Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	faith_n	justification_n	justify_v	7,231	5	9.1878	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26962	Naked popery, or, The naked falshood of a book called The Catholick naked truth, or, The Puritan convert to apostolical Christianity, written by W.H. opening their fundamental errour of unwritten tradition, and their unjust description of the Puritans, the prelatical Protestant, and the papist, and their differences, and better acquainting the ignorant of the same difference, especially what a Puritan and what a papist is / by Richard Baxter ...	Baxter, Richard, 1615-1691.	1677 (1677)	Wing B1315; ESTC R13884	120,987	206

Covenant Gift And our sincere though imperfect Holiness added to our Faith is our material Righteousness against that particular Accusation that we are unholy and so unqualified for Heaven So that the formal Nature of Righteousness being Relative and the word having various senses according to the variety of respects and all these fore-mentioned having their several parts or offices to the Being of our final perfect Justification all these may accordingly be the Reasons of our expectation of salvation I forgot to adde that we are so far justified by the Holy Ghost also as he is the Author of this Holiness which is our necessary qualification for eternal life 1 Cor. 6. 10. 11. Tit. 3. 3 4 5. I have here truly distinctly and plainly told you the Protestant and Puritan that is the Christian Doctrine of Justification As to the sense of the word Imputing see how we do or do not own it briefly in Mr. Bradshaw's Preface or largely in my Treat of Justifying Righteousness and Imputation And in my Cathol Theolog. I have done you and Christianity the service to prove by plain Citations that many of your Learnedest Divines do say herein the same as we or very little differ from us and if you will as a Make-bate prove the contrary you will do it to the Dissenters shame If you trust not Christ alone as we do you will find the want of a Saviour in your necessity and Purgatory will not serve your turn But you tell us that Some of the Prelatick Clergie begin to scoff at the Doctrine of Imputative Justice One of them lately in a Sermon before his Majesty called it and not improperly the Mummery of Imputative Justice I will transcribe no more of your Scoff It 's dangerous mocking at such matters Imputed Righteousness is oft mentioned by the Holy Ghost in Scripture It is not some mens mis-exposition that will justifie your derision It 's no strange thing for men of undigested thoughts on both sides publickly and privately to revile at each other as erroneous when if they had but the skill of speaking distinctly and understanding one another they would presently profess that they are agreed or if it be for want of understanding the matter it 's pity but they should be quiet till they understand it I am of their mind that think it is here safest to keep close to Scripture phrase for want of which many wrangle about their own ambiguous or ill made words that in the matter disagree not But Sir when you say pag. 6. An Imputative holy man is a meer Christmas Mummer And after your jeasting with the Boys and Girls and the Coblers and Botchers Regal Attire and the Daw and her fine Feathers you conclude such will be the sad Lot of meerly Imputative Saints who to themselves and their Brethren seem very fine in the extrinsical Righteousness of Christ put on by their phantastical Faith whilst God and his Angels under all this conceited assumed Bravery see a lascivious wanton covetous Miser I must crave leave to call upon your Conscience to judge whether a man that professeth that while he seemed a Puritan he was but an unholy lascivious wanton and covetous miser and since his turning Papist tells the World in Print that he is now a most false calumniator be a fit person to invite his Relations to such a pitiful change to save their Souls While you talkt but of Imputative Justice some mens ambiguous words gave you an excuse For some Protestants think that nothing should be called Justifying Righteousness which is not sinless and perfect But this is but a Controversie about a Word or Name of Righteousness But when you here pretend that they are for meerly Imputed Holiness I must say that I remember not that ever I read a more impudent Slander And he that will dwell in Gods holy Hill must not receive a false Report especially in despight of the fullest evidence that man can desire Are not our Booksellers Shops full of Books for the necessity of personal Holiness and that none can be saved but Saints Is it not one of our dislikes of your Way that Saints must be made rare Canonized Persons when all Christians hold that without Holiness none shall see God When almost all the Sermons that ever I heard 〈◊〉 by any man of sense in my life profest this and almost all our Books are on this very subject who would have thought that a man on earth could have been found that would deny it in the open face of the Sun Yea one that saith he was a Puritan and an University Student Even when the poor Puritans are ruined and hunted about and cast into Goals because they dare not give over preaching the necessity of Personal Holiness to salvation for that is the most of all their Sermons that ever I heard dare you stand forth with such an accusation as this as if they held no Holiness necessary but Imputative Why then are we devoted in Baptism to the Holy Ghost Yea what are the very Separatists more accused of than that they would have none but real Saints in their Communion too far presuming to judge the Heart You seem a zealous man though very ignorant I pray you study not to excuse this but let us hear that you as openly repent as you have sinned The most of your further dealing with the Prelatick Protestant is to tell him that his Ritual Principles lead him to turn Papist or else he cannot answer the Puritan I take not my self any further fit to interpose herein than to tell you that in all things truly Indifferent there is a just middle between any mistaken Scruplers that hold them sinful and a Papist that maketh them a part of his Christianity or Religion and will not be of the same Religion and Church with those that be not of his mind nor will willingly suffer them to preach or live I told you that S. Paul and the Churches described by Socrates and Sozomen about Easter were of this middle way They neither thought Liturgies or Ceremonies so bad or unlawful at all as some on one side called Puritans do not so necessary as to make them a Partition Wall between Churches and Churches or to forbid Communion or the Preaching of Christs Gospel or Christian Peace to those that differ about them And I think this middle way is approved by God and Angels and by many at death or after long experience who were against it before in prosperity and passion The Instances which you give are I. That the Prelatick Protestant is very angry with the Puritan that he will not abstain from Flesh in Lent on Frydays Ember-days and Vigils of Saints Though practically speaking no body takes less notice of them than himself And the poor Puritan because he will not solemnly invite the People to observe what himself never intends to take the least notice of must for this be silenced and suspended both from Office and Benefice

substance and sense and most of the very words all Churches used the same And when the Council of Nice taught them the way of making new Creeds which Hilary Pictav so sadly complaineth of yet still the matter of the old Creed was the substance of them all And the Eastern Creed which was used before the Nicene Council for that such a one there was the most Learned Antiquaries give us sufficient proof was but the same in sense as the Western even the Exposition of the Baptismal Faith and this the Baptized did profess before Baptism And the work of Catechists was to teach this and the sense of it to the Catechumens And that He that believeth and is baptized that is truly devoted to God the Father Son and Holy Ghost by the Baptismal Covenant shall be saved and he that believeth not shall be damned is by Christ himself made the sum of his Gospel or Law of Grace As the Image of the blessed Trinity on mans Soul is Life Light and Love so the summaries of that sacred Doctrine which must imprint it on us is the Symbolum Fidei the Creed the summary of things to be believed and the Lords Prayer the Symbolum and summary of things to be willed desired and sought and the Decalogue the summary of things to be practised being the Directory of Mans three Faculties the Intellect the will and the Executive Power And all this we believe was delivered to the Churches by the Apostles and received by all Christians many years eight at least before any Book of the New Testament was written And for the fuller understanding and improvement of it and for all the integral parts of Religion that were to be added the Apostles and Evangelists more enlargedly preached them to the People in their Sermons as Christ himself had done much of them We receive all that as Gods Word which by these Apostles was delivered as such to the Churches because they had the promise of the Holy Ghost to lead them into all truth and to bring all things that Christ taught and commanded to their remembrance We are assured that all that is contained in the New Testament was written by such inspired Persons and that the Spirit of God will knew that when they were to dye without written Records the memory of Mankind would not faithfully retain and deliver to Posterity such copious matter as the Integrals and useful Accidentals of Religion and therefore caused them to write it and leave it to Posterity So that our Christian Religion is contained and delivered to us in three Formulas or Prescripts The first containeth the whole Essence of Christianity and is the Sacramental Covenant in which we are believingly given up to God the Father Son and Holy Ghost and God to us in the Relation of a God and Father a Saviour and a Sanctifier This is done initially ad esse in Baptism and after ad robur in the Lords Supper This is delivered to us by Tradition Naturally Infallible de facto For all Christians as such have received and entred this Sacramental Covenant and full History assureth us that the very same Form of it is come down in all the Churches to this day The second Formula is the Exposition of the three Articles of this Sacramental Covenant in the Creed Lords Prayer and Decalogue which hath been delivered by memory also and kept unchanged save the foresaid additions of some explicatory words in the Creed to all the Churches to this day The third Form is all the holy Canonical Scriptures the Old Testament being as preparatory to the New which contain all the Essentials Integrals and needful Accidentals Our Religion then is all from Christ and his Spirit in inspired men commissioned to deliver it and is well called as you do the Apostolical Christianity We own no other It is all brought down to us by Tradition from the Apostles The Essentials in the Covenant and the explicatory Symbols or Summaries are delivered to us two ways First by Memory and Practice most currant and certain from Generation to Generation being no more than what Memory might well retain whereto yet the helps of the Ancients Writings reciting the Forms were used for the fuller certainty of Posterity Secondly in the holy Scriptures where they are contained as the Brain Heart and Stomach in the Body among all the rest as the Principal Parts The third form is so large that Memory could not preserve it and therefore God would have it delivered us in that Writing which we all call the Sacred Bible or Canonical Scripture This containeth thousands of words more than are of absolute necessity to Salvation but no more than is useful or helpful to Salvation In all this I have shewed you what our Religion is Objectively taken and which way we receive it Where you are therefore to note 1. That all our Sermons Writings Church-Articles c. are but the Expressions of our Subjective Religion telling other Men how particular Men and particular Churches understand those Divine Forms which are our Objective Religion These are various as Churches and Persons are every one having his own Faith and Religion in different measures and such expressions being but our sides mensurata may be altered and amended and we pretend not to perfection in them But the former being our sides vel Religio mensurans our Divine Objective Faith or Religion is inculpable and unalterable 2. Note that you Papists do grant all our Objective Faith and Religion even every word of it to be true infallible and of God You own I say every word of our Religion That is all the Sacramental Covenant all the Creed Lords Prayer and Decalogue and all that which we call the holy Canonical Scriptures But we own not all yours So that you do not you cannot find fault with the least Particle of our Religion as to the truth of it but 1. You think that it is not enough And 2. That we come not to it the right way that is we take not our Faith upon the word of Papists as Papists Is not this the difference And is not this all that you cry out against us for And now let us see whether your way be better and surer than this of ours is I. Your Religion is much Bigger than ours II. You hold it on other Reasons and plead another way of receiving it I. Your Religion Objective containeth besides all our Bible all the Apocryphal Books and all the Decrees of General Councils and all the other un-written Traditions if there be any more who knows what you name your self here fasting on Frydays and on the vigils of Saints Ember-days Lent and Images and such like Here now we humbly propose to your consideration 1. Whether you will take all these into the Essentials of Christianity or not If not a Man may be a Christian and consequently of the Church or Body of Christ and in a state of Salvation without them Why then do

should on such Terms be of one Religion They believe Socrates and Sozomen who tell us of the great diversity of Rites and Orders in the ancient Churches which all consisted with the same Religion Faith and Love They abhor the Principle of hating persecuting yea and separating from one another for such differences as will unavoidably adhere to the imperfect condition of Christians here on Earth At this time in England a considerable part if not the far greatest of the silenced Ministers are for the Primitive Episcopacy and some Liturgie as you may see in their offer of A. Bishop Usher's Reduction to the King and their desires of a reformed Liturgie Among the old Non-conformists there were divers degrees such as Dr. Regnolds Mr. Perkins Dr. Humfrey Paul Bayn c. did yield to more than some others could do How can you tell then by the name of a Puritane what to charge any single Person with But it seemeth you take their Non-conformity in General and their temper of mind and life together But then you greatly wrong them and seem not at all to know what their Religion is There are two things which you say they mistake in 1. Their Doctrine of Imputed Righteousness and the Covenant and not solicitously endeavouring after the acquisition of Virtue because they trust to the Imputed Righteousness your words are too large to recite You partly here unworthily injure them by ascribing to them the very opinions and words of the Antinomians whom they have better confuted than ever you did And as to their Doctrine of Imputed Righteousness even Bellarmine in one sense owneth it And whether our sense be sound I provoke you to try particularly by your perusal of my own Writings on that Subject especially a late Treatise of Justifying Righteousness and Imputation and a Treatise called Catholick Theologie In which if there be nothing which you dare or can confute judge whether your meer derision of Imputative Righteousness be not delusory If you dare say that you trust not to Christs Sacrifice and meritorious perfect righteousness as procuring you pardon and life Jus ad Impunitatem Regnum Coelorum enjoy your self-confidence while you can But if you say in this as we then make publick Confession of the injury of your reproach of such Imputed Righteousness as you trust your salvation upon your self I imagine you will say that my judgment is no certain signification of the judgment of the Puritans for I am singular and therefore what I say in these Books is no proof of the sense of the Non-conforming Puritans But 1. my judgment of their sense is as good as yours 2. Do you know of any one Nonconformist that hath published any dissent to what I have written Dr. Tully was a Conformist 3. You profess before to borrow the name Puritan from the Prelatists And I have this to say for my Authority in declaring the sense of Puritans that one or more whose genius is of kin to the Roman but far less mild than yours who are Prelatical or super-Prelatical have about 17 years ago being Masters of that Language branded me with the Name of Purus putus Puritanus qui totum Puritanismum totus spirat The Pseudo-Tilenus hath just the same stile as the late Unmasker of the Presbyterians who revileth modest judicious pious and peaceable J. Corbet and in the most ingenious strain of wrath and malice doth valiantly militate against Love Therefore Prelatists being Judges I may as credibly as another tell you what is the Puritan Judgment 2. Your second accusation of the Puritan is that He begins to quarrel with all external Worship and Ceremonies But this is also spoken ignorantly and untruly You before mistook the Antinomian for the Puritan and here you seem to take the Separatist for the Puritan Read the Reformed Liturgy and other Papers offered at the Savoy to the Bishops and you may see that though they are not for silencing excommunicating and damning men for a Ceremony nor for making as many Religions as there are differences about Ceremonies yet they are for doing all things to edification decently and in order and for external as well as internal Worship of God As knowing that the Body is his and made to Worship him as well as the Soul and therefore should fall down and kneel before him and reverently and holily behave it self in his Service You say p. 5. He is much confirmed in this his imagination by considering the open profaneness and little sense of God he observeth generally in zealous Conformists And on the other side he taketh notice of his Brethren the Non-conformists that they are generally free from open and scandalous sins and at least sigh and breath after interior spirit and devotion which certainly must be that must give us a title to Heaven rather than a few Cringes and exterior Verbal Devotions which any one though never so prophane may easily exercise 1. But do you not here and in your former description quite contradict your self when you charge them as neglecting inherent righteousness 2. We are not so foolish as not to know that the unreverent hypocritical abuse of Gods external Worship by others whosoever will not excuse us for neglecting it Of the Conformists we must speak anon 3. By the way I would you could impartially consider if the Puritans be so good men as you fairly confess them to be what the reason is that Papists generally are far more fiery against them than against those whom you speak so meanly of as Prelatical Protestants Remember how your Writer after the London Fire answered by Dr. Lloid did flatter these as more suitable to the Papists genius in comparison of the Puritans And the Unmasker against J. Corbet will tell you out of Watson an honourable Witness hanged for Treason in Cobham's c. Conspiracy how bad the Puritans are comparing them with the Jesuites And if your Laws took place in England what abundance of these Puritans would you make Bonfires of yea your own Relations were not like to scape you They have told me to my face how quickly they would otherwise silence me than the Prelates do if I were in their power And the Decrees De Haereticis comburendis exterminandis more fully tell it us Yea whence is it that most certain experience proveth it that by how much the nearer any Protestants genius is to the Papists by so much the more bloody cruel malicious or slanderous and unmerciful he is to the Puritanes You 'll say for both that it is because the Puritans are most against them and Interest ruleth the World But I answer 1. God's Interest is highest with every true Christian 2. I confess it 's true that Puritans are most against Popery But truly as far as I have been acquainted with them they are not most against your Persons nor would have any injustice or cruelty exercised against you But the fear of your Faggots or Powder-Plots and such

a promiscuous confused popular multitude that is to raise again Babylon it self subjecting to themselves or the Community of the Church which they falsly pretended that they represented the very Head and Prince of the whole Church and him that is the Vicar of Christ himself in this his Kingdom and this against Order and Nature against the clearest light of Gospel Verity against all Authority of Antiquity and against the undoubted faith and judgment of the Orthodox Church it self And yet our Papists would perswade us that their Grandfathers much less great General Councils cannot bring in Novelties on pretense of Antiquity and mislead them Truly said Lud. Vives in August de Civ Dei l. 20. c. 26 Those are taken by them for Edicts and Councils which make for them the rest they no more regard than a meeting of Women in a Work-house or a Washing-place X. He claimeth a power of Legislation to all the Christian World Kings and States and single Subjects and that no Kings can nullifie his Laws to their own Subjects As also the power of receiving Accusations and Appeals and of judging and executing accordingly This needeth no proof being not denyed XI He claimeth power to Interdict whole Kingdoms that is when they think the Rulers give them Cause to forbid the preaching of the Gospel and publick worship of God to all the People of the Land yea forbidding the Clergie who are Subjects to obey their own Princes who shall command them as the Kings of Israel did the Priests and Levites to do their offices That is If the State or King offend them they will be avenged on God by denying him all Publick Worship and on the souls of millions of innocent people by doing their worst to send them to Hell where the unbelieving ignorant and those that worship not God must go The instances in Germany and the Venetian Interdict and others are too full proof of their Claim and Practice XII The Pope claimeth power even by the Decrees of an approved General Council to oblige all men to believe that all theirs and all other mens senses and perception upon sense are certainly deceived when they think that there is real Bread and Wine after Consecration And this denyal of all mens Common sense he hath made an Article of faith and necessary to salvation XIII He hath by the same Council decreed that all those that do not thus far renounce all their senses shall be exterminated and made uncapable to make any will c. And by other of his Laws that they be all burnt as Hereticks and delivered to that end to the secular power XIV By the same Council he hath decreed that Temporals Lords shall take an Oath to execute this Decree and shall be excommunicated if they exterminate not all such Believers of sense from their dominions And to dishonour Kings by Excommunications whom the fifth Commandment bids us honour is an act of Papal power XV. By the same Council he hath Decreed to depose all temporal Lords that will not thus destroy or exterminate their Subjects and to give their Dominions to Papists that will do it So that the Popes power to depose Princes is become an Article of their Religion And in his Roman Councils Greg. 7 declareth that he hath power to take down and set up Kings and Emperors And in his Letters to the German Clergy And what he said he did practise by bloody and unnatural wars to the great distraction of all the Empire Saith Innocent 3. Serm. 2. To me it is said I have set thee over Nations and Kingdoms to set up and destroy and scatter I am set up as a middle person between God and Man on this side God but beyond Man yea greater than Man who judge all and can be judged of none I am the Bridegroom c. XVI By the same Council he hath power to dispense with the Oaths of all the Subjects of such Princes and to disoblige them how many soever from their Allegiance so that the Popes Power thus to dissolve the obligation of Oaths is also become an Article of their Religion I prove all these together by giving you the words of the Council in English Once again though I have oft cited them c. 1. they say that No man can be saved out of their Universal Church And c. 2. that The Bread and Wine in the Sacrament of the Altar are transubstantiate into the Body and Blood of Christ the appearances remaining And c. 3. We excommunicate and anathematize every Heresie extolling it self against this holy Orthodox Catholick Faith which we have before expounded condemning all Hereticks by what Names soever they be called And being condemned let them be left to the present Secular Power or their Bayliffs to be punished the Clergy being first degraded of their Orders And let the Goods of such condemned ones be confiscate if they be Lay-men but if they be Clergy-men let them be given to the Churches whence they had their Stipends And those that are found to be noted only by suspicion if they do not by congruous purgation demonstrate their innocency according to the considerations of the suspicion and the quality of the person let them be smitten with the Sword of Anathema and avoided by all men till they have given sufficient satisfaction and if they remain a year excommunicate let them be condemned as Hereticks And let the Secular Powers in what Office soever be admonished and perswaded and if it be necessary compelled by Ecclesiastical censure that as they would be reputed and accounted Believers so for the defence of the Faith they take an Oath publickly that they will study in good earnest according to their power to exterminate all that are by the Church denoted Hereticks from the Countries subject to their jurisdiction So that when any one shall be taken into Spiritual or Temporal Power he shall by his Oath make good this Chapter But if the Temporal Lord being admonished by the Church shall neglect to purge his Country of heretical defilement let him by the Metropolitan and other com-Provincial Bishops be tyed by the bond of Excommunication And if he refuse to satisfie within a year let it be signified to the Pope that he may from thenceforth denounce his Vassals absolved from his fidelity and may expose his Country to be seized on by Catholicks who rooting out the Hereticks may possess it without contradiction and may keep it in the purity of Faith saving the Right of the Principal Lord so be it that he himself do make no hindrance hereabout nor oppose any impediment And the same Law is to be observed with them that are not Principal Lords And the Catholicks that taking the Sign of the Cross shall set themselves to the rooting out of the Hereticks shall enjoy the same Indulgences and holy Priviledges which were granted to those that go to the relief of the Holy Land Moreover we decree That the Believers Receivers Defenders

ad infernum And as others report him Qui sine poenitentia vivit sine poenitentia moritur ad infernum descendit See Baronius forecited XXVII Though the Pope condemn and unchurch so many yet doth he tolerate in his own Church abundance of differences de fide and abundance of Controversies in Theologie and abundance of Differences and Errours in great and dangerous matters of Morality and abundance of Sects that variously serve God so they will serve him and uphold his Kingdom 1. The holy Scripture is all de fide that is a Divine Revelation to be believed The Popes tolerated Translations that differ in many hundred places or that erred so oft and Commentators that differ in many hundred Texts as to the Exposition yea they tolerate those that deny the immaculate conception of the Virgin after a General Council hath defined it 2. He tolerateth vast Volumes of Theological Differences in the School Doctors 3. He tolerateth all the Moral Doctrines for murdering Kings before mentioned and all those cited by Mr. Clarkson in his Practical Divinity of the Church of Rome and all those mentioned in the Provincial Letters and the Jesuites Morals about Murder Adultery Perjury Lying seldom loving God not loving him intensively above all c. See my Key c. p. 59. 4. He tolerateth abundance of Religious Sects Jesuites Augustinians Franciscans Carthusians c. who differ from each other in their serving God as much as many of the Sects of Protestants who are despised for their discord XXVIII He pretendeth a necessity to the ending of Controversies that he be the Judge and yet will not end them by his Judgment but continueth many hundred undecided If we dispute with a Papist and cite the Scriptures they ask us presently who shall be Judge of the meaning of them As if the Pope would decide all And yet to this day he will neither write any deciding Commentary on the Bible nor on one Book of it nor end the Controversies among his own Commentators Nor will he end any of the fore-mentioned Controversies in Morality of great importance XXIX He sweareth all his Clergie never to take or interpret Scripture but according to the unanimous sense of the Fathers see the Trent Oath when yet the Fathers do not unanimously expound the Scripture nor any one Book of it And few Priests know what the Fathers are unanimous in nor can do unless they read them all which by this Oath they seem obliged to do Was not Greg. Nazianz. one of the Fathers who saith Orat. 18. I would there were no Presidency nor Prerogative of place and tyrannical Priviledges that so we might be known only by Vertue or deserts But now this Right side and Left side and Middle and Lower Degree and Presidency and Concomitancy have begot us many contentions to no purpose and have driven many into the Ditch and have led them away to the Region of Goats Is not this Heresie or worse with you Was not Isidore Pelusiota a Father but a sharp Reprover of proud and wicked Priests and Prelates who saith lib. 3. Epist 223. ad Hieracem And when I have shewed what difference there is between the ancient Ministry and the present Tyranny why do you not crown and praise the lovers of Equality Doth not this deserve a Fagot with you How ordinarily doth Cajetan and others of yours reject deservedly the Expositions of Fathers Bellarmine chargeth Justin Irenaeus c. with error de Beat. SS li. 1. Cap. 6. He saith There is no trust to be given to Tertullian de Rom. Pont. li. 4. c. 8. He saith Eusebius was addicted to Hereticks and that Cypri●n seemed to sin mortally de Rom. Pont. li. 4. c. 7. Di. ●●s Pe●avius de Trinit citeth the words of most of the ancientest as favouring Arrianism almost like Sondius himself or Philostorgius and is fain to go to the Major Vote of the Nice ne Council as the proof that most of the ancients were not really of the Arrians mind Dallaeus hath told you more of the Fathers differences and unsatisfactory expositions XXX He confesseth all the Scripture to be Gods infallible word yea his Doctors have asserted its sufficiency as a Divine Law and yet his pretense of its Insufficiency without Traditional supplement is one of the Pillars of his Kingdom The second part needs no proof For the first the elder Popes oft assert it And the School-men in their Prologue to the Sentences Scotus Durandus and many others But when Reformers confuted them by Scripture they found that would not serve their turn as Micaiah of Ahab it prophesyed not good of them but evil And since then they cry up the Church and Tradition and depress the sufficiency of Scripture Even Card. Richlieu pag. 38. confesseth As for us we assert no other Rule but Scripture neither of another sort nor total yea we say that it is the whole Rule of our salvation and that on a double account both because it containeth immediately and formally the sum of our salvation that is all the Articles that are necessary to mans salvation by necessity of means and because it mediately containeth what ever we are bound to believe as it sends us to the Church to be instructed by her of whose infallibility it certainly confirmeth us Here the sum of our Religion is granted At the Council of Basil Ragusius's oration Bin. p. 299 saith That Faith and all things necessary to salvation both matters of belief and practice are founded in the literal sense of Scripture and only from that may argumentation be taken for the proving of those things that are matters of Faith and necessary to salvation and not from those passages that are spoken by allegory c. And sup 7. The holy Scripture in the literal sense soundly and well understood is the infallible and most sufficient rule of Faith See more of his oration opened in my Key pag. 93 94 95. The Testimony of Bellarmine Costerus and others I have formerly recited XXXI The Pope teacheth us that we cannot truly believe the Articles of our Faith or the truth of Scripture but because of the Authority and Infallibility of the Pope and his Church declaring them so that we must believe that the Pope is Christs Vicar and authorized by him and made infallible before we can believe that there is a Christ or that he hath given any authority or gifts to any This is not to be denyed And Knot against Chillingworth hath no other shift but to resolve their belief of the Churches infallibility and authority not into any word or donation of Christ but into Miracles wrought by the Church So that no man can be a Believer that is not first certain of the Papists Miracles and how can millions know them when they see them not and in all my life I could never meet with one that saw them And he must next be certain that those miracles prove the infallibility of the Pope when yet

will not obey that which he knoweth to be his Religion or he may be unable to execute such Laws But it is his Religion to believe that he ought to do it IX If he be a Temporal Lord of a Protestant Country it is part of his Religion to take himself obliged to root out destroy or burn all his Protestant Subjects and all others that deny Transubstantiation Obj. The King of France and some others do it not Ans No man is bound to do that which he cannot do But if he can do it and he be a Papist by the express words of an Approved General Council he is bound to do it and to believe that it is his duty I speak not of what men do but what their Religion binds them to do Though interest or good nature hinder them X. He believeth that all Temporal Lords that will not first take an Oath thus to root out their Subiects and then do it may be first Excommunicated by the Pope and then deposed if they repent not and their Dominions be given to be seized by another Papist that will do it The words of the Council are before cited XI He believeth that in this case the Pope may absolve all the Subjects of such Temporal Lords from their Oaths and Duties of Allegiance or Fidelity to such Rulers This also is express in the Councils words XII He is one that believeth that the Priviledges of the Roman Church were given it by the Fathers because it was the Imperial Seat and therefore Constantinople had after equal Priviledges For so saith the forecited General Council And yet he believeth the clean contrary even that Rome's Priviledges were given it by S. Peter and Constantinople's are not equal For Popes and Councils also are for this XIII He believeth that it is de fide that General Councils are above Popes and may judge them and depose them if there be cause even as Hereticks or Infidels Adulterers Murderers Simonists c. And yet he believeth that all this is false and the contrary true For the approved General Councils of Basit and Constance say the first and others and those fore-cited at the Laterane and Florence say the latter XIV He maketh uncharitableness and bold damning all others a comfortable mark of the safety of his state and the truth of his Religion and our Charity a mark that ours is worse whereas Christ hath said By this shall all men know that ye are my Disciples if ye love one another It 's usual with them to say You say that a Papist may be saved and we say that a Protestant cannot therefore we are in the safer state As if our case were ever the more dangerous for their condemning us As if a man that doteth in a Fever should say to those about him You say that I may live and I say that all you are mortally sick therefore my case is better than yours God saith Judge not that ye be not judged and who art thou that judgest another mans Servant And these men hope their case is safe because they sin against this Law and damn the most of the Universal Church XV. A Papist thinketh that all the Bible is not big enough or hath not enough in it to save those that believe and practise it or to make us a saving Religion but other Tradition must be received with equal reverence and the Decrees of all the approved General Councils must make it up XVI He confesseth every Article and word of the Religion of the Protestants to be infallibly true and yet holdeth that they are to be burnt and damned as Hereticks For he confesseth every part of the Canonical Scripture to be true and we have no more in our objective positive Religion not a word Our Negations of Popery are not properly our Religion any more than our speaking against Diseases is our Health But as our health containeth our own freedom from an hundred diseases which we never thought of as well as those that we once had or feared so our Faith and Religion is free from Popery and containeth that which is against it XVII A Papist is for swearing men to take Scripture in that sense as the holy Mother Church doth hold and hath held it Whereas 1. Their Church hath given them no Commentary on the Scripture one way or other 2. And their Translations have been altered in many hundred places by Clement 8. and Sixtus 5. so that their Clergy is sworn to take one Translation to to be right one year and a different one to be right the next XVIII They are for swearing men to take or interpret Scripture but according to the unanimous sense of the Fathers and consequently never to interpret the most of it at all XIX A Papist hath a thriving Faith and Religion which groweth bigger and bigger as fast as General Councils add new Decrees so that they know not when they shall have all And yet they cry out against novelty and change and boast of Antiquity XX. He holdeth that Priests or Prelates may not fall down to Princes or eat at their Tables nor debase themselves to them but Emperours must take them as equals Concil Gen. 8. Const Can. 14. XXI He is satisfied that their Church hath a Judge of Controversies though he decide them not And he gloryeth in the Unity and great Concord of their Church whose Doctors differ de fide even in the Exposition of many hundred Texts of Gods Word and where they differ in the Morals before cited about Murder killing excommunicate Kings c. and in Volumes of Controversies And yet he looketh upon far smaller differences among us with great offense as if they were intolerable and were so many different Religions And all because in all their differences they agree in one Pope As if it were not as good an Union to agree in one God one Christ one Spirit one Body or Church of Christ one Faith Creed and Scripture one Baptismal Covenant and one Hope of life eternal Eph. 4. 3 4 5 6. which is the Union that God describeth XXII He believeth that the Pope doth justly take away from the People one half of the substance of Christs own Sacrament and deny them that which they hold to be his very Blood XXIII They believe that they ought not to read the Scripture translated without a Licence So saith Con. Trid. XXIV They believe that the Image of Christ is to be reverenced equally with the holy Scriptures It is a Councils words before cited Yea they must believe the second Council at Nice that Latria is to be given only to God and yet a canonized S. Thomas 3. q. 25. a. 3. 4. maintaineth that Latria or Divine Worship is to be given 1. To the Image of Christ 2. To the Cross that he dyed on 3. And to the Sign of the Cross And how largely Jac. Nauclautus Cabrera and multitudes of the Schoolmen are for it see my Key p. 165