beleevers he mean that every beleever hath such an assistance of the spirit as doth exempt him from all Doctrinal errors in Religion it s denyed that beleevers are thus priviledged the contrary being evident from the case of the beleeving Galatians and Corinthians who yet were smitten with absurd errors Must St. Cyp. St. Aug. c. Be discarded from the number of beleevers because of the errors where with these blessed Souls were tainted At last he would bethink himself in what category to place erroneous Popes of whom some acconnt was given cap. 2. Sect. 2. If therefore by infallible beleevers he only mean those who beleeve infallible truths upon the Authority of God speaking in the Scriptures I grant there are infallible beleevers in this sense and proportionably infallible Teachers who teach infallible truths from the Scriptures But hence it doth not follow that there are infallible Teachers in the Romish sense having an immunity from all Doctrinal errors in Religion whereof the people must be assured before they give an assent of Faith to any Article of Religion And the rather seeing the Faith of beleevers is not resolved on the Authority of their Teachers but the Faith both of Teachers and Hearers on the Authority of God speaking in the Scriptures So that this objection at most proves that there are infallible truths and an infallible rule and ground of Faith which is freely granted He urges thirdly Pag. 171. No other infallible means of beleeving can be assigned for these who understand not originals Answ What if I should remit the Pamphleter to graple with Dr. Tillotson who maintaines that if a man beleeve the Christian Doctrine though upon weak and competent grounds yet if he live up in his practice to the Doctrine of Christianity he may be saved and he brings some reasons to confirm this assertion in the Preface before his Sermons which I have not as yet heard that his adversary J. S. hath discussed If that notion of the Doctor should prevaile the objection of the Pamphleter falls to the ground But when all that is confuted I have this more to say viz that though propounders be fallible and Hearers ignorant of Originals yet the Doctrine it self being attested by the miracles of Christ and his Apostles and Sealed by the death of so many Martyrs and having a self evidencing Light in it self of which we speake cap. 3. and a Divine efficacy upon the heart there is a sufficient and infallible ground of beleeving Scripture Truths He argues fourthly ibid. there is no less necessity that the Church be infallible in propounding then the evangelists in penning O impudent blasphemy Are Romish propounders Popes and Bishops acted by a prophetical Spirit no less then the Pen-men of Holy Scripture Why then are not the definitions of their Church added to the Canon of Scripture Popes must speak with tongues and work miracles before we beleeve them to have prophetical inspiration Is not now the Canon of Scripture consigned Is there need now the rule of Faith being compleated of the same assistance which was at the compiling of that rule He argues fifthly ibid. That our Saviour owns the necessity of an infallible propounder granting that the Jews had not sinned by refusing to beleeve in him if by his works and wonders he had not evidenced himself to be the Son of God A Childish argument Christ indeed affirmed himself to be infallible but it does not follow Ergo he owned the necessity of an infallible propounder in all times I considered before that word of Christ to the Jews Joh. 15. and shew that the most which can be concluded from it is that there must be an objective evidence of the rule of Faith which may be without the propounders infallibility Sixthly be says ibid. The gift of miracles was given to the Apostles and left in the Church to shew there infallible asstistance Answ there is more here said then proven that the Apostles had the gift of miracles is not denyed but that this gift was to be left in the Church so as no Divine truth should be beleeved no Scripture or sense thereof assented to until the infalliblility of the propounder were proven by new miracles is more then can be made good And if it were so none of the Romish Missionaries should be beleeved for they work no miracles He says if this assertion of his be not admitted then all should be answered that he Objected Sect. 4. that being I hope sufficiently done in its proper place this Objection Evanishes His seventh and last objection Pag. 173. If all Councils and all the Fathers be fallible then let Protestants bring nothing but Scripture and then all their Volumes of Controversy will not come to one Line Behold the impudency of this Caviller Is there not a Line of Scripture in all our controversy writters Would Papists stand to this appeal that nothing be received as an Article of Faith but what is warranted by Holy Scripture I hope our debates with them should soon be near an end Is not this the chief controversy betwixt them and us whether the

est Authoritas Infallibilis quae Pontifici Romano quae Ecclesiae sive Conciliis tribuitur nam illa ipsa Authoritas quae in uno Pontifice residet Authoritas dicitur Ecclesiae Conciliorum that is it is the same Infallible Authority which is ascribed to the Pope and to the Church or Councils for the same Authority which resides in the Pope alone is said to be the Authority of the Church and of Councils So that hither the state of the Controversie betwixt us and Romanists is reduced whether the Popish Religion is to be believed to be the only true Religion because their Infallible Judge that is the Pope says so Is not this a goodly case to which Jesuits would reduce Christianity to make all Religion hang at the sleeve of an Usurping Pope Is not the Popish Cause desperate when they have no way to prove themselves to be in the right or us in the wrong but because their Pope a Party and Head of their Faction says so The Hinge then of all Controversies betwixt Romanists and us at least as managed by the Jesuited Party returns hither whether by the Verdict of the Pope as infallible visible Judge or by the holy Scriptures and conformity with the Faith of the Ancient Church we are to judge of the truth of Religion Protestants hold the latter our Romish Missionaries the former let Christians through the world consider whether what they or we say be more rational I am challenged pag. 24. as not having candour for saying that Quakerism is but Popery disguized But there is less candour in the Accuser for I only said if it were otherwise Learned and Judicious men were mistaken His frivolous Apologies are like to confirm these men in their Opinion for many of the Quakers Notions are undoubtedly Popish Doctrines such as that the Scriptures are not the principal and compleat Rule of Faith that a sinless perfection is attainable in time that men are justified by a righteousness wrought within them that good works are meritorious that Apocryphal Books are of equal dignity with other Scriptures that the efficacy of Grace depends on mans free will that real Saints may totally Apostatize that in dwelling concupiscence is not our sin until we consent to the lusts thereof c. If Quakerism were Puritanism in puris naturalibus as this Scribler doth rant how comes it that Quakers have so much indignation at these who go under the name of Puritans and so much correspondence with Romanists with whom before they could not converse Do not Non-Conformists abhor these fore-mentioned Quaker Tenets The differences at which he hints betwixt professed Papists and Quakers do at most prove that Quakerism is disguized Popery if there were no seeming difference there would be no disguize in the business Cannot Romanists chiefly Jesuits transform themselves into all shapes for their own ends Have not persons gone under the character of Quakers in Britain who have been known to be professed Priests Monks or Jesuits in France and Italy My self did hear a chief Quaker confess before famous Witnesses that one giving himself out for a Quaker in Kinnebers Family near Montross was discovered to be a Popish Priest and some Romanists in this place have confessed the same to me Yet the differences assigned by the Pamphleter betwixt Papists and Quakers signifie not very much when they are narrowly examined And first as to Women Preachers do not Papists hold Hildegardys Katherine of Sens and Brigit c. for Prophetesses Not to mention their Papess Joan or how they allow Women to Baptize as is defined in Concil Florent Instruct Armen As for their private Spirit I pray what other grounds hath the Romish infallible Judge to walk upon but Enthusiasms and pretended inspirations For Fathers and Scriptures according to them have not Authority antecedently to his Sentence As for Reformation by private persons the whole work of Quakers is to break the Reformed Churches which is a real deformation and a promoting of the Popish Interest and if there be secret Warrants from the Pope for that end for which there want not presumptions they have as great Authority as trafficking Popish Missionaries Quakers do not say as he alledges that they build on the naked Word if by the Word he mean the Scripture nay in this as in many other things they Romanize by denying the Scripture to be the compleat and principal Rule of Faith I am jealous both Papists and Quakers could wish there were not Scripture in the World Though Quakers seem to make light of Fathers and Councils yet they maintain these Tenets which Papists say are Authorized by Fathers and Councils At least a knack of Jesuitical equivocation will salve all By this time it may appear all he hath said doth not prove that Quakers are not carrying on a Popish design But of these things enough I now proceed to the more important Controversies CHAP. II. There is no necessity of an Infallible visible Judge of Controversies in the Church and consequently the Basis of the Pamphleters whole Discourse is overthrown IT is hard to say whether in handling this Question the Pamphleter in his Sect. 3. bewray more disingenui●y or ignorance For pag. 33 34 35 36 37. more like a Histrionical declaimer than a Disputant He breaths out a most calumorous i●vect●ve against the Reformed Churches as if they robbed the Cathalick Church of all Judiciary Authority and set up a Law without a Judge Because forsooth they cannot subscribe to this erroneous Assertion of the necessity of an Infallible visible Judge whereby the Jesuited Party endeavour to justifie the Tyrannical Usurpation of the Pope of Rome Neither is this Assertion for which he pleads as the Doctrine of the whole Romish Church approved by all Romanists Nor do they who seem to approve of it agree among themselves who is that pretended Infallible Judge Moreover instead of bringing Arguments to confirm his Assertion from pag. 37. to 43. he rifles out of late Pamphlets a Farrago of Testimonies to prove that the Church cannot erre which as may anone also appear is a different conclusion from that now under debate And though none of these Testimonies when rightly understood do militate against the Doctrine of the Reformed Churches as Protestants have often demonstrated yet he does not examine what Protestants have replied concerning them Lastly Whereas he should have answered the Arguments propounded in the debate with M. Demster against the necessi●y of this Infallible visible Judge he frames to himself pag. 43 44 45 46 47. some other Objections which he endeavours to canvase So that I may say he combats throughout that Sect. 3. with a man of Straw of his own making and this is that imaginary Triumph in which our Romish Missionaries and their implicit Proselites have so vainly gloried For satisfaction therefore of the ingenuous lovers of Truth I shall first premise some things for unfolding the true state of the Question 2. Disprove

Council the same judgment is to be passed on them Arg. 9. If Popish Arguments be valid why the Scriptures cannot be the ground of Faith and terminate controversies of Religion then neither can the Sentences of Pope or Council whether taken separately or conjunctly For they may be retorted with equal force upon the definitions of Popes and Councils as shall God willing appear in the next Chapter It were easie to accumulate more arguments from Scripture Reason and Antiquity against this absurd position of Romanists concerning the necessity of an infallible visible Judge but I hope these may suffice who desiderate more I remit them to Whittaker controv 3. de concil q. 6. o●ntrov 4. de Pontif. q. 6. to Rivet Isagog cap. 20. to D. Barron Apodex cap. tract 5. cap. 5 6. c. to Chillingworth cap. 2 3. to the L. Falkland his Discourse together with H. H. Review of the Apology to D. Shirman again F. Johnson to D. Stillingfleet's Rational Account of the grounds of the Protestant Religion Part. 1. cap. 8. to M. Pool's nullity of the Romish Faith cap. 4. to Tomb's Romanism discussed in Answer to H. T. his Manual of Controversies Art 9. c. As for the arguments which the Pamphleter attributes to us from pag. 44. to 48. albeit he gives piteous Answers to divers of them yet because they are of his own framing and he adheres not to the Arguments propounded by me against M. Demster I thought not fit to blot Paper at the time in canvasing his Answers thereunto Infallibility is a specious notion but under pretence of an infallible Judge to draw Souls off from building their Faith upon the infallible Rule of holy Scripture to rest on the dictates of fallible and fallacious men is to overturn the very Basis of Christian Religion insomuch that Reverend Joseph Hall in his No Peace with Rome Sect. 5. on this very account asserts Reconciliation with Rome to be impossible I shut up this part of the Debate with the confession of M. Cressy a late Apostate to Popery Exomel cap. 46. Sect. 3. where he acknowledges the unfortunateness of the word Infallibility and professes he could find no such word in any Council that no necessity appeared to him that he or any Protestant should ever have heard that word named much less pressed with so much earnestness as of late it hath been generally in Disputations and in Books of Controversie and that M. Chillingworth combates this word with too much success and therefore he wishes that Protestants may never be invited to combate the Authority of the Church under that notion I know M. Cressy finding that the Jesuited Party were offended at this freedom made a kind of Retractation for this but how disingenuously and unfortunately is shewed by D. Tillotson in the Rule of Faith Part. 2. Sect. 4. pag. 131. SECT III. The Pamphleters Objections for the necessity of an Infallible visible Judge discussed IT now remains that I consider what seems to be of any moment in the Pamphleters Objections They may be reduced to two Heads 1. Scripture mistaken 2. Abused Authority of Fathers I shall take a little notice of both First then from Scripture in his Sect. 3. pag. 38. he scrapes together these testimonies Deut. 17.8 Mat. 18.17 Mat. 16.19 he should have said Mat. 18.28 20. 1 Tim. 3.13 he should have said 15. the Pillar and ground of Truth And to make his Progress seem compleat Was not saith he the Church Judge in Religion for the first two thousand years before any Scriptures were written To which I reply 1. That the Pamphleter seems to have forgot his Thesis Is he not to prove that there is an infallible visible Judge Ought he not then to make use of a medium the Faith whereof doth not depend upon the testimony of this infallible Judge Is not the Faith of the Scriptures their Divine Original the sincerity of the Translation and sense of the words grounded according to this Romanist upon the testimony of the infallible Judge What a jugling circulation then is this to prove the infallibility of the Judge by Scripture which according to them I cannot believe till first I subscribe to the infallibility of the Judge How have Becan Gretser Turnbul c. toiled to sweating to extricate themselves yet still they remain shut up in a circle believing the Scripture for the testimony of their infallible Judge and the infallibility of the Judge for the Scriptures as may appear by the arguing of this Circulator But secondly Doth not this miserable Pamphleter cut the throat of his own cause For pag. 39. he asserts That the Supreme Judicatory whose Infallibility is proved by these Scriptures is a General Council composed of all the Bishops and Pastors of the Church Now sure it is that there is no such General Council in the Church at present nor do Romanists alledge there hath been any these hundred years How impertinently then were these Scriptures brought to prove the actual existence of the infallible visible Judge or if the General Council be that Judge then it evidently follows that the Church may be without that Judge else General Councils should sit without intermission Thirdly The utmost that can be collected from these Scriptures is that Councils have Judiciary Authority that proper General Councils have Supreme Ecclesiastick Jurisdiction for decision of controversies of Religion and have peculiar promises of Divine Assistance for hitting on the right sense of Scripture especially in things that are necessary to Salvation providing they sincerely use the means appointed by God which Protestants do not deny If this were all intended by these Scriptures non infertur elenchus For hence it does not follow that Councils shall always be or that the major part in General Councils shall sincerely use the means appointed by God for finding out truth or that in their decisions they never shall deviate from truth far less that an Assembly of the Popes sworn Vassals such as were those that assembled at Trent are a lawful General Council or have either Jurisdiction over the whole Catholick Church or infallibility in their decisions Let all the Jesuits in Europe try if they can hammer out this conclusion out of any or all those Scriptures Fourthly Have not Learned Protestants a thousand times vindicated those Scriptures from the corrupt glosses of Romanists Ought not this Pamphleter had he intended to satisfie any judicious Reader have confuted the exceptions of Protestants against their Popish glosses But it seems our Missionaries do so brutifie the reason of their Profelites that they swallow down all their Dictates how irrational soever as infallible and unanswerable Oracles I will not trouble this Pamphleter to read large Volums rifling of Pamphlets appears to have been his greatest study I shall only remit him to M. Pool's short but judicious Tractate of the nullity of the Romish Faith where he will find all those Scriptures and many more to this purpose solidly

vindicated Deut. 17.8 in his cap. 2. Sect. 12. Mat. 18.17 in his cap. 4. Sect. 15. Mat. 16.19 in his cap. 2. Sect. 7 8 9. Mat. 28.20 in his cap. 4. Sect. 18. 1 Tim. 3.15 in his cap. 4. Sect. 14. Yet fifthly lest I should dismiss the Reader with any dissatisfaction I will give a touch of all the particulars mentioned in the Objection I begin with the 2000 years wherein he says the Church was Judge before the Scriptures were written But what then is the case then and now alike then the Church had no written Scripture Does it therefore follow that now it hath none either Was the Church Judge in questions of Religion Quid hoc ad rhombum Is that the question whether the Church that is the Rulers or Pastors convened in a Synod have a Juridical power is not the question whether these Representatives be absolutely infallible in their decisions of Faith is a Judicial Authority and Infallibility terms reciprocal Would he pull down the Thrones of Princes because they arrogate not Infallibility If he would have concluded any thing he should have said in the Church in those days there was a standing ordinary infallible visible Judge with Jurisdiction over the whole Church If this he go about to prove he will endeavour to derive the Pedigree of their Popes and Councils higher than I thought they pretended I imagined Peter had been the first of the Series but now it 's like they will ascend to Adam I have lookt upon Platina and Onuphrius Catalogues of Popes but there I find not the Catalogue of Antediluvian and Antescriptural Popes from the Creation until Moses time which if the Pamphleter look over his Chronologick Tables again will be found to exceed 2000 years In these times the Church had the same Doctrine for substance which now is written in the Scriptures taught by Patriarchs and Prophets and conveyed by Oral Tradition from Parents to Posterity But because Tradition in it self was not so safe a way for preserving Religion in its purity therefore the Lord was pleased to prorogate the lives of Patriarchs to many Centuries Adam lived till Methuselah was above 200 years old Methuselah lived till Sem was near an 100 and Sem out-lived Abraham So that this Tradition needed not pass through more than two hands betwixt Adam and Abraham for the space of more than 2000 years and withal he raised extraordinary Prophets as Enoch and others Yet notwithstanding all these extraordinary Adminicles how soon was Religion corrupted and the World over-spread with Idolatry and Polytheism But laying aside extraordinary Prophets which the Lord then and in after times raised up it 's more than all the combination of Jesuits can prove that in that interstice of time there was an ordinary standing infallible visible Judge with Jurisdiction over the whole Church which if he prove not he must let me tell him peccat ignoratione elenchi I shut up my Reply to this branch of the Objection with two remarks The first is that Romanists do not agree among themselves concerning their inferences from the state of the Church before the writing of Scripture M. Serjeant and those of the Traditionary way do only conclude from it that Oral Tradition is an infallible mean of conveying truth down to Posterity But the Jesuited party as appears by this Pamphleter would conclude from it the necessity of an infallible visible Judge Their disagreement in this and other matters are a shrewd presumption that they neither have an infallible Judge nor yet infallible Tradition But secondly Learned Tillotson in his Rule of Faith Part. 1. Sect. 4. acutely inverts this whole argument for in that the Lord committed the Doctrine of Religion to writing after that the World had experienced the unsuccessfulness of the former way it seems to be a good evidence that this way by Scripture is the better and more secure It being the way of Divine Dispensations to proceed from that which is less perfect to that which is more and he conceives the Apostles reasoning concerning the two Covenants Heb. 8.7 to be very applicable to these two methods of conveying Religion If the first had been faultless then should no place have been sought for the second But perhaps he is happier in his next Allegation from Deut. 17.8 c. where there is a Judge in the Church of the Jews to be obeyed in matters of Law and Religion under pain of death Who sees not how inconsequential the argument is from the Jewish Church to the Christian The Jewish High-Priests did marry neither were any capable of the Priesthood among them but the children of Priests Will Romanists grant this parallel to hold in the Christian Church Though one man could be competent to govern an National Church such as the Jewish was shut up in one little spot of the earth doth it follow that one man is as capable of an Universal Monarchy over the Catholick Church dispersed through the whole earth Yet neither from this place can be proved the infallibility of the Jewish High Priest or Sanedrim else they should have been infallible not only in matters of Faith but also of Fact For there is expresly mention made of questions of Fact v. 8. between blood and blood plea and plea stroke and stroke all which are to be decided by the testimonies of men and in such Romanists acknowledge both Popes and Councils to be fallible In that Commission Deut. 17.8 9. the Judge or Civil Magistrate is joyned with the Priests and the people are commanded equally to acquiesce in the sentence of both under pain of death I suppose he will not because of this grant infallibility to the Magistrate how then can he infer from it the infallibility of the Church Representative But were the Jewish High-Priests and Sanedrim infallible I shall not stand to enquire how Aaron the High-Priest was stained with Idolatry Exod. 33.4 5. how Vriah the High Priest did make an idolatrous Altar after the Altar of Damascus 2 King 16.11 or what meant these general complaints Isai 56.10 Jer. 6.13 Jer. 14.14 Hos 9.8 Ezek. 22.25 26. c. all which he will find vindicated from the exceptions of Romanists by Learned Whittaker de Concil q. 6. cap. 3. I only enquire whether the High-Priest and Sanedrim did err when they condemned Christ as an Impostor and Blasphemer if they did as none but Infidels can deny then the Jewish Sanedrim was not infallible only it may be asked how did God command obedience to the Sanedrim under pain of death if they were not infallible This Query might be answered by another Do the Penal Statutes of Princes under pain of death prove them to be infallible Was it not said to Joshua Whosoever will not hearken to thee let him be put to death But I answer absolutely that the active obedience to be given to the Jewish Sanedrim was only when they gave sentence according to the Law This is clear from the Text v.

City of Edinburgh arrogate the Legislative Power over all the Shires and Cities of this Kingdom would it not overturn the Authority of the Kingdom of Scotland when the Roman Church which at her best was but a member of the Catholick does now usurp Jurisdiction over the whole and imperiously would obtrude Heretical Doctrines and Idolatrous Superstitions by a pretended Infallible Authority is not this to overturn the Authority of the Catholick Church And therefore I know none who may fear that threatning of Austin more than the Court of Rome Contra hunc inexpugnabilem murum quisquis arietat Confringetur CAP. III. That the Scriptures are the Principal Compleat and Infallible Rule of Faith the Atheistical Cavils of the Pamphleter notwithstanding THough Protestants do not cheat the World with a pretence of an infallible visible Judge yet with the truly Catholick Church they acknowledge there is an infallible Rule of Faith namely the holy Scriptures of God which are sufficient through the assistance of the Holy Ghost to guide Souls in the way of Salvation But among the manifold impieties of the Papal Religion the indignities put upon the holy Scriptures by Romanists are not the least I shall therefore first give an hint of some of these indignities then briefly open the state of this Question concerning the Rule of Faith and confirm our Assertion that Scripture is the Rule Thirdly examine the Pamphleters four principal Objections And lastly reflect a little on the rest of his Rapsodick Discourse touching this Subject SECT I. Some hints of Indignities put upon the Holy Scripture by Romanists IN the first place They are not afraid to speak most contumeliously of the Scriptures calling them A Nose of Wax a Lesbian Rule inkie unsensed Characters a dead Letter c. It is from Melchior Canus Allertus Pighius Coster the Jesuit and other Romanists that the Quakers have learned these or such like Blasphemies Secondly They make the Authority of the Scriptures as to us to depend upon the testimony of their Church So Gordon of Huntly controv 2. de Eccles cap. 15. and Gretser Append ad lib. 1. Bell. de verb. Dei col 39. Whose ears would not tingle at that saying of Hermannus that the Scriptures should be of no more value than Aesops Fables without the Churches testimony Yet Gretser the Jesuit is displeased with Rullus for charging it with Blasphemy yea Cardinal Hosius in Consutatione Brentii lib. 3. de Author Sacrae Scripturae pag. 148. edit 2. Antwerp 1561. spares not to say Illud pio sensie potuisse dici that it might have been spoken in a pious sense and withal adds this reason Nam revera nisi Ecclesiae nos doceret Authoritas hanc Scripturam esse Canonicam perexiguum apud nos pondus haberet that is for truly if the Authority of the Church he means the Roman did not teach us this to be Canonick Scripture it would have exceeding litle weight with us From that Romish Atheistical Piety good Lord deliver us Learned Rivet in Isagog ad script cap. 3. giveth an account of many such Blasphemies belched out by Jesuit Baylie Coster Petrus Simonis de Toledo and other Romanists Thirdly Romanists have confidence to affirm that the Original Scriptures are corrupted So Gordon of Huntly controv 1. cap. 8 9 11 12. Melchior Canus loc com lib. 2. cap. 13. Leo Castrius Morinus Tirin c. Yea this Pamphleter Sect. 4. makes it a great part of his work to prove that the Scriptures are corrupted both in the Originals and in the Translations Is not this to accuse the Providence of God as suffering the Scriptures which he had given to lead us to Salvation to be corrupted Is it not to charge the Catholick Church of unfaithfulness that she was not more careful of so rich a depositum How desperate must the cause of their infallible Judge be when his Infallibility cannot be maintained unless the holy Scriptures be discredited as corrupt the Catholick Church accused of unfaithfulness and God robbed of the praises due to him for preserving the Scriptures Fourthly Neither is it a small indignity to the Scriptures that they preser the muddy stream of the Vulgar Latine before the Originals of the Old and New Testament Yet that Latine Version was not made by a person acted by a Prophetical and infallible Spirit What confusion and uncertainty they labour under as to the Author of it may be gathered from Ludov. de Tena Isagog Sac. script lib. 1. difficult 5. Sect. 2. yea it hath often been convicted of many errours and therefore that which was extant in the time of the Council of Trent was corrected by Sixtus Quintus that of Sixtus by Clement the 8. and that of Clement the 8. accused by Isidore Clarius of many errours nor can Clement himself absolutly assert its freedom from errour And yet the Council of Trent passing by the Originals pronounces the Vulgar Latin to be the Authentick Scripture Yea Ludov de Tena lib. cit difficult 2. Sect. 4. Says that the Hebrew Text is to be corrected by the Vulgar Latin Such folly is wittily checked by Hicrom Epist 102. ad Marcelldm Si displicet fontis nunda purissimi ●●nosos bibant rivulos Fifthly Romanists accuse the Scripture of Imperfection as not emtaining all the material Objects of Faith So Eckrius in Enchirid. cap. 4. Coster in Enchirid. lib. 2. cap. 5. Bell. lib. 4. de verb. Dei cap. 3 4. Greg. de Valen. de Analys fidei lib. 8. cap. 6. Gordon of Huntly controv 1. de verb. Dei cap. 28. num 4. says that it is the least part of the Word of God which is contained in Scripture Nay D Beard in Retract Mat. 6. reports that Hosius should have dared to say Melius actum fuisse cum Ecclesia si nullum extaret scriptum Evangelium it had been for the Churches advantage that there had been no written Gospel I tremble to transcribe such Blasphemy doth not the Council of Trent Sess 4. define that unwritten Traditions are to be received pa●i pietatis affectu with the same reverence and devotion as the Scripture it self Yea they magnifie Tradition above the holy Scripture Hence Spondanus the Epitomator of Baronius spares not to affirm ad annum 53. num 4. Traditiones excellere supra Scripturas that Traditions have an Excellency above the Scriptures and confirms it by this reason Quod Scripturae non subsisterent nisi Traditionibus firmarentur Traditiones vero sine Scripturis suam obtinent firmitatem Sixthly Romanists accuse the Scriptures in their greatest purity with such obscurity ambiguity and multitude of desperate senses that they cannot instruct us in the way of Salvation but as they are sensed by the Romish infallible Judge Hence are many of those ignominious expressions which Coster Melchior Canus Pighius and others belch out against the Scripture as suffering themselves to be wire-drawn by any interpretation Greg. de Valen. lib. 5. de Analys fidei cap. 2. is bold

Martyrs of all Sexes and Ages under most exquisite torments whose resoluteness could not proceed either from the greatness of a natural spirit affectation of vain-glory want of sense of their sufferings or Philosophical fortitude but from a firm perswasion of the Divine Original of the Scriptures Hath not the same been confirmed by most stupendious Miracles wrought not in corners or only among Favourites but in the open view of the world in the face of sagacious and desperate Enemies who yet could never find a Cheat in one of them Hath not God signalized the Enemies of holy Scripture with remarkable Judgments from Heaven among whom were The●p●mpus and Theodectes one of whom as Eusebius lib. 8. de praepar Evang. cap. 5. reports out of Aristaeus was smitten with Madness and the other with Blindness for attempting to prophane the holy Scriptures Hath not the Scripture a mighty influence on Consciences beyond all natural force both for terrour and comfort yea and for sanctification also And besides are there not invincible Characters of a Divine Original inherent to the Scriptures such as the incomparable sanctity of Scripture Precepts the unfathomable sublimity of Scripture-Mysteries which though Reason could never find out yet being once discovered Reason it self cannot but acknowledge to be admirably suitable for bringing about the salvation of souls the inimitable Majestick simplicity of the stile the wonderful methods for satisfying Divine Justice reconciling sinners to God and pacifying afflicted Consciences And lastly not to mention more the Native tendency of the whole Scriptures to ingage all men to the serious study of holiness and to the hatred of all manner of wickedness by the most powerful and rational motives imaginable insomuch that it 's beyond controversie amongst Christians though otherwise of various perswasions that the Scripture is the Word of God Hence Bell is forced to say lib. 1. de verb. Dei cap. 2 Scripturis nihil est certius nihil est notius and a little after Sacra Scriptura regula credendi certissima tutissimaque est that is the Scripture is the most certain and most safe Rule of believing Nay more he concludes him an errant Fool who derogates Faith from the Scriptures his words are Vt stultissimum esse necesse sit qui illis fidem esse habendam neget Secondly If Scriptures were not intelligible as to all things necessary to Salvation they should not be sufficient for the end for which God made them which is Joh. 20.31 That we may believe and believing have eternal life If it be answered that they accomplish their end in so far as their want of perspicuity is supplied by the Church or by the definitions of the infallible Judge this is easily repelled because either the Church and the infallible Judge gather the understanding of these Mysteries which they clearly propound from Scripture or not if from Scripture then Scripture did deliver them intelligibly else could they not have been gathered from Scripture if the Church and the supposed infallible Judge have not the knowledge of these Mysteries from the Scripture then the Scriptures does not cannot effectuate the end for which it was made viz. to work Faith in us and to guide us to Eternal Life but that end is brought about by the Church and by other means Romanists to use the phrase of a late Writer represent God speaking in the Scriptures as a Sphinx uttering Riddles that the Pope and his Parasites may be reputed the only Oedipus's in the world But that saying of Hilary of Poytiers lib. 10. de Trinit is no less excellent than famous Non per difficiles nos Deus ad beatam vitam nocat quaestiones In absoluto nobis facili est aeternitas How impious is it to say that the Romish Church in her definitions speaks more clearly than God in the Scriptures Were not the Canons of the Council of Trent of purpose dubiously conceived to satisfie different interests Have not great Doctors that were present in the Council put contrary senses on the Canons thereof Though Papists and other Hereticks do accuse the Scripture as unintelligible yet doth not their own practice at other times confute them Do they not argue from the Scriptures for their Opinions How impertinent were this kind of arguing if Scripture were not intelligible Neither can it be said that they argue thus only ad hominem against us for though we acknowledge the perspicuity of the Scriptures yet not the Romish glosses imposed on the Scriptures and therefore these arguings could have no significancy against us unless they supposed they could bring grounds from Scripture to prove their glosses to be true Yea does not this Pamphleter pag. 106 107 108 109. heap up a multitude of Scriptures which he supposes are express against the Doctrine of Protestants These Scriptures shall be considered in their own place Now only doth not his alledging them suppose them intelligible especially seeing he proposes them so nakedly without the Comment of any infallible Judge upon them 'T is true there be obscure places in Scripture yet as Austin lib. de util credendi cap. 6. excellently observes the Divine Wisdom hath so modified and tempered the Scriptures ut nemo inde haurire non possit quod sibi satis est si modo ad hauriendum devotè piè ut vera Religio p●scit accedat i. e. that any man may learn from them what is sufficient to his salvation providing he search them with that pious devotion which becomes a Religious Enquirer And again Serm. 11. de verbis Dom. Pascimur apertis exercemur obscuris ibi fames pellitur hic sastidium i. e. clear Scriptures feed us obscure places exercise us by the one our hunger is satisfied by the other our loathing is prevented And Greg. Praefat. ad Leandrum before his Commentaries on Job the Scripture is a River Planus altus in quo agnus ambulet Elephas natet both shallow and deep wherein a Lamb may walk and an Elephant swim Thirdly Doth not the Scriptures comprehend all material objects of Faith Are they not able to make us wise unto salvation 2 Tim. 3.15 How could they accomplish this end if they did not contain all that is necessary to salvation If Romanists run to their old Evasion that what is wanting in the Scripture is supplied by the Church they are readily contuted for then the Scripture were not able to make us wise to salvation but the Church by other means should do it If the Church have truths not contained in Scripture either they are more sublime than these in Scripture or not Not more sublime Are there more sublime Mysteries of Christianity than the Mysteries of the Trinity Incarnation Resurrection all which are undoubtedly in Scripture If then they be but inferiour Truths seeing God committed the most sublime Mysteries to writing how kept he up those inferiour Truths But whence hath the Church the knowledge of those Mysteries not contained in

the Doctrine of salvation by a written Instrument such as the Scriptures or by the definition of a visible Judge as Papists pretend yet it behoved to be delivered in some one Language and seeing those Truths were by the confession of both Parties to be conveyed to others of different Languages by the means of fallible persons either there behoved to be an intrinfick evidence in the Doctrine to shew that it came from God which we affirm or the most part of the world should only have a moral and humane certainty of those Mysteries of salvation which the plurality both of Papists and Protestants do judge insufficient to salvation It 's no Phanatical Enthusiasm therefore to say that souls enlightned by the Spirit of God without the knowledge of Greek or Hebrew Languages in a faithfully translated Bible may see the wonders of Gods Law I say no more than Cassiod Instit lib. 1. cap. 16. Quid in illis literis utilitatis suavitatis non invenies si purissimo lumine mentis intendas i. e. What spiritual utility or suavity will not be found in those divine writings if thou look on them with a pure eye Neither doth he restrict this to the Original Languages and therefore cap. 21. speaking of Hierom Beatus Hicronymus saith he Latinae Linguae dilatator eximius qui nobis in Translatione Divinae Scripturae tantum praestitit ut ad Hebraeum sontem paene non ●geamus acc●dere He so highly commends Hieroms Translation of Scripture as if there were not much more need of the Original and therefore supposes that translated Scripture could be a ground of Faith Learned Hornbeck Part. 1. Theol. pract lib. 1. cap. 3. records many instances of holy persons both Ancient and Modern who felt a divine convincing and converting power in the Scriptures such as is not to be found in any other writing What serious Christian can but acknowledge that there is a s●upendious Majesty yet tempered with an admirable sweet condiscention in the Scriptures Though there be sublime Mysteries in holy Writ which Natural Reason could never have discovered yet all of them are wonderfully suited for carrying on the work of a sinners salvation the like whereof is not to be found in any other Religion whatsoever Whereupon Learned Divines do conclude that in the Complex of the Principal or Fundamental Doctrines of Christianity is an intrinsick evidence of their Divine Original And concerning the stile of holy Scripture Camero hath an excellent expression Tom. 3. pag. 138. Est divinum aliquid in Scripturae stilo quod effari non possum persentiscitur tamen i. e. there is some divine thing in the stile of holy Scripture which I cannot express yet it is felt which he illustrates by this simile when an Angel appears though he assume an humane shape there is ever something peculiar in the Apparition which strikes the mind of the Beholder with an apprehension of somewhat extraordinary Is it then any wonder there be something peculiar in the Scriptures of God to demonstrate their Divine Original Though I speak for the self-evidencing light of holy Scripture I do acknowledge the great usefulness of the Motives of Credibility in their own place for they prepare the mind for discerning this Divine Light resplendent in the Scriptures If this do not satisfie pertinacious Romanists they may at last consider what their Learned Cardinal de Lugo hath said disp 1. de fide Sect. 7 8. where he maintains at length against his Fellow-Jesuits that the first assent given by Christians to Scriptural Revelation is immediate and not founded upon any Prior objective ground Indeed he calls it obscure and inevident but withal infallible most certain and immediate yea he particularly denies it to be founded on the testimony of the Church Miracles or constancy of Martyrs c. only he affirms that a man comparing Scriptural Revelation accompanied with such Miracles the death of Martyrs the approbation of so many judicious Doctors c. with the Idea which he hath in his mind of a Divine Revelation finds such a consonancy betwixt them that without any discursive inference he immediately assents to that Revelation as Divine which the said Author illustrates by this similitude as when saith he a man receives a Letter from his Friend or hears him speak at a distance he compares the Characters of the Letter and the Voice which he hears with the Idea which he hath in his mind of his Friends Writing or Voice and so without any argumentation concludes this is his Friends Writ or Voice and such he supposes to be our first assent to Divine Revelation This Notion of the Cardinal for which he disputes with much Learning and acuteness quite overturns the whimsies of the Pamphleting Missionaries who would have the first assent to Scriptural Revelation to be grounded on the restimony of the Church or definition of their infallible Judge As for the Clamours of the Adversary that the Protestants mentioned in the Objection have charged the Transtations of one another with Errours and Discrepancies Ought be not to remember that there be as great variety and contrariety betwixt the Versions made by Popish Authors such as Lyranus Paulus Brugensis Valla Cajetan Erasmus Pagnin Arria● Montanus c. Had those imagined a perfection in the Vulgar Latin would they have dissented from it so often Do not Vega Andradius Driedo Mariana affirm that the Council of Trent when it declared the Vulgar Latin to be Authentical Scripture never intended to assert its freedom from Errour Doth not Isidore Clarius a Popish Bishop aver that he has amended 8000 places in the Vulgar Latin and yet left many to be corrected yea so many were the Errours of the Clementine Translation that one spared not to call it the New Transgression But forbearing to recriminate I answer first Had not this Pamphleter resolved to abuse his Reader by often-consuted Cavils he might have learned from our Authors that those Censures for most part are rather the supersaetation of over-reaching passion than a rational and composed Verdict of our Translations Might he not have found how the Learned and Modest Rivet in Isagog ad Scripturam Sac. cap. 12. doth chastise both Castalio and Hugh Broughton for their Petulancy upon more Judicious Translators than themselves May not Joseph Scaligers testimony of Beza's Translation preponderate Castalio's Censure In quibus faetus suprae caput extulit omnes Ille tuorum operum summa caputque liber Quo penetrale novi reseratur foederis quo Discussa lucem nocte videre datur When the passage of Hugh Broughton alledged by the Pamphleter had been objected by F. Johnson to D. Shirman the Doctor in his Reply pag. 962. spares not to call him passionate Hugh and withal shews that the main thing which offended Broughton at our Translation was something concerning the question of the descent of the Soul of Christ to Hell I cannot examine whether Zuinglius be faithfully cited

to which one word is written in the Line and another in the Margin the Vowels whereof are attributed to the word in the Line this can be of no advantage to him unless he could make out that these various Lections were introduced since Jerom's time But all the Hebrew Doctors saith the Learned Buxtorf Antierit Part. 2. cap. 4. affirm them to be of no latter date than the days of Ezra I know Lud. Capell Crit. sac lib. 3. cap. 15. maintains them to be introduced by the Post-Talmudique Masorites after Hierom But Buxtorf loc cit is at great pains to consute them And among other reasons he useth this as one to prove the great Antiquity of those various Lections that not only the Chaldee Paraphrasts but also because the Septuagints in their Version sometime follow the Keri rendring according to the word in the Margin Indeed Buxtorf doth not affirm all the various Lections which go under the name of Keri to be of equal Antiquity but that Learned Author lays down Rules how the latter may be discerned from the more Ancient For answer therefore I shall remit this Pamphleter to Bell. lib. 2. de verb Dei cap. 2. who says that tota discrepantia variarum Lectionum in dictionibus quibusdam posita est quae sensum aut parum aut nihil mutant or if he will take it in the words of Learned D. Owen in his Tractate of the integrity and purity of the Hebrew and Greek Text of Scripture cap. 6. Sect. 4. The difference in the sense taking in the whole Context is upon the matter very little or none at all at least each word both that in the Line and that in the Margin yield a sense agreeable to the Analogy of Faith which that Judicious Author illustrates by examples where there would appear the greatest dissonancy whether as some Hebrew Doctors conceives the Scripture was at first delivered with that variety of reading or as others rather judge that they came from the men of the great Congregation Ezra Nehemiah Zechary Haggai all persons acted by Divine Inspiration they argue no depravation in the Original Hence it is that in our last Translation of the Bible the word in the Margin is often used yet so as that the word in the Line is also noted where there appears any considerable difference which the Translators would not have done as D. Owen Judiciously observes had they not conceived that both the word in the Margin and in the Line had an Authoritative Original beyond the impeachment of any man in these days The Pamphleter fourthly alledges the differences of reading by Rabbi Jacob and Rabbi Aaron and their respective Followers These appear to be the differences betwixt the two Famed Rabbins Ben-Asher and Ben. Naphtali For Cappellus in his Critica Sac. lib. 3. cap. 18. Sect. 1. thus describes their names from Elias Levita that the name of the one was Jacob the Son of Naphtali the name of the other Aaron the Son of Asher Who please may find a large discourse of them in Buxtorf Fol. de punct Antiq. Part. 1. cap. 15. It may be enough for my purpose to note that these two Rabbins are said to have been the Heads of the two Famous Schools of the Masorites the one in Palestine and the other in Babylon and to have spent their whole time in the exact consideration of every Letter Point and Accent of the Bible nor is it denied but that they found out some varieties The Occidental Jews in Palestina and Europe following Rabbi Aaron Ben-Asher the Oriental or Babylonian Jews following Rabbi Jacob Ben-Naphtali I find indeed debates among the Learned concerning the time when those Rabbi's flourished Bu●torf de punct Antiq. Part. 1. cap. 2. from some Jewish Authors affirms them to have lived in the eleventh Century and thereupon accuses Genebrard of a great Errour in Chronology for saying they flourished in the fifth Century yet Calovius de Lingua Originali veteris Testamenti Sect. 56. contends earnestly that they lived before the time of Post-Talmudique Masorites by whom this Pamphleter fancies the Bible to have been corrupted This I must say if Ben-Asher and Ben-Naphtali lived so timely as Genebrard and Calovius affirm and if they found the Bible corrupted to their hands it will be an hard task for Romanists to clear how their Vulgar Version escaped the Contagion But the truth is whatever were the time wherein those Rabbins lived it is a manifest falshood which this Pamphleter says that they did put in Vowels into the Text which made most different readings For as is observed not only by Buxtorf Anticrit Part. 2. cap. 5. but also acknowledged by Capell Crit. sac lib 3. cap. 8. Sect. 4. who yet has scrued the various Lections of the Bible to as great an height as any These differences of Ben-Asher and Ben-Naphtali are of no moment being all about Accents and Points whereby significatio vocis ne vel hilum mutatur the signification of the word is no whit altered And the same Author cap. 17. Sect. 18. after he had given a large account of the different readings betwixt the Oriental and Occidental Jews concludes thus Ex quibus videre est quam nullius momenti sit omnis illa varietas perinde enim omnino est utram libet sequaris Lectionem Yea Buxtorf loc cit from those differences draws as he phrases it Argumentum fortissimum an invincible Argument for the purity of the Hebrew Text. For by the Collection of those various readings of Ben-Asher and Ben-Naphtali it appears how studious religious yea and superstitious the Jewish Doctors were in observing the least varieties which did steal into the Copies of the Holy Bible if therefore there had been any material differences they had undoubtedly been Recorded by them consequently those of Ben-Asher and Ben-Naphtali being rather scrupulosities about Orthography than Orthodoxy it appears evident they found the Scriptures entire and incorrupt as to the matter Thus the Pamphleters Objection has furnished us with an Argument against himself It 's fifthly alledged by the Pamphleter that the Hebrew Vowels were added to the Text 500 years after Christ by his professed Enemies the Jews Answer This story of the late invention of the Hebrew Vowels is not so certain and uncontroverted that we must believe it upon this Pamphleters naked Assertion It is too daring boldness in Jesuits to push at the Authority of the holy Scriptures upon meer conjectures It 's true Elias Levita a Jewish Rabbin and skilled Grammarian who lived in Germany about the time of the Reformation affirmed that the Hebrew Vowels were invented by some Rabbins at Tiberias after the perfecting of the Talmud some 500 years after Christ Hereupon Morinus Gordon of Huntly and other Jesuits whom this Pamphleter implicitly follows took occasion to bark against the holy Scriptures as being corrupted by that Novel Punctation though in this they go contrary to Elias who affirms that the Masorites at Tiberias

or feigned Gospels Traditions or fancied Revelations The testimonies of Authors for proving this I remit to be gathered from D. Morton Have not some Hereticks denied many of the Books of the holy Scripture whereof a large Catalogue may be had from Bell. lib. 1. de verb. Dei cap. 5. 6. yea doth not Bell. loc cit charge the Manichees as denying the whole Scriptures both of Old and New Testament did ever Protestant Churches so Doth not the same Bell. lib. 1. cap. 1. charge Gaspar Swenkfeldius and the Libertines as declining the Scriptures and only flying to the inward dictates of the Spirit Were there ingenuity among Romanists would they be so impudent in their accusations of Protestants In appealing to Scripture we imitate the ancient Fathers Hence Austin de Gra. lib. arb cap. 18. Sedeat inter nos judex Apostolus Joannes lib. 2. de nupt concupisc cap 33. ista controversia judicem requirit judicet ergo Christus judicet cum illo Apostolus quia in Apostolo ipse loquitur Christus And to the like purpose Optatus lib. 5. cont Parmen de caelo quaerendus est judex sed quid pulsamus caelum qu●m habemus in Evangeli● testamentum I deny not but Hereticks have perverted Scriptures for the Patrociny of their errours But excellently did one describe the nature of Hereticks in this Si videant petitis è Scriptura demonstrationibus stultitiam suam constringi tum Scripturae recusant scopum usum srquando vero putant sibi favere nudum aliquod effatum à genuina recisum orationis serie ad suum prop●situm accommodant suis confirmandis And this is all which Vincentius Gennadius and Austin in the places cited by the Pamphleter and other Romanists do insinuate Excellently said the old Jewish Rabbins In quocuaque Scripturae loco invenis objectionem pro Haereticis invenis quoque medicamentum in latere ejus 2. Therefore I deny the sequel Though Hereticks do appeal to Scripture yet it doth not follow that the Scriptures are not the Rule of Faith and Ground of the Religion of Protestants Do not the most Paradoxal Philosophers appeal to the Principles of Reason in confirmation of their absurd Theorems Shall therefore Principles of Reason not be the Rule by which to discern betwixt true and false Conclusions in Philosophy Will not a Litigious Caviller appeal to the Law for justifying his most injurious actions shall therefore the Law cease to be the Rule to distinguish betwixt just and unjust This Pamphleter argues against us as if I should argue thus against him Jansenists whom he holds for Hereticks appeal to the sentence of an infallible visible Judge as well as Jesuits therefore the sentence of the infallible visible Judge cannot be the Rule of Faith Or thus Quakers pretend to an infallible direction of the Spirit as well as the Pope or General Council therefore they are deceivers as well as those To shut up this Answer it 's not the claiming of conformity with Scriptures that proves a true Religion but the having of it and in evidence that we do not barely claim it but have it we are content to undergo the most accurate scrutiny The more Romanifls have contended with us these 150 years the more the truth of the Protestant Religion hath shined forth SECT IV. Some Reflections on the rest of the Pamphleters Rapsodick Discourse concerning the Rule of Faith FRom Pag. 61. to the end of his Sect. 4. he hath a long Rapsodick and incoherent Discourse wherein he endeavours to abuse an unwary Reader by bold Assertions empty Rhetorications and mis-stating of Questions Were these frothy flourishes reduced to an accurate way of arguing they would vanish into smoak and nonsence yet I shall touch what may seem most material therein First then he brings me in asserting that Scriptures are either clearin terminis or are made clear by conferring of places But he cites no place where I affirm this nor I believe will he find such an Assertion in so many words in all my Papers against M Demster However I acknowledge I have said that Articles of Faith are contained either in terminis in Scripture or else that by firm consequences they may be deduced from that which is there expresly revealed Nor do I deny but Protestants hold that conferring of Scripture with Scripture is an useful mean for finding out the true meaning of Scripture I shall therefore examine what this Scribler can bring against it And first he says Though a place of Scripture be clear in it self yet when divers Sects take it diversly a man may justly suspect his own judgment seeing so many of a contrary mind I know not what can be inferred from this irrational Assertion but either Scepticism in Religion or down-right Atheism For when a Scripture is clear in it self it carries with it sufficient evidence that this is the Mind of God therein If then notwithstanding this clearness one may justly suspect that this is not the Mind of God then he may have just ground to question what God says when he speaks clearly And if the sense of clear Scripture may be suspected may not the sense of the definitions of any visible Judge be questioned much more I confess the contradictions of rational persons ought to make us seriously consider what Scripture says but if it speak clearly no contradiction of Hereticks gives just ground to question the true sense thereof Did Athanasius question the Truth when it was contradicted by a World of Arrians though Pope Liberius also did subscribe the sentence against him Doth not the Apostle teach that the Faith of Divine Truths should be so firm that if an Angel would contradict it we should not believe him Gal. 1.8 Next he objects That Hereticks for their Her●sie alledge places of Scripture as would seem clear as Marcion justified his despising Moses by these words Joh. 10.8 All that ever came before me are Thieves and Robbers The Manichees they fancy that Christ is the Sun by that Joh. 8.12 I am the Light of the World The Waldenses that the Magistrate ought not to put a Criminal to death because it s said Exod. 20. Thou shalt not kill Yea says he the Devil cited clear Scripture against Christ and the Jews against his Death Did ever Beelzebub blaspheme more grosly than this Jesuit if the Devil cited clear Scripture why did not Christ hearken to him Do not their own Interpreters Jansen in concord Evang. cap. 15. Maldonat and à Lopide in Matth. 4.6 shew that the Devil grosly perverted that Scripture Did not the Devil mutilate the Text which he cited out of Psal 91.11 leaving out In all thy ways as is excellently noted by Bernard Serm. 14. in Psalmum qui habitat Quid mandavit nempe quod in Psalmo sequitur ut custodi aut custodiant te in viis tuis Nunquid in praecipitiis Qualis via haec de pinnaculo Templi mittere te deorsum Non

est via haec sed ruina si via tua est non illius Did not Christ by collating the Scripture cited by the Devil with another Deut. 6.16 demonstrate that the Devil did pervert the Scripture contrary to its sense and thereby did confirm the truth which the Jesuit here impugnes viz. that collation of Scripture with Scripture is one solid mean to find out the true sense of Scripture What though Hereticks for their Heresies do alledge Scriptures as would seem clear Is there not as great odds betwixt a Scripture seemingly clear and really clear as betwixt a Jesuits Sophism and a real demonstration May not all those perverfions of Scripture by Marcion tes Manichees c. be sufficiently cleared without the sentence of an infallible visible Judge Is it not apparent that it was an impious inference from Joh. 10.8 that Moses was a Thief or Robber seeing he was faithful in all the House of God as a servant Heb. 3.6 That place Joh. 10.8 pronounces them only Thieves and Robbers who run without a Mission from God as Austin expounds lib. 16. contra Faustum cap. 12. or that gave themselves out for the Messias such as Judas of Galilee and Theudas c. So Chrysost Cyril Theophil Enthym cited by à Lapide on the place none of which did Moses Is not the fancy of the Manicheans from Joh. 8.12 as impious and ludibrious Is not Christ God over all blessed for ever Rom. 9.5 therefore as Austin said excellently Tract 34. in Joh. Est Lux quae faecit hanc lucem he is not the Sun but the Light which made the Sun As for that Tenet he charges upon the Waldenses they are vindicated from it by Learned Vsher de Christian Eccles success stat cap. 6. Edit 2. pag. 198. and by Perrin Hist of Walden lib. 1. cap. 4. Yea Alphonsus à Castro albeit he following the Drove accuse them of it yet confesses that Aeneas Sylvius in lib. de orig Bohemorum cap. 35. in reckoning out the errours of the Waldenses charges them with no such thing However surely that Position has no Foundation in that Text Exod. 20.13 For the Magistrate Rom. 13. bears not the Sword in vain and Scripture expresly injoyns the punishing of sundry Criminals capitally particularly Murtherers Numb 35.31 So that those impious glosses which Hereticks have put upon Scripture may be clearly confuted by Scripture if it were not so what could the Romish infallible Judge do What ground should he have upon which to pronounce this to be the sense of the place and not that which Hereticks pretend if the Popes definition be the only way to vindicate Scriptures from glosses of Hereticks why has he not given us a clear Commentary upon the whole Scripture As Hereticks wrest sentences of Scripture may they not wrest sentences of Popes or Councils They can bring no Objection against us which recoils not upon their own head He clamours pag. 61. that there may be many seeming contradictions in Scripture What then Ergo all things necessary to salvation are not clearly set down in Scripture or by firm consequence deducible from it Non sequitur There are not only seeming but real contradictions betwixt the definitions of their Popes and Canons of their Councils one Council decreeing that the General Council is above the Pope another decreeing that the Pope is above the Council and both approved by Popes for as the Lateran which did subject the Council to the Pope was approved by Leo the 10. so also was the Council of Constance which subjected the Pope to the Council approved and confirmed by Pope Martyn 5. Sess 45. but the holy Scripture is not Yea and Nay He objects ibid. That many things are believed by Protestants which are not in Scripture at all as Persons in the Trinity Sacraments in the Church the Command of keeping the Sunday Answ I would have apprehended the Pamphleter would have heard of Nazianzen's distinction Orat. 37. that quedam sunt in Scripturis quae non dicuntur quadam sunt dicuntur There are Points of Faith materially contained in Scripture though the words which the Catholick Church uses to explain these Mysteries be not there found Thus the Merits and Satisfaction of Christ are found in Scripture and luculently demonstrated thence against the Socinian though those words be not found in Scripture Did not the ancient Fathers demonstrate from Scripture the Consubstantiality of the Son with the Father although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not in Scripture It 's enough that the thing meant by the word Persons and Sacraments and a sufficient Warrant to keep the Lords day be found there Yea have we not the word Person Heb. 1.3 Who is the express Image of his Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Albeit I be not ignorant of the Logomachies which were among Ancients concerning the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the Command concerning the Lords Day besides other Warrants to observe it from the Scripture such as the practice of the Apostles the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 1.10 the Apostolick Injunction 1 Cor. 16.1 2. Has not Learned M. Caudrey demonstrated a preceptive Authority for it from the fourth Command in his Sabbatum Redivivum Part. 2. cap. 7. Part. 3. cap. 3. Part. 4. cap. 1. As for the Sacraments I hope the Inssitution of Baptism and the Lords Supper is clear in Scripture and other Sacraments we know none As for the definition of a Sacrament given by me in my tenth Paper against M. Demster at which here he snarles when he gets confidence to examine it he shall find it will abide the Test In fine could any Romanist solidly prove that any of the Articles of our Religion are not contained in Scripture I should ingenuously disown them It 's further objected pag. 6● that many places of Scripture are flatly against Protestants and for Papists as Matth. 26.26 Jam. 2.24 2. Thes 2.13 yea he is bold to say that Protestants can never be able to bring one clear Scripture against any of their Tenets These be big words but splendid untruths Can we bring no clear Scripture against any Tenet of Popery Is not that Scripture clear against their Dry Communions Matth. 26.27 Drink ye all of it Is not that Scripture express against Purgatory Revel 14.13 Blessed are the Dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours If they rest from their labours then they labour not in the flames of Purgatory Is not that a clear Scripture against Image-worship Exod. 20.4 5. Thou shalt not make to thy self any graven Image nor the likeness of any thing Thou shalt not bow down to them c. I know the Pamphleter says that this is a corrupt Version and that it should be rendred Idol not Image it being Pesel in the Hebrew But that is a corrupt evasion say I doth not the

C●ntroversies as M. Menzies will have Let all the Papers betwixt M. Denster and me be read and it shall not be found that ever I asserted the Scripture to be Judge of Controversies Indeed I do assert the Scripture to be the Ground and Rule of Faith and I suppose when Protestants affirm the Scripture to be Judge of Controversies they mean no more But because I knew how apt Papists are to cavil upon the term Judge I did ever purposely wave it But this is the Jesuitical Candour he hath used in all his Criminations against me The Genius of this Scribler will yet more appear by his stating of this Question betwixt Romanists and us pag. 75. which he propounds thus Catholick Romans saith he build their belief upon Scripture not taken as they fancy but as explained by Apostolical Tradition conserved in the Church and the unanimous consent of the Fathers and if any doubt arise of both these on the general definition and decision of the present Catholick Church But Protestants says he as M. Menzies holds ground their Faith on Scripture which they have corrected or rather corrupted as clear in it self or made clea● by diligent reading and conferring of places with prayers and as they imagine a well-disposed mind that is a prejudicate Opinion It is hard to say whether he discover more perverseness of folly in representing the state of this question Take these few observes upon it And first if Romanists build their Faith upon the Scriptures as expounded by Traditions c. then Scripture contains all Doctrines of Faith and Traditions serve only to expound the Scripture And yet he affirms pag. 62. There be Articles of Faith such as Persons in the Trinity Sacraments in the Church c. which he denies to be found in Scripture Either then in this state of the question he does not declare the adequate ground of the Popish Faith and so sophisticates with his Reader when he would make him believe that they build all their Faith on Scripture or else contradicts both himself and the current of Romish Doctors who maintain unwritten Traditions not only for expounding Scriptures but also for confirming Articles of Faith not contained in the Scripture Secondly He dare not commit the explication of Scripture either to Tradition or the unanimous consent of Fathers and therefore he keep the definition of the present Church as a Reserve in case of doubts concerning these and of doubts which may be m●ved concerning the sense of Traditions and of the testimonies of Fathers And therefore all must be ultimately resolved on the definition of the present Church they mean the Popish Church So that when all comes to all their Faith is built upon the word of their Pope or Council for nothing else can he mean by their present Church But thirdly seeing the decisions of Faith are remitted unto the present Church that is Pope or Council when the case is dubious concerning the sense of Scriptures Traditions and Fathers what is now left to be a ground for the Churches definition but either Enthusiasm or a Fancy So that by this very state of the question when it s well pondered the ground of the belief of the present Romish Church is because she fancies so Fourthly In this state of the question he speaks as if Romanists were all agreed concerning the Rule of Faith or Judge of Controversies the contrary whereof is apparent from what we spake both in the former question concerning the infallible visible Judge and also here concerning the Rule of Faith Are M. White M. Serjeant M. Holden Rushworth and other Patrons of the Traditionary way of the same Opinion touching the Rule of Faith and Judge of Controversies with Jesuits Fifthly Doth he not represent us as building our Faith on corrupted Scriptures Is not this an evidence of a most desperate Cause when we must be so perfidiously represented So far are Protestants from building on corrupted Scriptures that we appeal to the pure Originals and decline no mean for finding out the sense of Scripture ever acknowledged by the Catholick Church Yea to cut off their Cavils of this kind Learned Protestants as M. Baxter Key for Catholicks Part. 1. cap. 31. have offered to dispute the Controversies of Religion out of the Vulgar Latin or out of the Rhemists Translation Sixthly He would imply that we had no regard to Tradition or to the consent of Fathers In this he belyes us egregiously We are so far from excluding them from the means of expounding Scripture that we have a Venerable esteem of them when a Tradition is truly found to have been received by the whole Catholick Church in all Ages and when Fathers do unanimously consent in Doctrines of Faith But we must have further Evidence for an universally and perpetually received Tradition or Doctrine unanimously approved by Fathers then the partial testimony of the present particular and Apostate Church of Rome Dare Romanists remit the Controversies betwixt them and us to those Tests of Apostolick Tradition or unanimous consent of Fathers Have they Apostolick Tradition for their Adoration of Images Invocation of departed Saints substraction of the Cup from the people Purgatory Fire their Divine Authority of Apocryphal Book the Supremacy of the Pope above Councils and Princes c. none but either an Ignorant or he whose Conscience is Venal and Mercenary can affirm it But I may give a more particular account of these hereafter I add but a seventh Note When he mentions the means which we affirm ought to be used for finding out the true sense of Scripture such as the conferring of places of Scripture and prayer which I suppose none but an Infidel can disallow he reckons forth a well-disposed mind which he interprets a prejudicate Opinion What Candour I have met with or am to expect from them let any judge by this their Commentary upon my words when I require a well-disposed mind to the right understanding of the Scriptures that is saith my Adversary a prejudicate Opinion Doth he not discover himself to be a person to which his own Apocrypha Text Sap. 1.4 In animam malevolam non introibit Sapientia may most fitly be applyed Pag. 73. He flourishes with an old Argument against the Scriptures being Judge of Controversies The Judge of Controversie saith he ought to give a clear sentence which the learned and unlearned may equally understand but thus doth not the Scripture and to this purpose He alledges some testimonies from S. Ambrose S. Austin that there be wonderful depths in Scripture and from Vincentius Lyrinensis that Hereticks such as Novatus Sabellius Arrius c. have put various interpretations upon Scripture To this I answer first Non infertur Elenchus though all this were granted it only proves that Scripture is not the Judge of Controversies which is not asserted by me neither is it otherwise asserted by Protestants then as the Law is said t● be a Judge Hence was that of Aristotle

he condemns unwritten Traditions though pretended to be Apostolical Alia quae absque Authoritate testimoniis scripturarum quasi traditione Apostolicâ sponte reperiunt atque confingunt percutit gladius Dei How full is S. Austin to this purpose lib. de unit Eccles cap. 3. auserantur de medio quae adversus nos invicem non ex divinis Canonicis libris sed aliunde recitamus Hence lib. 2. de doctrina Christi cap. 9. in iis quae aperte posita sunt in scripturis inveniuntur illa omnia quae continent fidem moresque vivendi S. Chrysost Hom. 3. in 2 Epist ad Thes in divinis scripturis quaecunque necessaria sunt manifesta sunt Did I not confirm the same from testimonies of Learned Romanists namely Aquinas Part. 1. Quest 1. Art 10. and Sixtus Senensis lib. 6. Annot. 152. in my fourth Paper against M. Demster pag. 46. The two last testimonies of S. Austin and S. Chrysost together with those of Aquinas and Senensis the Pamphleter pag. 101. endeavours to elude by some ludibrious distinctions It is true saith he most Scriptures are clear to Eminent Doctors not to all indifferently And again they are clear to such as take the places of Scripture commanding us to hear the Church and hold fast Traditions as two main Fundamentals for clearing all the rest and to such as level the line of Prophetical and Apostolical interpretation to the square of Ecclesiastical sense but not to others And here again he would abuse D. Field lib. 4. cap. 14. as if be did favour the Popish Doctrine of unwritten Fundamentals whereas the Doctor has nothing to that purpose But he must not be suffered thus to sneak away For first the Authors cited by me speak not only of the perspicuity of the Scripture but also of the fulness thereof S. Chrysost is express that all things necessary are clear in Scripture So also is S. Austin in lib. 2. de doct Christi cap. 9. Though therefore it were granted that they meant as the Pamphleter falsly suggests that the Scriptures were only clear to Eminent Doctors yet it cannot be denied but they affirmed that Scripture contained all necessary and Fundamental Truths But secondly it 's a manifest falshood that these Fathers did restrict the perspicuity of Scripture to Eminent Doctors yea Chrysost Hom. 3. in 2. Thes cap. 3. expresly speaks to people as distinct from Teachers and chides them as neglecting Reading when they want Teachers So that either the Pamphleter never read that place of Chrysost or bewrays too much disingenuity As for S. Chrysostom's Hom. 14. in Joh. objected by the Pamphleter there he only says diligence must be used in searching of the Scriptures but does not at all restrict that diligence in searching Scriptures to Doctors of the Church yea Hom. 10. in Joh. and Conc. 3. de Lazaro he is much in pressing the people to read the Scriptures And in Epist ad Colos cap. 3. Hom. he urgeth them to do it magno studio diligentia There is as little ground to say that S. Austin lib. 2. de doctrina Christi cap. 9. intended to restrict the perspicuity of Scripture to Eminent Doctors Surely in lib. 1. contra Cresc cap. 33. the Pamphleter being in haste cited the Cap. but not the Book there is nothing against the fulness or perspicuity of Scripture only in an obscure question when nullum de Scriptutis Canonicis profertur exemplum then Austin advises the Church to be consulted with which no man denieth But in evidence that he derogateth nothing from the Scriptures cap. 32. he said Sequimur sane nos hac in re Canonicarum certissimam authoritatem Scripturarum And in cap. 33. Sancta Scriptura fallere non potest Ecclesis sine ulla ambiguitate Sancta Scriptura demonstrat I am remitted by the Pamphleter to two testimonies from S. Irenaeus one from lib. 1. cap. 49. whereas I have told him before there are but 35 cap. in all that Book The other is from lib. 2. cap. 47. I have read that Cap. but find nothing to his purpose nor does he alledge any words from him Is not this a notable juggle on simple persons to cite Fathers at such a rate Yet thirdly were that precarious distinction admitted it would at least follow that the Faith of Eminent Doctors were to be resolved on the Scriptures for to them they are granted to be clear in all things necessary Fourthly do we say that the Scripture is indifferently clear to all as the Pamphleter doth here insinuate To a Jesuit fascinated with prejudice to an implicit Colliar or Proselyte whose eyes Jesuits have pulled out or to them whose eyes the God of this World hath blinded 2 Cor. 4.4 verily not Such perverting of the state of the question does bewray a desperate cause Fifthly the Adversary fearing that his first distinction concerning Eminent Doctors should not hold water betakes himself to another of taking these Commands of hearing the Church and holding fast Traditions as two main Fundamentals But I have shewed cap. 2. that the command of hearing the Church is to be understood so long as she adheres to her Commission which is contained in the Scripture and cap. 3. that it is more than any Romanist can prove that by Traditions in that Exhortation hold fast Traditions are understood Praeter-Scriptural Traditions so that these Scriptures make nothing for unwritten Fundamentals This distinction of the Pamphleter coincides upon the matter with that of Jesuit Baylie in Catich 8 9. that the Fathers affirmed Scripture to contain all things necessary because they contain all implicitly for when they direct us to believe the Catholick Church they direct us to believe all the Traditions which the Church believes To this ludicrous answer Rivet excellently replys that then the Fathers by giving these Elogies to Scripture had commended it no more than if they had called a man Learned who points out the way to the School or said that such an one had milk to suckle an Infant who only can shew where a Nurse is to be found or that one has a well covered Table who can but declare who hath it which were ludibrious If it were so why was the Holy Ghost at pains to write all these Books of holy Scripture Then there needed no more Bible but hear the Church as indeed Gordon of Huntly controv 1. de verb. Dei cap. 27. says that all Articles of Faith are contained in that one Article of the Creed I believe the Catholick Church Why then should they not likewise be all contained in that great and uncontroverted Fundamental I believe the truth of all that God reveals and consequently a Mahumetan shall be as good a Catholick as any Jesuit But sixthly let me argue a little from these two Scriptures Hear the Church and hold fast Traditions either these are clear in themselves or not if not how can they clear all the rest if they be why is the like perspicuity

furely nor will the imagination of infallibility found a truly Divine and infallible Faith But the infallible rule of Scripture can be a ground of infallible Faith and thereon the Faith of Protestants doth rest Pag. 180.181 he shuts up these his sophistical arguments for his second proposition with a scenical discourse by which he labours to hold our that Protestants according to their principles could never convince an Heathen of the truth of Christian Religion He brings in the Protestant producing his Bible written 1700. years ago in which there be many contradictions but no infallible witness at present to testify that this Bible was written by such men or confirmed by such miracles Only the Protestant alleadges that if the Infidel would turn Protestant he would see a self evidencing Light in Scripture but if prejudice and interest had not blinded this Pamphleters eyes he would have found that a Protestant could deal with a Heathen upon more solid ground then a Papist for a Papist cannot produce a Bible for his Religion so many Articles thereof having no vestige there such as the adoration of Images invocation of Saints worshipping of Crosses and Reliques and the monstruous figment of Transubstantiation their unbloody Sacrifice of the Mass Doctrine of merits the Popes universal Supremacy c. When the Infidel therefore demands a reason upon which these things should believed the Papist would reply they had an infallible judge and when the Infidel inquired whom he meant by that infallible judge and what evidences he had for his infallibility he neither can resolve who he is it not being determined whether Pope or Council nor give evidence for his infallibility but that he must be believed as being infallible because he saith it which if it do not expose Christianity to ludibry unprejudiced persons may judge But Protestants have the same grounds that ever the Christian Church had in confirmation of the Articles of the Christian Religion and of the holy Scriptures which doth fully contain them viz innumerable miracles wrought by Christ and his Apostles which have been attested both by Christians and Infidels as also that these Books have been written by Prophets and Apostles hath been acknowledged by Famous persons within and without the Church in all ages and sealed by the deaths of so many Martyrs That these are the same Books appears by comparing our Books with Ancient Copies by Citations in the Writings of Ancient Fathers what contrarieties do seem to be in Scripture are but apparent Let all Religions be compared together there is none whose precepts are so Holy no Religion which can satisfie a troubled conscience so as the Christian Religion Though therein be sublime mysteries Yet all are admirably fitted for bringing about the Salvation of sinners by these and such like Arguments a Protestant could so deal with the conscience of any Infidel that he could have nothing rationally to reply and all this without having a recourse to the infallibility of Pope or Gouncils In a word the Divine Original of the Scriptures being once evicted against an Infidel from the motives of Credibility he may then be convinced of the material objects of Faith from the Scriptures SUBSECT III. The Pamphleters third Proposition viz that the Roman Church is the only true Catholick Church Considered IT remains now that we consider what he has to say for this third Proposition viz that the Roman Church that is the Church acknowledging the headship and supremacy of the Pope of Rome is the only true Gatholick Church To verify this he resumes from Pag. 186. three of Bellermines notes of the Church viz. First Miracles Secondly Conversion of Infidels and Thirdly Sanctity of Life Though all the improvement which Romanists can make of these hath been often examined by Protestants yet the importunity of this Caviller constrains me to make a short review of them ARTICLE I. Of Miracles FIrst then as Bell. lib. de notis Ecclesiae cap. 14. so also this Famphleter from Pag. 187. presents us with a muster of Miracles in every age much to the like purpose is to be found in Breerly Apol. tract 2. cap. 3. Sect. 7. Lessius consult de vera relig consid 4. H. T 's Manual art 6. c. Yet shall he not from them all or from all the Romish Legendaries be able to pitch upon one true Miracle to prove that the present Romish Church is the true Catholick Church or that the present Popish Religion is the only true Christian Religion It were of more advantage for their cause to pitch upon one true Miracle to this purpose if they could then to heap up such a rapsody of Miracles which are either fabulous and fallacious impostures or if real wholly impertinent to the point in controversy But because such a noise is made about Miracles I will subjoyn some considerations for the satisfaction of the Reader as to this thing It may therefore in the first place be taken notice of that great Authors of the Romish perswasion affirm that real and proper Miracles may be wrought by Hereticks to confirm Heresies so Maldonat in cap. 7. Math. Who cites for the same opinion of the Fathers St. Chrysost St. Hierom Enthym and Theophilat and therefore he concludes the argument from Miracles to be but topical To the like purpose many more Authors of the Romish Communion are cited by Dr. Barron Apodex Cathol tract 4. Punct 7. as Gerson Durand Stapleton and Ferus to whom Card. de Lugo tract de fid disp 2. Sect. 1. Num. 15. and 19. addes Hurtado Bannez and Medina to whom also Valentia and Oviedo are adjoyned by Bonaespei tom 2. theol scholast tract 2. de fide disp 2. dub 2. If this opinion hold Miracles cannot be a demonstrative evidence of the truth either of Church or Religion I am not to own Maldonats opinion lest I should seem to derogate from the glorious Miracles of our Saviour or to charge the God of truth as setting his Seal to a lye But I confidently affirm that Popish Cavils against the self evidencing Light of Holy Scripture militate as strongly against the self evidence of Miracles As Jesuits ask how we know Scriptures to be the word of God So we may justly enquire how they know these things which are attributed to Francis Dominick Xavier c. To be proper Miracles As there are Apocryphal Gospels under the names of St. Thomas and Nicodemus so there have been false Miracles wrought by Satan and his Ministers Doth not the Apostle say 2 Thes 2.9 that Antichrist shall come with lying signs and wonders Josephus a Costa lib. 2. de Christo revelato cap. 8. as I find him cited by Rivet on Exod. 7. Pag. 178. for I have not that peece of a costa by me confesses that it shall be in the time of the Antichrist magnae sapientiae rarique Divini muneris a rare gift of God to distinguish betwixt a true Miracle and a wonder wrought by an

Roma Mendax OR THE FALSHOOD OF ROMES HIGH PRETENCES TO INFALLIBILITY and ANTIQUITY EVICTED In confutation of an Anonymous Popish Pamphlet undertaking the defence of Mr. Dempster Jesuit BY JOHN MENZEIS Professor of Divinity in Aberdene Greg. Nissen lib. 10. cont Eunom in append ad opera Basilii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed for Abel Roper at the sign of the Sun over against St. Dunstanes Church in Fleet-street 1675. IMPRIMATUR Guliel Wigan Reverendissimo in Christo Pat. D. D Humfr. Episc Lond. a Sacr. Dom. May 27 1674. TO THE RIGHT HONOURABLE ARTHUR Earl of Anglesey Lord Privy Seal and one of his Majestys most Honourable Privy Council My Lord THough learned ●ens in most countries of Europe have travelled successfully these many years in discovering the impostures of Rome so as it might seem sufficient to let the world enjoy the tractates already extant on that subject Yet the sedulity of the ministers of that Church in proposing Sophisms often and long ago confuted in a new dress as if they were new topicks yea unheard of demonstrations thereby to ensnare unwary Readers doth impose a necessity upon sincere Lovers of Truth for undeceiving the simple to resume old Grounds from Scripture Antiquity and reason formerly improved by our renouned Heroe's This had the stronger influence upon me to write these cursory animadversions upon a Popish Pamphlet otherwise of small significancy because some through a lazy humour will not others being immersed in worldly entanglements hardly can peruse the large volumns of Chamier Whittaker Calvin Zanchius Jewel Usher Junius Chemnitius Gerard and other Champions for the Truth yea some are smitten with such a fancy of Novelty tha● nothing doth relish with them unless it come smoaking from the Press I shall not deny but I was likewise moved with a just indignation against the disputing party among Romanists many of whom being byassed with interest seem to violent their own consciences in obtruding impostures on the World Can it be supposed that men of such raised parts and eminent learning who cannot but be sensible from their own failours of the weaknesses attending humane intellects should believe the infallibility of the Papal chair in Dogmatical decisions seeing those who often sit therein are known neither to be men of greatest learning and Piety nor ever did God since the foundation of the World entail infallibility upon an elective succession of persons chiefly when secular interests and intrigues of Policy have the chief stroke in the election Can they believe an universal Monarchy over all Princes and Churches to be setled by a divine donation on the Bishop of Rome seeing Scripture hath no vestige of that fifth Monarchy unless it be in the Apocalyptick predictions and the Fathers of the ancient Church have not spared to contradict the Popes of Rome in their Dogmatical definitions Can they believe the lawfulness of Image-worship whatever Metaphysical distinctions they have coyned to put a fair gloss on the matter it being so expresly prohibited in the decalogue and no practice thereof occurring in the Chatholick Church for three Ages and upwards after Christ whereof those great Antiquaries cannot be ignorant Can these great masters of reason believe the prodigius figment of transubstantiation which may vye with any of the Fables of Apuleius Ovid or Aesop and is so luculently repugnant to the common sense and reason of all mankind that a great man among themselves going to Mass is reported to have been so ingenuous as to say Eamus ad communem errorem Can they justifie the Lawfulness of half Communions without fighting with their own consciences these being confessedly opposite to the primitive institution and to the known practice not onely of the Catholick Church but also of the Roman for many Ages who would not be moved with indignation that men should upon designe abuse their parts and wit to cheat the World I know not how to reconcile these men to themselves unless it be supposed that because they received not the Truth in love they are given up to strong delusion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I grant Bellarmine Barronius Perron and others of that Cabal have said much for an ill cause They have indeed shewed themselves to be men of great parts but of very evil consciences They who devote their endowments to the patrociny of heresie would remember that errors in religion are such creasy and burdensome superstructures that the strongest shoulders must needs shrink under them My bowels in the mean time do yern toward the sequacious multitude in the Roman Communion who in the Simplicity of their hearts surrender themselves to the conduct of such teachers How grateful is it to these who love easie methods of Religion among whom are not only those of the meaner sort of people but also many of greater quality to be fred from serious inquiries after divine truths by an implicite submission to infallible guides and having once intrusted their faith to those teachers how secure do they judg themselves being taught by no meaner Casuist then Cardinal Tolet that it s not onely safe but also meritorius to believe the doctrines taught by their teachers though false on the matter untill they know that the Roman Church teaches otherwise Thus the leaders of these deluded people cause them to err Nor will the pretended infallibility of their teachers be sufficient apology for them at the great day This rather will be their condemnation that upon such a pellucide and improbable pretence they should have made small account of the truely infallible Canon of holy Scripture which God hath charged those to search who would find eternal Life Joh. 5.34 From this search nothing doth more deterr people then the thorny and litigious debates raised by School-men and Controversists as if men behoved turn Scepticks in religion if they did not implicitly intrust the conduct of their Faith to a Romish infallible guide But blessed be our God it s not a matter of such insuperable difficulty to find out the truth of Religion in the holy Scripture as they who design the inslaving peoples consciences do pretend If prejudices once being laid aside men would apply themselves sincerely to the use of appointed means For the wisdome of God hath with a perspicuity accommodated to the weakest capacities revealed these things which are necessary to Salvation according to that of Hilary In absoluto facili est Aeternitas Non per difficiles questiones nos ad vitam Aeternam vocat Deus and a greater then Hilary the Apostle of the Gentiles 2 Cor. 4.3 If our gospel be hid it is hid to them that are lost and a greater then hoth our Saviour Christ Joh. 7.17 If any do the will of God he shall know of the doctrine whether it be of God One thing I am sure it s much more easie to find out the true religion in Scripture then by any means whatsoever to attain a rational evidence of Papal or

in its bosom For though affirmative Precepts bind not for all times yet they bind for all convenient seasons Did not the affirmative Precept of succouring the afflicted bind the Priest and the Levite when they passed by the wounded man betwixt Jericho and Jerusalem Luke 10.30 31 32. Did they not sin by not succouring him at that time Yet Romish Casuists deny that a sinner is bound to repent quum datâ occasione commode potest when he ean do it conveniently as Escobar states the question Tom. 2. Theol. Moral lib. 3. cap. 8. Prob. 28. no not when he seriously calls his sin to remembrance or when a grievous calamity is upon him and his Country or upon Holy and Festival days as Vasque in Part. 3. Tom. 4. q. 86. dub 6. copiously declares Yea it 's one of their probable Doctrines which in practise may safely be followed that there is no command at all for repentance This also being avouched by a Grave Doctor Franciscus Victoria as testifies Escobar Cap. Cit. Prob. 24. But besides the Pamphleter takes for granted that the Command enjoyning Repentance is adequately affirmative which perhaps he may find to be of more difficult probation than he is aware of When positive duties are required to be done at such seasons the Command does surely include a negative the Command enjoying Circumcision on the eighth day included a negative prohibiting delay beyond the day prescribed when therefore God Commands now to repent Act. 17.30 To day not to harden your hearts Heb. 3.7 8. Now to return every one from his evil way Jer. 18.11 it includes a negative prohibiting the delay of repentance He has another Cavil to the same purpose Ibid. Protestants says he teach mens best actions to be sinful and therefore must either confess Repentance at no time to be commanded or that God hath commanded us to sin A foolish and blasphemous inference For Protestants do not say that mens actions as to love God repent c. are sinful per se or in themselves but only that ex accidenti gradual defects cleave unto them for who can love God so well as they should Read he never that of Austin Epist 29. Plenissima charitas est in nemine illud autem quod minus est quam esse debet ex vitio est ex quo vitio non est justus in terra that is perfect love is in no man and what is less than it ought to be is stained with sin Hence it is that there is no just or sinless man on earth From this it only follows that God commands the action which in it self is good as love to God and Repentance though not the gradual defects which through our infirmity cleaves to them The contrary Doctrine of Papists and Quakers of a sinless perfection in time is repugnant to clear Scripture 1 Joh. 1.8.10 and is pure Pelagianism as witnesses Hierom in his Dialogue betwixt Atticus and Critobolus lib. 1. and lib. 3. cont Pelag. But of this more hereafter cap. 7. Now only he cavils that it 's a jeering of Gods Commands to say they are impossible To this jeering Cavil it 's answered that it were absurd indeed to affirm the Command of God to be simply and absolutely impossible but not to say that there is an accidental impossibility to keep the Law perfectly through the pravity of our natures So much the Scripture affirms Rom. 3.8 Joh. 12.39 c. Excellently said Bernard Serm. 50. in Cant. Deus mandando impossibilia non praevaricatores fee●t homines sed humiles As for his Squibs abous Repentance and recantation of Calumnies and other publick transgressions against Princes I know none more concerned therein than Jesuits Of their calumniating Genius some touch has been given in the Prologue Of the treasonable principles of Jesuits Mariana Suarez Bell. Santarell c. an account hereafter may be given The Author of the Hist of Cardinals Part. 1. lib. 1. pag. 15. observes this to have been always the design of Jesuits to aggrandize the Pontifical Authority with diminution of the Regal Have not the impious principles and practises of Jesuits against Princes given occasion to that Character which passes on them Hi Regnorum proditores Atque legum fraudatores Reges volunt jugulare Et sic plebem subjugare My second Argument was taken from the Doctrine of the Council of Florence in Instruct Armen and of Trent Sess 7. Can. 11. suspending the Efficacy of Sacraments from the intention of the Minister from which I concluded that all certainty of Faith according to Popish principles was over-turned for all their Faith depends upon the Authority of Pope and Councils but if the Efficacy of Sacraments depend on the intention of the Minister they cannot certainly know who is Pope or which is a lawful Council who is Baptized or who is Ordained the Efficacy of Baptism and Ordination which also with them is a Sacrament depending on secret intentions whereof they can have no infallible certainty In this Argument the Pamphleter says I both argued and answered whereas I only argued But indeed Jesuit Demster could neither argue nor answer Of the replies given to this Argument by this Scribler pag. 12 13. to supply M. Demster's defects I may say Sunt tricae Apinoe si quid levins istis As first he says There is greater assurance of the Priests intention than that Ministers use aright the Elements and pronounce the words of Institution As if we could have more assurance of secret thoughts of a mans heart than of words audibly pronounced or of visible actions performed before a whole Congregation Secondly God saith he hath promised that nothing necessary either to Faith or Salvation shall be wanting in his Church What then doth it therefore follow that our Faith must be built upon secret intentions whereof we can have no infallible assurance or doth he mean that a Priest can never waver in his intentions in ministring Sacraments Sure I am he has neither Scripture nor Canon of Council nor suffrage of Antiquity to warrant such a fancy Nay the Canons which suspend the Efficacy of Sacraments upon the intention of the Priest suppose the Priest may have undue intentions or perhaps he meant for I am here left to Divine at the Pamphleters intentions that no person uncapable of the Papacy can be chosen Pope So indeed Jesuit Valentia saith Tom. 3. Disp 1. q. 1. Punct 7. Sect. 39. Col. 223. But this may be convicted of manifest falshood from History Did not Bennet the Ninth according to Onuphrius in Chron. Pontif. sit on the same Throne 22 years whom yet Glaber in Spondan ad Annum 1033. asserts to have attained it Symoniacally being about ten years of age But I satisfie my self at the time with the ruthful complaint of Platina in the Life of Sylvester the Third that such was become the state of the Papacy that he carried the Chair who gave most for it Certainly therefore these Romish Doctors who by

in love with Errour by a few convincing Arguments to overthrow this Pillar of the Romish Faith viz. the pretended necessity of an infallible visible Judge Nam collapsa ruunt sub ductis tecta columnis Arg. 1. There can be no ground brought to prove this pretended Infallibility as in the state of the Question it hath been described Ergo it ought not to be believed The sequel is evident especially seeing I hope it will not be pretended that the Assertion of the Adversary is propositio per se nota or carries with it an intrinsick Evidence Nay Faith being an assent founded upon Divine Authority where no Divine Authority is interposed there can be no assent of Faith The antecedent shall be proved solutione objectionum Is not the testimony of an infallible visible Judge the ground of all Divine Faith according to this Pamphleter If therefore he would have us give an assent of Faith to this Article of the necessity of an infallible visible Judge ought he not to have confirmed it by the testimony of an infallible visible Judge But no such testimony doth he alledge in all his Sect. 3. where he undertakes to dispute this Controversie but only some misapplied shreds of Scripture and Fathers none of which does he hold as testimonies of an infallible visible Judge The infallible visible Judge being a living member of the present visible and Militant Church would it not then appear that either this is no Article of Faith for which he contends or that Articles of Faith are not necessarily to be proved by the testimony of an infallible visible Judge Though this Argument need no further confirmation till I come to canvase his objections yet for his conviction I will use this Induction If the necessity of an infallible visible Judge can be proved then either by Scripture or by Reason or by Fathers or by Tradition or by Miracle or by Enthusiasin or we must believe this Infallibility of their visible Judge upon his own word but by none of these can it be proved ergo not at all If my enumeration be defective let him or any for him supply it for confirming the Assumption I shortly run through the particulars 1. Not by Scripture for according to him I can neither know the Divine Original nor sense of Scripture but by the testimony of this infallible visible Judge Doth he not then discover that he knows not what he does when he alledges Scripture to prove that there is an infallible visible Judge is not this to prove ignotum per ignotius Nor 2. By Reason this pretended Infallibility being only from supernatural assistance of the Holy Ghost and seeing the necessity of the Church may be provided for by an infallible Rule as shall appear Cap. ● Natural Reason can neither be expected nor is it alledged by him to prove it Nor 3. By Fathers ought not the infallibility of the Fathers to be first proved before the necessity of this infallible visible Judg be believed for their testimony And how shall this be done seeing Fathers confess themselves to be fallible as shall appear Argument 8. Are there not many spurious writings passing under the names of Fathers Are not the writings of Fathers often ambiguous dark and obnoxious to various constructions Are there not in them not only seeming but real contradictions Is it not beyond controversie that in many places the writings of Fathers are vitiated and adulterated If then there be need of the testimony of an infallible Judge to know true uncorrupted Scripture and the genuine sense thereof how much more to know the true and uncorrupt writings of Fathers and their genuine sense consequently the proof of the being of that Judge cannot depend on the testimony of the Fathers Should the necessity of this infallible Judge never be believed until it be attested by the unanimous suffrage of Fathers then none of the multitude should ever believe it Are they able in such a thorny question to find out the unanimous suffrage of Fathers Surely either the necessity of this infallible Judge cannot be proved by Fathers or this Pamphleter is most unhappy for in all his Fartago of testimonies from Fathers there is not one asserting this thing as shall appear when I come to consider the objections Nor 4. By Tradition for besides that I shall be addebted to any who will prove to me the Thesis here debated by Universal Tradition are there not as great debates concerning genuine Traditions and the sense of them as concerning Scriptures Is there not need of an infallible visible Judge to discriminate genuine Traditions from spurious How was the Church imposed upon by pretended Tradition concerning the Millennium and concerning the Quarto-decimam Controversie c. If Tradition it self must be Authorized by the infallible testimony of this Judge then the infallibility of the Judge cannot be proved by Tradition or if this Position can receive s●fficient evidence from Traditions why may not other Articles of Faith also and so there should be no need of an infallible visible Judge Hence the great Sticklers for the Traditionary way are known to be but small friends to the infallibility of a visible Judge Perhaps then 5. He run to Miracles If there be a gift of Miracles among Romanists are they not very uncharitable who will send no Thaumaturgick Missionaries to Scotland Do they judge us so credulous as to be shaken with the fabulous Legends of Miracles pretended to be wrought in the Indies or in Vtopia I sincerely profess one real Miracle should have more weight with me than a million of their Pamphlets Of Miracles I hope to speak more Cap. 8. Now only I have two Queries 1. When ever was there a true Miracle wrought to confirm this point of Controversie that there is a necessity of an infallible visible Judge or that the Pope or his Council is this Judge instance who can 2. How is a true Miracle to be discerned from a false I the rather enquire this because Bell. lib. de not Eccles cap. 14. positively affirms that genuine Miracles must be known by the testimony of the Church undoubtedly he means this infallible visible Judge Then sure the infallibility of this Judge is not to be proved by Miracles But Circles and Labyrinths are fittest Engines to support this mystery of iniquity Must we then 6. Believe this Judge to be infallible because himself says so Behold to what a pinch these men reduce Christianity Ye can have no ground according to them to believe Scripture or Christ or any Article of Religion but upon the testimony of their infallible visible Judge that is saith the Jesuited party the Pope of Rome But how shall ye be assured that he is infallible Ye must forsooth take this upon his own word Is not this to make Christianity ridiculous Why shall I not as well believe a Quaker on his own word who will affirm his Dreams with as great confidence as any Pope of Rome is

Latin or Greek Church Did not Bell. lib. de Imag. cap. 8. Sect. ultimo probatur say that the Council of Trent did admit the picturing of God the Father Yet Dallaeus lib. 4. de Imag. cap. 8. hath sufficiently evicted that it was disallowed by the second Council of Nice confirmed by Pope Adrian the 1. though otherwise too too grosly idolatrous The contradictions betwixt the Councils of Constance and Basil on the one hand defining the Council to be above the Pope and of the Lateran under Leo the 10. on the other defining Sess 11. the Pope to be above the Council are so evident that Jesuit Azorius Part. 2. Instit Moral lib. 4. cap. 15. cannot deny them and thereupon he acknowledges Romanists to be divided into two contrary Factions Yet as the Lateran Council was approved by Leo so was the Council of Constance by Pope Martin 5. Sess 45. Can Popes confirm contradictions without errour unless it be said as the Jewish Rabbins did of the contradictions betwixt the Houses of Shammai and Hillel Vtraque sunt verba Dei viventis both parts of the contradiction are not only true but also the words of the living God Is this any new Assertion of Protestants that Councils are fallible Was not this taught by Austin in many places particularly in that luculent testimony lib. 2. de Baptism contra Donatist cap. 3. which I had cited against Jesuit Demster wherein Austin prefers the holy Scriptures to all writings of Popes and Councils and in the end concludes Plenaria Concilia priora à posterioribus emendari that the former Plenary or Oecumenick Councils may be corrected by the posteriour therefore he supposes that Plenary Councils may be smitten with errour To this the Pamphleter replys pag. 43. that Austin speaks not there of decisions of Faith which he borrows from Bell. lib. 2. de concil cap. 7. but it hath been often-confuted for the question which Austin is there disputing is a question of Faith namely whether the Baptism of Hereticks be real Baptism and whether they who are baptized by Hereticks should be rebaptized The Donatists to confirm their Opinion alledged the Authority of Cyprian and the Council of Carthage under him Austin therefore to enervate the Objection shews that Scripture is to be preferred to the writings both of Fathers and Councils and that former Councils though Plenary and Oecumenick may be corrected by succeeding Councils This Answer had been impertinent had he only been speaking of questions of Fact and not of Faith For the Donatists must have replyed though Councils may err in matters of Fact yet the present question betwixt them and him was dogmatical yea the words of Austin which the Pamphleter tracing Bell footsteps doth urge for his exposition do make against him for he says not only that Prior Councils are amended by Posteriour quum aliquo recum experimente operitur quod clausum est which is done in matters of Fact but also quum cognoscitur quod latebat which is done in matters of Faith which also is observed by Stapleton controv 6. q. 3. art 4. ad 1. arg And therefore he betakes himself to another evasion namely that subsequent Councils are said to correct former Councils only because they explain more dilucidly what was wrapt up more obscurely in formen Councils But this surely is repugnant to the scope of Austin who to refute the Objection of the Donatists from the the Authority of Cyprian and the Council of Carthage holds forth this as the priviledge of the Scriptures above all testimonies of Fathers and Councils whether National or Plenary that of the truth of things delivered in Scripture dubitari disceptari non possit it was not lawful at all to doubt But Councils National do yield to Plenary Councils and latter Plenary Councils do correct the former whereas if he only meant that the latter Councils do illustrate and explain the former no priviledge should be ascribed to the Scriptures beyond Councils for one Scripture may likewise illustrate another It 's beyond doubt when he saith that National Councils cede to those that are Plenary he means that National Councils may err therefore when he says that subsequent Plenary Councils may correct former Councils he means also that Plenary Councils may err Was the Pamphleter so ignorant that he knew not that the evasion which he took from Bell. was answered by Protestants or if he knew why endeavours he not the vindication thereof But his work appears to have been all along to pick up any thing that seemed to make for him out of other Popish Books not once noting what had been replyed thereto Lastly I cannot omit the observe of Thomas ab Albiis in sone Buccinae tract 2. Sect. 21. that before any can be assured of the infallible assistance of the Spirit given to Councils in their Judicial Decisions they cannot but be intangled with a world of perplexed debates as to what Councils and in what cases this infallible assistance is due concerning the Convocation of Councils the power of presiding in them the presence of Delegates from all Churches the manner of Conciliary procedure the number and weight of suffrages their confirmation and the reception of Councils by all Churches Do they not shut up Souls in inextricable Labyrinths who make their Faith to hang on such thorny disputes I shall close this discourse concerning Councils with three testimonies two from Fathers and a third from a famed modern Romanist The first shall be from Athanasius Epist de Synod Arimin Seleuc. pag. 873. edit Paris 1627. frustra igitur circumcursitantes praetexunt ob fidem se Synodos postulare cum sit Scriptura potentior omnibus that is in vain do they run about demanding Synods for establishing Faith seeing the Scripture is more powerful than all Councils The other is from Nazianzen Epist ad Procop. Si vera scribere oportet ita animo affectus sum ut omnia Episcoporum Concilia fugiam quoniam nullius Concilii finem laetum faustumque vidi that is to speak the truth I am so disposed that I desire to see no more Councils for I never saw any of them had a good and comfortable issue I do not mention this testimony of Nazianzen to discredit all Councils God forbid I impute only that whereof he complains to the iniquity of those times yet by this testimony it clearly appears that the Father judged not Councils absolutely infallible The third testimony from a modern Romanist Thomas ab Albiis in Sono buccinae tract 2. Sect. 22. touches both Popes and Councils where he compares the supposed corruption of the Rule of Faith made by Hereticks so he designs Protestants to an Ulcer in the Skin and outward parts of the body which is not so very dangerous but he resembles the ascribing of Judiciary Infallibility to Pope or Council whereby they are exalted above all that is called God unto an Ulcer in the bowels which diffuses its poyson through the

an infallible visible Judge The sequel is good because that they may resolve their Faith upon the testimony of an infallible Judge it is necessary that they know him to be such and there is none pretending to be that infallible Judge but either Pope or General Council or both joyntly The antecedent is proved by a threefold medium 1. From the case of Schism 2. Of Simony 3. Of the want of due intentions in the Ministry of Sacraments I say first from the case of Schism there have been many grievous Schismes in the Romish Church notwithstanding their vain pretence of Unity Onuphrius in Chronol Pontific reckons out no less than thirty one of which lasted from Vrban the sixth to the Council of Constance no fewer than fifty years if we believe Onuphrius There have been two or three Popes at once Alter in alterum saeviebat saith Genebrard All this while Bell. confesses lib. 4. de Pontific cap. 14. that it was an hard matter to know which of them was the lawful Pope Was all Christian Faith gone from the Church because of the uncertainty of this infallible Judge 2. The same is more luculently confirmed from the case of Simony It 's acknowledged by Romanists that Simony makes void the Election of a Pope as is held out by Gratian in the Canon Law Causa 1. q. 1. cap. 2. Now that there have been many Simoniacal intrusions into the Papal Chair is as evident as that any in those late times possessed it without Simony Hence Platina in vita Sylvestri 3. eo tunc Pontificatus devener at ut qui plus largitione valeret is tantummodo dignitatis gradum bonis oppressis rejectis obtineret c. The Papacy in those days was come to that pass that he who by Bribery could do most alone obtained the dignity good men being oppressed and rejected which custom saith Platina would to God our times did not still retain And Spondanus ad Annum 1033. brings in Glaber thus complaining Hou sedes Apostolica Alass thou Apostolical See which in the days of old was the glory of the world art now oh shame become Simonis officina the Shop and Forge of Simon Magus and Hammers continually are beating on the Anvil to make hellish coyn You may have heard of Genebrards complaint that in the space of 150 years from John 8. to Leo the 9. the Papal Chair was possessed with Apostatick Popes who entered in non per ostium sed per posticam not by the Gate but by the Postern Once I thought upon the testimony of Cicarella in vita S●xti 5. that Sixtus 5. had come to the Papal Chair with as much innocency from S●moniacal Pensation as many of the late Popes but now I find that his entry also was both simoniacal and perfidious whereof the Reader may receive a full account from Henry Foulis Hist of Romish Treasons lib. 3. cap. 2. from which that Author concludes the nullity of the Elections of sundry succeeding Popes not only of Vrban 7. Greg. 14. and Innocent 9. but also of Clement 8. to all whose Elections did concur a multitude of Cardinals who had been created by Sixtus 5. a Simoniacal Pope and consequently a non habente potestatem Is any thing more evident from History than the Simoniacal intrusion of Boniface 8. Alexander 6. c. Nay seeing these Simoniacal transactions may be so secretly conveyed that it is impossible to know who enters the Papacy without them therefore it cannot be infallibly known who truly is Pope The Simoniacal entry of Sixtus Quintus probably had never been discovered had not Sixtus violated his Simoniacal contract made with Aloysius Cardinal de Este which provoked the Cardinal to transmit the original contract subscribed by Sixtus own hand to Philip the Second King of Spain who being lately disobliged by the Pope threatned to accuse him of Simony in a Council at Andalusia but the speedy death of Sixtus prevented the Process 3. The same is yet further confirmed from the Popish Doctrine of suspending the efficacy of Sacraments from the intention of the Ministers thereof according to the Decrees of the Councils of Florence in Instruct Armen and of Trent Sess 14. cap. 6. and from the Bull of Leo the tenth against Luther therefore it 's impossible to know infallibly if these who pass for Popes or Bishops be Popes Bishops Priests yea or baptized 〈…〉 they cannot infallibly know whether any who were in the Coun●●● of ●rent were capable to be constituent members of a Council The ●●vils of the Adversaries against this last instance were confuted cap. 1. Arg. 6. Both Pope and Council who only are pretended to be this infallible Judge may err in questions of Fact therefore also in questions of Faith the antecedent is confessed by Romanists themselves Hence Bell. lib. 4. de Pontif. cap. 2. saith Conveniunt omnes Catholici posse Pontificem vel cum concilio generali errare in controversiis facti particularibus quae ex informatione testimoniisque hominum praecipue pendent that is all Romanists agree that not only the Pope as Pope but also with a General Council may err in matters of Fact If any will adopt that new notion of the Jesuits of Clermont that the Pope is infallible as to matters of Fact he must first answer the arguments brought in the contrary by those of their own party before I waste time in confuting so notorious a falshood and the rather seeing my Adversary yields pag. 43. that their infallible Judge may err in matters of fact The sequel is clear seeing the decisions of many questions of Faith with them have such dependance upon questions of Fact that if the Judge err in the question on of Fact he cannot but err in the question of Faith To prove this I shall satisfie my self with these two instances ad hominem against Romanists First all Articles of Faith are not contained in Scripture according to them but some are only to be fetched from Traditions When therefore this visible Judge is to determine a point not contained in Scripture to be an Article of Faith he can have no evidence thereof but from Tradition nor of the Tradition but by the testimonies of Histories and Records of Antiquity c. Now is it not a meer matter of Fact whether Records of Antiquity be genuine or corrupted whether the relation of Historians be true or false and therefore this visible Judge may be deceived as to these and consequently concerning the Article of Faith whose evidence depends thereupon But lest I should seem only to argue upon a rarely contingent supposition take a late example When the Pope and Council of Trent defined the number of the Books of holy Scripture and determined the Apocriphal Books to be Canonical they had no ground to walk on but Tradition and here undoubtedly their Errour in matter of Fact led them to an errour in matter of Faith for these Apocriphal Books were never received by Universal

concerning this Scripture though it were granted that the Church were called the Pillar and ground of Truth not only because she ought but also because she always shall hold forth the Truth yet Romanists lose their design unless they could prove that she shall hold forth all truth without any failure That in the Catholick Church all Truths necessary to Salvation shall be preserved is acknowledged by Protestants but Romanists have to prove that the Representatives of the Catholick Church cannot err concerning any Doctrinal point which they will hardly evict from this place in which the Note of Universality is wanting however the Church be said to be the Pillar and ground of Truth yet not of all Truth Seventhly and lastly Granting that infallibility were truly predicated of the Apostolick Church in that time when the Apostle wrote does it therefore follow ergo she is now infallible It 's confessed that then there was an infallible visible Judge in the Church endowed with the gift of Tongues and Miracles the case of the Church so requiring for founding the Gospel Church and compleating the Canon of holy Scripture but it doth not follow that it shall be so in every Age neither do the necessities of the Church require it Thus I have gone through all the Scriptures alledged by this Pamphleter for his infallibility whether they prove his Thesis let them who are not willing to be deceived judge The Pamphleters second Objection contains a Farrago of abused Testimonies of Antiquity Pag. 39 40 41. To amuse the ignorant Reader he hath gathered up from their Manuals Pamphlets and Controversie Books a heap of impertinent testimonies of Irenaeus Origen Cyprian Chrysostom both the Cyrils Ambrose Eusebius and Austin asserting that the Church shall not fail or be adulterated with Heresie To all which I answer First that none of these contain the sentence of an infallible visible or living Judge they are but broken shreds out of the writings of Doctors long ago dead and so according to his own Priuciples are not a sufficient ground of Faith to such a mysterious point as he contends for I answer secondly that some of these are grosly mis●cited particularly the first from Irenaeus lib. 1. cap. 49. whereas in all that lib. 1. of Irenaeus there be but 35 cap. Neither seems this to be a meer escape of the Priuter for it 's again cited the same way pag. 102. But I must excuse him for H. T. in his Manual of Controversies Art 5. from whom he seems implicitly to have taken this and many more of his testimonies mis-cites the same testimony of Irenaeus after the same manner for which he is justly chastised by M. Tombs in his Romanism discussed Art 5. Sect. 6. They are surely to be pitied who see with other mens eyes But by the words of the testimony I perceive he should have cited lib. 4. cap. 43. He is no whit happier in his next citation from Irenaeus cap. 62. where he mentions the cap. but not the Book following there also his Guide H. T. loc cit but by the words I likewise suspect it should have been lib. 4. cap. 62. But thirdly I answer that in none of all these testimonies cited by him is there any mention of the Roman Church of the Pope of Rome or of Councils swearing subjection to him but of the Catholick Church in general so that whatever be of these testimonies they make nothing for the Papal interest yet as if all that is said of the Catholick Church should be expounded of the Romish Church here he takes occasion to snarl with a Cynical spite at me because in my Paper 3. against Jesuit Demster I had made mention of an eminent person who considering the superciliousness of the Bishop of Rome did break forth into these words Odi fastum istius Ecclesiae Now I only ask whether he will deal at this rate with Basil the Great who Epist 10 hath a sharp reflection upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pride of the Western or Romish Church But fourthly not to trifle time in a particular examination of these testimonies which have been so often canvased by our Controversie-Writers and divers of them lately by M. Tombs loc cit as Irenaeus Origen Cyprian to which the rest seem on the matter homogeneous except it be that of Austin Epist 118. which speaks of the power of the Church in reference to things indifferent and so concerns not the matter in hand I answer to them all in cumulo that they are wholly impertinent to the present Debate for none of them speak of an infallible visible Judge far less assert the necessity thereof some of them speak of the perpetuity and indefectibility of the Church that she cannot be overthrown and cease to be as Ambrose Chrys●st Eusebius the rest hold forth that there is a depositum of truth intrusted to the Church So that their utmost significancy is to testifie that God will preserve in his Church Divine Truths which are necessary to Salvation and that the whole Catholick Church shall never be adulterated with Heresie or perish which Protestants do freely grant And so none of these testimonies do touch the question in hand for the question is not whether the whole Catholick Church may forsake truths necessary to Salvation but whether there shall always be a visible Judge with Jurisdiction over the whole Catholick Church who cannot err in the least Doctrinal decision of which there is nothing in any of these testimonies This is so evidently the meaning of them that the Pamphleter did foresee pag. 41. it would be replied to him that they were to be understood of the Church in its diffusive capacity and thereupon without once attempting to prove that they were otherwise to be taken he proceeds pag. 42. and 43. to another heap of Testimonies which he emendicates for most part from Bell. lib. 2. de concil cap. 3. and they seem indeed to speak of the Representatives of the Church and so appear to come nearer to the case in hand But before I come to examine them I must in the fifth place retort the Pamphleters Argument from this first heap of testimonies against the Romish Church thus the true Catholick Church is never adulterated with Heresie nor does depart from the great Truths once delivered to the Saints say these testimonies of Fathers but the Romish Church hath departed manifestly from the Ancient Faith delivered to the Saints as appears by her gross Innovations such as her Doctrine of Transubstantiation Half Communion Invocation and Worshipping of Saints de●eased and Angels Relicks Images Crosses performing the worship of God in an unknown Tongue and the rest of her Errours and abuses manifestly repugnant to Scriptures and the Faith of the Primitive Church as hereafter may be particularly cleared ergo the Roman is not the true Catholick Church consequently these testimonies are so far from advantaging him that they cut the throat of his own Cause His next

or then to have confuted what they have said for cutting off Romish inferences from it I shall say but these few things thereof And 1. It might be enough as to the present controversie to tell that Austin does not say except the Authority of a present infallible visible Judge did move me 2. It savours of deceit that the Pamphleter has left out the word Catholicae it 's the Catholick Church Austin speaks of not the Roman But I must in part excuse the Pamphleter for he found it also so mutilated in H. T 's Manual loc cit 3. Have not Popish Authors put considerable glosses on Austin's words which enervate sufficiently all inferences concerning the necessity of an infallible visible Judge Whether they be expounded with Gerson of the Apostolick Church Eorum qui Christum viderunt audiverunt or with Occam of the Universal diffusive Church Sure they make nothing for an infallible visible Judge But fourthly Melchior Canus lib. 2. loc com cap. 8. seems to have hit on the right meaning of Austin viz. that he speaks not of the formal object into which his belief was resolved or of the Primary Rule of Faith but only of a motive which when he was a Manichaean first induced him to credit the Scriptures and so according to the African Dialect he uses the imperfect tense for the praeterit commoveret for commovisset which Rivet in Isagog cap. 3. confirms by many parrallel phrases out of Austin And thus the testimony of the Church has but a place among the motives of credibility which Protestants do not deny This is the more probable because Austin tract 15. in Joh. compares the testimony of the Church to the testimony of the Woman of Samaria But sure it is her testimony was but an introductive mean to the Faith of her Fellow-Citizens not the formal object or principal ground thereof Hence said they Joh. 4.42 Now we believe not for thy Saying but because we have heard him our selves 5. Not to add more Learned Calovius de Author Script Sect. 36. hath observed a various Lection in that place of Austin that an old Copy printed at Basil by the care of John Amberbachius reads it thus Nisi Ecclesiae Catholicae Authoritas me commoneret It was very easie for inadvertent Scribes to turn n to v And this reading does yet further confirm that Exposition of Rivet Melchior Canus and others as if the testimony of the Church were Commonitorium quoddam non principium fidei a certain Commonitory not the principle or ultimate ground of Faith What is said of this place may also sufficiently vindicate that other parallel testimony of Austins in that same Book cap. 4. where there be three things which confirm the Exposition given one is that Austin uses the proeter perfect time Quia per eos illi credideram another is Si forte in Evangelio aliquid apertissimum de Manichaei Apostolatu invenire potueris where he supposes that the Gospel speaks clearly without the interposition of the sentence of an infallible Judge And thirdly He clearly holds forth that the Church of whose Authority he there speaks is not to be restricted to any visible Judge but to be extended to the Body of sound Christians and therefore calls it Catholicorum Authoritatem This is yet further evident from cap. 3. that he dreamed not of any infallible Authority in the present Church for there he gives an account of his being in the Catholick Church from the consent of People and Nations from that Authority which was begun by Miracles nourished by Hope encreased by Charity and confirmed by continuance Sure then he resolved not his Faith into the infallible testimony of the present Church By this time I hope it appears that all the Pamphleter hath brought for the necessity of his infallible visible Judge are either false citations or meer Paralogisms To shut therefore up this discourse I cannot but notice that ordinary Cheat of Romanists when ever they find any high Elogies of the Catholick Church these they appropriate to their Roman that is to their infallible visible Judge who in the sense of the Jesuited party is the Pope However to decline the odium they seem to talk of a Council An instance of this we have in a testimony which the Pamphleter cites pag. 37. for his infallible visible Judge from Austin Serm. 14. de verbis Ap. where indeed Austin makes honourable mention of the Catholick Church but hath not one word through all that Sermon of the Roman or of an infallible visible Judge yea in it he disputes against the Pelagians acutely from Scripture and therefore concludes cap. 16. proinde nemo nos fallat Scriptura evidens est Authoritas fundatissima est fides Catholicissima est in cap. 13. In prosecution of a Scriptural Argument he draws a confirmation a consuetudine Ecclesiae from the custom and practise of the Universal Church in her Rituals of Baptism holding Infants for Believers and not from any definition of a visible Judge and thereupon gives these Elogies to the Church cap. 14.18.21 which surely must be understood of that Church from which he took the confirmation of his argument against the Pelagians but that was not from the Roman Church nor from the sentence of an infallible visible Judge but from the practise of the Catholick and that founded in Scripture Hence those two go together in him Hoc habet Authoritas matris Ecclesiae hoc fundatus veritatis obtinet Canon What I pray is that established Canon of Truth but the Holy Scripture I acknowledge Austin justly condemns them cap. 16. who endeavour quatere fundamentum Ecclesiae to shake the Foundation of the Church Let them be held for Hereticks that shake the Foundation of the Church whether Papists or Protestants Two Foundations I find in holy Writ one is Christ Jesus according to that of the Prophet Isai 28.16 Behold I lay in Zion a Foundation a Stone a tryed Stone a precious Corner stone a sure Foundation which is luculently expounded of Christ 1 Pet. 2.4 5 6 7. Doth not Bell. shake this Foundation when he is bold Praesat ad lib. de Pontif. to expound that Divine Oracle of the Pope of Rome as if he were the Foundation of the Catholick Church O execrable Blasphemy Again the holy Scriptures are mentioned as a Foundation of the Church Hence is that Ephes 2.20 Built upon the Foundation of the Apostles and Prophets Jesus Christ himself being the chief Corner-stone that is on the holy Scriptures written by them Did not Jesuit Baylie snake this Foundation when he was not afraid to say that there is no more Faith to be given to Scripture than to Titus Livius were it not for the testimony of their Romish Church Let never my Soul come into the secrets of these Blasphemers Romanists are still prating of the Authority of the Catholick Church but who do so much infringe the Authority of the Catholick Church as they Should the

to say that the collation of Scriptures is so far from terminating Controversies ut magis augeat that it rather encreases them Yea D. Beard relates of Pelargus the Jesuit that we read in Scripture that an Ass did speak but never that the Scripture it self speaks So that this Romanist makes the Scriptures more mute than Balaams Ass than which as saith the Doctor what could be brayed more like the Beast he spake of Seventhly They prohibit the Version of the Scriptures into Vulgar Languages and the people to read the Scripture Hence Cardinal Tolet lib. 1. de instruct Sacerd. cap. 10. Sect. 9. reckons the Bible among prohibited Books and I●●dov de Tena in Isagog sac script lib. 1. difficul 3. Sect. 1. acknowledges that in the Catalogue of prohibited Books set forth by Cardinal Quivoga Reg. 6. omnia Biblia in Lingua vulgari prohibentur all Bibles whatsoever in a Vulgar Tongue are prohibited And that they are as peremptorily prohibited in a late Catalogue published at the Command of Cardinal Bernard de Roias and Sandoval Reg. 4. Alphonsus à Castro lib. 4. de haeres cap. 13. pronounces the reading of Bibles to be the cause of Errours in Religion and therefore commends Ferdinand King of Spain for prohibiting under highest pains the Translations of Bibles into Vulgar Languages or the importing of such Bibles or having them in ones custody Sixtus Senensis is of the same Opinion lib. 6. Bib. Annot. 152 and Jesuit Azorins Tom. 1. Instit Moral lib. 8. cap. 26. q. 3. affirms it to be an Heresie in Lutherans and Calvinists to assert that the Scriptures ought to be translated into Vulgar Languages It 's true Bell. lib. 2. de verb Dei cap. 15. speaks of a power to give Licenses to read the Scripture in Vulgar Languages granted by Pius the 4. to Bishops Inquisitors and Confessors but it is as true that that power was either given only by a Cheat or recalled by after-Popes as is evicted by Rivet in Isagog cap. 13. Sect. 14. from the Index of prohibited Books as recognized by Clement 8. in observat circa Reg. 4. The same observe of Pope Clement the 8. his annulling the power of giving Licenses is improved by Jesuit Azorius loc cit whereupon at length he concludes that the Bible or any part thereof in any Vulgar Tongue is prohibited which says he inviolate praecipitur servandum i. e. is commanded to be inviolably observed Neither do their Prohibitions reach only Versions made by Hereticks but also made by Catholicks Yea Reginald in Calvino-Turcismo lib. 4. cap. 7. is bold to conclude Translationes penitus supprimendas etiamsi divina Apostelica niterentur authoritate that Translations of Scripture are utterly to be suppressed though they were warranted by Divine and Apostolick Authority is not this more like the conclusion of a Turk than of a Christian And when they grant Licenses it 's meerly out of necessity when they see people would not be restrained from reading Versions as Gretser acknowledges in defens Bell. lib. 2. de verb. Dei cap. 15. How contrary is this to the Institution of God who caused writ the Scripture in vulgar or commonly understood Tongues and commanded all to search the Scriptures neither can themselves deny but it is against the practise of the Primitive Church as may be seen in Alphonsus à Castro and Sixtus Senensis loc cit Were the people to be secluded from reading the Scripture Would the Apostle John have written one of his Epistles to a Woman Would Hierom Epist 16. or Paulinus give this advice to Celantia sint Divinae Scripturae semper in manibus tuis let the Divine Scriptures be always in thy hands Or would that same Hierom Epist 22. recommend to Eustoebium not to desist from reading the Scriptures until being overcome with sleep her head fell down as it were to salute the leafs of the Book tenenti codicem somnus obrepat cadentem faciem Pagina sancta suscipiat Do not therefore our Romish Adversaries draw on themselves the Curse Luke 11.52 Woe unto you Lawyers ye have taken away the Key of Knowledge ye enter not in your selves and them that were entering in ye hindred Eighthly and lastly Not to mention more at this time do not their Canonists give the Pope power to dispence with Scripture Commands and Prohibitions and though their Divines seem not to go the full length of the Canonists yet they can reconcile themselves by a distinction as may be seen in Azor. Part. 2. Instit Moral lib. 4. cap. 18. where he positively affirms that Canonists commonly assert Posse Romanum Pontificem jus divinum declarare interpretari restringere remittere amplificare augere mutare i. e. that the Pope of Rome may declare interpret restrict remit amplifie inlarge and change the Divine Law And though he bring in the Divines Opinion somewhat otherwise yet he grants they also maintain that the Pope may hunc vel illum a Juris Divini rigore eximere exempt this or that person from the rigour of the Divine Law And by virtue of this distinction betwixt abrogation of Divine Law and exemption of a man from the rigour of Divine Law he says Canonists and Divines may be fully reconciled I will rake no further in this Dunghill I only leave it to be considered whether that forged Coat of Arms of which the Pamphleter talks viz. a reversed Bible for it 's no wonder that Jesuits adventure on false Herauldry who are so bold in preaching Heresies would not better suit with Jesuited Romanists who are so many ways injurious to the holy Scriptures than with a Protestant SECT II. The state of the Question concerning the Rule of Faith opened and the Scriptures briefly proved to be the Rule SHould I insist to prove the absurdity of each of the indignities done by Romanists to the holy Scriptures this Tractate would swell to a nimious bigness I shall therefore at the time pitch upon that one particular mentioned in the Title of this Chapter viz. whether the Scriptures be the principal and compleat Rule of Faith Excellently did Varinus describe a Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an infallible measure which neither admits addition nor diminution And therefore by the principal and compleat Rule of Faith I understand the chief and adequate Standard or measure by which we are to judge of all the Articles of Religion or material objects of our Faith So that whatever is not warranted by and agreeable to that Standard and measure is to be rejected as no point of our Faith In this sense we affirm the Scriptures to be the compleat and principal Rule of Faith and of all true Religion I call the Scripture the principal Rule of Faith to distinguish it from other subordinate Rules For Learned Protestants have granted that Tradition and the Doctrine of the Ancient Church may in a large sense be termed Rules of Faith but so as they are to be reduced to

and examined by this principal Rule of the holy Scriptures It 's true D. Sanderson de oblig Conse praelect 4. Sect. 14 15. denies the Rule of Faith and of Life to be adequately the same supposing that natural reason in some things may be the Rule of Life and the rather seeing Heathens had a Rule to which in some measure they might conform their actions which could be none else but Reason and the innate principles of Morality But the Rule of Divine Faith must be Divine Revelation which the said Learned Doctor with other Protestants maintains against Romanists to be Scriptural Yea further he acknowledges Sect. 15.19 the Scripture to be the adequate Rule of Life also in so far as our actions are spiritual and directed to a supernatural end As for Romanists so well are they served by their infallible Judge and so far are they from that Unity whereof they boast that they are broken into a multitude of Opinions touching the Rule of their Faith and Religion For first many old School-men as Aquinas 2.2 q. 1. art 10. and Part. 3. q. 1. art 3. in carp Scotus Prolog in sent q. 2. Durand Praefat in lib. sent seem to affirm with us that Scripture is the compleat Rule of Faith wherein all supernatural Truths necessary to be believed are revealed But secondly Bell. lib. 4. de verb Dei cap. 10. Be an Theol. Schol. Part. 3. Tract 1. cap. 7. Sect. 5. and others say that the Scripture is only a partial Rule the compleat Rule consisting of the whole Word of God written and unwritten There be others thirdly as Alphonsus à Castro lib. 1. cont haeres cap. 5. Greg. de Val. de Analys fidei lib. 5. cap. 2. Suarez de tripl virt tract 1. disp 5. Sect. 2. Sect. 5. Petrus à S. Joseph in Idea Theol. Moral lib. 3. cap. 2. Resol 5 6 7. who say that the compleat Rule comprizes not only the Scripture and unwritten Traditions but also the definitions of the Church i. e. of Pope and Council But fourthly there appears another party among them who would degrade the Scriptures from being any part of the principal Rule of Faith at all ascribing that entirely to Tradition For this Learned Rivet in Isagog cap. 3. cites among others Albertus Pighius saying Legem Christianam differre à vetere quod Traditionis tantum sit non Scripturae that the Christian Law in this differs from the old Law that it consists only in Tradition Jesuit Coster also lib. 2. Enchirid. cap. 1. makes only the perpetual Tradition of the Church to be the principal Rule of Faith Christus enim nec Ecclesiam à chartactis Scriptis pendere nec membranis mysteria sua committere voluit For Christ saith he would not have his Church to depend upon Paper-writings neither would he commit his Mysteries to Membrans Chamier lib. 1. de can cap. 2. Sect. 9. shews the same to be the Doctrine of Caranza which being objected in a Dispute to Gautier the Jesuit Gautier seemed so much ashamed of it that he undertook to get it Censured with a deleatur by Papal Authority But though they have expunged many things that made for the honour of Scripture whereof Chamier ibid. Sect. 10. gives instances from Quivoga's Index expurgatorius yet that impious Doctrine of Caranza so derogatory to Scripture stands for what I know without Censure to this day Yea Bell. himself though with one breath he acknowledgeth the Scriptures to be a part of the Rule of Faith and lib. 1. de verb. Dei cap. 1. adorns them with that high Elogy as being certa stabilis regula Fidei yet with another as it were revoking this lib. 4. de verb. Dei cap. 12. Sect. Respondeo ad majorem peremptorily denies this to be finem proprium praecipuum Scripturae ut esset regula fidei sed ut esset cemmonitorium quoddam the proper and principal end of the Scripture to be the Rule of Faith but only that it might be a certain Commonitory Fifthly M. Wh●t Rushworth and Serjeant have made no little noise of late with the notion of Oral Tradition as being the Rule of Faith The difference betwixt these two last Opinions may perhaps be taken thus according to the Opinion of Coster Faith must be resolved into the Tradition of the Church thorough all successive Ages from the time of the Apostles to this day but according to M. Whyt and his Complices into the Oral testimony of the present Church Sixthly and lastly Gordon of Huntly in Epitome controv Tom. 1. controv 2. cap. 15. makes the Rule of Faith to be the definition of the present Church which says he gives not only testimony but Authority to the Scriptures and this appeareth to be the mind of this Pamphleter For pag. 75. he says When Questions arise concerning Scriptures the Doctrine of Fathers yea and Traditions themselves then all is to be resolved into the definition of the present Church that is surely into the sentence of their infallible visible Judge By all which it may appear Romanists have no certain Rule of Faith they being so divided about it But though like Sampson's Foxes they look contrary ways yet they agree generally against us unless you except those Ancient School-men to assert that Scripture is not the principal and compleat Rule of Faith In this Negative Quakers who make their Enthusiasms and Light within to be the Rule of Faith do joyn with Romanists in opposition to us It is observable that though some diversity may be found in the writings of Reformed Divines in expounding the formal object of Faith yet so far as I have hitherto learned they are all agreed in the great Point now under debate viz. That the Scripture is the principal and compleat Rule of Faith For they who hold as do the most the formal object of Faith to be a compound of the Veracity of God and of Divine Revelation do accordingly affirm Scriptural Revelation to be the principal and adequate measure or Rule according to which we are to judge of all material objects or Articles of Faith They likewise who conceive the formal object of Faith solely and entirely to consist in the Veracity of God alone as doth Learned and Judicious M. Baxter in the Preface to Part. 2. of his Saints Rest do yet acknowledge that Scriptural Revelation is the principal mean by which the Veracity of God is applied to all the material objects or particular Articles of Faith and consequently by them also the Scripture is held to be the chief and compleat Standard Measure or Rule by which all Articles of Faith are to be judged In this surely M. Chillingworth Richard Hooker Richard Baxter c. agree with other Protestant Authors The difference betwixt these Divines as to this appears reducible to that School-question whether Divine Revelation be a part of the formal object of Faith or only a condition requisite that we may upon the Veracity of God

Scripture if they say from Oral Tradition then Oral Tradition should rather be the Rule of Faith than the sentence of the infallible Judge which I doubt if the Jesuited party will admit I appeal to all the Romanists in the world to instance one Article of Faith conveyed down by Universal Tradition and not contained in the Scripture Is there any dogmatical Controversie betwixt Romanists and us for which they pretend not Scripture Is not this a practical testimony to the fulness of Scripture as comprehending all material objects of Faith which at other times they dispute against The chief difficulty that here can be moved is that Scripture cannot prove its own Original to be Divine or define the number of Canonical Books Not to insist upon many things which may be replied this alone at this time may suffice that though what is objected were true yet Scripture would not cease to be the Rule of Faith it being sufficient that the Rule of Faith doth determine all questions about the material objects of Faith whereas the Books of holy Scripture are either a part of the formal object of Faith or at least a condition belonging thereto or to speak more plainly they are the Rule of Faith it self Nay this is such a Pedantick Sophism as if to use M. Chillingworth's example in his safe way to salvation cap. 2. Sect. 27. When a Merchant shewing his own ship containing all his stock says all his substance is in such a ship one should infer that either the ship were no part of his substance or that the ship were in her self whereas the Merchants expression imports no more but that all his goods distinct from the ship were contained therein So if Scripture be able to determine all questions of Religion concerning the material objects of Faith though those which relate to its being the Rule receive Evidence another way it loses nothing of this property of the Rule of Faith And to shew that Romanists are no less concerned in this objection than we I ask if they can assign any Rule of Faith that can resolve all questions which may be moved concerning it self as whether Oral Tradition or the definition of the visible Judge be the Rule or which soever of these be pitched upon can it prove its own infallibility can it resolve what Articles of Faith are only to be learned by unwritten Tradition and not at all by Scripture or who is the subject of Infallibility whether the Pope or Council or both conjunctly Is it not like that before they produce a Rule of Faith to resolve these and such like questions they will betake themselves to our Answer that it 's not requisite that the questions which concern the being of the Rule of Faith be resolved by the Rule it self only I must mind them that these things must at least have evidence from some other head which I doubt will hardly be found concerning the questions last mentioned But the questions which they move to us concerning the Divine Original of the Scriptures and the number of Canonick Books receive a clear determination partly from the motives of Credibility as Romanists themselves confess concerning all the Books which we hold as Canonical The like cannot be said of their Apocrypha Books as shall appear Sect. 3. and Append. 1. to cap. 7. and partly by the intrinsick Characters of a Divine Original for those are inherent to all the Books of Scripture and to no other writing consequently those give evidence of their Divine Extract though not by a formal testimony I shall not here insist upon the reflex testimony which Scripture gives to its own Divine Original 2 Tim. 3.16 All Scripture is given by inspiration of God or of the ground which is given Rom. 3.2 to disprove the Apocrypha Books as no part of the sacred Canon of the Old Testament in as much as the Scripture of the Old Testament was delivered to the Jewish Church which certainly never owned the Apocrypha Books as part of the Scriptures as is clear from Josephus lib. 1. against Appion Yet because we must first suppose the Divine Original of those testimonies before we argue from them therefore I rest on what I have said What need I more so full are the Scriptures that Basil Serm. de vera fide concludes it a manifest falling from the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a certain proof of pride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to reject any thing thing that is written or to introduce any thing that is not written Fourthly Doth the Authority of the Scriptures depend upon any prior Rule if there were any should it not be either Tradition or the definition of the Church not Tradition The most that the Council of Trent dared to say for Traditions was to equal them with the Scripture to be received pari pietatis affectu but if they were a Prior Rule upon whose Authority the Authority of Scripture did depend they should be preferred to the Scripture I acknowledge Tradition to have a chief place among the motives of Credibility preparing us to believe the Scripture Tradition I say not of the Church only but also of Infidels Yea the testimony of Infidels in this case may perhaps be more convincing than the testimony of the Church for Enemies cannot be supposed to be corrupted by interest to give testimony against their own selves Nor will I hope Romanists be so impudent as to say that the testimony of Infidels is the Rule of Faith If Tradition of the Church were to be the Rule either it must be the Tradition of the Church under this Reduplication as being the Church or as the Tradition and testimony of such prudent men Not the first for the Church cannot be known as a Church but by the proper notes of the Church and these cannot be had but by the Rule of Faith this being a part of our Faith that these are the proper notes of the true Church and consequently I must first know the Rule of Faith before I know the Church under the reduplication of a Church This I suppose will be found to be demonstratively conclusive If therefore the Tradition of the Church only as the testimony of prudent men be said to be the Rule a meerly humane thing should be the principal Rule of the Christian Faith and Religion which I believe no Christian unless he be of a Socinian impression will admit I confess the concurring testimony and Tradition of so many prudent men who cannot be supposed to have colluded together upon any base design to cheat the World may be so far convincing as to shew that there is no rational ground of doubting the Divine Original of the Scriptures and so may remove those prejudices which might have impeded our discovery of those intrinsick Rays of Majesty resplendent in the holy Scriptures which are the chief Evidence of their Divine Original But besides giving and not granting that our ●ssent to the Divine

Original of the Scriptures were only founded upon the Churches Tradition yet it doth not follow that the Churches Tradition should be the principal Rule of Faith Which I illustrate by two examples It 's granted by all that the Veracity of God is the formal object of Faith if not in whole yet in part but the first assent that is given to the Veracity of God is surely founded upon Natural Reason Yet School-men themselves will not admit that those Natural Reasons which prove the Veracity of God are the formal object of Faith as may be seen in Lugo de fide disp 1. Sect. 6. and Carleton Tom. 2. Theol Schol. disp 3. Sect. 2. 3. Who would be further satisfied how Natural Reason is not the Rule of Faith and Religion albeit Religion and Faith do presuppose Reason I most remit them to the Debates of our Divines against Socinians and to those betwixt the Paradoxal Author of Phil●sphia Scripture Interpres and Vagelsangius c. Only now I conclude à pari though Tradition alone should prove the Divine Original of the Scriptures yet would it not necessarily follow that Tradition were the principal Rule of Faith I add another example suppose the King sent a Letter to his Subjects containing his pleasure as to sundry particulars of moment although the testimony of a Trusty Bearer might give Evidence that the Letter were truly the Kings yet would it be the Kings Letter and not the Bearers testimony that would be the rule of the Subjects obedience The Application is obvious The same reasons demonstrate that neither can the definitions of the Church be the first Rule of Faith for we must know the Rule of Faith before we know the Church as a Church it being by the Rule of Faith that we have the knowledge of the notes of the Church Nay further the Church is built upon the Foundation of Prophets and Apostles Ephes 2.20 that is upon the Scriptures of the Old and New Testament for as Esthius well observes Prophets and Apostles are said to be the Foundation of the Church ratione Doctrinae in respect of their Doctrine but the Doctrine of the old Prophets was only preserved entirely and incorruptly in the Scriptures for that the Traditions of those times were vitiated Christ witnesses oftner than once Shall the Law of the most High God receive Authority from his Creatures Did Moses when he received the Law from the mouth of the Lord wait for the suffrages of the Church or their Representatives to make it Authentick Whence have we the knowledge of the infallible and reciprocal notes of the Church but from the Scripture Then surely the belief of the Scripture must be presupposed to the distinct knowledge of the true Church consequently our Faith cannot ultimately be resolved into the definitions of the Church Fifthly and lastly Is not the Scripture a publick Standard of Divine Truth whereby the Church may convince Gain-sayers Doth not the Apostle 2 Tim. 3.16 say that the Scripture is profitable for reproof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for evident conviction Did not Apollos Act. 18.28 mightily convince the Jews by the Scriptures Hence Athanasius Orat. cont gentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the sacred and divinely inspired Scriptures are abundantly sufficient for the Declaration of the truth Nor do I doubt but the arguings of Protestants from the Scripture leave Convictions upon Jesuited Romanists albeit through interest and prejudice they stifle them and study Cavils against the clear light of Scripture Can either the secret Enthusiasms of a Quaker be such a publick Standard and mean to convince others or yet the Enthusiastick decisions of the Romish pretended infallible Judge seeing he neither can give Evidence of his Infallibility nor infallible grounds upon which he pronounces his sentences else upon those grounds without his sentence people might be convinced of the truth By these hints I hope it may appear that the properties of the Rule of Faith do exactly agree to the Scriptures but no more to the decisions of the Romish infallible visible Judge then to the Enthusiastick fancies of Quakers I may not now digress to confute Quaker whimsies concerning the light within which they make the Rule of Faith which I hope e're long shall be accurately done by the Pen of a Learned and Judicious person in this place If the judgment of Antiquity as to this matter be required it were easie to fill a Volum Take only a few touches Irenaeus lib. 3. cap. 1. calls the Scripture the Pillar and Ground of Truth Chrysost in 2 Epist ad Cor. H●m 13. calls the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exact Ballance Rule and Canon or all things Greg Nyssen lib. 〈◊〉 c●nt Eunom in Append. operum Basilii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Jesui● Gretser being Interpreter In omni d●gmate optima judicandi ratio est divinitus inspirata scriptura the divinely inspired Scripture is the best Rule by which we can judge of every Article of Faith Basil Epist 80. ad Eustath calls the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law and Rule of that which is right Athanalius in Synopsi anchoras sustentacula fidei the Anchors and Pillars of Faith Austin lib. 2. de bapt cont Donat. cap. 6. Stateras divinas Divine Ballances Tertull. lib. 4. cont Marcion cap. 3. the Christian digests alluding to the Civil Law which is a Rule in Law cases and Cassied lib. 1. Instit cap. 12. and 15. by a like allusion the Pandects Bede is very express as cited by Gratian caus 8. quesi 1. cap. 28. that the Scripture is unica credendi vitendi regula the only Rule of Faith and Life These things being so clear I will now examine the Objections of the Pamphleter which if they conclude any thing make as strongly against themselves or any Rule of Faith they can pretend to yea serve as well to prove that the Scriptures are no ground of Faith at all as that they are not a ground of the Religion of Protestants In truth they are Cavils more beseeming an Atheist that would overturn all Religion than a Christian yet least he should say his Arguments were not answered I shall take them to consideration SECT III. The Pamphleters four principal Objections against the Scriptures being the compleat Rule of Faith discussed OBjection first He enquires pag. 50. whether I make the Scriptures as translated or at in the Original Tongues the Rule of Faith and ground of our Religion Not as translated because Chamier lib. 1. cap. 2. Sect. 15. D. Fearly whom he calls D. Daniel in his Treatise the Dippers dipped pag. 1. and D. Barron tract 1. cap. 2. pag. 46. say that Translations only are Authentick in so far as they agree with Originals Now those Original Tongues of Hebrew Greek and Syriack not one of a thousand understand And further saith he our Translations are censured by Protestants Zuinglius accuses Luthers Version of Errours Luther himself confesses

that he puts in the word sola in the Text which was not in the Original Car. Molinaeus says Calvin in his Harmony makes the Text trip up and down Castalio accuses Beza 's Translation of many errours M. Parkes taxes the Geneva Translation of many errours and so doth M. Burges and Hugh Broughton our English Version yea Broughton says that it causes millions of Souls to run to eternal flames and in the Versions made under Q. Elizabeth and K. James there be many diversities sometimes that put in the Text which was in the Margin and that in the Margin which was in the Text. To this first Atheistical invective against the holy Scriptures which for most part is stoln from Breerly Apol. tract 1. Sect. 10. subdivis 4. and tract 2. cap. 2. Sect. 10. subdivis 2. I answer first by retortion This Objection militates as strongly against Romanists as against us For after the same manner it may be enquired whether the definitions of their Church or infallible visible Judge namely the Decretals of Popes and Canons of Councils be the ground of their Faith and Religion in the Languages wherein they were first given out viz. in Greek or Latin or as Translated Not as Translated because the Translations are not Authentical but in so far as they agree with the Principals and the Principals by many are not understood But besides what assurance can they have that those Originals are not corrupted in the conveyance by fallible men Have not Learned Criticks discovered that many supposititious Decretals and Canon● of Councils are obtruded on the Christian world by Romanists Hath not Isidore Clarius a Popish Writer noted as many Errours in the Vulgar Latin Version as any of those mentioned in the Objection have alledged in the Versions of Protestants consequently Romanists themselves must confess this Argument of the Pamphleter to be a Sophism seeing it overturns also the ground of their Religion Nay the same Cavil might have been moved against the Ancient Christian Church for in her also there were many who understood not the Hebrew Text yea some of the Fathers had little understanding of that Language then also there were innumerable Latin Translations made by fallible persons witness Austin lib. 2. de doct Christi cap. 10. 11. though he do prefer cap. 15. the Italian Translation to the rest yet so far was the Ancient Church from esteeming it perfect that Hierom judged it needful to make a new Translation of the Old Testament out of the Hebrew as himself reports lib. de viris illustribus cap. ult and to correct the errours of the Vulgar Version of the New Testament out of the Greek which work he undertook and performed at the request of Damasus Bishop of Rome as appears by Hierom Epist 123. Praefat. ad Evangad Damas and by Cassiod Instit lib. 1. cap. 12. Doth not the Pamphleter behave himself like an Atheist seeing his Objections against us militate against Christianity it self Is not this a strong demonstration that our Religion is the true Christian Religion that the Arguments of Papists against us are the Cavils which Infidels might use against Christianity it self Secondly Therefore leaving retorsion I answer absolutely that Scripture both in the Originals and when faithfully translated is the Rule of Faith If an Ambassadour deliver his mind by an Interpreter are not the words of the Interpreter the words of the Ambassadour Was not the Faith of the Ephesians built upon the Foundation of the Prophets and Apostles Ephes 2.20 But it cannot be supposed with any probability that all the Ephesians did understand the Originals of the Prophets writings for they were not Jews therefore surely their Faith has been built on translated Scripture Neither can Christs Command of searching the Scriptures Joh. 5 39. be restricted to the Originals only seeing himself and the Apostles did frequently cite the Scriptures according to the Version of the 70. Neither say Chamier Featly or D. Barron any thing contrary to this for they only deny Versions to be the Rule of Faith in so far as they disagree from the Originals yea then to speak properly they are not Translations at all I notice not much the wrong Citation of Chamier in whose lib. 1. cap. 2. there is not a Sect. 15. for the Pamphleter shews himself to be as implicite in his Citations as in his Faith Only it may be replied How can illiterate persons resolve their Faith upon a translated Bible seeing they cannot examine its conformity or disconformity with the Original they being ignorant of the Language But it may as easily be retorted How can an illiterate man resolve his Faith upon the definition of the Council of Trent or upon the Doway or Rhemist Translations or upon a Bull or Decretal of the Pope seeing he cannot examine if these be faithfully translated from the Latin What answer Romanists give we can give the same Had not the Pamphleter been disposed to quarrel he might have found this difficulty copiously cleared in that Cap. of D. Barrons Apodex which himself cited viz. tract 1 cap. 2. Shortly then for satisfaction of the Reader I answer that a person unskilled in the Original Language may not only have a humane moral certainty of the conformity of his English Bible with the Original upon the testimony of a Protestant Church and Learned Pastors but also as Camero in his excellent tractat de notis quibus verbum Dei in specie dignoscitur Not. 3. observes there is a special Divine Character in the Scriptures which is not to be restricted to the Original Languages but individually inherent to the Doctrine of Scripture in whatsoever Language if it be faithfully translated which the Author doth there copiously illustrate Among other things he uses this example pag. 32. Some of Averroes writings are translated into very barbarous Latin yet there is no judicious Reader saith he but will discern Averroes to have been a most Eloquent man the Tropes Figures and Metaphors being kept in the Version He compares a faithful Translation to a Picture drawn with Ink by which we may discern the lineaments and comeliness of the person represented thereby though not the colour So albeit there be some things accidental in the Original Language which a Translation cannot express yet still there is as much as may manifest the Divine Original of the Scriptures For further satisfaction in this thing I shall commend to the sincere Lover of Truth the perusal both of that Tractate of Camero and of an excellent little Treatise of D. Owen of the Divine Original Authority and self-evidencing light and power of the Scriptures Neither ought it seem strange to any that there should be such a self-evidencing light in the Doctrines of salvation contained in holy Scripture yea there is a kind of necessity it must be so considering the posture of humane affairs For seeing the World is divided into so many various Languages whether the Lord thought fit to reveal

not having his Works But though Gerard the Lutheran in uberiori exeges loc de script cap. 29. Sect. 122. gives an account of other of our Authors not so well sati●fied with Luthers German Translation yet he has no word of Zuinglius However they who know the animosities which the Sacramentarian Controversie did breed will not think strange though Zuinglius and Luther used more asperity in Censuring the Works of one another than was fitting The Censure of Carolus Molinaeus is not much to be regarded he being no Divine but an unsetled though Learned Lawyer first a Papist then a Protestant and afterwards with the Dog returning to his Vomit and re-imbracing Popery he breathed forth invectives against worthy men as is usual with Apostates to be haters of their own Sect. This is testified of him by Lucas Osiander Epitom Hist Eccles cent 16. Anno 1566. pag. 802. As for the acknowledgment of Luther that he added the word Sola you may take the Answer of Gerard the Lutheran loc cit Sect. 525. Non verba numeravit sensum exprimere voluit And indeed though I would have Translators to be punctual in their Version of Scripture yet it 's a sure truth that we are justified by Faith alone or as the Apostle saith by Faith without the works of the Law But leaving further to canvase those unadvised expressions of some Protestants Authors which are nothing ad summa in rei I can press Romanists with contrary Verdicts of Popes concerning the Vulgar Latin Sixtus Quintus and Clement the 8. All they can object to us are but some rash expressions of private men who can pretend to no Authority Secondly Therefore I answer that we ought carefully to distinguish betwixt smaller Grammatical Escapes and substantial Errours overturning Articles of Faith It 's not denied but the first may be incident to any Version made by humane industry but I appeal all the Romish Party to try if they can charge the English Translation which is made use of in this Church with any substantial Errour and Article of Faith that had been the most solid way of arguing against us As for the diversities betwixt the English Translation under Q. Elizabeth and K. James 6. I suppose it will be found that both the reading laid aside and that which is substituted are conform to the Analogy of Faith though the one may be more agreeable to the Original and Series of the Context and so is preferrable to the other by which the ingenuity of Protestant Churches may appear they being willing to correct the least failure It were easie to demonstrate that the Papists vulgar Version is often guilty of ill Latin and worse Divinity Who desire an account of the varieties contradictions errours and barbarisms of the Vulgar Latin I refer them to D. James bellum Papale Calov Crit. Sac de Vers Vulg. Chamier Panstrat Tom. 1. lib. 14. cap. 11 12 13. and to Sixtinus Amama in Anti barbaro Biblic lib. 1. cap. 9 10 11. who also shews cap. 12 13. that Jesuit Serrarius Bellarmine Baptista Baudinus the Reviser of the Vatican Press Lucas Brugensis yea and the Prefacer to the Clementine Version do acknowledge that the Latin Version as lastly corrected by Clement 8. hath yet its own trespasses and deserves further emendation But this is the mischief of Rome's pretended Infallibility that she will rather justly know faults than by amending them humbly confess her self fallible In a word except Romanists can prove that in our Translations there be such 〈◊〉 rours as destroy the substantials of Christianity which though the Conclaves of Rome and Hell do joyn forces cannot be done it cannot be concluded that our Bibles are not a sufficient Ground and Rule of Faith To shut up the Answer to this Objection Richard Cappell in his Remains pag. 30 31. presents this Notion to the consideration of the Godly Learned that seeing the Lord hath commanded his people to hear read and search the Scriptares which the multitude cannot do but in some Translation or other and God being in his Providence very careful that his Church shall not want sufficient provision for their Souls therefore he the said M. Cappell supposes that God ever hath doth and will so assist Translators that for the main they shall not err And indeed though the Vulgar Latin be but too faulty as I have already shewed yet we deny not but it is a Bible and contains the substantials of Religion Neither have I any doubt but many have been converted by it such as Peter Martyr Zanchius Luther Oec●lampadius c I am not to adopt M. Cappell's Notion yet should it hold far less could there be ground to Cavil against our Translations as not being a sufficient ground of Faith they being much more pure and agreeable to the Originals than the Vulgar Latin as cannot but be clear to those who have any measure of skill to compare them Objection 2. The Pamphleter pag. 54 55 56. accuses the Original Texts of Scripture as corrupted in comfirmation whereof he alledges that it 's doubted in what Language some parts of Scripture were written that Calvin and Luther questioned the purity of the Originals that there be various Lections in the Hebrew that the Jews Christs professed Enemies five hundred ●ears after Christ iavented the Hebrew Points or Vowels and corrupted the Text but that before this a●r●uption their Vulgar Latin was made that Hereticks also particularly Arrians Macedonians Nestorians c. had their hand in adulterating Scripture for which he alledges Irenaeus Tertull and Eusebius but cites no place in any of them that we have not the Autographies written by Prophets or Apostles and all Copies are subject to faults In the end he concludes that there is no remedy for these evils without an infallible visible Judge In all this he doth still behave himself like an Atheist Doth he not by concluding the Original Scriptures to be all corrupted raze with one stroak the Foundation of the Christian Religion Is not this a pregnant evidence of the impiety of the Romish Interest and truth of the Protestant Religion that Romanists cannot fight against us but with the Weapons of Infidels for supporting their Babel they will venture the ruine of all Religion ridente Turca nee dolente Judaeo For answer therefore to this Blasphemous Cavil let first the Pamphleters inconsistency with himself be noticed In his former Section he brought Scriptures to prove the necessity of an infallible visible Judge yet here he affirms we cannot know a line of pure Scripture that is not vitiated but by the sentence of this infallible Judge Is not this to intangle himself into a manifest Circle or contradiction Secondly Was this man compos mentis when he brings in Irenaeus Tertullian Origen and Eusebius testifying that the Scriptures were corrupted by Arrians Macedonians and Nestorians whereas these Heresies were not broached in the times of most of those Authors Yea further he affirms that the

injure him I here exhibit the formalia verba of the Pamphleter pag. 55. Protestants saith he take in also with those the corruptions of the Greek Text remarked in part by S. Irenaeus Tertullian Origen and others says Eusebius when the Ancient Hereticks the Arrians Macedonians Nestorians c. had corrupted and adulterated the Word of God to support their Errours Let the ingenuous Reader judge if I have not exhibited the genuine sense of those words I know not whether to ascribe it to his ignorance or disingenuity that he charges Protestants as taking in or owning the Arrian Macedonian and Nestorian corruptions of the Bible A Calumny so far from truth that to mention it is enough to refute it it may suffice to discover the occasion of so gross a mistake The Pamphleter steals this Objection in a Plagiary way from Jesuit Gordon of Hun●ly controv de verb. Dei cap. 12. but had no wit to do it handsomely What Jesuit Gordon had branched forth in divers Arguments against the purity of the Greek Text of the New Testament this Pamphleter confuses together Jesuit Gordon in his first Argument said that Irenaeus Tertull. Origen and others in Eusebius did complain that Hereticks did corrupt the Scriptures and in another argument affirms that Arrians Macedonians Nestorians did pervert Scriptures Now the Pamphleter seems to have taken those Hereticks last named to be them of whom Irenaeus Tertull. and Origen did complain not considering that the. Ages in which those Fathers wrote and wherein those Hereticks did arise would discover his Errour But against Jesuit Gordon and him I argue thus if the Scriptures were corrupted by Hereticks in the days of those Fathers then continued they not pure unto Hieroms time as Gordon the Jesuit alledges and consequently their own Vulgar Latin must be corrupted also as taken from a corrupted Original But because it 's not enough to retort an Argument let them take an absolute Answer from Bell. lib. 2. de verb. Dei cap. 7. Et si multa saith he depravare conati sunt Haeretici tamen nunquam defuerunt Catholici qui corum corruptelas detexerunt non permiserunt libros Sacros corrumpi That Hereticks attempted the depravation of the Scripture is granted but that either the Providence of God or vigilancy of the Catholick Church suffered them universally to corrupt the Scriptures so that the Text of Scripture is not fit ad gignendam fidem as Gordon the Jesuit blasphemously writes is simply denied That Irenaeus Tertull. Origen and other Fathers discovered the practises of Hereticks against the Scriptures is a sufficient Evidence that those Hereticks were not able to accomplish their designs His sixth allegation is that Protestants nev●r saw the Original Scriptures penned by Prophets Apostles and Copies are subject to faults Did never this Scribler reflect that it would be retorted upon him that they can no more produce the Translators Autograph of the Vulgar Latin than we of the Originals Neither have they the Autographs of the old Decretals or of the Ancient Councils and the Copies of these Books are doubtless subject also to faults I confess we pretend not to have the Autographs nor judge we it necessary yea it was naturally impossible that Paper or Parchment could have continued so long without corruption What Baronius relates of Marks Autographs at Venice may have place among their other Legends yet Cornel. à Lapide who says it is in Greek confesses that through Antiquity it is become illegible and consequently useless But does it follow that because we have not the Autographs therefore our Originals are corrupt if it be said that Transcribers are fallible are not the Transcribers of the Canons of the Council of Trent fallible also if notwithstanding they bear Faith shall not the Copy of Original Scriptures much more make Faith Cannot the Providence of God preserve the Original Scriptures Will not the fear of God make men more tender and circumspect in transcribing the holy Scriptures than in transcribing other Books Is not the Catholick Church engaged to be watchful lest the Scriptures of God should be corrupted If Universal Tradition make Faith in any matter doth it not concerning the depositum of the Scriptures His seventh and last allegation is of the various Lections of the New Testament attested by the Prefacer to the Biblia Polyglotta Should he not first have remembred how many various Lections are in the Vulgar Latin let him compare the Bibles of Sixtus Quintus and Clement the 8. and read D. James Bellum Papale and then tell if there be not both various Lections and contradictions betwixt them The different readings betwixt the Clementine Bible and Hentenius Edition of the Vulgar Latin which the Divines of Lovain so highly esteemed would fill a Volum alone Secondly therefore it 's absolutely answered that many things are reckoned up as various Lections in the Originals which are but Errata scribae ●ut Typographi i. e. escapes of the Press and all I believe are sensible that it is morally impossible that there should be various Editions of any Book without various readings of that nature yet may not Judicious persons comparing those Copies together discern their Errata's Are there not special helps in these cases for finding out the true reading in the New Testament such as the consideration of the Context the Analogy of Faith the more ancient and approved Copies Citations and Expositions of Fathers ancient Translations particularly the Syriack Neither do Protestants deny but use may be made of Latin Versions especially of more ancient Editions as was done by Erasmus in his Annotations yet not as a Rule but as a mean to be made use of in conjunction with the rest Who would be more fully satisfied as to these various Lections in the New Testament I remit them to Cal vius de puritate fontium in Novo Testamento Sect. 134. c. and to D Owens Tractate of the integrity and purity of the Hebrew and Greek Text of the Scripture with his considerations on the Appendix and Prolegomena to the Biblia Polyglotta Now only I add a luculent testimony from Sixtus Senensis lib. 7. Bib. S. haeres 1. where pondering the like Objection from the various Lections of the New Testament he positively ass●rts Graecum codicem qui nunc in Ecclesia legitur ●undem illum esse quo Ecclesia Graeca temporibus Hieronomi longe antea usque ad tempora Apostolorum usa est verum si cerum fidelem nullo falsitatis vitio contaminatum sicut continuata omnium Graec rum Patrum lectio lucidissime ostendit uno semper atque codem Scripturae ten●re legentibus Dionysio Justino Irenaeo Melitone Origene Afric●no Apollinario Athanasio Eusebio Basilio Chrysostomo Theophilacto atque aliis ●nte post tempora Hieronimi Patribus i. e. that the New Testament which to day is read in the Church is the same which the Greek Church read before and after Hieroms days from the time

of the Apostles pure and without corruption Having discussed all those things which he brought to confirm his second Objection I now only take notice of his ludibrious Conclusion that seeing the Scriptures as he falsly alledges are corrupt therefore we have a necessity of an infallible visible Judge A goodly inference Is there no way to shoulder up a Pope but by treading down the Scriptures But supposing the Scriptures to be corrupted what benefit as to this can we reap by their infallible visible Judge Can he dictate to us new pure Original Scriptures When he could not preserve them in their Purity how shall he restore them to it If he declare which is pure Scriptures will he do it by a Prophetical Revelation Then he would look that his Enthusiasms be instructed by better Credentials than the Quakers or if he do it by other solid and convincing Evidences then it 's not the infallibility of the Judge but the evidence of his grounds that will warrant his definitions consequently his pretended Infallibility as to this thing is wholly insignificant Objection ● Pag. 57. The Pamphleter enquires what infallible motive can prudently perswade Protestants that the Word of God they relye on was ever set down in writing or is extant at this day Is it the testimony of the Scripture calling it self Gods Word or the innate light of the same Scripture shewing it self to be such to a well disp●sed ●i●d If t●e first do not Nicodemus and Thomas Gospels carry the same Tithis of Matthew and Mark If the second then the Fathers of the first three Age●we● not well disposed persons who did not acknowledge some Books of Scripture till the Authority of a Council of C●rthage had declared them Canonical and much less Luther who rejects James Epistle with some others Answer 1 Doth not this Atheistical Cavil of Jesuits which hath often been confuted by Protestants fall as heavily upon themselves as upon us May not this same Query be made concerning the infallible motive which can prudently perswade Romanists to believe the infallibility of their visible Judge Is it his own testimony calling himself infallible or the innate light of his definitions shewing themselves to be divine If the first do not Quakers assert their own infallibility as well as he Doth not the Turks Alcoran affirm that it is of Divine Original as well as Popes ascribe their definitions to the Holy Ghost If the second how shall an innate light be granted to the definitions of their infallible Judge seeing it 's denied to the holy Scriptures of God It might be sufficient here to leave him only to grapple with his own Cavil But I secondly answer that a well disposed mind may be convinced of the Divine Original of the holy Scriptures both by extrinsick motives of Credibility and by the Intrinseca Criteria or the innate light of the holy Scriptures I say first by extrinsick motives such as the stupendious Miracles whereby it was confirmed which this calumniating Pamphleter would insinuate pag. 59. but with Jesuitical ingenuity that I did undervalue the Universal Tradition of the Catholick Church the signal Judgments of God upon Enemies the invincible constancy of Martyrs c. Doth not Bell. lib. 1. de verb. Dei cap. 2. by these and such arguments prove the Scriptures certissimas esse verissimas nec humana inventa sed oracula divina continere But besides these extrinsick motives of Credibility the holy Scriptures of God have intrinsick evidences of their Divine Originals as from the sublimity of the Mysteries which yet are wonderfully suited for bringing about the Salvation of Souls the untainted and unparallelled Sanctity of the Doctrine the plenitude of the Scriptures for instruction of the Judgment Reformation of the Life Consolation of the heart in all cases the admirable temperature of Simplicity and Majesty in the stile of holy Scriptures the great variety of Scripture purposes and the wonderful harmony thereof though Scriptures were written in different Ages Places and Tongues So that Bell. says of the Pen men of Scripture they would appear non tam diversi Scriptores quam unius Scriptoris diversi calami This self-evidencing light of the Scriptures Jesuits themselves are constrained toa cknowledge in their lucid intervals Hence Greg. de Valentia lib. 1. de Analys fidei cap. 1. Deus ipse saith he imprimis est qui Christianam Doctrinam atque à Deo Scripturam sacram veram esse voce Revelationis suae interno quodam instructu atque impulsu humanis mentibus c●ntestatur atque persuadet And cap. 15. Cum multa sint in ipsa Doctrina Christiana quae ipsa per se illi fidem atque authoritatem conciliare possunt tamen mihi maximum illud esse videtur ut est à Clemente Alexandrino observatum quod sua nescio qua admirabili vi divinè prorsus hominum animos afficit atque ad virtutem impellit It 's not simply because the Gospels of Matthew and Mark carry their names prefixed that we believe them to be of a Divine Original but as we are strongly induced thereto by the extrinsick motives of Credibility so our Faith is ultimately resolved on the Authority of God speaking in the Scriptures with an admirable Soul convincing evidence The Pseudevangels of Thomas and Nicodemus and all Books without the Canon of holy Scripture are destitute both of these motives of Credibility and of that self evidencing light of their Divine Original Nor should it seem strange to any that I say Faith is ultimately resolved on the Authority of God speaking in the Scriptures For all Faculties and Sciences must have first principles into which our assent must be terminated else we should run in infinitum I appeal to any that is not willing to be deceived whether it be not more congruou that Faith be resolved into that writing which God himself immediately did dictate by the acknowledgment of the Catholick Church then either into a Papal or into a Quaker Enthusiasm that have no other Credentials but because they say they are infallibly moved by the Spirit of God As for the Pamphleters allegtioan that the Fathers of the first Centuries did not acknowledge some Books of Scripture until the Council of Carthage it is manifest untruth Look to Melito his Catalogue of the Books of holy Scripture recorded by Eusebius lib. 4. Hist Eccles cap. 25. and Origen's recorded by the same Eusebius lib. 6. cap. 24. or of the Author of the Book de Eccles Hierarch cap. 3. whom Papists hold for Denis the Areopagite or of Athanasius in Synopsi S. Script or of the Council of Laodicea Can. 59. if they were not conform to the Canon of Scripture received by the Protestant Churches Any little seeming differences in the way of their and our Enumeration ye may find cleared by D. Cosin in his Scholastical History of the Canon of Scripture cap. 4 5 6. Is not Jerom so explicite for us in this matter in Prol.

Galeat ad lib. Regum in Prol. ad lib. Solom in Praefat. ad Danielem in Epist ad Paulinum that Bell. lib. 1. de verb. Dei cap. 10. is constrained to grant him to us It 's true indeed the Apocrypha Books which the Council of Trent has Canonized were not acknowledged by the Church in those times as Canonical And this was one of the seven instances of the contradiction betwixt the present Romish Church and the Ancient Christian yea the Ancient Romish Church in my Answer to M. Demsters eighth Paper pag. 171. which this Pamphleter has not adventured to examine One thing I must confess that the Epistle to the Hebrews which both Papists and Protestants acknowledge to be truly Canonical was not received as such for a long time by the Church of Rome if we may believe Eusebius lib. 3. Hist Eccles cap. 3. or Jerom Epist 129. ad Dardanum who expresly says that Latinorum consuetudo Epistolam ad Hebrae●s non recipit inter Canonicas Scripturas Yet notwithstanding this failure of the Roman Church Athanasius Nazianzen Hierom c. held it for Canonical which is a pregnant Evidence that the Authority of the Books of Scripture in those days depended not on the testimony of the Church of Rome But here the Pamphleter seems to hint at the Council of Carthage as holding the Apocryphal Books as Canonical I suppose he means Concil Carthag 3. Can. 47. but this Council is below Primitive Antiquity being celebrated either in the close of the fourth or beginning of the fifth Century And if Romanists stand to the Canons of that Council the Supremacy of the Pope is gone For Can. 26. it's expresly prohibited that the Bishop of Rome be called Summus Sacerdos princeps Sacerdotum aut aliquid ejusmodi Neither are all the Apocryphal Books included in that 47 Can. for neither in the Greek Code nor in the Collection of Canons made by Cresconius is there mention of the Books of Maccabees neither are the rest of the Apocryphal Books which are there mentioned spoken of as strictly Canonical for proving Articles of Faith Is it probable that the Fathers in that Council would contradict the Council of Laedicea and Jerom who expresly denied those Books to be Canonical Yea did not Greg. after this Council of Carthage lib. 9. in Job cap. 13. exclude the Books of Maccabees from the Cauon of Scripture therefore these Books are only termed Canonical as Books which may be read in the Church For in no other sense did the Council of Carthage own them as is insinuated in the close of that same Canon 47. where also it 's added that the passions of the Martyrs may be read in the Churches with these Books But sure it is the passions of the Martyrs are no Canonical Scripture The Council of Constantinople in Trullo Can. 2. approves both the Synod of Laodicea which excludes the Apocryphal Books from the Canon and that of Carthage which reckons them among the Canonical therefore surely this of Carthage took the word Canonical in a larger sense than that of Laodicca else the Council of Constantinople had approved contradictory Canons This same also may be confirmed from Austin who was a prime Member of that Council for lib. 2. de doct Christi cap. 8. where he had reckoned out all these Books he says they were not all of equal Authority but all Books of Scripture are of equal Authority What need I more Hear their own Cardinal Cajetan as to this thing in fin Comment ad Hist lib. v. T. Ne turberis novitic si alicubi rep●reris libros istos inter Canonicos supputatos vel in sacris Concilii vel in sacris doctoribus libri isti non sunt Canonici ad confirmanda ea quae sunt fidei Possunt tamen dici Canonici ad aedificationem fidelium utpote in Canone Bibliae ad hoc recepti autonisati Cum haec distinctione discernere potenis scripta Augustini scripta in Provincialibus Conciliis Carthaginensi Laodiceno and this distinction Cajetan took from Hierom Praesat in Proverb and Ruffin in exp●s Symb. What he adds concerning Luther does not concern the Cause Were it true that Luther doubted of the Authority of the Epistle of James it would only conclude that he knew but in part and what then Non emnia vidit Bernardus Though the Scriptures be a Principle in Divinity yet some holy men may question the Divine Original of some Books of holy Scripture For there is need of spiritual illumination to discern the Scriptures of God and as the Spirit breaths where he lists so also in a more eminent measure upon one than another Do not Romanists hold Cardinal Cajetan for a Catholick who yet really did question both the Authority of the Epistle to the Hebrews and of James Yea have not some principles of Reason been questioned by learned Philosophers which are admitted by others Is it not a principle of Mathematicks that a quovis puncto ad quodvis punctum licet ducere rectam lineam Yet is it not questioned by Learned Basso if there be a right line in the world But concerning Luther in this matter I remit the Reader to Gerard the Lutheran in uberiori exiges loc de script cap. 10. Sect. 279 280. where Gerard Apologizes for Luther and evicts that Luther did not persevere in that mistake and withal acknowledges and proves the Divine Authority of that Epistle The Pamphleter in his fourth Objection pag. 68. affirms that this is common to Protestants with all Hereticks to la yelaim to Scriptures To this common ●avil of Romanists as may be seen in Greg. de Val. lib. 6. de Analys fidei cap. 8. and Breerly Apol. tract 1. Sect. 10 subd 2. and tract 2. cap. 1. Sect. 1. I answer 1. That it is a manifest falsehood that all hereticks do appeal to the Scriptures of the Old and New Testament as the adequate Rule of Faith as do the Protestant Churches What meant Tertull. lib. de Resurrectione carnis when he termed Hereticks Lucifugas Scripturarum what meant that of Irenaeus lib. 3. cap. 2. cum ex Scripturis arguuntur in accusationem convertuntur Scripturarum Doth not Euseb lib. 5. Hist cap. ult testifie that Artemon the Heretick did appeal to Tradition pretending that his Heresie viz. that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meer man had a Traditive conveyance from the Apostles and that in the Church of Rome also until Pope Victors time inclusivè Doth not Learned D Morton in his Appeal against B●eerly lib. 2. cap. 25. Sect. 12. Sect. 39. shew that Learned Romanists Aquinas Bell. Sixtus Senensis Justus Barronius Delrio Rhenanus and M. Weston do confess that the most notorious aad pestilent Hereticks such as the Valentinians Gnosticks Marcionites Basilidians Encratits Severians manichees Arrians Carpocratians Montanists Donatists Anabaptists c. refused to be tryed only by Canonical Scripture and did shelter themselves under the pretext either of Philosophical principles

root Pasal signifie dolare sculpere Hence the Chaldee renders it Tsalma an Image Do not their own Pagnin and Montanus render it sculptile But whatever be of that is it not added in the Hebrew Ve celtemuna or any likeness of any thing Are not here then all Images in so far as they are made objects of Adoration prohibited But grant that it ought to be rendred an Idol yet doth not the Adoration of an Image make it an Idol Did not Adoration make the Brazen Serpent an Idol which before was not one Hence is that of Tertull. lib. de Idololatria cap. 4. Imaginum consecratio est Idololatria and Isidore lib. 8. Orig. cap. 11. Idolum est similaehrum quod●humana effigie factum consecratum est according to the known Distich Qui sacros fingit auro vel marmore vultus Non facit ille Deos qui colit ille facit Yea so evident is this that their great School-man Vasq Tom. 1. in 3. Part. q. 25. disp 104. cap. 2. confesses that by this Command all Adoration of Images was prohibited to the Jews whence I conclude therefore also to Christians the Moral Law standing still in force Rom. 3.31 Do we by Faith make void the Law nay rather we establish it I might run through other Points in difference betwixt Romanists and us for I know none of them but may be disproved by luculent Scriptures Whereas he says these three Scriptures Mat. 26.26 Jam. 2.24 2 Thes 2.13 are flatly against Protestants he too flatly discovers either his own ignorance or impudency the harmony betwixt these and the Doctrine of Protestants hath been abundantly cleared by our Authors who handle the Controversies of the Presence of Christ in the Sacrament Justification and Traditions Now shortly I say first that these words This is my Body make no more for the Transubstantiation of Bread into the Body of Christ than these 1 Cor. 10.4 the Book was Christ for a Transubstantiation of the Rock into Christ Yea their Transubstantiating sense cannot be admitted without falsifying the words of Christ as I demonstrated against M. Demster and shall shew in its own place that my Argument stands yet in force notwithstanding the Pamphleters insignificant attempts to the contrary In evidence hereof after Consecration it 's frequently called Bread 1 Cor. 11.26 27. I proceed therefore to the second Scripture Jam. 2.24 Ye see that a man is justified by Works and not by Faith only That this place is not so clear for them may appear by joyning them with some other places from the Apostle Paul Rom. 3.28 Therefore we conclude that a man is justified by Faith without the works of the Law Rom. 4.5 6. To him that worketh not but believeth on him that justifieth the ungodly is Faith counted for righteousness even as David described the blessedness of the man to whom God imputeth righteousness without works Gal. 2.16 Knowing that a man is not justified by the works of the Law but by the Faith of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nisi per fidem which Esthius upon the place acknowledges to be equivalent to sed tantum per fidem but only by Faith And he affirms that the most Learned both of Greek and Latin Interpreters do agree in that Exposition These and other Texts of the Apostle Paul seem to stand in so full contradiction to the fense which Romanists impose upon the words of James that they have devised many Cob web distinctions to clude those luculent testimonies of the Apostle S. Paul Some affirming that he excludes only from Justification the works of the Ceremonial Law not remembring that he excludes the works of that Law which is established by the Gospel as is clear comparing Rom. 3.28 with verse 31. but that is surely the Moral Law Others finding that they cannot deny but he excludes the works of the Moral Law yet say that only these works as done before Conversion and without Grace are excluded Others say that the Apostle S. Paul speaks only of the first Justification but not of the second But the Apostle S. Paul Rom. 4. to confirm his Assertion of Justification by Faith without the works of the Law brings in the instances of David and Abraham long after their Conversion and therefore he excludes not only works before Conversion neither speaks he only of that which Romanists call the first Justification I shall not digress to examine that distinction of the first and second Justification but surely in the Romish sense it presupposes a Justification by inherent holiness or by works and so is a begging of the question Only to prevent Logomachies and mistakes about words it would be considered that the chief question betwixt Romanists and us in this thing is concerning the meritorious cause of Justification what it is that purchases to us Remission of sin and right to Eternal Life Now I might appeal to all serious and imprejudiced persons what else can do this but the obedience of the Lord Jesus Christ Can our good works either before or after Conversion satisfie Divine Justice or merit to us remission of sins and a right to eternal life Is there any proportion betwixt our works and that Eternal and far more exceeding weight of Glory or the wrath to the uttermost due to us for our sins Are we not bound Luke 17.10 When we have done all that we are commanded to acknowledge our selves unprofitable servants for we have but done that which was our duty to do Are not our best performances stained with gradual defects Eccles 7.20 Esay 64.6 All our righteousnesses are as filthy rags Is not that saying of S. Greg. known lib. 9. Moral in Job cap 11. Omnis humana justitia injustitia esseconvincitur si districtè judicetur prece ergo post justitiam indiget ut quae succumbere discussa poterat ex sola judicis pietate convalescat Does any man love God so well as he ought says not S. Austin Epist 29. Plenissima charitas est in nemine Illud autem quod minus est quam esse debet in vitio est Do we not stand in need of mercy to our best works Neh. 13.22 Are they not made acceptable to God through Jesus Christ 1 Pet. 2.5 Can we then be pronounced by God perfectly just on the account of these or are we not rather pronounced just upon the account of the obedience of Christ for which these are accepted and we our selves also Ephes 1.6 He hath made us accepted in the beloved Is not that Scripture luculent Rom. 5.19 By the obedience of one shall many be made righteous If any might have placed confidence on their works to be justified thereby then surely the Apostle S. Paul might have done it but he durst not adventure on it 1 Cor. 4.4 I know nothing by my self yet am I not hereby justified It remains then to be expounded in what sense a man is said Jam. 2.24 to be justified by works and not by Faith only

reciprocal properties of Water but after that the Word was made Flesh the Eternal increated Word of God remained the Word as being immutable and the Flesh or his Humane Nature remained Flesh And therefore he desired the Disciples to touch and feel him that he had flesh and bonet Luke 24.39 Were it proper here for me to digress to a confutation of the rest of those Hereticks mentioned by the Pamphleter it were as easie to shew their inferences to be ludibrious and inconsequential without the assistance of any infallible visible Judge which the Pamphleter and all the Romish Party will not be able to do concerning the Protestant Religion Sure he must be either a man of strong fancy or cauterized Conscience who is bold to say that there cannot be so clear Scripture brought against the Real Presence of Christ in the Sacrament he means their Popish Transubstantiated Presence as the old condemned Hereticks brought against the Incarnation of Christ Nay he shall find in its proper place that their Dream of Transubstantiation may be confuted not only by other luculent Scriptures but also by these words of Christ This is my Body which they apprehend do most favour their Cause and which the Pamphleter says are spoken by the four Evangelists and by the Apostle S. Paul but it seems he is better acquainted with his Mass-book than with the four Evangelists for one of them namely S. John has not those words where also my argument against M. Demster to this purpose shall be vindicated from all his frothy Cavils I know Fathers of old did prove the reality of Christs Humane Nature against Marcionites from his Symbolical Presence in the Sacrament for if Sacramental Bread and Wine be Types Symbols and Figures of his Body and Blood as they are termed by Fathers then surely he had a real Body and real Blood But does it from this follow that they believed a Transubstantiated Presence Nay on the contrary in as much as the Sacramental Bread and Wine are called by them Types Figures and Symbols of his Body and Blood it appears they held them not to be his very Body and Blood And here by the way I must advise him not to expose his ignorance to such publick view as here he doth by citing S. Chrysost Hom. 6. as if Chrysost had written Homilies but upon one place of Scripture such Lax Citation will make people suspect that Jesuits are not so well versed in the Fathers as they would make the world believe From pag. 65. he takes a deal of pains to transcribe long Citations out of D. Jeremy Taylor his liberty of Prophecying Sect. 4. and he joyns with him Osiander against Melancton It might be enough to tell him that the first Learned Author was sensible his Book deserved an Apology it was as fitly entituled A liberty of Prophecying as the Pamphleters Book Scolding without Scholarship As the one discovered more scolding than either sobriety or Scholarship so the other took more liberty than himself did afterwards allow Quisque suos patimur manes It appears by the Preface to his Polemicks that in the mentioned Treatise he disputed the more sceptically to make his Adversaries less confident of their Opinions and consequently more tender to himself and others of his perswasion Whether the end proposed will legitimate the mean Casuists may determine A further Answer to D. Taylours Testimony I leave to be got from D. Shirman for to him also this testimony of D. Taylor was objected by F. Johnson cap. 4. num 23. only I add that D. Taylor notwithstanding all his sceptical discourse in that Treatise demonstrates Sect. 1. the Scirpture to be clear in Fundamentals which he supposes to be comprised in the Apostolick Creed and he brings Sect. 6 7. sufficient evidence against the Romish Infallibility both of Pope and Council How solidly doth the same D. Taylor in his Tractate of the Real Presence of Christ in the holy Sacrament by conferring of Scriptures confute their imaginary transubstantiated Presence in the Sacrament What should I mention the wounds he hath given to their whole Cause in his disswasives I am little concerned in the testimony alledged from Osiander against Melancton for it 's but too well known that Andreas Osiander of whom I suppose the Pamphleter speaks did unhappily ingage himself in some Paradoxal D●bates with his own Brethren Neither can his own Son Lucas Osiander in Epit. Hist Eccles Cent. 16. pag. 554. deny it And what if his over-eager pursuit of those Paradoxal Notions did drive him upon some unadvised expressions concerning the interpretation of holy Scriptures can the Pamphleter maintain all the expressions which have dropt from those of their own Party I doubt if he can name one Controversie betwixt them and us concerning which they are not subdivided among themselves how then can he rationally demand of me to defend every thing that hath fallen from the Pen of a Paradoxal Lutheran whose Heterodoxies have been noted by those of his own Party Did I not signifie in my tenth Paper against M. Demster pag. 218 219. that it's the Reformed Religion agreed upon by the Protestant Churches in the harmony of their conressions which I defend and hope to make good not only against such a Scribler as this Pamphleter but also against the whole Conclave of Rome His digression concerning a private spirit from pag. 69. to 72. being wholly impertinent I judge unworthy of an Answer How oft have Protestants declared to the world they build not their Faith on private Enthusiasms or secret objective Revelations This they leave to Quakers and to the Romish infallible visible Judge who having no external infallible Rule to walk by must proceed upon these But the Rule of our Faith is the publick external testimony of the Spirit in the Scriptures If under a pretence of excluding a private spirit he excludes a discretive judgment he excludes the use of Reason which Faith always presupposes or if he exclude the necessity of the Spirits assistance by way of an efficient cause for assenting to Divine Truths recorded in Scripture he turns Pelagian and contradicts his own Authors who are constrained to acknowledge it As for any further use of a private spirit I had almost said of a Familiar when he hath cleared his Popes and infallible Judges of it we shall be near a settlement as to that thing An excellent and large account of the testimony of the Spirit what it is and how far it is necessary to the belief of the Scriptures as also of the intrinsick evidence of the Scriptures is given by the Learned Amyrald in Thes Salmur loc de testimonio Spiritus Sancti See also loc de Author Script From pag. 72. he falls upon the Question of the Judge of Controversies wherein whether he doth not discover both foul and foolish work as he is pleased to object to me pag. 14. the Reader may judge First then he says Scripture cannot be the Judge of

Polit. lib. 4. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture is only termed Judge because its the Law of the Supreme Judge having an Authoritative Power binding upon the Conscience and it 's honoured with the Title of a Judge both in Scripture and in the writings of Fathers Joh. 8.48 The word that I have spoken shall judge him Joh. 7.59 Doth our Law judge any man said Nicodemus before it hear him Hence S. Basil Epist 80. ad Eustach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and S. Austin de gr lib. arb cap. 18. Sedeat inter nos Judex Apostolus Joannes But all this is only so to be understood that it 's the Law and sentence of the Supreme Judge I answer secondly by retorfion As many Hereticks put divers senses upon Scripture neither will they acknowledge themselves to be condemned thereby so are there divers and contrary senses put by Romanists upon the definitions of their pretended infallible Judge neither will any of them acknowledg that their sentiments are condemned by the Pope or Council I could make a Volum of instances of this nature I only pitch on two And first the Council of Trent has defined Sess 4. cap. 2. that the Vulgar Latin Version of the Bible be held as Authentick and that none presume to reject it upon whatsoever pretext Habeatur pro Authentica qu●d eam nemo rejicere quovis praetextu audeat vel praesumat Is this definition of the Council clear either to learned or unlearned Knows he not the interminable debates of Roman●sts concerning the sense of this definition Doth not Azorius the Jesuit Tom. 1. Moral lib. 8. cap. 3. testifie that Andreas Vega Andradius Sixtus Senensis Melchior Canus and Lindanus maintain that the Council of Trent intended not to vindicate the Vulgar Version from all errours either of Transcribers or of the Interpreter himself but only from gross errours relating to Faith and Manners To these Calovius crit sac de Vulgatae Versionis Authoritate minime Authentica Sect. 143. adds Driedo Mariana Isidore Clarius Brugensis Jodocus Ravenstein but others as Azorius himself loc cit Lud de Tena in Isagog ad script l●b 1. Difficul 6. cap. 1. 3. Pine ad praefat in Ecclesiast cap. 13. Sect. 2. Greiser defens Bell. lib. 2. de verb. Dei cap. 11. and many others hold that the Vulgar Version is not tainted with the least errour and this Debate was prosecuted with such animosity that as Calovius reports Sect. 143. out of Mariana they impeached one another before Judicatories with mutual Criminations and a Congregation of Cardinals was delegated to explain the sense of the Council yet neither to this day is that Debate finished Take another instance from the Bull of Pope Innocent the Tenth against the five Propositions of Jansenius which the Jesuits apprehend to be wholly in their favours and yet what various senses are imposed thereon by the Jansenists may appear from the Disquisitions of Paulus Irenaeus subjoyned to the Notes of Wendrokius upon the Provincial Letters at Helm●stad Anno 1664. Hence it follows that if various senses imposed upon the sentence of a Judge conclude that the giver of those sentences is not the Judge of Controversies then both Pope and Council are alike to be degraded from being Judges I answer therefore thirdly That it s enough that the Supreme Judge give out Law so clear that all Subjects might understand his sentences if the disability be not from themselves And such are the Scriptures of God though the prejudices of Infidel Jews will not let them understand that Jesus is the Messiah doth it therefore follow that the Scriptures have not clearly declared him to be the Messiah or if Ebionites and Arrians will not acknowledge Christ to be God doth it follow he is not there revealed to be the true God or if Socinians will not acknowledge him to have satisfied Divine Justice is it not therefore clearly enough revealed in Scripture The Pamphleter spends Paper in vain to prove the consistency of the Law with a Judge for that is not denied by Protestants we acknowledge that Councils have a Judiciary Power and that the general sentences of Scripture may be applyed by them for determining particular Controversies But that which is in question is whether Pope or Council have an infallible assistance whereof we must antecedently be ascertained before we believe any Divine Truth This the Pamphleter should have proved but that here he doth not once touch Page 77. The Pamphleter raises no little dust with some Citations of D. Field especially in his lib. 4. cap. 14 18 19. as if he asserted the consenting judgment of them that went before us to be the Rule of Faith and not the conferring of places nor looking to the Originals and that never any Protestant taught otherwise for which the Pamphleter would excommunicate me from the Protestant Churches But who authorized him to declare who be Protestants and who not Ne sutor ultra crepidam Is there a syllable in all my Papers derogating from the due esteem of Fathers Did I not still offer to debate the truth of our Religion from Antiquity as well as Scripture Did I not conclude their Religion spurious because it differs in its Essentials from the Ancient Church I appeal all the Order of Jesuits to let me have an account of Universal Tradition for Adoration of Images half Communions Apocryphal Scriptures the Popes Supremacy the necessity of an infallible visible Judge c. How scurvily is D. Field dealt with by these men Does not the Doctor complain Append. ad lib. 5. Part. 2. Sect. 5. that for what he had written concerning the Rule of Faith he was censured by Romanists as framing a new Religion for Sir Thomas Mores Vtopia yet this Pamphleter on the other hand makes these Assertions of D. Field to be the Standard of the Protestant Religion It is a falshood that D. Field makes consent with those who went before us to be the only Rule of Faith or the sine quo non for interpreting of Scripture for lib. 4. cap. 14. he reckons forth seven Rules of Faith and that comes but in towards the Rear Again in cap. 19. he enumerates seven means for finding out the sense of Scripture among which the knowledge of Original Tongues and conferring Texts are not omitted Yea cap. 17. he positively asserts with Cajetan Andradius Jansenius Maldonat that in interpretation of Scripture we may go contrary to the torrent of Antiquity and he concludes them highly unthankful to God who will deny that in this last Age the true sense of sundry Texts of Scripture is found out It 's too gross a Cheat which the Pamphleter would put upon his Reader wherewith the passages cited concerning the Rule of Faith the conferring of Scripture and consulting the Originals he adds these words that never did any Protestant teach otherwise whereas D. Field subjoyns them in another Sect. to a sentence of Illiricus But let

him make what he will of D. Field's testimony dare Romanists own all the Assertions of Gerson Cajetan Cassander Clemanges Picherell Espencaeus c. who were famous men in the Latin Church if they dare they must condemn the present System of the Romish Faith if they dare not why then press they me with singular Assertions of D. Field or D. Taylor ought they not to deal as they would be dealt with Pag. 79. He cites a Relation of Rescius de Atheismo that in the space of 60 years there were 60 Synods all agreeing on the Scripture as the. Rule yet parted without concordance Answ If this be that Stanislaus Rescius mentioned by Possevin in apparat he appears by his Book entituled Ministro-Machia to be a malevolous person and consequently not worthy of credit But though the truth of the relation were admitted yet it derogates nothing from the Scriptures being the Rule of Faith it only speaks forth either the weakness of mens judgments or the strength of their passions Does not Nazianzen complain that in his time he had never seen the good issue of any Synod yet then the Controversie was not of the Rule of Faith but of material objects of Faith Though Romanists pretend to have advantages for terminating Controversies by their infallible visible Judge yet have they not been able to terminate the debates of Jesuits and Dominicans de gratia or of Franciscans and Dominicans concerning the Conception of the Virgin Mary or betwixt Molinists and Jansenists How many debates have been at the Court of Rome about these things and yet the dissentions are as wide as ever Themselves therefore must confess that the continuance of debates doth not always reflect upon the Rule of Faith but often flow from mens interests or prejudicate Opinions Towards the close of that page he cites a passage from Tertullian lib. de praescript which sounds very harshly That in disputing out of Texts of Scripture there is no good got but either to make a man sick or mad What if I should do as Bell. lib. 1. de Christo cap. 9. lib. 4. de Pontif. cap. 8. and lib. 1. de Beat. Sanct. cap. 5. who rejects Tertullians testimony when it makes against him as of an Heretick and Montanist yet I will not be so brisk That Golden Book of Prescriptions was written by him before he turned Montanist And as Davenant says de Jud. controvers cap. 8. totus noster est is wholly for us for in it he overturns the Foundation of Popish unwritten Traditions namely that though the Apostles preached unto all things that are necessary to be believed yet there were some secret mysteries which they delivered only to some that were more perfect This Tenet now owned by Papists Tertullian charges upon Hereticks cap. 25 Confitentur Apostolos nihil ignorasse nec diversa inter se praedicasse sed non omnia volunt illis omnibus revelasse quaedam palam universis quaedam secreto paucis demandasse And in confutation of them cap. 27. he subjoyns Incredibile est vel ignorasse Apostolos plenitudinem praedicationis vel non omnem ordinem Regulae omnibus edidisse If you then ask what meant Tertullian by the words cited in the Objection Answ He is speaking of Hereticks who either did reject the Scriptures or did mutilate and corrupt them or did recur to unwritten Traditions and therefore immediately after the words cited by the Pamphleter Tertullian adds cap. 17. Ista Haeresis non recipit quasdam Scripturas si quas recipit adjectionibus detractimibus ad dispasitionem instituti sui invertit I confess there is little profit in arguing against such from Scripture We do not argue from Scripture against Infidels who deny Scripture Tertullian therefore is speaking of such Hereticks who are not to be admitted to Disputation which lib. 1. cont Marcion cap. 1. he calls Retractatur but with whom prescription is to be used Now Prescription signifies a Legal Exception whereby an Adversary is kept off from Litis-contestation Had Tertullian universally condemned arguing against Hereticks from Scripture as folly and madness he had convicted himself of this evil who argues so frequently from Scripture Yea lib. de carne Christi cap. 7. he is so peremptory as to say Non recipio quod extra Scripturam de tuo infers and lib. de Resur car nis cap. 3. Aufer Haereticis quae cum Etbnicis sapiunt ut de Scripturis solis quaestiones snas statuant stare non possunt Well might Tertullian who lived a little after the Apostles Appeal to the Doctrine of Apostolick Churches the Doctrine having been till that time preserved pure in them But now the case is greatly altered after the succession of so many Ages all these Apostolick Churches have been stained with Errours by the acknowledgment of the Roman except her self and others are ready to affirm no less of her and perhaps upon as solid ground Yet when Tertullian appeals to Apostolick Churches he enumerates cap. 36. the Churches of Corinth Philippi Thessalonica and Ephesus no less than the Roman so that he attributes no more Authority to her than to others Lastly pag. 80. after he had repeated what had been examined in the former Section that Religion was before Scripture He asks if Protestants be assured by Scriptures of what they believe why may not Romanists also seeing they likewise read Scripture pray and confer places are more numerous acute learned want Wives work Miracles and convert Nations Here be very big words Sesqui-pedalia verba But may not I first use retorsion thus Are Romanists perswaded from Fathers Councils or Traditions of what they believe Why then may not Protestants who read Fathers and Councils as well as they and search after those things which are conveyed by Universal Tradition and I hope Protestants are not contemptible either for number or learning though we do not restrict the Catholick Church to those who go under the denomination of Protestants and besides our Doctrinal principles have an eminent tendency to Holiness May not Jansenists and Dominicans say they submit their Doctrine to an infallible Judge as well as Jesuits that they read and consider the Bulls and Definitions of Popes as well as Jesuits why then should not they be as capable to find the true sense of these Bulls and Definitions as Jesuits Yea might not Heathens have used this Argument against the Ancient Apostolick Churches for the number of Henthens were greater and their Learning not inferiour nor wanted they pretended Miracles Doth not this retorsion discover the frothiness of these Topical Rhetorications But secondly these vain Clamours may be sufficiently confuted with that word of our Saviour Maith 11.25 and that of the Apostle 1 Cor. 1.20 Where is the Wise Where is the Scribe Where is the Disputer of this World Hath not God made foolish the wisdom of this World And ver 26 27. Ye see your Calling Brethren how that not many wise men

as Bell. does confess but also actually seclude from his Communion on the same account Firmilian Bishop of Caesarea in Cappadoeia and many other Asiatick Bishops as testifies Denys of Alexandria in Euseb lib. 7. cap. 4 or how did he call Cyprian himself Pseudo Christum Pseudo Apostolum dolosum operarium a false Christ false Apostle and deceitful worker as Firmilian records in Epist ad Cyp. which is the 75 among Cyprians Epistles or how did Cyprian Epist 74. ad Pompeiam accuse Stephen as taking the defence of Hereticks against the Church of God had not the matter in controversie betwixt them been looked on as an Article of Faith Ought not Romanists at least give the world sute Characteristicks by which to know when the Bishops of Rome define a point to be an Article of Faith unless they design to hold all in suspence that they may improve their Delphick Oracles as definitions of Faith or otherwise as they find their interest require But as to Cyprian however he did err in the matter of Rebaptization yet he well perceived the point not to be Fundamental but such as good men may differ in salvo pacis c●ncordiae vinculo as he expresses himself Epist 72. ad Stephanum And therefore adds qua in re nee nos vim cuiquam facimus aut legem damus And for this his moderation he is commended by S. Augustine Ep. 48. and by S. Hierome in Dial. adversus Lueifer though they were of a contrary perswasion in the thing Excellently said Austin lib. 1. cont Julian cap. 6. Alia sunt in quibus inter se etiam doctissimi atque optimi regulae Catholicae defenseres salvâ fidei compage non consonant alius alio de una re melius aliquid dicit verius b●e autem unde nune agimus ad ipsa pertinet fidei fundamenta Perhaps a Romanist may run to that subterfuge of the Valenburgii in examin princip fidei exam 3. Sect. 8. That therefore they who held these errours were of the same Religion with them who now believe the contrary because though they differ in the material objects of their Faith yet the same ratio formalis fidel or Rule of Faith was acknowledged by both namely that whatever God proposes by his Church is to be believed and by the same reason these Authors would be reconciling the Faith of Romanists before and after the Council of Trent They cannot deny but there be things now held as Articles of Faith which were not so held before the Council of Trent yet they would have us to believe that the Religion of both is the same because the ratio formalis credendi or the Rule of Faith is the same in both namely what God proposes clearly by his Church But here many falshoods are sophistically insinuated For first though it be true that whatever God proposes whether by the Church or by a private Pastor ought to be believed yet the Valenburgians sophistically insinuate that whatever the Church proposes God also proposes and that as necessary to Salvation though it were not so before but that this is a notorious falshood shall be cleared Sect. 3. neither can all the Clergy of Rome prove that this was the Faith of the Ancient Church The Pamphleter made some Essays to this purpose by some broken shreds of Antiquity in his Sect. 3. which we have examined cap. 2. and shewed that they make nothing for his purpose Nay the Ancient Fathers as we have evicted cap. 3. hold that the Scriptures were the Rule of Faith and the ratio formalis credendi for in this matter they seem to be taken for one consequently they differing from Romanists in the Rule of Faith were not of the same Religion with them Secondly it is as notorious a falshood that Romanists before and after the Council of Trent are agreed upon the same ratio formalis credendi or the same Rule of Faith Did I not shew the diversities of Opinions among themselves touching this thing in the stating of the question concerning the Rule of Faith If this be the prevalent Doctrine of the Romish Church which this Pamphleter holds out that the definition of an Infallible Judge is the principal Rule of Faith assuredly there were eminent persons in the Romish Church of another perswasion before the Council of Trent namely those who maintained that Pope and Council were fallible such as Occam Panormitan Petrus de Alliaco Antoninus Cardinal Cusan Nicolaus lemanges of whom I gave an account cap. 2. Sect. 2. Yea nor can Romanists to this day agree among themselves concerning the Rule of Faith some holding Oral Tradition some the definition of a G●neral Council and others the definition of a Pope to be it though to hide their differences from simple ones they endeavour to wrap up all in some general terms such as the Proposition of the Church yet in enpounding these terms they go by the 〈◊〉 among themselves Thirdly there is more requisite to the Unity of Religion th●n a meer agreement in the formali● ratio credendi or the Rule of Faith there be some material objects of Faith the explicite belief whereof is of absolute necessity to Salvation Can any be saved who do not believe an Heaven and an Hell Doth not Scripture hold forth Jesus Christ to be a Foundation in Religion 1 Cor. 3.11 Hence D. Vane in his lost Sheep cap. 8. pag. 87. though he cavil against the distinction of Fundamentals and Non-Fundamentals yet he is constrained to confess that in regard of the material object or thing to be believed some points are Fundamentals others not that is some points are to be believed explicitely and distinctly others not Consequently it s not a sufficient reason to say such held one ratio formalis credendi therefore were of the same Religion especially when it s confessed there be material objects which are of necessity to salvation to be believed by the one which were not by the other Fourthly the true reason therefore why the Fathers notwithstanding their errours were not heretical but of the same Religion with us because their errours were only against integrals of Religion but not against Fundamentals neither did they pertinaciously maintain them but were willing to have renounced them had they been convinced that they were contrary to the Scripture which to them was the Rule of Faith as well as to us So that to them might have been said as Austin to Vincentius Victor lib. 3. de orig animae cap. 15. Iste animus etiam in dictis per ignorantiam non Catholicus ipsa est correctionis praemeditatione Catholicus a Soul maintaining errours contrary to Catholick Doctrine yet willing to submit upon conviction upon that virtual repentance or premeditation of correction to use S. Austins word is truly Catholick namely when the Errours strike not at the Foundation as the same Father spoke in the forecited testimony lib. 3. contra Julian cap. 6. Against this the Pamphleter objects

explicit belief of all imposed under the same severe Sanctions nor put under the same inseparable connexion with the salvation of souls That it is so may easily be evinced against any Romanist that will but hearken to his own reason For it cannot be denied that there be some Articles of Religion without the explicite belief whereof no adult rational person that hath the sense of reason for I abstract from the cases of Infants deaf and mad-men can be saved as that there is a God or immortal Soul at least Directo and Rossello themselves will require the explicit belief of that Popish fundamental of believing what the Church believes which according to them is also a revealed Verity But it is as clear there be other revealed Articles without the explicit belief whereof adult rational hearing persons may in some cases be saved Yea Jesuit Azorius Part. 1. Moral lib. 8. cap. 6. confesses a man may be saved without the explicit belief of the Trinity and that he may have blasphemiously gross conceptions of God without Heresie as that God hath corporeal dimensions like a man that God the Father is greater in power and more Ancient than God the Son And he brings in Panormitan and others of their great Doctors affirming that these gross conceptions of God may not only be without Heresie but also without sin providing their Darling Principle of believing what their Church believes be acquiesced unto Ergo the explicit belief of all revealed Verities is not imposed with the same severe Sanction nor put under the same inseparable connexion with the eternal salvation of Souls consequently all are not equally fundamental I confess whatever disparity be betwixt the material objects of Faith as in themselves considered yet if a man know them to be revealed by God he is bound to believe them all with the most firm adhesion of mind the meanest no less than the highest and if in that case he should misbelieve any of the least of them he would err fundamentally because he would explicitly deny the infinite Divine Verity And this is all which Jesuit Worsleys arguments do prove which is not the thing controverted concerning Fundamentals That which we affirm is that some Truths are so propounded by the infinite Verity that men are bound to believe them yet if either through the weakness of their understandings prejudices of education or other such like impediments they do not discern them to be revealed they may through mercy be saved provided they have a sincere willingness to believe every Article which they know to be revealed by the infinite Verity and do unfeignedly repent not only of their known sins but also de occultis of their secret and unknown errours Excellently said said S. Austin Epist 162. Qui sententiam suam quamvis falsam atque perversam nulla pertinaci animositate defendunt praesertim quam non audacia praesumptionis suae perpererunt sed à seductis atque in errorem lapsis parentibus acceperunt quaerunt autem cauta solicitudine veritatem corrigi parati quum invenerint nequaquam sunt haeretici deputandi I shall shut up all with the Royal testimony of our most Serene Learned and pacifick King James 6. in his Answer to Cardinal Perrons Epistle That the number of things necessary to salvation is not very great and that there was no mors expedite way to peace then diligently to separate necessaries from not necessaries and that it 's the duty of all who are studious of peace for lessening of Controversies which exercise Gods Church most diligently to explicate urge and teach this distinction SECT II. Whether do the Scriptures contain clearly all the Fundamentals of Faith PRotestants maintain the affirmative The Pamphleter pag. 99 and 100. with his Complices deny that Scriptures contain all far tiss that they do it clearly So Bell. lib. 4. de verb. Dei cap. 3 4. Gordon of Huntly controv 1. de verb. Dei cap. 27. c. Valentia lib. 5. de Analys fidei cap. 5. Coster Enchirid. lib. 2. cap. 5. F. Valenburg examin princip 3. Sect. 5. N. 6. c. Yet when we say that Scripture contains all Fundamentals clearly we mean not that they are there in so many words but that if they be not expresly set down in Scripture they are at least by firm consequence deducible from it If Scriptures do not contain all things necessary to salvation and that clearly then some instance of a necessary truth ought to be given which is not clearly contained in Holy Writ and Evidence ought to be brought of the necessity thereof to salvation I appeal therefore all the Romanists in the world to give me one instance of this kind hic Rhodus hic saltus The usual instances alledged by Bell. and other Romanists have been examined and confuted often by Whittaker Chamier D. Strange c. I not Scripture able to make us wise unto Salvation 2 Tim. 3.15 Were they not written for this end Joh. 20.3 that we might believe and believing have everlasting life How could this be if they did not contain all that 's necessary to salvation Is there not an Anathema pronounced on him who teaches an Article of Faith besides what is in the Scriptures Gal. 1.8 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Did not Tertullian adore the plenitude of the Scriptures Did he not thunder out a woe against Herinogenes Si non est scriptum timeat vae illud adjicieutibus aut ditrahentibus destinatum Did not the Apostles teach all necessary truths and as S. Irenaeus witnesses lib. 3. cap. 1. after they had preached it they did commit it to writing where also he calls the Scripture Fundamentum columnam fidei And lib. 4. cap. 66. read says he the Prophets and Apostles and ye shall find Vniversam actionem omnem Doctrinam omnem Passionem Domini How peremptory is S. Athanasius de Incarnatione Christi edit Paris Anno 1627. pag. 621. Quae est ista vestrae immodestiae vecordia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut lequamini quae scripta ●●n sunt He holds it not only affrontedness but madness to speak of Articles of Religion without Scripture What think you of Theophilus Alexandrinus in 2 Epist Paschali in B●b pat Tom 3. Edit 3. Paris 1610. per Margarinum de la Bigne Daemoniaci spiritus est extra Scripturarum Authoritatem divinum aliquid putare And S. Chrysost in Serm de Pseudo Prophetis en calce Ephrae●ni Syri edit 3. Colon 1616. Nihil utilum sacra Scriptura reticuit Hierom. in Micab cap. 1. Ecclesia non est egressa de finibus suis i. e. de Scripturis vos vero Haeretici aedisicastis domum in derisum non in Scripturis sed in viciuia Scripturarum where the Scripture is held forth as the Boundary of the Church beyond which she may not pass and dogmatizing without Scripture is given as a character of Hereticks And on Hag. cap. 1. vers 11.

Vertues surely if he in this were Heretical Gerson was Heretical also who both asserts and proves it by many arguments much less can either Wedlock or Virginity merit Heaven as Soto is brought in by Gerard de Eccles cap. 11. Sect. 6. Sect. 2 18. impiously saying Quod Virginitas fit satisfactio peccatorum maxima meritum Regni Coe●●um Have not Popish Authors particularly Espencaeus noted that Hierom was p●rum aequas less favourable than in reason he ought to Chaste Matrimony How grosly did Pope Syricius deprave that Scripture Rom. 8 7. to disgrace lawful Marriage If therefore Jovinian ran upon the other extreme to affirm as Bell. de notis Eccles cap. 9. Sect. 13. says of Vigilantius Ecclesiasticos debere esse●uxoratos in that he was never allowed by the Reformed Churches they are for a licere not an oportere for the lawfulness of Marriage not for the necessity of it Excellently said S. Hierom lib. 1. cont Jovinianum where he is most in the praises of Virginity Circumcisio nihil est praeputium nihil est sed observatio mandatorum Dei nihil proded absque operibus caelibatus nuptiae As Circumcision is nothing and Uncircumcision is nothing without the keeping of the Commandments so neither Virginity nor Wedlock do profit to salvation without works of holiness But as persons in a married estate are saved if they continue in the Faith so also it is by the same Faith that they which live in a state of Virginity are to be saved To this I only add that of Nazianzen Orat. 11. Cum in haec duo vita divisa sit in matrimonium caelibatum atque hic quidem sublimior divinior sit verum laboriosior periculosior illud humilius tutius neutrum horum Deo nos omnino astringit aut ab eo dirimit Where comparing these two Estates he concludes Caelibat to be more sublime but Matrimony more humble and more safe and that neither of them does either joyn us to God or seclude from him The sixth objected Heresie is that with Pelagians we say the Children of Faithful Parents need not Baptism Had a Jesuit a Forehead capable of blushing he would never have upbraided us with Pelagianism for the World knows that they have indeed licked up the very Excrements of Pelagius as Jansenius hath demonstrated in his Augustinus But as to the Objection we are so from denying the need of Baptism to Infants that we say it 's necessary necessitate praecepti Indeed we dare not be so cruel as to condemn all Infants that die in the Womb and were never in a capacity to be baptized if we be stigmatized for Hereticks upon this account then the Ancient Fathers who by their long delay of Baptism shew themselves to be of the same Opinion must also be Heretical Doth not D. Morton Appeal lib. 5. cap. 8. Sect. 2. cite a multitude of Romanists as Cajetan Gerson Catharine Cighius Tilmannus c. as being of the same judgment with us as to these things Are all these Hereticks and Pelagians also If it be said that Pelagians deny the necessity of Baptism also true but on other accounts then Protestants I elagians as supposing Infants guilty of no sin Protestants because Pardoning Mercy is not chained up and limited to means As Blastus the Heretick observed Easter at the time of the Jews Passover so did Polyerates and the holy Martyrs of the Greek Church but the different accounts on which they did it made the one to be held an Heretick and not the other So that the same sentiment held upon different accounts may be heretical in the one and not in the other The seventh and last Heresie is that with the Arrians condemned by Austin lib. 1. cont Maxim cap. 2. we do not receive Tradition O stupendious impudency Did ever S. Austin condemn Arrians for not receiving Articles of Faith upon the sole Warrant of unwritten Traditions Doth he not expresly lib. 3. cont Maxim cap. 14. appeal to the Scriptures for decision of Controversies betwixt him and Arrians Nec-ego Nicenum nec tu debes Arimineuse tanquam praejudicaturus praeferre Concilium nec ego hujus authoritate nec tu illius deteneris Scripturarum authoritatibus non quorumcunque propriis sed utrisque communibus res cum re causa cum causa ratio c●m rati●ne concertet Could not the Deity of Jesus Christ which was the Article for which Arrians were condemned be proved by holy Scripture that Fathers behoved to flee to unwritten Traditions Are Romanists so miscarried with their hatred against us that they will shake the Foundations of Christianity to reach us a blow Doth not Bell. confess lib. 4. de verb. Dei cap. 11. that the Divinity of Christ which is opposite to the Arrian Heresie habet expressa in Scripturis testimonia Shortly then to rectifie the mistake of this Pamphleter the thing which Austin blamed in Maximinus the Arrian was that Arrians would not admit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was not found in Scripture and therefore lib. 1. cont Maxim he brings in Maximinus saying Hae●voces quae extra Scripturam sunt nullo casu àrnobis suscipiuntur This Austin solidly consutes lib. 3. cap. 14. shewing that the thing signified by the word was in Scripture Quid est homousion nisi miaus ejusdemque substantiae quid est homousi●n nisi ego Pater unum sumus and then appeals to the Scripture for the decision of the whole Controversie with the Arrians Nee ego Nicenum c. Thus have I shewed that the Pamphleters Objection is false in all its grounds as if either all the errours mentioned by Fathers were Heresies against Fundamental truths or that we owned all the errours enumerated in the Objection It 's further objected pag. 89. that Scripture would make a man think that one thing or at most two were necessary to salvation as sometimes the believing one point sometimes the doing of another Heaven is promised to Prayer in one place to Alms deeds in another and Mat. 19. If thou wilt enter into life keep the Commandments teaches a Fundamental which Protestants say is impossible Is not this a daring impiety in a lafcivious Jesuit so to sport with the Scriptures of the Living God as if sometimes they made one thing only necessary to salvation sometime another For answer therefore he would first remember that our present question is concerning the Credenda things to be believed but most of these instances are of the Agenda things to be done by us Whether this proceeded from his inadvertency or were done purposely to cast a blind before an unwary Reader is remitted to his second thoughts Secondly it is a falsehood that Scripture makes sometimes only Prayer at other times only Alms-deeds at one time only Faith in the Son of God at another time only the fear of the Lord a Fundamental as the Pamphleter insinuates For no where is the promise of Salvation restricted to any

there and therefore I say all those errors mentioned in the Objection may be upon the matter confuted by Scripture as I have shewed concerning some of them cap. 3. And the like might be done as to the rest if I were not loth to blot Paper with impertinent Controversies Before I leave this question I must yet take notice of three testimonies objected by the Pamphleter pag. 103. from Chrysost Epiphan and Austin For though they were long ago objected by Bell. lib. 4. de verb. Dei cap. 7. and have been fully vindicated by Chamier Whittaker Davenant Strange c. yet they are here propounded as if nothing had been replyed to them I begin with the last from Austin lib. 5. de bapt contra Donat. cap. 23. because in it the Pamphleter says that Austin affirms a Fundamental namely Infant baptism not to be contained in Scripture This citation demonstrates that the Pamphleter has never read Austin for in that cap. he has nothing of the Baptism of Infants but only says that the custom of not rebaptizing those who had been baptized by Hereticks was received by Tradition Neither is this a Fundamental else S. Cyprian had erred Fundamentally who still adhered to his Opinion of Rebaptization though as Austin in that same cap. says he were pressed both with the custom of the Church and Pope Stephens Authority to the contrary Nor could Austin mean that the custom of the Church in this thing was not warranted by Scriptural Authority for frequently he disputes that same point of Rebaptization against the Donatists from Scripture as lib. 1. cap. 7. lib. 2. cap. 14. lib. 4. cap. 7.24 lib. 5. cap. 4. lib. 6. cap. 1. c. consequently Austin only meant that there was no express prohibition of Rebaptization in terminis or that there could no example from Scripture be produced of receiving one into the Church who had been baptized by a Heretick without Rebaptization Both which we grant and yet affirm with Austin and the Catholick Church that Scripture affords sufficient ground against Rebaptization His other testimony is from Epiphan Haeces 61. we must use Traditions for the Scriptures have not all To this it 's answered that Epiph doth not there speak of Fundamentals The point which he is asserting is that it 's a sin after Vowed Virginity to Marry which is a truth for either there is sin in vowing rashly not considering what strength there is to perform or by breaking the Vow unnecessarily if there be strength to abstain Yet Epiphanius in the same place affirms that in the case of Vowed Virginity it 's better to Marry than secretly to Fornicate or as he expresses it occultis jaculis sauciari the contrary whereof is asserted by Bell. Coster and other Romanists However I hope Romanists are not so large in their Fundamentals as to make that one But secondly it 's answered by D. Strang lib. 2. de script cap. 21. pag. 546. that Epiphanius doth not there speak of simply unwritten Traditions for that unwritten assertion of the sinfulness of Marriage after a Vow of Virginity he there confirms from that Scripture 1 Tim. 5.11 and therefore he must call it unwritten only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it 's not set down expresly and in terminis in Scripture albeit it may consequentially be deduced from it I add thirdly and lastly though Scripture contain all Fundamentals yet there may be much use of Traditions as a motive of credibility to introduce Faith or to clear the meaning of Scriptures or about historical things c. In this third place I take notice of that testimony of Chrys●st in 2 Thes 2. where he says that the Apostles did not deliver all things by writing Is this the present question whether the Apostles did deliver all things in writing No surely but whether all Fundamentals or all things necessary to salvation be committed to writing Now Chrysost in the place cited has nothing to the contrary of that nay Hom. 3. on that 2 Epist to Thess cap. 2. he expresly affirms that all things necessary are clearly revealed in Scripture consequently he cannot mean that there be some Fundamentals not contained in Scripture unless he did contradict himself This is enough to discover that the testimony of Chrysost does not militate against our present Assertion whether Chrysost mean by those things which he says the Apostles wrote not only Rituals as Chamier conceives Panstrat Tom. 1. lib. 9. cap 19. Sect. 31. or the particular examples of the pious lives of Apostolick persons which might be conveyed down to these times by Tradition as Rivet supposes in Cathol Orthodox tract 1. quest 9. or Traditive Expositions of difficult Scriptures Orally delivered by the Apostles as Chillingworth insinuates in his defence of D. Potter cap. 3. Sect. 46. is not our concern at present to enquire As Christ did many things which are not written so is it probable that the Apostles taught the Churches many things Orally and particularly did expound to them difficult places in their own writings But as the memory of the unwritten works of our Saviour is quite lost so also have the Traditive Expositions of difficult Scriptures perished many Ages ago insomuch that the Ancient Fathers are broken into many different Opinions concerning obscure Scriptures By which it appears that Records are a more faithful keeper than Reports Had the knowledge of the unwritten works of our Saviour or of the Traditive Expositions of Scriptures given by the Apostles been preserved they ought to have been firmly believed but seeing God has permitted the memory of them to be lost he hath also freed us from the obligation of believing them And so much of the second question I now proceed to SECT III. Whether all be Fundamentals which the Church imposes as Fundamental ANswer negatively But the Pamphleter pag. 91 and 92. and and other Jesuited Romanists affirm Where it must be observed how grosly the Pamphleter does misrepresent the state of the question pag. 90 91. as if the question betwixt us were Whether a man may either suspend his assent or positively dissent from lesser things when they are revealed by God and propounded to him by the same Authority with the most necessary Articles of Faith And he charges Protestants as maintaining the affirmative part of the question as thus stated But this is a notorious prevarication For all Protestants do acknowledge that we are bound to believe whatever God is pleased to reveal unto us yea not to assent to the least material object of Faith when it is known that God has revealed it were an impeaching of the Veracity of God and so hainous a trespass that if continued in should assuredly damn eternally Nay further as acute M. Chillingworth observes Part. 1. cap. 3. Sect. 15. He that believes though erroniously any thing to be revealed by God and yet will contradict it is hainously guilty of derogation from the Veracity of God The most that Protestants affirm

to which all solid Christians ever assented is that through the weakness of our understanding we not being able to penetrate all truths divinely revealed we may sometimes suppose that not to be revealed by God which is revealed by him or that to be revealed by him which is not revealed In this case which was Cyprians in the matter of Rebaptization if a man believe firmly not only the Veracity of God and be ready to assent to the particular truth whereof now he doubts if he knew it were revealed by God but also believes the most weighty Articles of the Christian Faith we say in that case our Lord doth graciously pardon the misbelief of smaller material objects of Faith which through infirmity are misbelieved This we have already confirmed by Scripture and Antiquity Sect. 1. Laying aside therefore his false state of the question the true state of the question is whether whatever the Church proposes as an Article of Faith must be believed under pain of damnation and consequently is to be held as a Fundamental so as without the belief thereof no salvation can be had in this indeed we maintain the Negative and my Adversary and Jesuited Romanists the Affirmative That this is the true state of the question may be evicted from the Pamphleter himself For after his deceitful misrepresentations of the question at length he comes above board pag. 92. thus The Church saith he in her publick Decrees of General Councils strikes with the Thunder-bolt of Gods Curse and Excommunication all such as refuse to believe any one point decided to be of Faith which she could not justly do if every Article she declares were not necessarily to be believed when known to be decided by her It 's therefore the decision by her that lays the necessity of believing upon souls Yet it would be further noted that by the Church Romanists understand the Roman Church or Church in Communion with the Pope acknowledging his Headship and Universal Supremacy And because the diffusive Body of thee Roman Church cannot all assemble to define Controversies of Religion ther for it must be understood of her representatives seeing Conciliary representatives are very rare and the sense of their Canons are obnoxious to various debates therefore this power of determining and imposing Fundamentals though the Pamphleter in the words cited seem only to speak of Councils must at length be resolved into the Pope I wrong them not Here Jesuit Gretser speaking in name of the rest in defens Bell. lib. 3. de verb. Dei cap. 10. Colum. 1450. When we affirm saith he the Church to be the Judge of all Controversies of Faith by the Church we understand the Bishop of Rome who for the time being governs the Ship of the Militant Church The question is then whether all that the Bishop of Rome injoyns ex Cathedra and as matters of Faith must be believed because he injoyns it and that under pain of Everlasting Damnation the Jesuited Party affirm we deny It 's not the misbelieving what Scripture says but what the Roman Church or Pope saith that according to these men does condemn Souls I shall not insist upon a large confutation of this absurd Doctrine which cannot but ruine with its own weight not being supported with any solid ground only take these brief hints 1. The Catholick Church in all her Representatives since the Apostolick Age is fallible as I demonstrated by many arguments Cap. 2. Sect. 2. and may injoyn Errours for Articles of Faith Ergo all that the Representatives of the Catholick Church injoyn as Articles of Faith are not to be held as Fundamentals This one argument is sufficient to overturn that Romish Structure But 2. It 's an intollerable Catachresis to affirm the Romish Church much more the Pope to be the Catholick Church or to attribute the peculiar priviledges of the Catholick Church to the Roman or to the Pope by as good reason they might affirm Italy or Rome to be the whole World and predicate that of Rome which is peculiar to the whole World Ergo though it were granted that the Catholick Church or her Representatives had power infallibly to determine Fundamentals of Faith it does not follow that this is the priviledge of the Roman Church or Pope of Rome as our Adversaries affirm 3. Every thing that God himself reveals in Scripture is not a Fundamental of Faith Ergo far less every thing that the Church proposes The sequel is evident for if there be any reason why every thing proposed by the Church should be Fundamental this must needs be it because as Romanists affirm what the Church says God himself says But this reason cannot be cogent for beyond all peradventure what is revealed in Scripture is revealed by God himself and yet both Protestants and Papists acknowledge that all revealed in Scripture is not Fundamental therefore neither can all proposed by the Church be Fundamental This argument concludes that though she were infallible as Scripture truly is yet would it not follow that all her definitions were Fundamentals of Faith It may be here objected that he who knows a truth to be contained in Scripture and yet misbelieves it erres Fundamentally therefore also if the Church be infallible he who misbelieves any point which he knows to be propounded by her erreth likewise Fundamentally Not to mention that this objection proceeds upon the supposition of the Infallibility of the Church the falshood whereof I hope has already been evicted I answer that he indeed erreth Fundamentally who misbelieves the least truth which he knows to be contained in Scripture provided he know the Divine Original of that Scripture yet not so much for misbelieving that particular truth for in other circumstances it may be misbelieved without a Fundamental errour as for his explicite misbelief of the Veracity of God which renders the man an Infidel But I hope Romanists themselves will not say that if Cardinal Cajetan who questioned the Divine Authority of the Epistle to the Hebrews had thereupon misbelieved some particular Proposition which he acknowledged to be contained in that Epistle had erred Fundamentally and consequently though the Church were infallible as she is not yet if he who questioned her Insallibility should also misbelieve what he knew to be propounded by her he should not err Fundamentally For in so doing he would not explicitly question the Veracity of God as in the first case 4. If the Proposals of the Church made Articles Fundamental ergo after the Churches definition the Christian Religion should be essentially different from what it was before contrary to Ephes 4. there is but one Faith The sequel is evident because after that definition of the Church there should be Fundamentals or Essentials in Religion which were not before And from this it follows the now Roman Religion is essentially different from the old Christian Religion For by the new definitions of their Church they have made many Essentials which the

Ancient Church never knew as I demonstrated against M. Demster Paper 4.5 I argue with Learned M. Stillingfleet thus The Church is a Church before she past out her definition ergo by her definition she makes no Fundamentals The sequel is proved because the Church cannot be a Church without the belief of all Fundamentals ergo whatever definition she passes posteriour to her being a Church is none of the Fundamentals E.W. the Author of Protestancy without Principles Discourse 3. cap. 6. Sect. 19. superciliously undervalues this argument of D. Stillingfleet supposing he hath evicted the nullity thereof by this simile As in a Kingdom or Commonwealth after the settlement of some great matters I suppose he means the Fundamental Laws they may thereafter proceed to make new Laws so he conceives it to be in the Church But the faculty of that Jesuit lies in throwing a Feather to the ground with high confidence Two things if I mistake not may discover the lameness and impertinency of the Jesuits simile And first it's beyond doubt that after the settlement of the Fundamental Laws of a Kingdom the King and Parliament have a Legislative Power to create new Laws not only to declare what Laws formerly were in being but to give a being to Laws which formerly had none But the more Judicious Romanists deny that the Representatives of the Catholick Church far less of the Roman or a Pope have power to make Articles of Faith which were not but that their power is only declarative of Articles of Faith which formerly were So Alphonsut à Castro de haeres lib. 1. cap. 8. Valentia in Part. 3. disp 1. quest 1. punct 6. and Azor. Part. 2. Moral lib. 5. cap. 3. quest 2. yea so much is acknowledged by E. W. himself Sect. 22. Hence when lately D. Taylor in his Disswasive cap. 1. Sect. 2. concluded the impiety of the Romish Religion because it did attribute to the Romish Church i. e. the Pope power to make Articles of Faith contrary both to Scripture Gal. 1.8 and to the third Oecumenick Council at Ephesus It was replyed to him by a Romanist that they only give to the Church a declarative power to declare what be Articles of Faith If the Church have only a declarative power then she has not such power to make Articles of Faith as the King and Parliament have to make Laws to the Kingdom or if she have power to make Articles of Faith then D. Taylor 's Charge of impiety stands in force against Romanists They may chuse which of the two absurdities they will run upon But secondly if the King and Parliament should add to the Fundamental Laws of a Kingdom when addition were made to them thereafter the Constitution of the Kingdom should in so far be altered and different from what it was consequently if the Church should add to the Fundamentals of Faith the Christian Religion should essentially vary from what it was before Nay if the Church may add to Fundamentals and make that Fundamental which was not Fundamental why might she not pair from them also and make those things cease to be Fundamentals which were Fundamentals and so overturn all Christianity and make it a quite different thing from what it was But the Unity of the Christian Religion and of the Catholick Church prove convincingly that the Fundamentals of the Christian Religion are always the same and unalterable Sixthly and lastly The absurdities of this Romish Doctrine may appear by the impious consequences which flow from it As 1. The imperious Usurpation of one part of the Catholick Church namely of the Church of Rome her Popes or Councils over the whole Catholick by this she assumes a mighty Soveraignty over the Consciences of all the World to impose on them Fundamental Articles of Faith which Christ never authorized her to do 2. It establishes a most grievous Schism thus she cuts off from the Catholick Church as Hereticks or persens erring fundamentally all who cannot submit to her heretical Decrees 3. It makes Romanists unchristianly uncharitable and to conclude that all shall be damned which do not with Issachar couch down under the burdens which she imposeth 4. Hence also it is that they abuse the World with an implicite Faith if they be in a readiness to believe what is imposed by their Church it 's enough though they know little in particular what she has imposed yea some say though explicitly they believe nothing Nay Tolet lib. 4. de instruct Sacerd. cap. 3. If a Country man saith he believe his Bishop propounding some Heretical Doctrine about the Articles of Faith he meriteth by believing though it be an errour because he is bound to believe until it manifestly appear that it is against the Church O dreadful impiety Shall it be not only not sinful but meritorious to believe Lyes when it but seems to be the Doctrine of the Romish Church The absurdity of the Romish Assertion being now sufficiently evicted our Doctrine upon the other hand may be clear viz. that those Articles are only to be held for Fundamentals on which Scripture hath put a character of necessity for the appointment of Fundamental Articles or the prescribing of the necessary conditions for obtaining Eternal Life dependeth wholly upon the good pleasure of God and therefore are to be gathered from the Scripture which are the compleat Rule of Faith and deliver to us the whole Counsel of God concerning our Salvation But this Jesuit must needs be still prevaricating and therefore pag. 86. he brings in this as a character given by me of a Fundamental if it be commanded to be believed by all But never did I assert any such thing nor did I ever think that a meer necessity of Precept does infer a point to be Fundamental we are commanded to believe Articles of Faith whether integral or Fundamental But in this is the difference that Fundamentals are also necessary necessitate medii finis by necessity of the means and of the end so as Salvation cannot be attained without the belief thereof neither is any thing to be held as such unless the Scripture which is the adequate Rule of Faith put a character of necessity thereupon From what has been said I deduce this Corollary that the unity of the Catholick Church stands in the unity of Fundamentals and consequently though there be diversity of integrals betwixt Churches yet if the Fundamentals be preserved they all make up one Catholick Church the Greek Church Waldenses Wicklevists and Hussites may differ from us in integrals yet if the Fundamentals be held by all we make up one Catholick Church Hence also it may be judged whether Romanists or we be the true Catholick Church We own all for Members of the Catholick Church who own the Fundamentals and superadd nothing destructive thereunto But they exclude all who are not of the present Roman Faith expressed in the formula fidei of Pius the Fourth or in that English confession of

85. that Protestants do a gree in Fundamentals if the precise number thereof cannot be known It might be reply sufficient to appeal the adversary to give one instance of a Fundamental wherein Protestants do not agree Sure there is no Fundamental which is not owned by some Society of Christians else there should be no true Christian Church in the World but let the dogmaticalls of all the Christian Churches in the world be searched there shall not one be found about which Protestants are not agreed but upon accurat triall it may be made appear that its either false or at least not simply Necessary to Salvation Consequently it may be made evident that Protestants do agree in Fundamentals without determining the precise number of them Nay the violent opposition made to the Reformed Churches by Papists and other adversaries are no small confirmation that we hold all the Fundamentals for surely if we did deny any Fundamental our enemies who wait for our halting and love to grate upon our sores would have laid it forth convincingly before the World which none of them having been able to do it is more then probable that the Reformed Churches hold all the Fundamentals But who said that the number of absolute Fundamentals cannot be pitched upon Surely never I learned Protestants such as Crakanthorp Stillingfleet and D Taylor spare not to say that they are contained in the Apostolick Creed they judge it very probable that the ancient Church supposed the Fundamentals to be contained in their Creeds the Apostolick Nicene Athanasian and that of Constantinople If it be so then surely Protestants agree in Fundamentals for to all these Protestant do subscribe and that in the very sense wherein the ancient Church took them But Romanists have added many Fundamentals not contained in these Creeds and altogether unknown to the ancient Church therefore they disagree from the ancient Church in Fundamentals yea and among themselves also Can they so much as agree what is that Church into whose sentence faith is to resolved I add further if there be solidity in that rule laid down by Edward Fouler in his design of Christianity Sect. 3. Cap. 21. viz. that he believed all Fundamentals who upon accurat search can say that he is sincerely willing to obey his Creator and Redeemer in all things commanded by him that he entertains and harbours no lust in his breast that he heartily endeavours to have a right understanding of the Scriptures to know what doctrins are delivered therein for bettering of his soul and the direction of his life and actions I say if this be a solid rule then certainly we hold all fundamentals of religion there being thorow mercy many thousands of such serious persons in the Reformed Churches who have such a testimony in their consciences Yet I deny not but this rule has need to be well cautioned else I am afraid that Arrians Socinians and other blasphemous Hereticks will be ready to conclude hereupon that they also maintain all Fundamentals and therefore I speak of it only in conjunction with these things which went before To shut up all in a word let all the solid rules Imaginable be taken for trying who have all the Fundamentals of Faith and we decline to be tried by none of them Whereas the Popish Church dare not adventure to be tryed but by that one rule the falsehood whereof has in Sect. 3. been clearly proved and is manifestly partial viz. that all and only these things are to be held for Fundamental which she defines to be such SECT V. Whether is the Popish Religion injurious to the Fundamentals of Christianity ANswer Affirmatively and that many wayes for 1. If a Fundamental be taken for the rule of Faith or the principal and adequate standard according to which all the material objects of Faith are to be measured which is the Holy Scripture as was proved Cap. 3. Then sure Romanists erre Fundamentally for they have set up another Foundation and rule of Faith viz. the sentence of their infallible visible Judge or to speak in the language of most renowned Jesuits the sentence of the Pope hence Bell. lib. 4. de Pontif. Cap. 3. Sect. Secundo Probatur Petrus quilibet ejus successor est Petra fundamentum ecclesiae i. e. Peter and any succeeding Pope is the Rock and Foundation of the Church and again a little after ejus praedicatio confessio est radix mundi si ille erraret totus mundus erraret and Grezter defens lib. 1. Cap. 1. de verb. Dei pag 16. pro verbo Dei veneramur suscipimus quod nobis pontifex ex Cathedra Petri tanquam supremus Christianorum magister omniumque controversiarum judex definiendo proponit i. e. we worship as the word of God what the Pope definitively propounds out of the Chair of Peter as the supreme master of all Christians and Judge of all controversies Though they verbally acknowledge the Apostolick Creed which is supposed by many ancient and modern authors to comprize the Fundamentals of religion yet they pervert the sense thereof as particularly of that Article of the Catholick Church as if there were held out the Catholicism Infallibility and supremacy c. of the Roman Church none of which were ever believed by the ancient Church so that to them may be applyed that of Austin Tom. 3. lib. de fid Symb. cap. 1. sub ipsis paucis in Symbolo constitutis plerumque Haeretici venena sua occultare conati sunt 3. Romanists have added many Fundamentals neither contained in Scripture nor in the ancient Creeds by which indirectly and consequentially they overthrow the true Fundamentals of Religion and the belief of these spurious Fundamentals are imposed by them upon all who would have communion with the Roman Church whereby all that would not be involved in that atrocious trespass of theirs are constrained to separate from them Many of these superinduced Fundamentals might be enumerated It s indeed a fundamental that Christ is the head of the Catholik Church but who warranted to add the Pope as another head It s a Fundamental that Christ once offered himself a sacrifice for sin on the cross but who warranted them to add a daily unbloody expiatory sacrifice in the Mass It s a Fundamental that God is Religiously to be adored but who warranted them to add that Images also are religiously to be adored It s a Fundamental that God is to be invocated but who warranted them to invocate Angels or departed Saints It s a Fundamental that there is an Hell and Heaven but who warranted them to add a Purgatory for expiation of venial sins and the temporal punishment due to mortals sins It s a Fundamental that God is pleased to reward good works with eternal life but who warranted them to add that good works are meritorious of eternal life Many more of this kind may be added by which consequently they destroy the true Fundamentals As for Instance if

there be a daily propriatory sacrifice in the Mass if there be a Purgatory for expiating sins of just men if there be merit of good works then Christ has not fully satisfied for all the fins of the elect nor fully merited eternal life to us Thus as Romanists do in directly overturn the soveraignity of princes by ascribing to the Pope a dominion over them in ordine ad spiritualia so also they overturn indirectly the Fundamentals of Religion by a super-addition of new Fundamentals SECT VI. Were the Waldenses Wicklevists and Hussits of the same religion as to Fundamentals and Essentials with Protestants BEcause I maintained the affirmative the Pamphleter pag. 94.95 c. writs one invective against me But he might have known that this is no singular notion of mine the same being asserted by the learned Vsser de success eccles Cap. 6. Voet. desper caus Pap. lib. 3. Sect 2. Cap. 9. Morney myster iniqui pag. 730. edit 2. Flaccus Illiric catal test Verit. col 1498. c. edit Salmurien anno 1608 Dr. Francis Whyt in his reply to Jesuit Fisher pag. 105.130.139 Prideaux praelect de visib eccles Sect. 11. printed anno 1624. Hottinger hist eccles saeculo 12 Sect. 5. Cade Justif of Church of England lib. 2. Cap. 1. Sect. 3. Birbeck Protestants evidence Cent. 12. Paul Perrin in his History of the Waldenses Samuel Morland in his history of the evangelical Churches in the valleys of Piemont and by many others which were here tedious to relate The harmony as to substantials of Religion betwixt these witnesses of truth and the Protestant Churches the author mentioned have copiously confirmed both by the confessions and by the Apologies of the Waldenses and Bohemians and by the testimonies of learned Romanists particularly of Thuan Guicciardin Surius yea of Cochlaeus Bell. Gretser c. Hath not Voetius loc cit Sect. 4. shewed that the confession of Faith set forth by the Bohemians and Hussits was approved by Luther Melanchton Bucer Musculus and the University of Wittenberg that Wendelstin one of Luthers first adversaries pronounced the Lutherans novos Germanos Waldenses and that Jesuit Gretser called the Waldenses And Albigenses Calvinianorum atavos the Calvinists Progenitors Yea Pope Leo. 10. in his letter to Frederick Duke of Saxony recorded by Sleidan Comment lib. 2. sayes expresly of Luther quod Wickleffi Hussi Bohemorum haereses antea damnatas resuscitet That he revived the old condemned heresies of Whickleff Huss and of the Bohemians Certain it is that the remains of the Waldenses in France are incorporated to the protestant Churches But why should I resume what the forcited Authors have so largely demonstrated viz. that Lutherans derived their doctrin from Hussits and Hussits from Wicklevists and Wicklevists from Waldenses Mr. Perrin and Morland make mention of many of the ancient writings of the Waldenses which hold forth the conformity of their Doctrins with the Doctrins of Protestants particularly one written anno 1120. entituled What thing is Antichrist another about the same time entituled The dream of Purgatory and a third as ancient as the other two entituled The cause of our separation from the Church of Rome I shall only desire thee Reader to ponder the Articles of doctrine which were charged on the Waldenses either as related by the Magdeburgians cent 12. Cap. 8. Col. 1206.1207 or by Reginaldus in Calvino Turcismo lib. 2. Cap. 5. So virulent an adversary that modest Vsher calls him Turco-papista or as they are rehersed out of Aeneas Sylvius afterward Pope Pius 2. by Bishop Vsser and Voetius and than Judge whether in substantialls they agree with Protestants I exhibit only a few of them 1. That the Scripture is the compleat rule of Faith 2. That the reading of the holy Scriptures ought to be granted to all ranks of persons 3. That there is no purgatory but that departed Souls go imm●diately either to Eternal torments or Eternal joyes 4. That it s in vain to pray for the dead that being but one artifice to satisfie the avarice of Priests 5. That the Pope of Rome hath no supremacy over the Churches of Christ 6. That Messes are impious yea that its a fury to celebrate them for the dead 7. That the Sacrament of the supper ought to be given in both kinds 8. That its Idolatry to invocate and religiously adore departed Saints 9. That the Images of God and Saints ought to be destroyed 10. That confirmation and extream unction are not to be held among the Sacraments of the Church 11. That auricular confession is not necessary 12. That oyle ought not to be mingled with water in the administration of Baptism 13. That the consecration of holy water and palm crosses are ludibrous 14. That its improfitable to implore the necessity and suffrages of departed Saints 15. That saying of Canonick hours is but a trifling of time 16. That the order of begging Friers were invented by the devil 17. That the Romish Synagogue is the whore of Babylon these and diverse other Articles of their doctrin are collected out of the forcited authors by Vsser Cap. 6. Sect. 17.18 Now whether they who believed the ancient Creeds and assented to the decrees of the first 4. general Councils and maintained these particulars did not agree with Protestants in the substa●●tials of Faith Let those judge who know the doctrine of Protestants But sayes the Pamphleter pag. 94. If I look upon them as being of the same religion as to substantials with us then I should justifie the erroneous and unchristian epinions which the Authentick records of those times testifie they did maintain Answer the contradictions of those records to one another in the particulars charged on the Waldenses have given just occasion to learned Protestants to convict those records of falshood and to vindicate the Innocency of the Waldenses see this prolixly done by Vsher-lib cit cap. 6. from ● 19. to the end Voet. disp causa papatus lib. 3. Sect. 2. cap. 9. at also Hottinger and Birbeek in the places forcited did I not in my tenth paper against Mr. Dempster pag. 130. bring in Paradius in hi● Annals of Burgundy and Gerrard in his french History testifying that impious opinions were maliciously imposed on them quod vitia corruptelas principum liberius repraehenderent should I then justifie what themselves did not justifie Neither does my assertion oblige me to maintain any of their real errors Is it any wonder that they living in so dark a time did not discover so clearly as we all the errors of Popery Have I not often told there may be unity in fundamentals where there are differences as to integrals But sayes the Pamphleter I should prove that those Sects were the Catholick Church spread through the whole World and that their doctrine had succession from the Apostles times It may be answer sufficient to remember my adversary that Protestants never affirmed that they who went under the name of the Waldenses were the whole

Faith from his Pope and Council or acknowledge that Hussits in these things do agree with us Do Romanists hold that if a man believe as the Church believes he cannot be Heretick though he err concerning weighty material Objects of Faith have we not much more ground of Charity concerning Mr. John Huss and Hierome of Prague who hold not only all the Articles of the Creed but also acquiesce to the Scriptures as the rule of Faith and were in a readiness to believe any point when the consonancy thereof to the Scripture should be held out as John Huss did often profess before the Council and the rather he living in a time of much darkness What ever were the mistakes of John Huss and Hierome of Prague yet Mr. Fox avouches them to be Faithful Martyrs of Jesus Christ which he could not have done if he had not looked on them as agreeing with us in Fundamentals It s not enough with me ●r any Protestant as this Pamphleter slanders us pag. 98. that they oppose the Pope as Turks and Tartars do Indeed their Pope and Romish inquisitours have a greater kindness for Jewes and Infidels and brothell whores then for Protestants They can indulge the one at Rome but not the other Are the Waldenses John Huss Hierome of Prague who miantained the Apostolick Creed held the scripture for the rule of Faith and abjured many Papal errors and Superstitions and had eminent testimonies of their Holiness from very enemies to be laid in the ballance with Turkes or Tartars Protestants have need to look to themselves It seems they may expect no more favour from Papists If their Power were answereable to their desires then Turks and Tartars SECT VII Whether do the Greek Churches agree with Protestants as to Fundamentals THe Pamphleter pag. 98. denias But takes no leafure to examine what I said to the contrary Paper 10. pag. 226 227 228 229. Until that be answered I might supersede any further reply yet now I add these two things 1. That the Greek Church is vindicated from the Heresie which this Pamphleter with others charges on them of denying the procession of the Holy Ghost from the Son by learned Romanists particularly by Lom bard lib. 1. sent dist 11. lit D. Azorius the Jesuit par 1. instit Moral lib. 8. Cap. 20. q. 10. and by Thomas ab Jesu the Carmelit de convers gentium lib. 6. part 1. Cap. 8. As if the Grecians in that matter did differ from the Western Church rather in the manner of expression then on the matter As for the Pamphleters Inference thence that the Grecians deny the distinction of the persons its an inconsequential deduction sayes B●nae Spei tom 1. Theol. Scholast tract 2. disp 4. dub 4. resol 3. And generally the Scotists but whatever the consequence be the consequent is most falsely imputed to the Grecians for they maintain no such thing I add 2dly that the Greek Church do not only hold the ancient Creeds and Articles agreed upon by the first four general Councils but also do agree with Protestants in many of the points wherein we differ from Romanists and therefore though they have their blemishes I dare not say they err Fundamentally and so exclude them from the Catholick Church If we will judge of the Greek Church by the confession of Cyril their famous Patriarch and Martyr which Rev●rend and worthy Mr. P●ait hath reprinted before his late book what the consonancy b●t wixt the Greek and Protestant Churches is may be apparent Ephraim Pagit Christi●nog part 1. Cap. 4. reckons out 19. poynts of agreement betwixt us and the Greek Church wherein we differ from the Papists They deny the Popes supremacy and infallibility they hold the Scriptures as the compleat rule of Faith deny Apocryphal books to be Canonick Scripture celebrate the Sacrament of the Supper under both kinds allow no private mass no Image of God they deny Purgatory fire admit laicks to read the Scriptures c. this that Author proves by considerable testimonies whereas the Pamphleter out of his Manuel of controversies tells us that they say Mass hold Transubstantiation Seven Sacraments prayer to the Saints and for the dead it may be enough to give him the succinct answer of the con●utor of that Manual of Controversies John Tombs in his Romanism discussed art 2. Sect. 4. viz. 1. That the Greek Church hold not the Popish transubstantiation whereby the Elements cease to be but whereby they become what they were not the transubstantiation they hold is a change of Communicants into the being of Christ so 〈◊〉 to be partaker of his divine nature as the Apostle means when he sayes they are the Body of Christ These things are to be understood cum grano salis and in a mystical s●●se But the Greek Church do not hold with Romanists that wicked Communicants or Rats do eat the true and proper Body of Christ 2dly that the Greek Church hold no other sacuisice in the Mass then as S. Chrysostome expressed on Heb. 10. a commemoration of the sacrifice of Christ on the Cross Nor 3dly do they pray to Saints as hearers of their prayem for less as if they did help them by their merits only they conceive that God hears prayers sent up to the Saints Non 4thly do they pray for departed Saints to obtain to them libe●tion from the pains of Purgatory If we may credit Roffens cent Luth. art 18. or Alphonsus a Castro de haeres lib. 12. tit Purgatorum haeres 1. the Grecians acknowledge no Purgatory fire only in their publick offices they commemorate the dead even the most Holy Martyrs and Confessors whom all confess not to be in torments and pray for their resurrection and solemn acquital at the last Judgment Nor 5thly do they with Romanists hold Seven Sacraments properly so called neither more nor fewer How much of a Logomachy is in that question I shew in my 10th Paper against Mr. Dempster pag. 238.239 Sure I am Ephraim pagit loc tit recites the denying of Extream Unc●ion as one of the Articles of agreement betwixt the Greek Church and us So that if the state of the questions were well cleared and all circumstances duly pondered the difference betwixt the Greek and Romish Church as to these things would appear Who desiderate a more prolix vindication I remit them to D. Field his way to the Church lib. 3. Cap. 1. and for clearing them at least from fundamental errors to D. Stillingfleet his vindication of the Arch-bishop against T. C. Part. 1. Cap. 1. who will seriously consider the servitude of the Greek Church under the Ottoman empire and their want of means of Instruction which other Christians enjoy together with the sedulity and subtilty of Romish Emissaries still traficking among them may desist their admiration concerning the corruptions crept into that Church and rather wonder that they have preserved so much of the doctrine of Faith entire Learned Voetius in desper Causa Pap.

power But the diffusive Church has a promise of perpetuity and Consequently that the essentialls of Faith shall be preserved in her If therefore the Faith of the ancient Catholike Church may be known by it the Faith of the present Church may be tryed Yet I ever made it but a secundary rule the holy Scriptures being the chief test but of this I treated more at large Paper 7. Pag. 231 232.233.234 Page 136. he says that I affirm that papists agree with us in all our positive tenets it seems Romish missionaries are so habituated in lying that they can hardly speak truth I never either spoke or thought so Papists are injurious to the truth not only by addition but also by substraction Do they not substract the cup in the Sacrament Do they not substract the substance both of Bread and Wine leaving only a specter of accidents to remain in the Sacramental Symbols Do they not deny the perspicuity of Scriptures and that all sins of their own nature merit eternal damnation c. in all which they hold the negative and we the affirmative The observe which he subjoyns that all cheif Heresies for most part consisted in negatives Is ludibrious all for the most part is all and not all But have not gross Hereticks maintained positive errors as Manichees duo principia Tritheits three Gods the Nestorians two persons in Christ John of Constantinople that himself was universal Bishop c. Is he not so ridiculous in reckoning the negatives of Hereticks that as would seem he could not distinguish betwixt an affirmative and a negative Among negative Hereticks he reckons the Nostorians whose Heresy consisted in a positive ascribing two persons to Christ and the Marcionits for maintaining that Baptism should be reiterated Is not rebaptization a positive Papists maintain seven Sacraments should others maintain twice seven were they not Heretical Papists add Apocrypha Books to the Old Testament If others added the evangells of Thomas and Nicodemus to the New Testament were they not Hereticks Papists say dulia should be given to Saints should others assert the lawfullness of Latria to them were they not Hereticks There may therefore be Heresy in positives But what though all Hereticks maintained negatives which yet is false doth it therefore follow that all who maintain negatives are Hereticks Is a Syllogism in 2da figura ex omnibus affirmantibus good Though it were so the Papists could not clear themselves from Heresy for they also differ from us in negatives This only in passing to shew the ludibrious quibling of Sophisticating Jesuits CHAP. VII The Truth of the Religion of Protestants evicted by the Conformity thereof with the faith of the Primitive Church in the first three Ages and the falshood of the present Romish Religion from the disagreement thereof with the Faith of these Ages THere being but one Faith Ephes 4.5 or one true Christian Religion which undoubtedly was conserved in as great purity by the Church in the first three Ages as in any other time consequently among the many pretenders to Religion in these days their Religion must only be true which agreeth in essentials with the Faith of the Catholick Church in those Ages and that surely must be a false Religion which is discrepant in Essentials from that primitive Faith Whereupon I subsume but so it is that the Religion of Protestants doth agree in Essentials with the Faith of the Catholick Church in those times and the present Romish Religion doth certainly disagree Therefore the Religion of Protestants is the true Christian Religion and the Popish Religion is false and impious The evidence of the first proposition is so clear that the Pamphleter in a peculiar Section from pag. 139. labours to justifie the present Romish Faith by some abusive Pretexts of Antiquity as if the Fathers of those Ages did clearly speak for them and against Protestants in all the chief controverted points It remains therefore that I prove the Assumption In order to which I only premise that a Religion may differ from that ancient Faith in Essentials or in points necessary to Salvation two ways viz. Either by denying some Articles of faith which she held as necessary or by coyning others as necessary which she held not This premised For evicting the conformity of our Religion as to all Essentials with the Faith of the Catholick Church in the first ages it be sufficient to renew to all Romanists my appeal made to Mr. Dempster pag. 4. pag. 54. to instance one Essential of Faith wherein we differ from the Christian Church in those Ages that is to pitch upon one Article held as absolutely necessary by the Catholick Church of those times and denied by the Reformed Churches or one Article which the Reformed Churches hold as absolutely necessary and those ancient Churches held not If we may judge of what other Romanists can say as to this matter by the ten Instances which the Pamphleter from pag. 139. has scraped together from their common Place Books I hope the ensuing examination of them shall discover more the consonancy of our Religion with the ancient Christian Religion and the dissonancy of the Romish Religion Or if we measure the Essentials of the ancient Christian Faith by the ancient Creeds and Confession of Faith these being drawn up as tests to distinguish them of the Church from others which as is supposed by learned Divines would not answer their end if they did not contain the Articles which the Church in those days held as necessary Then surely the Protestant Churches do agree with the ancient Church in all Essentials of Faith For all the Reformed Churches do cordially own all the ancient Creeds and Confessions of the Primitive Churches not only in the first three ages but also much lower such as the Apostolick the Antiochian Nicen Constantinopolitan Athanasian as also these of Ephesus and Chalcedon neither have the Protestant Churches made a super-addition of new essential Articles unknown to the Primitive Church in those times Nay so clear are Reformed Churches in this matter that we appeal all the Enemies of the Reformed Religion to try our conformity to the ancient Christian Church in all Essentials with the most rigid discuss that is imaginable But on the other hand the disconformity of the present Romish Faith with that ancient Catholick Faith may be obvious to any by comparing those ancient Creeds with the present Popish Creed of Pope Pius the Fourth in which a multitude of Articles are super-added such as the Septenary number of Sacraments the propitiatory Sacrifice of the Mass Transubstantiation Purgatory Innovation of Saints Adoration of Images and Reliques the power of Indulgences the Magisterial Supremacy of the Church and Pope of Rome over the whole Catholick Church yea and all the Articles of the Council of Trent are concluded as necessary to Salvation Which certainly are not to be found in any of the ancient Creeds Nay the Roman Creed subjoyns these to the

speak too much for Traditions yea and for Traditions which Romanists themselves reject such as a threefold immersion giving honey and milk to persons babtized c. Either therefore Romanists must Montanize and condemn themselves for rejecting many Traditions approve by Tertullian or lay aside his Testimonies His Book de coron militis is supposed by some Learned men to be written in his Montanism yea and by Pamelius himself in vitâ Tertull. yet most of the Traditions mentioned there are about rituals and disciplinary matters But in his writtings against Hereticks such as that against Hermogenes and his prescriptions he is full for us It had been therefore the Pamphleters prudence not to have touched his Book de praescriptionibus for there expresly he condemns Hereticks for maintaining Traditions which were alleadged to be communicated in a clanculary way by the Apostles only to some few And whereas he said Hereticks were to be convicted by Tradition he speaks not of Traditions altogether unwritten but of Scriptural Doctrins which had been transmitted done in the Apostolick Churches to that time And it is in opposition to Hereticks who either did deny the Scriptures or mutilate them or acknowledged not their perfection Though against such Traditions be improven It follows not that all Articles of Faith are not contained in Scripture And besides it was easier then to dispute from Tradition being so near to the Apostolick age then now after so many reelings and vicissitudes To Cyprian who lib. 1. Epist. 12. says that the Babtized ought to be anoynted and lib. 2. Epist 3. that water should be mixed with wine in the Eucharist It s answered that these are only rituals no Articles of Faith yea the Trent Catechism de Baptismo Act. 7. defins that water is the only matter of Baptism and consequently Baptism may be without unction So certainly it was in the Baptism of the Eunuch Act. 8.38 39. of Cornelius Act. 10.47 48. and of the Jaylour Act. 16.33 The same Roman Catechism de Euch. Act. 10. defins bread and wine to be the only matter of the Eucharist and expresly Act. 17. si aqua desit sacramentum Eucharistiae constare posset But all our question is of Articles of Faith There remains nothing as to the matter of Tradition but that he charges the Fathers as receiving the Scripture only upon Tradition Yet for this he alleadges no proof and therefore it may be rejected as a Jesuitism Did not the Fathers see as clear evidence for the Divine Authority of Scriptures as Jesuits Yet both Valentia lib. 1. de anal fidei per totum and Bell. de verb. Dei lib. 1. cap. 2. do produce many arguments beside Tradition for the Divine Original of Scripture And which is more not only Fathers did acknowledge the self evidencing Light of Holy Scripture as Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 4. cap. 1. but also Romanists themselves in their lucid intervalls as Val. lib. cit cap. 20. and Melchior Canus lib. 2. cap. 8. and Dr. Strang descript lib. 1. cap. 17. Pag. 128. brings in Mantuan speaking most expresly to this purpose We are perswaded saith he that Scripture flowed from the first truth sed unde sumus ita persuasi nisi a seipsa But besides this Romanists must be remembred that the Traditions attesting the Scriptures to be the word of God is not to be reckoned among unwritten Traditions the same being written 2 Tim. 3.15 There be also many Learned Divines who defer very much to that Tradition in the resolution of the belief of the Scripturs who yet hold the Scriptures to be the compleat rule of Faith and that all the Articles or material objects of our Faith are contained in Scripture What need I more against the necessity of unwritten Traditions in the present Romish sense Seeing Austin lib. 3. contra Lit. Petilian cap. 6. Pronounces an Anathema upon all them who shall teach any thing either of Christ or his Church or any matter of Faith beside that which is received from legal and evangelical Scriptures hence another demonstration of the falshood and Novelty of the Romish Religion That unwritten Traditions of Articles of Faith are to be received with equal devotion as the Scriptures of God was no essential of the Faith of the Catholick Church in the first three ages But this is an essential of the present Romish Faith Ergo c. SECT III. The third instance of Novelty concerning the Sacrifice of the Mass considered and retorted upon Romanists THe Pamphleter in his third Instance saith that Protestants deny the unbloody Sacrifice of Christs body and blood offered up to God in the Mass Here it will be needful to hint at the true state of the question betwixt Romanists and us which the adversary deceitfully shuns to unfold We then confess that in the Sacrament of the Lords Supper is a lively representation and a thankfull commemoration of the Sacrifice of Christ offered upon the Cross so that this Sacrament may be termed an improper Eucharistick and commemorative Sacrifice or as others speak latreutical and objective Nor did the Fathers of the ancient Church ever intend any more as not only your divines have demonstrated but also among Romanists the learned Picherell dissert de Missa cap. 2. but we deny that the ancient Church in those three first ages held the Sacrament of the Lords Supper to be a proper propitiatory Sacrifice for the sins of the living and dead as is now defined by the Council of Trent Sess 22. Can. 1.2.3.4.5 Yea hardly will the name Mass be found in the undoubted writings of the Fathers of the first three Ages albeit Baronius in his Annals is bold to say that it is the most ancient name of this Sacrament and was delivered to the Church at Jerusalem by the Apostle James Had it been so Is it credible that neither Ignatius nor Irenaeus nor Justin Martyr nor Tertul. nor Origen nor Cyprian would once have made mention of the word Mass but for this impudent falshood the Cardinal is sufficiently chastised by Causabon Exercit. 16. an 34. Num. 39. The first notice that the same learned Causabon and after him D. Will. Forbes lib. 3. de Sacrif Missae cap. 1. do observe of it was about 250 years after Christ in an Epistle of Cornelius Bishop of Rome to Lupicinus and yet both of them doubt if this Epistle be genuine and therefore I said that hardly will the name Mass be found in the undoubted writings of Ancients of these Ages But it s not names we stand upon and therfore I affirm that though Fathers did offen use the word Sacrifice concerning the Sacrament of the Lords Supper yet they meant only an eucharistick and commemorable Sacrifice not proper and expiatory This has been largly demonstrated by many I will hint at a few considerations which I hope may Satisfie those that are not obstinately wilfull to adhere to a preconceived opinion And 1. the Fathers said that they did

defined denyed either all or some of them to be Canonical such as Lyranus Antoninus Abulensis Cajetan c. When Melchior Canus had objected these Authors to himself lib. 2. cap. 10. he Answers cap. 11. ad tertium illos ignorantiâ Labo●âsse Where Melchior Canus brings on himself the suspicion of dis-ingenuity and of desperateness on his cause when he hath no other evasion but to say that the most eminent Doctors in the Church of Rome understand not what was defined to be Canonical Scripture by the Church By all which it may appear that justly Learned Protestants have concluded that the present Romish Canon was so far from being acknowledged by the Ancient Church that it was never defined as an Article of Faith until the late Trent Co●venticle Here it might make a good Problem why they of the Roman Church who so much undervalue the Scripture are so v●●ement to have the Apocrypha Books enrolled in the Scripture-Canon But judicious Dr. Don Serm. 73. hath disclosed the Mystery viz. the design of Romanists being to undervalue Scripture that they may overvalue their Traditions and sentences of their visible judge therefore they put the name of Scripture upon Books of a lower value that the unworthiness of these additional Books may cast a diminution upon the Books which truely are Canonical when all are made alike A Stratagem forsooth well becoming the man of sin Instance second the Council of Trent sess 4. decret 2. hath Authorized the vulgar Latin version of the Bible to the authentique rule of Faith passing by the Originalls of the Hebrew and Greek the like cannot be pretended to be done by the Church in the first three Centuries Romanists will have much a do to prove that the vulgar Latin as now set forth by Clement the eighth was extant in these three Centuries Sure I am that the Ancient Fathers even they who flourished after the third Century were so far from teaching that the Hebrew Text of the Old Testament and Greek of the New were to be corrected by this Latin version that-they held all versions were to be corrected by the Original Take for all Hierom Epist. ad Suniam Fretelam and August lib. 2. de Doctrin Christ cap. 15. Instance third the Council of Trent sess 22. cap. 8. and Can. 9. declares it not to be expedient that the publick worship of God should be performed in a Language known to the multitude and anathematizes them who teach otherwise So taught not the Christian Church of the first three ages as hath oft been demonstrated by our Divines from Orig. lib. 8. Cont. Celsum Justin apol 2. Tertul. Apol. 39. Clemens Alex. Strom. lib. 7. Chrys Basil Austin At present let that of Origen suffice lib. 8. contra Celsum every Nation saith he Prays to God in their own proper Language Yea the more ingenuous among Romanists confess so much Hence Lyranus in 1 Cor. 14. in primitiva Ecclesia benedictiones caetera omnia fiebant in Lingua vulgari So also Cassander in Liturg. cap. 28. Yea Bell. himself lib. 2 de verb dei cap. 16. from Ju●tin Martyr Chrysost Cyp. and Hierom acknowledges that in the primitive Church the whole multitude joyned in the pu●lick services saying Amen which supposes they understood what was said And a little after he saith that in process of time that custom was changed and a Clerk was substituted to say Amen in name of the People Consequently by Bellarmins confession the Roman Church in this particular hath innovated And of that Clerk also Suarez in 3. part tom 3. q. 83. art 4. disp 83. sect 1. Is not ashamed to say nunc non est necesse ut minister linguam intellig●t in qua missa dicitur that now it is not necessary that the Minister understand the Language wherein Mase is said Cajetan is better advised who in 1 Cor. 14. confesses it were for more edification that the worship were performed in a known tongue So doth Aquinas in 1 Cor. 14. and Cassander in defens offic pii viri Pag. 141. wishes that according to the Apostles command and practice of the Ancient Church Gods worship were performed in a known tongue So far is this worshipping of God without understanding now practised and taught by the Romish Church from that reasonable service which God requires Rom. 12.1 that Austin exposit 2. in Psal 18. compares it to the chattering of Parrots and Crows and lib. 4 de Doct. Christi cap. 10. quid prodest saith he locutionum integritas quam non sequitur intellectus audientis yea in decret Greg. 9. lib. 1. tit 31. de offlic jud orb cap. 14. It s ordained that Cities where are people of different Languages men be provided to celebrate Divine service according to the diversity of Languages and Justini an in Novel 123. Statutes that holy things be celebrated with a loud and distinct voice that the hearts of the hearers may be raised up to the greater devotion which could not be if then the worship had not been performed in an intelligible Language In the Roman Pontifical Readers are commanded lectiones sacras distincte aperte ad intelligentiam aedificationem fidelium proferre It is as easie therefore to reconcile Adultery with the Seventh Commandement as the present way of the Romish Church either with Scripture or Antiquity It s true in many places of the West publick worship was performed in Latin but it s as true that the Latin Tongue was then generally understood by reason of the Roman Colonies Yet Romanists want not some presidents for their barbarous worship such as the Hereticks called Osseni in Epiphanius haeres 19. and the Hieraclionitae in Austin haeres 16. who taught to pray with obscure word Neither do we envy them the example of Turks who Read their service in the Arabick of which the people understand nothing or of the modern Jews who Read Hebrew in their Synagogues which also the multitude do but rarely understand Instance fourth the Romish Church in the publick and Ordinary administration of the Eucharist do with draw the Cup from the people so the Council of Trent sess 22. can 1.2 and the Council of Constance sess 13. in Caranza's epitome praecip mus sub paena Excommunicationis quod nullus Presbiter communicet populum sub utraque specie panis vini that is we command under pain of Excommunication that no presbiter give the Communion to the people under both kinds This is certainly repugnant to the practice of the Ancient Church for the Sanctified Bread and Wine was given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to every one who was present saith Justin Martyr Apol. 2. Cyp. Epist 63. expresly makes mention of the Sanctifying of the Cup and giving it to the people plebi ministrando Chrysost homil 18. in 2. Epist ad Cor. Saith there is no difference betwixt pastor and people as to communicating seeing the same body and the same cup is given to both Yea Pope Gelasius in

rising Is not Ciceros phrase known facere non potui ut nihil tibi literarum darem yea and St. Cyprian himself in Concil Carthag sent 1. nullus Episcopus potest alium judicare yet the present usurpation of the Romish Bishop shews their is no impossibility in the thing As to the last testimony which is from the Council of Chalced. act 16. Where all primacy and chief Honour is said to be kept to the Bishop of Rome he should have remembred that presently it is subjoyned That the same Honours are due to the Bishop of Constantinople The Council of Chalcedon was so far from acknowledging the absolute supremacy of the Bishop of Rome that upon that account it s disallowed by the Popes of Rome as testifies Bell. lib. 2. de pont cap. 18 Is it not superlative effrontedness to Triumph on the testimony of those Fathers which themselves are constrained do disallow for opposing the primacy of their Pope Must not these men be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self condemned CHAP. VIII A Confutation of the Pamphleters Last Section wherein beside other things his three Notes of the Catholick Church viz. Miracles Conversion of Infidels and Sanctity of Life are examined and by them also the Truth of the reformed Religion and falshood of the Popish Religion is Demonstrated THe Pamphleter in his last Section shuts up all with an empty Triumph as if in the former Sections he had demolished the reformed Religion and in this did establish the Romish Church as the truly Catholick Church and the present Romish Religion as the only true Christian Religion But I hope it shall shortly appear he feeds himself with a fancy for to say the Truth Popery is but a Leprosie superinduced upon the Christian Religion SECT I. A bundle of the Pamphleters most impudent Slanders against Protestants Rejected FOr raising this his Babylonish Pyramid from Pag. 161. to 164. he charges Protestants with impious tenents most falsly as that they change faiths certainty into probability mock at the motives of credibility affirm errors in integrals to be indifferent to our beleefe that in penning Scripture the Apostles themselves were not infallible of this last blasphemy he accuses Raynolds and Whittaker but like one who had Learned the art of Slandering he tells not where that Protestants set forth a new Gospel of their own finding no true Scripture before that they abandon the Ancient Church as the Synagogue that they allow no fasting but for temporal ends that best actions are sins and hold beleeving an easie task that we acknowledge no Authority of Councils and Fathers yeeld to no evidence of reason submit to no judge c. All and every one of which Protestant Churches execrate as abominable positions Are not such arrant lyes a noble basis for his Babylonish super structure SECT II. The Pamphleters equivocation in propounding the grounds of the Romish Religion AS he belies us so he equivocates Jesuitically in propounding the grounds of the Romish Religion Pag. 165. which he thus expresses Scripture and Apostolical Tradition conserved in the Church as delivered and expounded by her as infallible propounder and judge Though this Sophister seem to magnify Scripture and Tradition yet least the simple Reader be imposed upon it would be adverted 1. That Romanists dare not adventure their cause upon Scripture alone therefore Tradition must be joyned with it yea nor secondly on both joyntly their innovations would find no patrociny in Traditions truly Apostolical more then in Scripture therefore neither Scripture nor Tradition is further to be beleeved by them then as expounded by the Church that is surely by the Romish Church Thirdly least the Church should be called to an account for her proposals she must be held for an infallible propounder and Judge yet Fourthly that none of the divided parties of the Romish Communion be offended this priviledge must be ascribed to the Church in General terms not defining whither Pope or Council be that infallible Judge In a word though Scripture and Tradition be complemented as if they were held as grounds of Religion yet neither of them are really their grounds but the decision of the present Church that is according to Jesuits what the Pope and his Jesuited conclave please and therefore Pag. 168. he undertakes to prove as his grand Thesis That the Churches Authority as an infallible propounder is necessary to make the Divine truths contained in Scripture or delivered by Apostolical Tradition both solid and infallible grounds to us If you abstract then from the Vatican Oracle you can have no solidity or infallibility either in Scripture or Apostolical Tradition A noble basis of Faith forsooth SECT III. Three Propositions of the Pamphleter on which all the interest of the Papacy doth hang Canvased TO support this tottering Pillar on which all their fortunes doe hang Pag. 170. Three things he undertakes to prove 1. That there is an infallible propounder 2. That the true Church is this infallible propounder 3. That the Roman Church is the only true Church If he fail in proving any of these the Romish interest perishes infallibly much more if he succumb in them all let us therefore trace him a little SUBSECT I. The Pamphleters Sophisms for his first Proposition viz. That their is an infallible Propounder briefly Discussed FOr the infallibility of a Propounder which I hope was sufficiently confuted cap. 2. he argues first thus Pag. 170. if their be no infallible propounder then holy Scripture is propounded by fallible means and so there can be no infallible certainty of Faith Answ 1. This argument might more forcibly be retorted ad hominem The Scriptures according to this Pamphleter are corrupted both in originals and Translations Ergo there has been no infallible propounder else the Scriptures had been better looked to But secondly I answer by denying his last consequence for to the certainty of Faith it s enough that we have a certain and infallible rule of Faith though it be conveyed to us by fallible Hands Even as though Euolids elements be conveyed to me by a fallible Hand yet the evidences of his demonstrations may breed in me an infallible assent to his propositions So the infallible certainty of the Scriptures as the rule of Faith may beget an infallible assent to Divine truths though the Hands by which it is conveyed were not infallible It s true it might have miscarried in the conveyance had not the watchful providence of a gracious God preserved his holy word from perishing or being corrupted Yea the fallibility of the means and Hands by which it is transmitted to us demonstrates the special care that God has of his Church that notwithstanding the means were so fallible in themselves yet God preserved the Scriptures infallibly Nor can it rationally be denyed that the means of conveyance are of themselves fallible seeing he made use of infidel Jews to preserve the Scriptures of the Old Testament as well as of the Christian Church

Scripture be the compleat rule of Faith we asserting and they denying But ex superabundanti we shew the consonancy of our Religion with Fathers and Ancient Councils These his seven Sophisms for the necessity of an infallible propounder we have the more briefly discussed this Question being at length before debated cap. 2. Thus his first proposition falling which is the basis of the other two the whole structure of Roman Faith must come no nought SUBSECT II. The Pamphleters second Proposition viz that the true Church is the Infallible Propounder Considered IF there be no necessity of such an infallible propounder as Romanists contend for as hath been proved cap. 2. then his second proposition falls with its own weight Yet what he says for this also shall briefly be taken to Consideration And first he remarks Pag. 174. that there be three Foundations or grounds of Faith viz Christ 1 Cor. 3.11 Secondly the Apostles and Prophets Ephes 2.20 Thirdly the Church 1 Timoth. 3.15 I wonder that with Bell. he doth not mention a fourth The Pope blasphemously applying to him that Scripture Isa 28.16 If any of those places make for his purpose it must be the third 1 Timoth. 3.15 but he should have remembred that it s questioned by interpreters whether it be the Church that is there called the Foundation or if it be not rather that which follows God manifested in the Flesh and if it be the Church whether it be the Catholick Church or only the particular Church of Ephesus where Timothy did officiate and if this latter then surely the Foundation cannot be taken in an architectonick sense for a supporter of Faith but in a Politique sense as a propounder of Faith which makes nothing to his advantage But of this Text we spoke at large cap. 2. Sect. 3. Now only I desire to know how he makes the Apostles and Prophets a distinct Foundation from the Church For if he take them personally then they were principal members of the Church If he call them Foundations in regard of their writings then the place holds forth that which Protestants affirm viz. The Scripture to be the Foundation or rule of Faith He endeavours to confirm this remarke Pag. 176. by alleadging some promises of an infallible judge Isai 2.2.3 Math. 16.19 Math. 18.19 Ephes 4.11 But none of these promise absolute infallibility to the Church Not that Isai 2.2.3 Cannot Christ Teach by the Scriptures by his Spirit yea by Pastors also though Pastors be not in all things infallible yet while Pastors adhere to the rule of the word they are de facto infallible albeit they have not entailed to them a perpetual assistance in all things whereof the Hearers must antecedently be assured before they beleeve any thing propounded by them Nor that Math. 16.19 Indeed the rock Christ on which the Church is built is infallible but not the Church The not prevailing of the gates of Hell against her prove no more her infallibility then her impeccability It only holds out Satan shall not be able utterly to extinguish a Church Nor yet Math. 18.19 I suppose all the Logick of Italy will not prove that Christ enjoyned us to hear the Pope if he defined vertue to be vice as Bell. would have us lib. 4. de Pontif. cap. 5. only the Church is to be heard when she adheres to the rule of the word of these two places see more cap. 2. Sect. 3. Nor lastly that Ephes 4.11 which only holds forth Pastors and Teachers to be standing office bearers for the edification of the Church but not their infallibility His second Argument Pag. 177. is from the unanimous consent of the Fathers which he supposes he held forth in his Sect. 3. but I hope when he considers what I have replyed cap. 2. and cap. 7. he will be sensible of his mistake He is as unhappy in his Citation of some Protestant Authors whom he pretends to have acknowledged the Ghurch to be an infallible propounder of Divine truths such as Whittaker Chillingworth Hooker Covell c. He might have understood the falshood and impertinency of such alleadgances from them who confuted Mr. Knot Mr. Breerly c. from whom he filched these shreds Does any of these Authors acknowledge the infallibility of any representative Church in all points of Faith far less of the present Roman Church Verily none The impudency of Romish writers in such Citations may be seen by the first Author on whom he pitches viz. Learned Whittaker not to wast time needlesly on the rest Who hath been at more pains then Whittaker to prove that the Church may erre Controv. 2. q. 4. that Councils may erre Controv. 3. q. 6. that the Pope may erre Cont. 4. q. 6. And how copiously has he asserted against Stapleton the Authority of the Scriptures as independent from the Churches testimony In what sense such sayings of Protestants as here are gathered up from Breerly are to be understood Chillingworth Part. 1. cap. 2. from Sect. 3. to Sect. 35. expounds viz that the Churches testimony is a motive to induce us to believe the Scriptures and that by the Church they understand not so much the present Church far less the present Roman Church as the testimony of the Ancient and primitive Church Let quibling Missionaries know that broken shreads from private Authors have little weight with those that are judicious Such is that expression of Dr. Feild with which so much noise is made in his Epist Dedic concerning the Church which as Chillingworth Part. 1. cap. 2. Sect. 86. shews did unadvisedly drop from the Doctor as its usual with Authors to Hyperbolize in their prefaces for magnifying the Subject whereof they Write Yet if the Doctors expression be understood of the Church truly Catholick as well in regard of time as of place his words may suffer a good sense and nothing to the advantage of the Romish interest He argues thirdly Pag. 179. The true Church is the School of Infallible and Divine truths Ergo she must have infallible Masters and propounders Answ 1. If by the antecedent he mean that nothing is at any time taught in the true Church but infallible and Divine truths it s manifestly false The Churches of Corinth and Galatia were true Churches in which gross errours were Taught at least if that were true the Church of Rome can be no true Church wherein so many absurd errours are Taught Answ 2. the sequel is also false infallible truths may be Taught hic nunc by Masters that are fallible None of our Romish Missionaries pretend to infallibility either then they teach no infallible Truth or this sequel must be false But saith he a Learned writter saith a fallible Church is an holy Cheat. Answ that Author had shewed more solid Learing had he applyed this Character to the Popes infallible Chair and to the Romish infallible visible judge If it be asked whether a fallible Church can be ground of infallible Faith Answer No

22. Sect. 84. Edit Wirceburg 1593. The Pope saith he can dispence with all prohibited degrees of Consanguinity and Affinity excepting only with the Consanguinity inter ascendentes descendentes as betwixt the Father and his Daughter and betwixt the Mother and her Son And for Fornication the sentence of the Canon Law is famous Dist 34. Cap. 4. He that hath not a Wife but instead of a Wife a Concubine let him not be kept from the Communion They have dispensed also with Perjury disobedience to Magistrates and Rebellion against lawful Princes these Dispensations of Popes Bernard in his time justly called Dissipations Secondly by Papal Indulgences As Popes can dispense with sins before they be committed so they can pardon them after they are committed Who hath not heard of the Taxa paenitentiaria Apostolica whereby sins are set to sale and pardon granted for a little Money Yea in it prices are set down for his Absolution who hath killed his Father Mother Brother or Wife or that hath lain with his Mother or Sister They who cannot have the Book it self may find a considerable account hereof in Henry Foulis his Preface to the History of Romish Treasons where also he shews how debonnaire and frank Popes have been in giving Pardons for hundreds and thousands of years and which is more for ever and ever Hence one of their own Monks could sing Si dederis Mercas iis implevoris Arcas Culpa solveris quaque ligatus eris If thou with Marks will fill their Arks What e're thou dost commit By word or deed thou shalt be freed The Pope hath pardoned it Is it not the custom of Popes to send abroad an infinite number of Consecrated Crucifixes Medals agnus Dei's Holy Grains Beads and such like Trash that whosoever wears any of them if he be at the point of death and say but in his heart the Name of Jesus he shall have a plenary and full remission of all his sins Besides the great Mart for Indulgences at Rome have they not Priests and Jesuits like so many trafficking Pedlers venting these unlucky wares in all places Do they not hereby open a door to all licentiousness Who would fear to commit sin when Pardon may be obtained at so low a rate Thirdly by imposing upon infinite numbers of persons in Orders and on Votaries the necessity of living in Celibate whether they have a gift of Continency or not yea by teaching them openly that it 's better to fornicate than marry So Bell. lib. 2 de Monach cap. 30. Sect. sed adferamus and the Rhemists on 1 Cor. 7. c. How this hath filled the world with filthiness I hinted a little before from their own Authors insomuch that Cassander professed Consult Art 23. that not one of a hundred of their Monks Priests or Nuns lived chaste Fourthly by the Doctrine of Venial Sins teaching people to have low thoughts of sin as if there were some sins which of their own nature did not deserve Hell fire what will make people bolder on sin than this Fifthly by their Implicit Faith and by prohibiting the multitude to read the Scriptures they do nourish Ignorance which is both a sin it self and the cause of more sin And sixthly not to add more have not the Popish Casuists especially Jesuits by their Doctrine of Probables and regulating of their intentions taught a way how to commit Villanies without sin at least a Mortal sin if this be not to open a Gap to impiety those who have any sense of the true fear of God may judge Instance 4. Popery contradicts the Great Design of the Gospel which is to set forth Jesus Christ as our compleat Saviour For first it teaches that Christ has not satisfied for all our sins but that we our selves must satisfie either here or in Purgatory not only for the punishment due to these sins which they call Venial but also for the temporal punishment due to Mortal sins yea Ruardus Tapperus as Bell. testifies lib. 4. de paenit cap. 1. adds that we may make satisfaction to God for the sin it self and the eternal punishment due thereto Secondly Popery teaches if we may believe the Rhemists Annot. in 2 Tim. 4.8 that good works are truly and properly meritorious and fully worthy of eternal life and that thereupon Heaven is the due and just stipend Crown or recompence which God by his Justice oweth to the persons so working inso much that they spare not to say Annot. in Heb. 6.10 that God would be unjust if he rendred not Heaven for the same To the like purpose they speak Annot. in 1 Cor. 3.8 Are not these impious Doctrines highly injurious to our Blessed Redeemer For if he hath satisfied fully for all our sins and merited Heaven fully for us there is no place left for our Merits or satisfaction And to set up humane merits and satisfactions is to accuse the satisfaction and Merits of Christ of imperfection It 's but a ridiculous and impious evasion of Papists that they derogate nothing from Christ by their satisfactions and merits because Christ purchased to them Grace to satisfie and Merit For besides that this is a meer figment and precarious Assertion without a shadow of ground from Scripture it carries a repugnancy in its own bosom for if humane satisfactions flow from Grace purchased by Christ they are not proper satisfactions seeing these must be ex propriis indebitis of that which is our own and not due to him to whom the satisfaction is made besides satisfactions must be ad aequalitatem equal to to the injury done Now can any thing done by us be equal to the offence of the infinite Majesty of God Hence Bell. Lib. 4. de paenit cap. 7. wrestles with his own Conscience and speaks manifest contradictions as to that thing as Dallaeus demonstrates Lib. 3. de satisfac paenit cap. 3. We satisfie saith he and satisfie not our works are equal to the injury and not equal they are our own and not our own Thirdly Popery teaches that we are not justified by the imputed righteousness of Christ but by inherent righteousness Let any judge if we do not ascribe more honour to Jesus who acknowledge the righteousness of Christ to be the sole ground of our Justification or they who make it a righteousness inherent in us by Bellarmin's tutissimum Lib. 5. de Justif cap. 7. Tutissimum in sola misericordia Dei conquiescere it 's safest to repose our sole confidence in the Mercy of God Fourthly Popery at least in the Jesuit sense suspends the efficacy of converting Grace from the Free-will of man which may make less Grace efficacious when stronger proves inefficacious So expresly Molina and other Jesuits which gives man occasion to glory as if he had made himself to differ from another This vanity is not only redargued by Austin de bono persever cap. 6. but also by their own Cassander Consult de Lib. Arb. This saith he

Primitive Christian Church did ever own In a word they set up a Religion built upon no Divine Authority but upon Humane Traditions and definitions of their Church repugnant to Scripture to Antiouity to Reason and to the senses of all the world teaching impious Idolatry against God and perfidiousness to men receiving addition or alteration as the Grandees of the Romish Faction find most to conduce for the Grandeur of the Pope and Interest of the Court of Rome But lest I should seem to say nothing to his Knacks I answer first we have both Faith and Vnity Faith grounded on holy Scripture and not only Unity in Fundamentals which is necessary to the being of the Church Militant but also in most of the Integrals of Religion as may appear by the harmony of Confessions whereas they have neither true Faith nor Unity for hardly do they disagree from us in any thing wherein they are not subdivided among themselves Secondly we have both a Law and a Judge a Law better nor the Canon Law the Divine Law of holy Scriptures a Judge both Celestial the Lord Jesus Christ and Terrestrial the Synods of the Church But Romanists to shoulder up their pretended infallible Judge whom yet they cannot agree upon throw intollerable indignities upon the Law of God as hath been demonstrated cap. 3. Thirdly we have an Altar and Sacrifices an Altar not like their Altars of Damascus but an Altar which sanctifies our Oblations the Lord Jesus Christ And thus Aquinas himself expounds that of the Apostle Heb. 13.10 we have an Altar We have also a Sacrifice ●ot only Eucharistick of prayers and praises but also certainly Propitiatory viz. of Christ on the Cross Fourthly our Sacraments are not bare signs as Romanists slander us but exhibitive of Grace which cannot be truly said of all theirs Fifthly Though the Worship of God with us be not clogged as in the Romish Church with a heap of Ceremonies partly Heathenish partly Judaical yet we have Religious Ceremonies viz. Sacramental Rites and these also of Divine Institution Sixthly the Mission of our Preachers hath been sustained against the cavils of Romanists but a Divine Warrant cannot be shewed for their Popes Universal Vicarship or the Princely Dignity of their Cardinals Seventhly Our Doctrine is infallible and the ground of our Faith sure unless Romanists like Infidels will question the Infallibility of the Scripture Eighthly Though we pretend not to a Pharisaical perfection with Romanists yet we acknowledge the Commandments of God so far as is absolutely necessary to Salvation through Grace may be kept Ninthly Eternal Life being a reward of Grace not of Debt does not presuppose any proper Merit of ours but Romanists by their Doctrine of Merit make Heaven Venial and derogate from the sufficiency of the sole Merits of Christ Tenthly Reprobation being an eternal and immanent Act of God and consequently God himself cannot properly be demerited but there is no damnation without the previous demerit of sin yea also the Eternal Decree of Reprobation in the judgment of the Council of Dort presupposes the Prescience of Mans Fall Eleventhly though lapsed man without Regenerating Grace cannot do that which is spiritually good yet be may freely sin none of us do question but the Jesuits Garnet Oldcorn c. acted freely in their accession to the Powder-Plot Twelfthly we pretend not to any new Apostles nor is there necessity of new Miracles our Doctrine having been fully confirmed by the Miracles of Christ and his Apostles Thirteenthly It 's more than Romanists can prove that particular Churches have not Authority to reform themselves when General Councils cannot be had to undertake the work Fourteenthly we leave private Spirits and new Lights against old revealed Verities to Quakers and Papists Fifteenthly Single mens Opinious against the common consent of Fathers have more affinity with Jesuits Probables than Protestants To justifie their boldness in broaching new Opinions Poza the Jesuit as cited in the Jesuits Morals Part. 1. Cap. 1. Art 1. pag. 167. brings a Testimony from a Council of Constantinople Beatus qui profert verbum inanditum as if the Council had said blessed is he that produces a word unheard of or some new thing whereas like a Jesuit he mutilates and perverts the words of the Council which are Beatus qui profert verbum in auditum obedientium blessed is he who utters a word to obedient ●ars Sixteenthly We are not ashamed to maintain that the Apocryphal Books are no part of the Old Testament because the Jewish Church did never receive them being told Rom. 3.2 that to them were committed the Oracles of God Seventeenthly there have been stedfast Pastors and Martyrs in the Protestant Churches who have sealed the Truth we profess with their blood Our Doctrine and the Substantials of Government being founded on Scriptural Authority must consequently be unalterable whereas Rome's changes as to dogmaticals Worship and Government from Ancient Rome are so many that we may take up that regrate of her Hei mihi qualis eras quantum mutaris ab illâ Româ The Author designed a peculiar Cap. in the close of this Treatise for his own vindication from the Criminations of the Pamphleter together with a plain Reparty to the Jesuit Tribe But finding that these Papers had swelled beyond his expectation he hath at this time superseded much of that labour and the rather seeing these things touch not the Cause and Jesuits are known to be persons of such malignity that their Invectives find little credit with those that are ingenuous yea there be who reckon it an honour to be maligned by them Argumentum recti est displicere pessimis Let therefore these few hints of the chief of his Accusations at this time suffice And first Who would not smile that I should be accused by this Pamphleter as a man of uncertain Religion especially seeing himself acknowledges pag. 24. that the Thesis maintained by me is that the Religion of Protestants is the true Christian Religion If therefore the Religion of Protestants be known mine cannot be uncertain In that Faith was I Educated from my Infancy and hitherto thorough mercy have continued and therein I trust to die But who can be sure of a Jesuits Religion whose Principle it is to equivocate and by the help of his Mental Reservations to affirm and swear one thing and to think another What Sceptick and Infidel Glosses which would make Christian ears to tingle Jesuits have put upon the Apostolick Creed Alphonsus de Vargas relates de Stratagem Jesuit cap. 18 19. yea so customary is it with them to change themselves into all shapes and as was roundly told them by a Gentleman of the Long Robe in the Parliament of Paris to have one Co●science in one place and another in another that the world passes this Character on them Jesuita omnis homo Must not secondly Jesuits be men of ●are confidence who can accuse me of Disloyalty for Preaching a Sermon

on such a Text of Scripture upwards of twenty years ago ●hen I was a very young man wherein I do sincerely profess I had not a disloyal thought Are not the seditious Lectures of Jesuit Hay and Jesuit Cammolet known who openly taught execrable Regicide both in School and Pulpit Were not the Treasonable writings of Mariana Suarez Santarell and of other Jesuits asserting the lawfulness of deposing and murthering of Kings set forth permissu Superiorum Hath the world forgot the barbarous Paracides acted upon Henry the Third and Henry the Fourth two French Kings or the Powder-Plot designed against King James and the two Houses of the English Parliament and of the deep accession of Jesuits to all these What Sticklers Jesuits were in the late Commotions of Britain D. Moulin in his Answer to Philanax from pag. 58. to 64. hath given an account How doth an Accusation of Disloyalty savour out of these mens mouths May not here the words of the Satyrist have place Quis tulerit Gracchos de seditione querentes Quis Caelum terrae non misceat mare Caelo Si fur displiceat Verri homicida Miloni Clodius accuset maechos Catilina Cethegum As for me the Heart-searching God knows I abominate whatever hath a tincture of Disloyalty and therefore to cut off such Cavils as I have asserted in this Tractate the Ancient Christian Faith against Romish Novelty so do I avouch before the world Primitive Christian Loyalty I do cordially subscribe to that of Optat. lib. 3. contra Parmen Super Imperatorem non est nisi solus Deus qui fecit Imperatorem and to that of Tertull. Apol. cap. 30. Imperatores in solius Dei sunt potestate à quo sunt secundi post quem primi ante omnes super omnes Deos homines Whatever is or hath been repugnant to this I do for ever disown If notwithstanding all this Jesuits will renew the same Accusations they will do but like themselves reacting against me Cockleus Bolsecus their game against Luther Calvin and Beza charging them again and again with Calumnies the falshood whereof hath times without number been evicted but this I hope will satisfie persons of discretion and ingenuity When thirdly the Pamphleter did accuse me of Disciplinary Vacillations he would perhaps have been more sober had he reflected on the atrocious Vacillation of Pope Liberius who professed the Orthodox Faith the one day and subscribed the Arrian Confession and the damnation of Athanasius the other or of Pope Marcellinus who professed Christianity to day and sacrificed to Idols to morrow or of Claudius Aquaviva General of the Jesuits who first did approve Mariana's Treasonable Book and then for fear of the French King condemned it Nor know I what Apology can be made for any of these unless it be said Mutarunt linguam non mentem that they changed their Tongue but not their Mind which leaves no less stain upon their ingenuity than the change of their mind would have done upon their Intellectuals Here I must advertise the Pamphleter that he and his Fellows discover either ignorance or malice when they upbraid Protestants with their Disciplinary differences as if they made different Religions If these of the Episcopal perswasion resolved their Faith on the Bishops Authority as Jesuits do on the Popes or if Presbyterians resolved their Faith on the Authority of the Classis as the French and Venetian Papists do on the General Council they would indeed make different Religions as Papists certainly have different Religions notwithstanding their vain pretences of Infallibility and Unity But the Faith of all Protestants under these various denominations is resolved upon the Authority of God speaking in the Scriptures and besides they do agree in Dogmaticals and so cannot make different Religions I heartily wish there were more Pacificatories written and more pains taken for accommodating our Disciplinary Controversies that all sound Protestants might unanimously concur against Jesuits and the common Adversaries of the truly Catholick Faith I detest Schisms however I be reproached by Jesuits remembring that of Cyprian de Vnit Eccles Qui pacem Christi concordiam rumpit adversus Christum facit quisquis à matrice discesserit scorsum vivere spirare non potest substantiam Salutis amittit And I would humbly obtest all dissident Brethren about these Disciplinary Questions if I could with tears of blood to consider if the Lord be not signally calling us all to study the unity of the Spirit in the bond of Peace Ah! shall we by these our Rents open a door to the common Adversary who would swallow us all up Were the Unity of the Catholick Church studied as it ought it would not only allay the heat of our Disciplinary Debates but also pull down the supercilious Crest of the Schismatical Court of Rome I am fourthly charged as being of an unpeaceable nature The knack of this Jest would be lost if my Accusers were not the known Boutefeu's and Incendiaries of the world Since I was 16 years of Age to this day I have lived in a Collegiate life as a Regent of Philosophy Minister and Professor of Divinity and in these capacities have had many Collegues with whom I have lived very comfortably This together with the peaceable Society which my Reverend Collegues at present and I have together may sufficiently confute the Pamphleters accusation I confess there was once a piece of Debate betwixt a Reverend Person now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and me concerning a Disciplinary Question wherein perhaps both of us did bewray somewhat of humane infirmity but if therefore either of us should be concluded contentious hardly could Hierom Austin Ruffin Chrysostom Epiphanius yea Paul and Barnabas escape the like character I ever had an high respect for that Reverend and Worthy Person and do honour his memory as for other eminent Gifts and Graces so in special for his faithfulness and zeal against Romish Idolaty and I hope e're long to live in Eternal Concord and Bliss with him I judge it indeed duty to contend cum vitiis against errour and ungodliness against Popery Quakerism Prophaness and Atheism Yet I have such affection to persons smitten with these diseases that even for this Railing Jesuit I can pray that his spite against the Truth and against me for the Truths sake may not be laid to his charge I would trespass too much on the Readers patience should I insist to resume the rest of his ludibrious Raillery Perhaps to compense the softness of his Arguments he hath designed to stone me with reproaches but he would remember that Gratian Caus 5. q. 1. from the Council of Eliberis Can. 52. thunders out an Anathema upon Pasquillers And a greater than these the Royal Prophet Psal 31.18 Let lying lips be put to silence which speak grievous things proudly and presumptuously against the righteous To conclude the Reader may know that the reason why this Reply was so slow in coming abroad was

not that it was not soo e● ready as could be attested by divers credible persons who did peruse it shortly after the publishing of the Popish Pamphlet but because the Author was little concerned whether it should be committed to the Press at all in regard his Adversaries Book contained nothing which had not been confuted with an Antidate save only the Personal Invectives the chief significancy whereof was to demonstrate the spleenish humour of Jesuits But since Providence is bringing these Papers to publick view the God of Truth make them subservient for the good of his Church Amen FINIS A TABLE Of the chief heads contained in this Treatise THe Preface pag. 1 Cap. 1. A brief survey of the Pamphleters empty and unfaithful Apologies for Jesuit Dempster pag. 6 Cap. 2. There is no necessity of an infallible visible Judge of controversies in the Church and consequently the basis of the Pamphleters whole discourse is overthrown pag. 22 Sect. 1. The true state of the question propounded pag. 23 Sect. 2. Arguments proving there is no necessity of an infallible visible Judge in the Church pag. 26 Sect. 3. The Pamphleters objections for the necessity of an infallible visible Judge discussed pag. 53 Chap. 3. That the Scriptures are the compleat infallible and principal rule of Faith pag 71 Sect. 1 Some hints of indignities put upon the holy Scriptures by Romanists pag 71 Sect 2. the state of the question concerning the rule of Faith opened and the Scriptures briefly proved to be the rule of Faith pag. 75 Sect. 3. The Pamphleters four principal objections against the Scriptures being the compleat rule of Faith discussed pag. 89 Sect. 4. Some reflections on the rest of the Pamphleters napsodik discourse concerning the rule of Faith pag. 117 Cap. 4. A discourse of fundamentals with some reflections on the contradictions impertinences and falsehoods of the Romish Pamphleter in his Sect. 5. pag. 141 Sect. 1. Whether there be ground for the distinction of Fundamentals and non-Fundamentals or of essentials and integrals in religion pag. 143 Sect. 2. Whether do the Scriptures contain clearly all the Fundamentals of Faith pag. 151 Sect. 3. Whether all be Fundamentals which the Church imposes as Fundamentals pag. 168 Sect. 4. Whether was it necessary for the dicision of the question betwixt Mr. Dempster and the author to determine the precise number of Fundamentals pag. 174 Sect. 5. Whether is the Popish religion injurious to the fundamentals of Christianity pag. 178 Sect. 6. Whether the Waldenses Wicklevists and Hussites be of the same religion as to fundamentals and essentials with Protestants pag. 180 Sect. 7. Whether do the Greek Churches agree with Protestants as to fundamentals pag. 186 Sect. 8. Whether the doctrine of Protestants in all points of Controversie be openly against God and his written word as the Pamphleter affirms and so contrary to the fundamentals of religion pag. 189 Cap. 5. Concerning Transubstantiation and the number of Sacraments pag. 433 Sect. 1 The Popish figment of Transubstantiation briefly confuted and the Authors argument against it vindicated from the exceptions of the Pamphleter pag. 433 Sect. 3. The Pamphleters superficial reflections on the number and nature of Sacraments examined pag. 440 Cap. 6. VVhether Protestant Churches do grant that the visible Church was not alwayes preserved and that for 1400 years before Luther Popery was the only prevailing religion p. 452 Cap. 7. The truth of the Protestant Religion evicted by the comformity thereof with the faith of the primitive Church in the first three ages and the falshood of the Present Romish Religion from the disagreement thereof with the faith of these ages pag. 467 Sect. 1. the Pamphleters first instance of novelty touching the Popes supremacy briefly canvased and retorted upon Romanists pag. 469 Sect. 2. The second instance of novelty concerning unwritten traditions examined retorted upon Romanists pag. 476 Sect. 3. The third instance of novelty concerning the sacrifice of the mass considered and retorted upon Romanists pag. 479 Sect 4. A fourth instance of novelty concerning Transubstantiation discussed and retorted upon Romanists pag. 267 Sect. 5. A fifth instance of novelty concerning purgatory examined and retorted upon Romanists pag. 270 Sect. 6. A sixt instance of novelty concerning invocation of Saints examined and retorted upon Romanists pag. 276 Sect. 7. A seventh instance of novelty concerning Crosses and images examined and retorted upon Romanists pag. 281 Sect. 8. An eight instance of novelty concerning free-will examined and repelled pag. 286 Sect. 9. A ninth instance of novelty concerning merits examined and retorted pag. 290 Sect. 10. A tenth instance of novelty concerning a perfect keeping of the commands examined and retorted pag. 292 Appendix 1. Containing another Decad of Romish novelties in Religion pag. 294 Appendix 2. The Pamphleters impertinent citations from Justin Martyr together with a new Catalogue of heresies falsly charged on Protestants briefly discussed pag 314 Cap. 8. A confutation of the Pamphleters last section wherein beside other things his three notes of the Catholick Church viz. Miracles Conversion of Infidels and Sanctity of life are examined and by them also the truth of the reformed and falshood of the Popish religion demonstrated pag. 321 Sect. 1. A bundel of the Pamphleters most impudent slanders against Protestants rejected pag. 321. Sect. 2. The Pamphleters equivocation in propounding the grounds of the Romish Religion pag. 322. Sect. 3. Three propositions of the Pamphleter on which all the interest of the Papacy doth hang Canvased pag. 323 Subject 1. The Pamphleters sophisms for his first proposition viz. that there is an infallible propounder briefly discussed pag. 323 Subject 2. The Pamphleters second proposition viz. that the true Church is the Infallible propounder considered pag. 327 Subject 3. The pamphleters third proposition viz. that the Roman Church is the only true Catholick Church considered pag. 332 Article 1. Of Miracles pag. 332 Article 2. Of the Conversion of Infidels pag. 349 Article 3. Of sanctity of life pag. 355 Sect. 4. A touch of the Pamphleters hints at other notes of the Church viz. the title of Catholick and Succession pag. 374 Sect. 5. A brief reparty to his conclusory knacks pag. 382 A postscript vindicating the Author from the Criminations of the Pamphleter pag. 385 An Advertisment concerning the Errata THe Author living in another Kingdom and not being able to revise the Press and the Copy which came hither having been written by a young Scholar not so correctly as might have been wished many errors have crept into the work some of which do greatly wrest the sense yea sometimes do destroy it May it therefore please the serious Reader when any thing occurrs which seems incongruous to turn over to the Errata where readily he may find that cleared which in the work appeared intricate or perhaps absurd As for instance p. 318. l. 2. It may justly seem strange that the epithet Saint is prefixed to Ambrose Catharinus a moderne Romanist

Tradition sure not by Melito Justin Martyr Athanasius Hierom the Council of Laodicea yea nor by Greg. 1. as D. Cosins hath fully demonstrated in his Scholastical History of the Canon of Scriptures The other instance I give is from the Canonization of Saints wherein he proceeds meerly upon humane testimonies of the Sanctity and Miracles of such a person in which undoubtedly there may be deceit and falshood as Cajetan and other Romish Authors confess which cannot but infer Errour in point of Faith among Romanists Is it not a question of Faith whether such a one as Ignatius Xavier c. may be invocated as Saints consequently fallibility in matter of Fact cannot but infer fallibility in matter of Faith Arg. 7. Who ever pretend to be the infallible visible Judge of controversies of Faith either have not Jurisdiction over the whole Catholick Church or the Church may be without them ergo there is not a necessity of such an infallible visible Judge as is described in the state of the controversie The sequel is evident because the asserting of the necessity of an infallible Judge among other things imports these two as was shewed in stating of the controversie 1. A Juridical Authority over the whole Catholick Church 2. That the Church can in no case want that Judge If therefore that Judge have not Jurisdiction over the whole Church or the Church may be without him there is no necessity of such an infallible Judge as Romanists do contend for The antecedent is easily proved that a truly Occumenick Council hath Jurisdiction over the whole Church is not denied but it is clear that the Church may be without General Councils The first 300 years from that Council of Jerusalem Act. 15 until the Nicene there was none when the Church was so much tossed with Persecution and Heresie There have been long intervals betwixt General Councils these divers hundred years really there have been none How much the Councils of Constance Basil Florence Pisa and the Latcran under Leo the tenth are questioned by Romanists themselves is sufficiently known Many Learned men as Gentilletus Joachimus Vrsinus have demonstrated that the Council of Trent was neither free nor general nor Orthodox Since the Trent Conventicle Papists themselves pretend not to a General Council nor is there probability in hast of any ergo if a Council or Pope and Council conjunctly be Judge yet there is no necessity thereof seeing the Church may be and often hath been without that Judge If it be said that the Church never wants Occumenick Councils when her necessity requires them it is easily repelled there were many controversies of Faith to be decided in the first three Centuries concerning Rebaptization the Millennium c. yet all that time there was no Occumenick Council Are there not many controversies at present in the Roman Church betwixt Jesuits and J●nsenists Dominicans and Jesuits Franciscans and Dominicans How many debates are among them concerning the sense of many of the Tridentine Canons Is there not need of one Oecumenick Council if that could terminate the debates of Christendom If therefore the definition of a living infallible Judge as opposed to a written inanimate rule be necessary for the resolution of Faith then either God is wanting in providing for the necessities of his Church which were Blasphemy to assert or an Oecumenick Council which very rarely sits yea some doubts if ever at least since that of Jerusalem Act. 15. and therefore spare not to call it a Black Swan cannot be that living Judge As for the Pope alone neither is he absolutely necessary nor hath he Jurisdiction over the whole Church I say first he is not necessary the Church may be without him not only in the intervals betwixt the death of Popes and the Election of their Successors sometimes for two sometimes for seven years but especially in case of illegitimate intruders of whom History gives a large account neither when they are have they Jurisdiction over the whole Catholick Church Let the Bishops of Rome produce their Patent for such an Universal Jurisdiction and it shall be disproved Certainly the Ancient Church believed no such thing Had Cyprian and Firmilian believed this Supremacy and infallibility of the Pope would those holy Fathers so stedfastly withstood the determination of the Pope in matter of Rebaptization Had the Fathers of the Council of Chalcedon believed it would they have given equal priviledges to the Patriarch of Constantin●ple Had Austin and the African Church believed it would they have pronounced such severe Decrees against them that appealed to Rome Seeing then the Pope hath no Universal Jurisdiction and both he and General Councils may be wanting there is no necessity of them as the infallible visible Judge with power to pass obligative sentences on the whole Catholick Church and beside them there is none who lay claim to such a prerogative Arg. 8. The Ancient Church acknowledged no infallible visible Judge since the Apostolick Age ergo this Notion must be a novel invention of Romanists The sequel being clear an Army of testimonies from Fathers might be brought to confirm the antecedent For brevity sake let Hierom and Austin speak for the rest Hierom in Epist 62. ad Theoph. Alex. Scito me aliter habere Apostolot aliter reliquos tractatores illos semper vera dicere istos in quibusdam ut homines errare I make a difference betwixt the Apostles and other Writers those always spake truth but these in some things did err Austin Epist 112. ad Paulinum that which is confirmed by the Authority of holy Scripture is without doubt to be believed aliis vero testibus vel testimoniis but for other witnesses or testimonies ye may receive or reject them as ye find they have more or less weight of reason Many more such testimonies are brought by D. Barron Apod Cathol tract 5. cap. 18 and vindicated from the forged glosses of Tanner Gretser and other Jesuits It 's a piteous evasion that those Fathers do not only compare the Scripture with the writings of private Fathers but not with the definitions of Popes and Councils for they expresly oppose the Scriptures to all writings beside the Canon of Scripture Austin Epist 19. Solis Scripturarum libris didici hunc honorem deferre ut nullum eorum scribendo errasse firmissime credam Yea expresly he compares Scriptures with Councils lib. ad Donat. post collat cap. 15. and lib. de unit Eccles cap. 18. and cap. 19. and lib. 2. de bapt contra Donat. cap. 3. But not to insist on that which is so copiously done by others Austin's opinion in this is so clear that I only desire you to hear the confession of Occam Part 3. Dial. tract 1. lib. 3. cap 24. It is to be nated saith he that Austin speaking of other Writers beside the Pen-men of the Scripture makes no difference of these Non-Canonical Writers whether they be Popes or others whether they write in Council or out of