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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	blood_n	body_n	eucharist_n	2,932	5	10.6147	5	false

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

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

authority of the Church but to know the true faith by which alone the true Church is known and it is a most impudent assertion which H. T. takes on him in his first Article to maintain that the Church now in communion with the See of Rome is the only true Church of God unless he can prove none are believers but they So that this very definition of the Lateran council is sufficient to overthrow the main drift of H. T. in this book and to shew how heedless or impudent a writer he is H. T. tells us also that the fourth Lateran council defin'd in the profession of faith can 1. that the true body and blood of Christ is in the Sacrament of the Altar under the forms of bread and wine the bread being transubstantiated by the divine power into the body and the wine into the blood Which is granted if it be true that the Council it self did define any thing and not Pope Innocent himself three years after the Council Platina saith in his life that many things then came into consultation indeed and yet not any thing could be openly decreed But were it the Council or the Pope alone that thus decreed it was a most bold and presumptuous act in either or both to make that a point of faith of which as Bellarm. tom 3. cont l. 3 c. 23. confesseth Scotus in quartum sent dist 11. q. 3. said that the tenent of transubstantiation was no tenet of faith before the Lateran Council and Scotus and Cameracensis expresly say that neither by words of Scripture nor by the Creeds nor sayings of the ancients are we compelled to the tenet of transubstantiation And Cardinal Cairt in 3. Aq. q. 75. art 1. saith that nothing out of the Gospel doth appear to compel us to understand these words this is my body properly To the same purpose John Fisher Bishop of Rochester contra capt Babylon c. 1. For which reason Cuthbert Tonstal l. 1. of the Eucharist p. 46. said perhaps it had been better to have left every curious man to his conjecture concerning the manner of Christs body being in the Eucharist as before the Lateran Council it was left at liberty and therefore he was ost heard to say if he had been present at the Lateran Council he would have endeavoured to perswade Pope Innocent to have forborn the decreeing of transubstantiation as an article of faith And indeed the reason of the Council is so grosly absurd that had there been any understanding men at the making of the decree it 's likely it had not passed For this reason they give of their decree that to perfect the mystery of unity we our selves may take of his what he received of ours the bread being transubstantiate into the body the wine into blood by the divine power intimates 1. That the bread is transubstantiate into the body and wine into the blood not either into body and blood and then he that drinks not the wine drinks not the blood nor is it said to be transubstantiate into it as an animate body so that that determination makes it a transubstantiation without life 2. It faith that we may receive of his what he receives of ours which in plain sense intimates that Christ receives our body and blood by eating and drinking as we do his 3. It makes this the mystery of our unity as if the mystery of our unity by faith were not perfect without this gross Capernaitish Cannibalitish eating Christs very flesh made from bread by a Priest and drinking his very blood with our mouth in drinking transubstantiate wine All which are such gross irrational unchristian absurdities as had not the age been blockish and Popes and popish writers and people dementate they would with abhorrency have rejected that determination H. T. adds that the fourth Lateran Council can 1. defined in the profession of faith that no man can make this Sacrament but a Priest rightly ordained by the keys of the Church given to the Apostles and their successors which although it be otherwise in the text Matth. 16. 19. expresseth wherein the keys not of the Church but of the Kingdom of heaven are mentioned as given to Peter not to the Apostles and their successors yet were it true that the keys were given to the Apostles and their successors this would overthrow the Popes supremacy if it be deduced from that gift of the keys For if Christ himself gave the keys of the Church to the Apostles and their successors then not to Peter only and his successors but to other Apostles and their successors as well as Peter and consequently according to their own principles to other Bishops as well as the Bishop of Rome As for the definition of the Council that none can make this Sacrament but a Priest then it is to Priests only that it is said do this for from those words he deduceth p. 215. the power to make Christs body but that is most absurd for then they only should eat the doing this being meant plainly of eating the bread being spoken not to the Priest conficient only but to all the Apostles at table also and if so not only the cup should be kept from the people but the bread also contrary to 1 Cor. 10. 16 17. 11. 28. H. T. tells us that they defined that baptism profits little ones as well as those who are of riper years unto salvation and condemned the heresie of Abbas Joachim which is nothing against the common tenet of the Protestants though it be suspected that if Abbat Joachim had not been a man whose reputed holiness and free speeches against the Popes and the clergy troubled them he might have escaped that censure The definition concerning confession and receiving at Easter are points of disciplin not part of the profession of faith and so impertinent to the present business H. T. mentions also the Council of Lyons Fathers one hundred Pope Gregory the tenth presiding Anno 1274. against the Grecians which is nothing against the common tenet of the Protestants and that which is added this hitherto saith the Council the holy Roman Church the mother and mistris of all Churches hath preach'd and taught besides the non-sense how frequently soever it be used of the Churches preaching and teaching who preach not nor teach but they are preached to and taught it is but a piece of palpably false flattery the Church of Rome being not the mother of all Churches it being certain that the Church of Jerusalem was before that of Rome and the Jerusalem from above is stiled the mother of us all Gal. 4. 26. Among his Catholick professors of this age H. T. nominates St. Dominick and St. Francis Institutors of their holy orders of Friers but how they should be Saints whereof one was a bloody instigator of war against the innocent sheep of Christ the Waldenses and the other an observer of humane inventions with neglect of Gods command to work with his

the Patriarchs not in presidency or if in presidency yet so as to be president suo jure by his own right as one of the Patriarchs without deputation from Rome H. T. adds The Chalcedon Council Fathers 600. Pope Leo presiding Anno Dom 451. against Eutyches But Pope Leo was president onely by his Legates and together with them Anatolius Patriarch of Constantinople and Juvenal of Jerusalem did preside And when the Popes Legates opposed the ascribing to the Patriarch of Constantinople equal authority and privileges with the Bishop of Rome yet the six hundred Fathers determined for the Patriarch of Constantinople But what do the Councils in these two Ages say for H. T. his Minor He brings some passages out of the Arabick Canons and the Decrees as if the Nicene Council asserted the Popes supremacy and the real presence But those Arabick canons are of no credit being but lately as they say brought by a certain Jesuit from the Patriarch of Alexandria and those variously published by Pisanus and Turrian in which are eighty canons whereas of old in the Nicene Synod there were but twenty and the Letter of the African Bishops of whom Augustin was one in the sixth Synod at Carthage written to the Pope of Rome assuring that the copies of the Nicene canons which Cecilian Bishop of Carthage brought from Nice and the copies they had from Cyril of Alexandria and Atticus of Constantinople had not the canon about Appeals to Rome from all parts which three Bishops of Rome alleged but the true canons of the Nicene council to wit the fifth and the sixth being against the arrogated power about appeals to the Bishop of Rome in vain doth H. T. obtrude his nine and thirtieth and the threescore and fifth Can. Arab. for the Popes supremacy and prayer for the dead And for the canon that forbids Deacons to give the Eucharist Presbyters being present which he bring for the countenancing of the Sacrifice of the Mass the genuine words of the canon mention not a power in priests as he terms them to offer sacrifice which Deacons have not but a restraint of Deacons from that giving the Eucharist Presbyters being present which they might do in their absence And for the other testimonies which he fetcheth out of the Decretals for Baptisms purging away sin and the unbloody Sacrifice they are of no validity being not taken out of the acts of the Council but the compiler of the canon-law who thrust into the canon-law all sorts of Determinations whether they were chaff or wheat genuine or supposititious And yet if they were genuine they may have a sense agreeing with protestant doctrine The Decree of the first Constantinopolitan Council against Macedonius which decreed the Bishop of Constantinople to be chief next to the Bishop of Rome proves not that the Fathers then ascribed to the Bishop of Rome such a supremacy of power as now the Popes arrogate over all Bishops but the contrary For it doth make the Bishop of Constantinople a chief not under the Bishop of Rome but next him and ascribes to him honour and dignity alike with the Bishop of Rome though in order of mentioning sitting and some such like acts it prefers the bishop of Rome In the first Ephesin council if Peter were defined Head and Prince of the Apostles yet they never meant thereby superiority and power over them but priority in order and excellency in virtue The power of binding and loosing sins was not given to Peter any otherwise than to other Apostles John 20. 23. In the third action saith H. T. Pope Leo is called universal Arch-bishop And it is granted that the Council extolled Leo yet they made him not Universal Bishop over all bishops in the world but he was styled Occumenical Archbishop of old Rome not by the council but by particular men of the council which yet did give it to John of Constantinople but by none was that title then given to either in that sense in which now the Pope claims it for that very council did ascribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal privileges or Segniories to the other Patriarchs with the bishop of Rome notwithstanding the gainsaying of the Popes Legates which determination was again confirmed in the sixth Synod at Constantinople in Trullo in the sixth Age. The sense in which the title of Oecumenical or Universal Bishop was given to any of the Patriarchs was not given to them as ascribing to them supremacy power over all bishops and churches as afterwards John of Constantinople affected the title and Boniface of Rome usurped it by the means of Phocas the Emperour but it was given to each of the Patriarchs for their eminency by reason of their great care of the churches in like manner as Paul said of himself 2 Cor. 11. 28. Upon me cometh daily the care of all the Churches which was therefore put on them because of the dignity of their cities and amplitude of the rule and dominion which was exercised there by the Emperours Lieutenants by means whereof the bishops of those cities had the advantage of intelligence and assistance in the ordering of things belonging to many churches in a large compass even as at this day a Patriarch at London hath an advantage for the ordering of things concerning the British and Irish churches the regiment of the churches in those days much following the government of the Empire as is manifest by the acts of councils and histories of those times It is granted that in the fifth age Pope Leo affected the extolling of Peter and did it too immoderately and that the phrase of Peter's doing what the Pope did was in use and this proves that then ambition had crept in among the bishops and the affecting of vain titles increased and that in respect of these things there was great corruption in the Patriarchs and other bishops which grew to an extreme height afterwards yet neither in that age nor any other was that power over the whole church which now the Popes and their flatterers challenge ascribed unto them without controul of the sounder part and is yet to this day opposed by the French popish churches and some other That which is added by H. T. of the Council of Eleberis in Spain and the second of Atles in France about Priests abstaining from their Wives or else to be degraded and that no man who was married could be made a Priest unless a conversion were promised is but of provincial Synods not general councils about a matter onely of Ecclesiastical Discipline not a point of Faith about which alone is the Question whether he can prove such a Succession as he asserts in all ages besides the Eleberin canon supposeth they had then Wives and it appears that till then they did use them and that there were married priests but many being corrupted in their opinions of Marriage by the debasing of it as carnal and extolling Virginity as meritorious began to put that yoke on

and infallibility in matters of faith yet were they each consonant to other in all their doctrines of faith and whatever was taught by any of them was stedfastly believed by all I reply H. T. saith in his Epistle to the reader that it is agreed by all parties that Christ our Lord hath founded and built a Church in his own blood which was the onely M●stris of divine faith and sole repository of all revealed truths at least for an age or two which if true then the Apostles were in that age to depend on their decrees But here he eats his words in the Epistle the Church was the sole Mistris of divine faith here the Church was to depend on the Apostles as on the first masters and proposers of faith How these hang together I understand not That which he saith here of the Apostles is very true understanding by masters not Lords but teachers The Church neither now nor in any age was Mistris of faith it is not the Church in right sense that is the teacher or propounder of divine truths but the learner It is the meer sophistry of Papists to term the Pope and Prelates the Church and to call a hundred or two of Bishops some of them meer titulars without any Diocesse such as never knew what the office of a Bishop was nor ever preached the Gospel to any people the Catholick Church The concession that the Apostles had each of them a peculiar prerogative of divine assistance and infallibility in matters of faith proves that this was not Peters prerogative and if it were a peculiar prerogative to each Apostle then it descends not to any successors and so by this Authors own words the infallibility of the Pope or council is a meer figment Nor is infallibility to be sought from any but Christ and his Apostles doctrin who do still propound matters of divine faith to us in the holy Scriptures Nor hath the Church of Rome any more priviledge of keeping or conveying to us the truths revealed by the Apostles then that at Jerusalem Antioch Ephesus Alexandria or any other which the Apostles founded and therefore Ireneus Tertullian and such of the Fathers as direct us to repair to the Apostolick Churches for establishment against hereticks direct us to other Churches where the Apostles preached besides the Roman It is further objected the Church hath now no new revelations nor can ●he make now any new points of faith therefore we are not bound to believe her definitions H. T. Answers I grant the antecedent but deny the consequence for though she can make no new points yet she can explicate the old and render that clear which was before obscure and can define against new herefies I reply The grant of the antecedent is sufficient to prove that if the Church as it is termed teach any other points of faith then were revealed to the Apostles we are not bound to believe her definitions and consequently she must prove her definitions by Apostolical tradition and not only say they are Apostolical ere we are bound to believe them it being still to be heeded which Paul saith Gal. 1. 8. If he or an Angel from heaven or any man preach I may adde or believe any other Gospel then what was preached by Paul and received by the Galatians he is accursed and consequently each person is to examine and judge for himself whether that which is preached or defined for him to believe by Pope or council agree with the Apostles Gospel or no and if the Church can onely explicate the old then an heresie cannot be made by a council which was not before and if Pope John the two and twenteth his tenet condemned in the council of Constance were heresie after the council condemned it it was so before contrary to what Bellarmin saith l. 4. de Rom pontif c. 14. and it follows he that can best explicate the old and render it clear which was before obscure hath the best title to infallibility and if the Church or Pope have no new revelations then he must explicate by study and so not by prerogative of his chair but by ability in languages arts and other knowledge in which if he have lesse knowledge as certainly some if not all the Popes for a thousand years have had one of them as Alp●onsus a Castro saith not understanding Grammer and one of them being necessitated to substitute another to do divine offices for him by reason of his ignorance in literature there is lesse reason to adhere to their explications then to others who have more skill therein Arias Montanus Vatablus and such other learned men are to be relied more upon for explications and definitions in points of faith then the Pope or Bishops if they be such as were in the Trent council of whom it is manifest by Frier Pauls history of that council that there were scarce any of them learned in the Scriptures especially in the main point of the Gospel concerning justification by faith then it is unjust to tye men to follow the Fathers who had lesse skill then others in interpreting Scripture as the learned of the Roman party do often shew in their writings then did Innocent the third ill to make a new point of faith in defining transubstantiation which was but an opinion before as Scotus and T●nstal have asserted then it is monstrous tyranny beyond all that ever any tyrants before practised to burn to death men women children old and young Bishops and Noblemen for not holding it then are the Pop●s and Popish party guilty of shedding a sea of blood in England France Belgia Germany Italy Spain Poland and elsewhere for denying transubstantiation the Popes supremacy and such other new tenets as Popes have thrust on the Christian Churches then hath Pope Pius the fourth done wickedly in imposing on men a new Creed and Popish Doctors do ill in justifying it and not opposing it But is not this a mockery to say the Church may not do it and yet they do it and H. T. avoucheth it what else are their tenents of receiving the eucharist under one kinde of worshipping images of purgatory invocation of Saints indulgences service in an unknown tongue monastick vows with many more but new points of faith and is it not all one to make new points of faith as by authority onely without any agreeablenesse to the meaning of the words so to explicate the Scriptures as that they shall be wrested to maintain that which is not there taught and that condemned as heresie which is not contrary to them Rightly said Chillingworth Answ to Char. Maint part 1. ch 2. num 1. Tyranny may be established as well by a power of interpreting laws as by making them and so doth the power of Rome set up the greatest tyranny that ever was in the world by usurping this vast power of being an infallible interpreter of Gods laws though in their Prefaces to their corrected editions of their

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

fathers to sons lib. 1. de Decret Concil Niceni sith that delivery was according to him by Scripture Chrysostom on 2 Thess 2. 15. saith The Apostles did not deliver all things by writing but many things without and these are worthy of credit as the others but doth not say there remain still in the Church Traditions unwritten in matters of Faith that are different from the written and that they are to be the Rule of Faith yea Homily in 2 Tim. 3. 15 16. he determines all is to be learned from Scripture and the same answer may serve for the words of Epiphanius Haeresi 61. The words of Augustine lib. 5. de Bapt. cap. 23. are about a point in controversie between Cyprian and Pope Stephanus in which both sides pretended Tradition Cyprian for Rebaptization and here Augustine pretends Tradition for the contrary by which and by Augustine's words lib. 1. de pecc merit remiss cap. 24. in which he makes the giving of the Sacrament of the Eucharist to Infants an ancient and Apostolical tradition which Pope Innocentius Epist 93. among Augustine's Epistles determined to be necessary yet is now condemned in the Trent Council it is apparent how unsafe it is to rely on a Popes determination or Austin's opinion of Apostolical tradition and that gross Errours have been received under the name of Apostolical traditions As for the second Council of Nice Act 7. Anno Dom. 781. it was a late and an impious Council condemned by the Synod of Francford and at Paris for their impious Doctrine of worshipping Images and therefore we count its speech not worthy to be answered but with detestation Nor is there any reason to be moved with the words of the Council at Sens in France which was later and but Provincial SECT VII Objections from Scripture for its sufficiency without unwritten Traditions are vindicated from H. T. his Answers H. T. proceeds thus Objections solved Object You have made frustrate the Commandments of God for your Tradition St. Matth. cap. 15. v. 4. Beware lest any man deceive you by vain fallacy according to the Traditions of men Col. 2. Answ These Texts are both against the vain Traditions of private men not against Apostolical tradition I Reply they are against the Popish unwritten Traditions which are falsly called Apostolical which are indeed the meer Inventions of men either devised by superstitious Prelates Priests Monks or people or upon uncertain report received by credulous people as from the Apostles as the Traditions about Easter Lent Fast Christ's age and many more shew And in such kinde of mens Inventions doth almost all the Popish Worship and Service consist which causeth breaking the command of God to observe mens Traditions as is manifest in Monkish Vows whereby honouring of Parents is made void and the keeping of the Cup from the people whereby the express command of Christ is evacuated Object There is no better way to decide controversies than by Scripture Answ Than by Scriptures expounded by the Church and according to the Rule of Apostolical tradition I grant than by Scripture according to the dead Letter or expounded by the private spirit I deny For so as Tertullian says there is no good got by disputing out of the Texts of Scripture but either to make a man sick or mad De praescript cap. 19. I reply it is well this man will grant There is no better way to decide controversies than by the Scriptures expounded by the Church and according to the Rule of Apostolical tradition then Knot 's Reasons for a living Judge against Dr. Potter come to nothing we desire no other than to have our controversies decided this way rejecting any one infallible Judge that shall take on him as the Pope doth to prescribe to the Church of God how they shall understand the Scripture The Church of God that is the company of believers who are the Church of God by Papists own definition having the help of their godly and learned Guides may expound the Scriptures any where in the World at Geneva London Dort and other places as well and better than the Pope and his Cardinals at Rome or a Council of Canonists titular Bishops sworn vassals of the Pope that never knew what it was to preach the Gospel sophistical School-men at Trent And for the Rule of Apostolical tradition we like it well to expound Scripture by it meaning that which is in the Books of Scripture as Austin taught lib. 1. de doctr Christ cap. 2. 35. 37. 40. lib. 2. cap. 8. 9. 11. lib. 3. cap. 2 3. 5. 10. 17. 18. 27. 28. lib 4. cap. 3. as the words are cited and vindicated from Hart's Replies by Dr. John Rainoll Confer with Hart. chap 2. divis 2. Nor do I know any other Apostolical tradition which is a Rule to expound Scriptures by for deciding controversies but their Epistles and other Writings If H. T. can shews me any such to expound them by let him produce them and I will embrace them Sure I am Popes Expositions and Popish Councils Canons are so far from being Apostolical traditions that they are rather the most ridiculous profane and blaphemous pervertings of Scripture that ever any sober man used as may appear by their Canon Law Yea the very Council of Trent hath absurdly abused Scripture as might be made manifest by going over their Canons and the like may be said of the Roman Catechism What H. T. means by the dead Letter I understand not unless he mean the literal sense which sure Bellarmine and others allow for one sense and that most genuine and if it be not why did the Trent Council decree the vulgar Translation not to be refused Why did Cajetan Arias Montanus the R●emists and many more translate and expound according to the Letter Is the Scripture any more a dead Letter than the Popes Breves or Trent Canons Are they any more a living Judge than the Scripture Pope Pius the fourth ties Papists to expound the Scriptures according to the unanimous consent of the Fathers which is except in very few things a meer nullity and if it were a reality impossible to be done yet however could it be done the exposition must be by a dead Letter in H. T. his sense as much as the Scripture But how intolerable is it that such a Wretch as H. T. should thus blasphemously call that a dead Letter which Stephen calls Living Oracles Acts 7. 38. Paul the word of life Phil. 2. 16. It is true for Popes of whom some if Alphonsus a Cast●● lib. 1. advers Haeret. cap. 1. say true were so unlearned as not to understand Grammar it is desirable that the Scripture should not be expounded according to the Letter sith they are unable to do it that they may vent their illiterate fopperies under pretence of Apostolical tradition of which sort many of their Decrees are in their Canon Law But me thinks all the learned Romanists even the Jesuits themselves