The Sincere popish convert, or, A Brief account of the reasons which induced a person who was some years since seduced to the Romish Church to relinquish her communion, and return into the bosom of the Church of England wherein the Holy Scriptures are clearly proved to contain all things which are necessary to be believed and practiced by Christians in order to their salvation, and are justly vindicated from those odious imputations, which the papists profanely cast upon them : with an epistle to the reverend and learned Dr. Stillingfleet, dean of St. Paul's.

Several Weighty CONSIDERATIONS Humbly Recommended To the Serious Peruſal of ALL: eſpecially the Roman Catholicks of England.

IT is a very good Rule preſcribed by ſome Spiritual Writers, That in Converſe, we ſhould rather diſcourſe of Things, than Perſons. And I intend, as much as the Matter will permit, to obſerve it in this ſubſequent Treatiſe; carefully avoiding all perſonal Reflections, eſpecially upon ſuch as are living; and ſhall only bring ſome Doctrines and Practices to the Teſt, which, though they paſs for currant with many, will yet be found adulterate and contrary to Holy Scripture, the beſt Genuine Antiquity, and Right Reaſon: highly ſcandalous to the Chriſtian Religion in General, deſtructive of Civil Government, fatal to Humane Society, and very pernicious both to the Spiritual and Temporal Concerns of the Practiſers even in their private Capacity.

In ſhort, I ſhall very plainly and briefly endeavour to make good two Aſſertions: 1. That there is no ſufficient Ground for any one to forſake the Communion of the Church of England, and incorporate with that of Rome. 2. That there is all Reaſon imaginable both for ſuch as have been educated in the Roman Communion, to Reform; and for ſuch as have unwarily ingaged with her, to Return.

This was the happy Reſult of theſe following Conſiderations upon my own Heart: And it ſhall be my Prayer that they may have the ſame Bleſſed Effect in the impartial Peruſers of them.

The ſacred Oracles of the Holy Scriptures deſervedly Command our firſt Inquiry.

We have Cardinal Bellarmine's own Conceſſion, that in the grand Queſtion of the Church, the Scripture is better known than the Church. Conſequently then, not only her Authority but her very Being muſt be ſubordinate to it. And therefore in the firſt place let us ſee what Sentiments the Church of England hath of theſe Heavenly Records, and whether Hers, or thoſe of the Roman Church be more Conſonant to Pure Antiquity, Reaſon, and Holy Writ it ſelf.

All Proteſtants, and particularly the Church of England, Artic. 6. look upon the Holy Scriptures to contain all things neceſſary to Salvation; ſo that whatever is not read in them, or cannot be proved from them, is not to be Impoſed on any, to be received as an Article of Faith, or a Neceſſary Requiſite to Salvation. Whence it appears, that they take Them to be the Onely, Complete, and Adequate Rule both of Faith and Life: ſufficiently intelligible and eaſie in matters that concern what is ſimply neceſſary to make us Good and Happy.

They conſequently hold, that ſince Holy Scripture is the Rule of our Faith, it muſt have an exact Proportion to that, whereof it is a Rule. So that Matters of Faith are not to be extended beyond this Rule, nor can any unwritten Traditions any way be pretended to appertain to the Subſtance of Faith.

Moreover, the Rule being the Idea, Model and great Exemplar of what is regulated by it, it is in order of Nature before the thing ſo regulated. And if the word of God be antecedent of Faith it ſelf, it muſt likewiſe precede the Faithful themſelves; and if the Faithful, then muſt it have Preheminence before the Church it ſelf, which is nothing elſe but the Congregation of the Faithful. Thus the Church of Rome will evidently fall ſhort of that Prerogative ſhe ſo preſumptuouſly arrogates, of being both Before, and Above the Scripture.

Again, a Rule conſiſting in Indiviſibili, as we ſay, i. e. being of that Nature that it is not to be inlarged or diminiſhed; how guilty are they who either make Additions to, or Subſtractions from it? Both which the Roman Church practiſeth, as de facto will be manifeſt in the Sequele of this ſmall Tract.

In Fine they hold the Word of God written, to be that one, infallible, entire Rule, whereby all men, Learned and Unlearned, may in all neceſſary and fundamental Points of Faith and Manners be ſufficiently inſtructed what is to be embraced for True and Good: That it is a Rule moſt Certain, Plain, Univerſal, Impartial, not addicted to one Side more than another: (which neither Pope, Conclave nor Councel can ſo much as pretend to) of Power and Authority able to convince the Conſciences of ſuch as uſe it, and from which there can be no Appeal. And the only Cauſe why any miſs of the True Faith, is, becauſe they do not ſincerely ſeek and find out this infallible Rule; or having found it, will not with an obedient Mind captivate their Underſtanding, but have Acceſs to it with Pride, Curioſity, Prejudice, or ſome other unmortifyed Luſt or Impediment.

More eſpecially the Church of England, beſides that high Veneration that ſhe her ſelf hath for theſe ſacred Books, labours to confirm and root the ſame in the Hearts of her obedient Children, by her Devout Practice. For, to omit the Frequent, Laborious and Judicious Preaching and Expounding of them in this Church; ſhe hath ſo prudently diſpoſed of her publick Liturgy, that every day ſome Part and Portion of both Teſtaments is appointed to be read: The whole Book of Pſalms is gone through once a Moneth, the Old Teſtament once, and the New thrice every year; with other moſt excellent Exerciſes of Piety; (at which even the Romaniſts themſelves can take no juſt Exception; and a very great Author affirms, that a modern Pope would have approved the whole Service-Book, had his Authority but been acknowledged) which diſcreet Courſe cannot but afford much heavenly Inſtruction and Conſolation to the conſtant Attenders on ſuch Bleſſed Opportunities.

But what ſaith the Church of Rome all this while in this Buſineſs? In her Tridentine Council, Seſs. 4. Can. 1. She expreſly Decrees, that unwritten Traditions are of equal Authority with the written Word; that they are to be received with the ſame Reverence and Affection. And Cardinal Hoſius, who was one who in the Popes Name preſided at that Council, defends that moſt Blaſphemous Speech of Wolfangus Hermannus, that the Scripture is of no more Authority than Eſop's Fables, but for the Churches and Popes Approbation, lib. 3. de Authorit. Script. The Council of Baſil would fain perſwade us that the Churches Acts and Cuſtoms muſt be to us inſtead of the Scriptures, (Inſtar habeant Sacrarum Scripturarum) for that the Scripture and Churches Cuſtoms both require the ſame Affection and Reſpect.

Indeed I find the Romiſh Doctors in nothing more fluent than in degrading and vilifying the Scriptures. Our Country man, Dr. Stapleton, poſitively affirms, that the Church hath Authority to put into the Number of Books of Scripture, and to make Canonical the Writings of Hermes and Conſtitutions of Clemens (two famous Counterfeits) and that then they would have the ſame Authority which other Books have, canonized by the Apoſtles themſelves. Some call them a Noſe of Wax, to be wreſted any way. Cardinal Cuſanus bluſhes not to write that the Scriptures are fitted to the time, and variouſly underſtood; the ſenſe thereof being one while this, and another while that, according as it pleaſes the Church to change her Judgment. Some teach that the Scripture is not ſimply neceſſary, that God gave it not to the People but to the Doctors and Paſtors; and that we muſt live more according to the Dictates of the Church, than the Scripture. Eckius, the great Antagoniſt of Luther, would make us believe that Chriſt never gave any Command to his Apoſtles, to write any thing. Which yet ſeems very odd, when ſuch an expreſs Injunction was lay'd on S. John to write that myſtical Book of the Apocalypſe, which certainly is not more conducing to the Churches Edification than our B. Saviour's Sermon on the Mount, and the many other practical Diſcourſes both of himſelf and his Diſciples. In a word, the moſt ingenuous and civil among their Writers think they have pay'd all due Reſpect to Holy writ, when they term it a Dumb Judge, Dead Ink, or Ink ſhaped into various Forms and Characters. Notwithſtanding which I humbly conceive, that let an Indifferent Perſon open the Bible and the Canons of the Council of Trent together, and he will receive at leaſt as clear and full Satisfaction from the Bible, as from the other; unleſs we will impiouſly deny Almighty God the Faculty of expreſſing his holy Will and Pleaſure as intelligibly as frail Men can theirs: or without any ſhew of Reaſon affirm with a late Divine, that Religion it ſelf was never fully ſetled till that upſtart Conventicle.

Conformable to the Sentiments are the Practices of that Church, in keeping the Bible lock'd up in an Unknown Tongue from the Uſe of the Vulgar.

Clement the Eighth very ſtrictly orders all Vulgar Tranſlations to be put into the Index of Prohibited Books. And in Italy and Spain, and wherever the Inquiſition hath the leaſt Juriſdiction, the very keeping of them is a Crime no leſs than Capital.

It is true, where the Reformation hath got any footing, Faculties are ſometimes granted to read a Tranſlation; but clog'd with ſo many Proviſo's and various Cautions, and their Spiritual Guides give ſo ſmall Encouragement to it, that it ſeems rather a Trick to ſtop the Mouthes of their Adverſaries, when they Object the Prohibition of Reading Scripture, than any real Intention of Promoting ſo Pious an Exerciſe among their Devotes. Beſides, their other Forms of Devotion, Roſaries, or ſaying over the Beads after divers Methods, our Ladies Office, Prayers for the Dead, Manuals, the long Litanies of Saints, hearing of Maſſes, reading of Legends, &c. are in ſo great Vogue, and take up ſo conſiderable a Time, that I ſcarce ſee how any can be allotted for that contemned Employment of ſtudying Gods Word: which ought to be the Meditation of every good Chriſtian Day and Night. Indeed this neglect (to ſay no worſe) of Holy Scripture is ſo notorious among, and ſo peculiar to thoſe of that Way, and the Ignorance not only of the Laity but of divers of the Clergy in that kind of Learning eſpecially, is ſo groſs, that it would be a Work of Supererogation to attempt the proof of it: Their Doctors generally pretending Tranſlations of Scripture to be the cauſe of all Hereſies and Phanaticiſm. Nay, I have met with one ſo frantick, that he thinks it was the Devils invention to permit the people to read the Bible. Martin. Pereſ. de Tradit. And I remember Thyrraeus de Daemoniac. c. 21. ſays, that thence he knew certain Perſons to be poſſeſs'd by the Devil, becauſe being but Husbandmen they were able to diſcourſe concerning Scripture.

We will now ſee what Holy Writ it ſelf, untainted Antiquity, and unprejudiced Reaſon alleage in this Caſe: and which ſide they patronize, the Reformation or the Church of Rome.

S. Paul gives this Encomium of his Diſciple Timothy, 2 Ep. c. 3. v. 15. That from a Child he had been Converſant in the Holy Scriptures, and tells him they were able to make him Wiſe to Salvation (which I hope is Knowledge enough, and I am ſure is a more plain, compendious Path, than the crooked Labyrinths of uncertain Traditions, forged Decrees, Canons and Fathers.) He further aſſures him, that the ſame Divine Scriptures were profitable for Doctrine, for Reproof, for Correction, for Inſtruction to Righteouſneſs; that the Man of God might be perfect, throughly furniſhed to every good Work. For my part I know not what remains then for Tradition and ſuck like Traſh to perform, ſince the Word of God alone can ſo compleat us. Solomon, Prov. 2.9. aſſures us that Gods Law alone will make a man underſtand Righteouſneſs, and Judgment, and Equity, and Every good Work. The Prophet Eſa. c. 8.20. refers us to try all things by the Law and Teſtimony: and that we muſt conclude thoſe to have no light, who ſpeak not according to that Word. Our B. Saviour Luke 10.26. When a Lawyer inquired of him what he ſhould do to inherit Eternal Life: bids him have recourſe to what was written in the Law, and asked him how he read there. S. Luke writ his Goſpel to Theophilus a Lay Perſon. Luke 1.4. to the end he might certainly know thoſe things wherein he had been inſtructed. S. John writ his, as he himſelf teſtifies, c. 20. v. 31. that we might believe that Jeſus is the Chriſt, the Son of God, and that believing we might have Life through him. Abraham ſends Dives his Brethren to Moſes and the Prophets, rather than to Viſions, Apparitions, and private Revelations: which yet are ſo much pretended to and boaſted of in the Roman Church. Chriſt himſelf ſubmitted the Tryal both of his Doctrine and Miracles to the Cenſure of the Scriptures. John 5.39. Search the Scriptures, for they are they which teſtifie of me. Thoughts are free, and I am apt to think that ſome will take the Liberty to judge it a little unreaſonable, that our B. Saviour ſhould ſo readily ſtand to the Verdict of Moſes and the Prophets; and yet his pretended Vicar ſhould ſcorn to ſubmit to the Cenſure of Chriſt and his Apoſtles; but defie both their Doctrines and Practices with ſo many Non Obſtante's, as appears by their new model'd Creed at this day: wherein Pius the fourth hath coined twelve new Articles of Faith, to ſhew his ſingle Power equivalent to that of all the Apoſtles in General, who did but every one contribute his ſingle Article to that ancient Symbole bearing their Name.

S. Paul's Auditors the Bereans are highly commended for ſearching the Scriptures daily, to examine whether the Doctrine they heard were true or no. Act. 17.11. In Sum, the old Law was ſeverely injoyned to the Reading and Meditation both of Prince, Prieſt and People; men, Women and Children, as is obvious to obſerve all along the Style thereof. And the Jews were ſo verſed in it, as to be able to reckon up the Number of the Words, nay Letters contained therein. And the new Law excludes none, either from that Common Salvation it holds forth, or the means to attain it, which is the Doctrine of the Goſpel. The Epiſtles are directed to Perſons of all ſorts and both Sexes. In fine, the whole Oeconomy both of the Old and New Teſtament is ſo diametrically oppoſite to the Practice of the Roman Church in this Point, that it is but too too palpable that the three Main Pillars of Popery, are to keep the Prince in awe, the Prieſt in Honour, and the People in Ignorance.

Antiquity is ſo luxuriant in this point, that it will be a greater Difficulty to ſelect than to accumulate. Famous is that Speech of Conſtantine the great to the Fathers in the Nicene Council, recorded by Theodor. Hiſtor. l. 1. c. 7. and this Saying among the reſt is very remarkable: We have the teaching of the Holy Ghoſt written: for the Evangelical and Apoſtolical Books and the old Prophets do evidently teach us the things that are needful to be known concerning God. Wherefore laying aſide all Contention let us out of the Divinely Inſpired Scripture, take the Reſolution of thoſe things we ſeek for. Tertullian contr. Hermog. in plain terms calls the Scripture The Rule of Faith. St. Chryſoſtom Hom. 13. in 2 ad Cor. ſtyles it, A moſt Excellent Rule and Exact Ballance to try All things by. St. Auguſt. in l. 2. de Nupt. & Concup. c. 33. ſpeaks thus: This Controverſie depending between us requires a Judge: let Chriſt therefore judge, and let the Apoſtle Paul judge with him: becauſe Chriſt ſpeaks in his Apoſtle. But moſt Memorable is that Paſſage of Optatus contr. Parmen. l. 5. where he thus preſſes the Donatiſt: We are (ſaith he) to enquire out ſome to be Judges between us in theſe Controverſies: The Chriſtians cannot, becauſe both ſides cannot yield them: and by part-taking the Truth will be hindred: the Judge muſt be had from without our ſelves. If a Pagan, he knows not the Myſteries of Chriſtianity: if a Jew, he is an Enemy to Baptiſme: therefore on Earth no judgment concerning this matter can be found. The Judge muſt be had from Heaven. But to what end ſhould we knock at Heaven, when here we have one in the Goſpel? Quotations might be Infinite, but I Superſede.

Nor did the Antient Fathers onely think this themſelves, but by their frequent Tranſlations of the Scripture, and vehement Exhortations to the People to read them ſo tranſlated, they endeavoured to beget the ſame awful Reſpect to Gods Holy Word in the Minds of all. Ʋlphilas, a Biſhop of the Goths, turned the Scripture into that Barbarous Language, as Socrates witneſſes. Methodius into the Sclavonian. S. Chryſoſtom. hom. 1. in Johan. makes mention of Syrian, Aegyptian, Indian, Perſian and Ethiopian Tranſlations. Theodoret de Curand. Graec. Affect. aſſures us the Bible was turned into all Languages uſed in the World, Greek, Latin, Armenian, Scythian, Sarmatian, &c. And we have at this day divers Fragments of them remaining. Venerable Bede ſhews the ſame of our own Country.

To ſpeak plain: I know no Topick the Fathers are more Copious upon, than in calling upon the People to get Bibles, to read them, to examin what they hear by them, and ſeverely inveighing againſt the Negligence of ſuch as did not: According to the Apoſtles Advice even to the Laity, Coloſ. 3.16. Let the Word of Chriſt dwell in you richly in all Wiſdom, teaching and admoniſhing one another.

Theodoret, before cited, gives this Account of his Times. You ſhall every where ſee theſe Points of our Faith to be known and underſtood, not only by ſuch as are Teachers in the Church, but by Smiths, Weavers, and all kinds of Artificers: yea, all our Women, not only ſuch as are Booklearned, but alſo by them who get their Living by the Needle, Maid ſervants and Waiting-women: and not Citizens only, but Husbandmen are very skilful in theſe things. You may hear among us Ditchers and Neatherds diſcourſing of the Trinity and the Creation.

And that the Laity were thus familiar with the Bible, may evidently be made out, in that Nectarius, of a Judge, was made Biſhop of Conſtantinople; St. Ambroſe, of a Secular Deputy, Biſhop of Milan; Gregory the Father of Nazianzen, of a Lay-man was made a Biſhop: Origen from a Child was Learned in the Scriptures, and to the great Joy of his Father Leonides, a Holy Martyr, often queſtioned with him concerning the meaning of difficult places. Macrina, St. Baſil's Nurſe, taught him the Scriptures when he was very young: and Gorgonia, the Siſter of St. Gregory Nazianzen, was rarely well experienced in them.

I will wind up this Argument with declaring what was St. Jerom's mind in ſo Weighty a Buſineſs. He, beſides his Writing to divers Women, as Euſtochium, Salvina, Celantia, &c. commending their Labours in the Scriptures, and encouraging that ſtudy: ſpeaking of the Noble Roman Lady Paula, in the Epitaph he made upon her, he extolls her for impoſing a daily task of reading the Scriptures, on her Companions and Maids. But more ſignally in an Epiſtle to Leta, he gives her theſe Directions for the Education of her little Daughter. Let the Child be deaf in hearing of light Muſical Aires; but cauſe her every day to render a task of the Flowers of Holy Scripture. Let her not be ſought for in the preſs of ſecular People, but in the Cloſet of the Scriptures, asking Counſel of the Prophets and Apoſtles concerning Spiritual Nuptials. Let her firſt learn the Pſalter, and with thoſe Heavenly Songs wean her ſelf from light Sonnets. Then let her be taught to Govern her Life out of Solomons Proverbs, and repair to Job for Examples of Vertue and Patience, Let her then come to the Evangeliſts, and never lay thoſe Books out of her hands. With theſe ſhe muſt joyn the Acts of the Apoſtles, &c, But let her be cautious in Apocryphal Books, and if ſhe read them, let her underſtand, that they are not thoſe Author's, whoſe Names they carry; and that many things faulty are mix'd with them; and it is no ſmall Wiſdom to ſind Gold among Droſs.

To which excellent Advice, let me onely ſubjoyn what I find ſcattered up and down in S. Auguſtin; viz. To read plain Paſſages firſt, and heartily to practiſe what we underſtand; and as for obſcure Places, Prophecies, Genealogies and Myſteries, whereof we ſhall never be demanded an Account at the Day of Judgment, let us leave it to the Divine Pleaſure, either to reveal them to us, or reſerve them ſtill Concealed: ſince our Saviour told his own Diſciples that it was not for them to know the Times and Seaſons: but plainly informed them, that he who did his Will ſhould know of his Doctrine, whether he ſpoke from God or from himſelf. The ſame Father acquaints us with the admirable Commixture of Plainneſs and Obſcurity in the Holy Scripture: that hereby Wanton Wits are wholſomely curbed, Weak Wits cheriſhed, and Great Wits delighted: and that nothing of higheſt Importance is ſo perplexedly delivered in one Place, but it is as plainly ſet down in another.

I have inlarged a little more than I intended on this Theme, becauſe I am verily perſwaded, that if the Sober, Judicious Roman Catholicks of this Nation would be induced but for Tryal ſake a while to intermit ſome of thoſe Dry, Inſipid Devotions, which take up ſo much of their Time; and exchange them for a Pious, Humble converſing with God's Word; they would ſoon be out of Conceit with what they are now ſo fond of; and diſcover the ſandy Foundation of many of their Principles: and perhaps at laſt become of that good Abbots mind who was Unkle to Arch-Biſhop Whitgift, and was often heard to complain, that their Religion muſt needs at laſt fail, becauſe he found no ground for it in Gods Word.

Having conſidered hitherto the great Rule of our Faith and Life, we will now deſcend to that Article of our Creed which makes ſuch a noiſe in the World, I mean the Holy Catholick Church: which, omitting the various Acceptations of the Word Church,, as to our preſent Purpoſe, is nothing elſe but a Company of People united in the Profeſſion of the True Faith of Chriſt, and due Uſe of the Sacraments.

I am not ignorant that the Papiſts would fain foiſt in another Requiſite, to wit, Ʋnder the Obedience of the Biſhop of Rame, the only Vicar of Chriſt upon Earth. But to omit many other Abſurdities, I ſhall only inſtance at preſent in two: that hereby they exclude Univerſality, which they put down as an Eſſential Note of the True Church; and Charity, which I am ſure is a certain Badg of Chriſt's true Diſciples. For by this very Clauſe, they very ridiculouſly obtrude leſs than a fourth part for the Whole; and by excommunicating all the reſt from the Pale of the Church, as much as in them lies, very mercifully Doome greater, more antient and better Churches than themſelves to everlaſting flames.

To make this good, we will take our Meaſures by the Judicious Obſervation of Sir Edwyn Sands, who in his Survey of Europe, aſſures us that the Greek Church in Number exceeds any other: and the Proteſtants in Multitude and extent of Territory fall very little ſhort of thoſe that are under the Papal Yoke. So that here we have two four Parts. To which add all the Oriental Chriſtians, and thoſe in the Vaſt Empire of Preſter John, or the Abyſſines, who are all out of the Roman Communion; and queſtionleſs we ſhall find another fourth Part. And thus we have three to one, even in the point of Univerſality.

I will put this out of all diſpute by a particular Induction.

In Aſia we have Multitudes of Chriſtians who have nothing to do with the Pope. Thoſe of Paleſtine are ſubject to the Patriarch of Jeruſalem: the Syrians, under him of Antioch: the Armenians and Georgians have their own Patriarchs. The Circaſſians, and thoſe of the leſſer Aſia, are under him of Conſtantinople: The Jacobites and the Chriſtians of St. Thomas have alſo their peculiar Patriarchs.

In Africa, where we find any ſteps of Chriſtianity, the Egyptians and Cophtes are under the Patriarch of Alexandria; the Ethiopians or Abyſſines, which are innumerable, are under their own Governours Eccleſiaſtical.

In Europe, the Greeks ſubmit to the Patriarch of Conſtantinople. The ſpatious Empire of the Ruſſians hath a Patriarch at Moſco. The Kingdoms of England, Scotland and Ireland, Denmark, Swedeland, and the far greateſt part of the United Netherlands, Switzerland, Germany and Hungaria, are ſubject to Biſhops and Church-Officers of their own, without any dependance upon Him at Rome. Even in Bohemia, Poland, France, Tranſylvania, ſome Countreys of Italy there are multitudes of Reformed Churches, which have nothing to do with the Popes Juriſdiction. And thus that Large Univerſality of Power that the Old Gentleman at Rome brags of, is at laſt ſhrunk away into Spain, part of France, Italy and Poland, ſome of the Cantons of Switzerland, ſome of the Low Countreys and Germany. And here you have a Map of the Papal Ʋniverſality.

They boaſt indeed much of their New Acquiſitions in the Indies: but (not to Examine by what Right they Invaded thoſe Countreys) after ſuch a brutiſh manner were thoſe Converſions made, driving the poor Natives to Baptiſme, like Herds of Beaſts to Watering, that their own Writers bluſh at Recording it. And when all comes to all, it will appear, that they Butcher'd more than they Baptiz'd. Bartholomaeus Caſa, a Biſhop that lived in thoſe Countreys, and Acoſta the Jeſuit, are ſufficient Witneſſes in this matter.

And ſince We are entred upon this much cryed up Univerſality of the Roman Church, it will not be amiſs to glance a little at thoſe other Claims and Pretenſions whereby ſhe would Impoſe her ſelf on the World, for the Onely, Immaculate Spouſe of our Bleſſed Saviour.

Antiquity is much talked of, and it is a kind of Univerſality in regard of Time, as that before mentioned, was of Place and Perſons. But how groundleſly the Roman Church appropriates and ingroſſes it to her ſelf, is too apparent from the Novel Tridentine Conſtitutions and Articles. And beſides, it can be no Diſcriminating Note, in as much as it is applicable to things prophane as well as Sacred; even to Paganiſm it ſelf; and to Hereſies (many of which are as Antient as the firſt Century) as well as to Orthodox Doctrine. And if we come down to Practice, we ſhall find it far more feaſible to diſcover the True Church here or there at preſent, than to diſcern where it was in the conſtant Series of many Ages. Hiſtory being one of the moſt obſcure, intricate, tedious and fallacious Principles, in this caſe, whereon we can poſſibly proceed. Nor could any particular Church or the Catholick Church it ſelf at the Beginning lay any Claim to the Title of being ancient. Beſides, the Characteriſtical of Truth is not ſo much to be Antiqua, Old, as Prima, from the Beginning, from Chriſt and his Apoſtles: and ſuch Antiquity the Church of England is very willing to be tryed by in every one of her Articles. So that here are two Conditions deficient, Soli & Semper: Antiquity belongs not only to the True Church, nor is it alwayes competible to it.

To this is reducible their Duration or Continuance, but this is rejected in the ſame manner as their Antiquity is: to which it is ſo near allyed.

And here by the way we have a moſt Satisfactory Reply to that thredbare Demand, Where was your Religion before Luther? I will not at preſent uſe his Anſwer, though very good; That it was in the Bible, where theirs never was. Nor will I demand where theirs was before the late Aſſembly at Trent, ſome years after Luther? But I ſay it was by wonderful Providence preſerved all along down from the Apoſtles dayes to ours, and ſo will be to the Conſummation of the World. So we need not turn over all the Immenſe Volumes of Antiquity to give in a Catalogue of viſible Profeſſors of the Reformation, (and yet this may and hath been ſufficiently done) but our only Task is to prove our Religion the ſame which was taught by the Bleſſed Jeſus and his Apoſtles; which can only be done by appealing to the Sacred Records of the Goſpel: and as for the Profeſſors, we have his Promiſe that he will preſerve a Select Company (though ſometimes living in a corrupt viſible Church, as Wheat among Tares, or the ſeven thouſand in Eliſha's time that had not bowed their Knees to Baal. 1 Kings 19.18.) to his ſecond Coming; though he hath not told us where to find them in every year. And therefore ſuch as go about to demonſtrate that ſuch Profeſſors were not in Being, do but attempt to enervate our Saviours Promiſe, and render themſelves and Chriſtianity equally ridiculous.

The Multitude Extent, and Variety of their own Profeſſors is indeed Matter of great Oſtentation; and it hath in part been adverted to in the Buſineſs of Univerſality. But in Truth it is ſo far from being a certain Argument of the Truth of their Church, that it rather concludes the Contrary. Fear not little Flock, ſayes our Saviour; and ſtrive to enter in at the Straight Gate. What ſhall we think of that time S. Jerome ſpeaks of, Cum ingemuit Orbis & Mirabatur ſe factum Arianum? when, as Vincentius Lyrinenſis ſpeaks, in a manner all the Latin Biſhops partly by Force and partly by Fraud, were deluded into Arianiſme? It is indeed a Note of Anti-Chriſt. Revel. 17. That the Whore ſhall ſit upon many Waters; which Waters are People, and Nations and Tongues.

As for the Name Catholick, ſo often objected, we know that Names have little Weight with wiſe men; that there were ſome Hereticks who called themſelves Apoſtolical Men; that S. John in his Apocalypſe tells us there were ſuch as had a Name to live, but were dead; and that Bellarmine himſelf acknowledges, that if one only Province ſhould retain the True Faith, yet might it be called Catholick.

The Succeſſion of Biſhops from the Apoſtles times, is another very plauſible Topick, on which they much Deſcant: and I confeſs it bore great Sway with me for a long time, eſpecially as to the Validity of Holy Orders. Yet upon Mature Deliberation I found more of Pomp than real Solidity in this Pageant: though our Ears are continually filled with Clamour about it. For neither doth it agree only with the true Church, ſince themſelves acknowledge it among the Greeks, (as in the Patriarchates of Conſtantinople and Alexandria: the former whereof derives from S. Mark, the other down ſucceſſively from S. Andrew to this day:) nor, if you will credit S. Ambroſe de poenit. l. 1. c. 6. is Succeſſion of Perſons ſo much to be heeded as Succeſſion of Doctrin; Non habent haereditatem Petri, qui fidem Petri non habent. Wherefore if the preſent Roman Church want the Life and Soul of True Apoſtolical Succeſſion, to wit, Apoſtolical Doctrine, a meer local and titular Succeſſion is little worth.

But the Miſchief is, that the viſible Succeſſion of Biſhops in that Sea, is not ſo Glorious and Uninterrupted as is pretended. And this is notorious in all Monuments of Hiſtory and Antiquity, that it hath been fouly ſtained by Simoniacal and Violent Entries upon the Popedom; by Schiſmatical Intruſions, and by a perfect Alteration of the very Form and Subſtance of Election appointed by the Apoſtles, and practiſed in the primitive Church. For either S. Peter named his Succeſſor, or he was choſen by the Clergy alone, or elſe by the Clergy and People, and then confirmed by the Emperour. But now he is choſen by a pack of Cardinals, a ſort of Clergy altogether unheard of in primitive Ages, all created by Popes themſelves, ſome in Favour to their Kindred, others in Faction, and to curry Kindneſs with ſome Chriſtian Princes, eſpecially thoſe of France, and the Houſe of Auſtria, who alwayes have their Creatures very buſie in the Conclave; moſt of them as fit for Clergy-men as S. Peter was for a Courtier, as my Lord of Hereford ſpeaks in his Legacy; a Spruce, Delicate, Effeminate Clergy: (and the World talks far worſe things of them) very fit perſons for the Choice of S. Peters infallible Succeſſor.

The truth is, this boaſted ſucceſſion is ſo weak a ſupport to the Roman Cauſe, that their moſt confident Champions could never ſo much as pretend the very ſhadow of Divine Authority for it. Alphonſus à Caſtro and others very frankly acknowledge it is not De fide, a matter of Faith, that this or that, or the preſent Pope is S. Peter's Succeſſor. But of this more by and by. Nor is there the leaſt agreement in Eccleſiaſtical Hiſtory concerning the Immediate Succeſſor of S. Peter. Some put Linus next, ſome Clemens, ſome Cletus. And it is a moſt miſerable Shift that Bellarmin is put to, and below his great Wit, to affirm the buſineſs may be thus Compoſed; That S. Peter left his Epiſcopal Seat to Clement: but Clement, when S. Peter was dead, out of his Humility would not aſcend the Chair, as long as Linus and Cletus were living, who had been the Coadjut rs of S. Peter in his Epiſcopal Function: ſo Linus ſucceeded S. Peter, Cletus to Linus, and Clemens to Cletus. But if S. Peter left his Chair to Clement, how comes this Apoſtolical conſtitution to be aboliſhed, and why do not the Popes now deſign their Succeſſors, but leave a matter of ſo high Conſequence to the factious Canvaſſing of the Haughty Ambitious Cardinals? How durſt Clement refuſe the Charge; intruſted to him by ſo great an Apoſtle, and that only out of a Compliment?

A Man that duly ponders this Circumſtance, might very well conclude it to be a moſt remarkable Providence of God, and intended for the humbling of that proud Church, that when they come to make good their claim to that Exorbitant, unlimited Authority they at this day Exerciſe in the Chriſtian World, they ſhould ſtumble at the very Threſhold, as we ſay, and fail in the very firſt name of their Vaunted Catalogue. In a word, all things here are dark and in a Riddle, and afford not ſufficient matter even to ground an Implicit Faith upon.

But what ſhall we think of thoſe long and frequent Vacations in that See for ſome years together? and Schiſms for 30 nay 70 years? Which was a long Vacation indeed; for it is Bellarmin's Rule, An uncertain Pope is accounted for none at all. Nay many and great Authors have put a Woman into the Succeſſion; many of their Biſhops have been Hereticks, and this makes another Interruption: even Occult Hereſie rendering the Pope, ipſo facto, none.

Let Cardinal Baronius, a Man of undoubted Authority with them, ſerve inſtead of a thouſand Witneſſes. He, treating of the year of our Lord, 912, thus repreſents the wretched, deformed Face of that Church How filthy a time was it when Whores bare all the ſway at Rome? At their pleaſure Sees were changed, Biſhopricks diſpoſed of, and which is moſt horrible and ſcarce to be uttered, their Gallants were thruſt into the Seat of Peter. We find no where any mention of Clergy chooſing or giving Conſent; all Canons were put to ſilence, the Pontifical Decrees were choaked, Antient Traditions proſcribed, and all Sacred Rites extinguiſhed. Thus had Luſt gotten every thing into its own hand.

Where did this Uninterrupted Succeſſion ſleep all this While? Well near 200 years together, ſaies the ſame Annaliſt, did theſe monſtrous abuſes continue. Certainly if Diſcontinuance of Time, or Illegal Entry can marr a ſucceſſion, this of the Romiſh Church is ſufficiently ſpoiled. Benedict the 9th was a Boy of 10 years old. John the 13th. a Hectoring Lad not above 18. John the 11th. was ſet up by that Infamous Strumpet Theodora: and her Daughter Marozia by force of Arms depoſed him. John the 12th. was Baſtard to Sergius by Marezia, and was violently intruded into the Popedome by his Mother.

It is not ſo much the wickedneſs of theſe Popes Lives, as the manner of their Creation, that we urge to invalidate the Succeſſion. Above 50 Popes were thus inſtalled ſucceſſively for thoſe 200 years: beſides many other occaſions, frequently occurring in Hiſtory, wherein this applauded Succeſſion hath been very notably diſturbed.

To which if we adjoin the 30 Schiſms, wherein 2 and 3 Popes have been ſet up in oppoſition to one another; the matter will be out of all Controverſie. One of theſe Schiſms, viz. that between Clement and Ʋrban laſted for 70 years, till the Duke of Savoy was Elected Pope by the Council of Baſil, to put a period to that fatal Tragedy. And many of theſe Competitors had ſuch Learned Advocates and Patrons, that Bellarmin cannot aſſign which was the true Pope.— pudet haec opprobria vobis — Et dici potuiſſe et non potuiſſe refelli.

Their Unity is no leſs bragg'd of, than their Univerſality and Succeſſion; and with as little Juſtice; for Unity without Truth and ſincere Charity is but a Conſpiracy or Confederation. I find Revel. 17.13. that in the Kingdome of Anti-Chriſt, they are of one mind, and make War with the Lamb. And the Devils themſelves in the poſſeſs'd perſon could unite into a Legion. And if we a little better conſider this pretended Roman Unity, it will ſoon be diſcovered to be purely ſlaviſh and enforced: an Unity of Fear more than of Affection; a product of the Inquiſition rather than of Charity. Bellarmin ſeems to intimate as much; They cannot think otherwiſe, ſaith he, becauſe they have ſubjugated their ſence to the ſence of another; meaning the Pope.

Nor yet is this their Unity, let the Quality of it be what it will, ſo compleat as they would make us believe. How do the Janſeniſts and Jeſuits at this day hug one another? The large Order of the Dominicans look upon the Jeſuits as no better then Semi-Pelagians in the Doctrine of Grace and Free Will: and the Jeſuits to requite them call them Calviniſts. The Seculars and Regulars how Unanimous they are, appears by their continual Claſhing. And thoſe who are throughly acquainted with their Cuſtoms, may eaſily perceive that there are as many Sects and Factions in point of Opinion, as there are Religious Orders in that Church; and in point of Charity and Affection as many parties as there are Religious Houſes. But as for that real Unity, which according to Dominic. Bannes, in 2.2. q. 1. a. 10. conſiſts in having one God and Chriſt for our King, in being governed by the ſame Holy Law, in having the ſame Faith, Hope and Charity, the ſame Heavenly Example, one worſhip in Spirit and in Truth, one Communion or Communication of the Members; which is the Unity of that Church which includes all the Faithful from the beginning of the World to the end, &c. In ſhort, ſuch an Unity as the Holy Scriptures require, in being derived from one beginning, which is the Holy Ghoſt, who as one Soul quickens and moves all the Parts: in having one Head which is Jeſus Chriſt: and in being but one Body, partaking the ſame Doctrine, Sacraments and Worſhip of God: This Unity by God's Grace all true Proteſtants breath after, as may apparently be evinced by the Harmony of their Confeſſions; although in points of ſmaller importance there may be ſome little differences: and moſt of their Diſſentions are rather Verbal then Real.

As to the Sanctity of that Church, let but the Lives of the Roman Biſhops be peruſed, written by their own Authors (a noyſomer Sink and Kennel of Abomination can never be raked up in all Antiquity: ſome Atheiſts, ſome Conjurers, ſome Adulterers, Murderers, Inceſtuous, Sodomites, Simoniacks, and what not?) the manners and converſation of their Clergy, Religious Men and women, ſo heinouſly tax'd and inveigh'd againſt by thoſe Famous Writers of their own ſide, S. Bernard, Nic. Clemangis, Alvar, Pelagius, Claud. Eſpencaeus, &c. and at leaſt they will have little cauſe ſo boldly to challenge, and appropriate it to themſelves above all their Neighbours. Theſe things are ſufficiently known to any that have viewed their Doctors, or converſed even with their Modern practices: (though themſelves are very much amended ſince the Reformation.) But I love not to tell ſtories out of the School, and I promiſed at firſt to refrain from perſonal Reflections. There are Books enough on this Subject, and the World talks ſufficiently loud of it.

If all the precedent Prerogatives ſignifie nothing, at laſt we muſt be overborn by whole Legions of Innumerable Miracles that are obtruded upon our Credit. But ſo ſpurious, ſo ridiculous, ſo impious many of them, that the more modeſt and diſcreet among themſelves dare not own them. Their beſt Writers affirm, That Miracles are not neceſſary for the Being of a Church, but onely for the Begetting of a new Faith, or an Extraordinary Miſſion.

Nay I may add not for an Extraordinary Miſſion neither; as we may ſee in many of the Prophets of the Old Teſtament, of whoſe Miracles not one word is mentioned. Nor are they at all to be expected from or by the Proteſtants, who neither profeſs a new Faith nor an Extraordinary Miſſion. The Miracles of our Saviour, his Apoſtles and the firſt Age of the Church, are ſufficient Seals to the Doctrine they own. And as for thoſe ſo importunately urged by the Romaniſts, they are but too often convinced to be meer juggles, contrivances for filthy Lucre, Sleights to uphold ſome gainful Doctrine, or to advance the reputation of ſome particular place or Religious Order, done in a Corner; of a far different Nature from thoſe of our B. Saviour, and rather of the ſame ſtamp with thoſe the Apoſtle ſpeaks of. 2 Theſſ. 2.9. belonging to him, who comes with all Power and Signs and Lying Wonders: and Revel. 13.13. who doth great Wonders, ſo that he makes fire come down from Heaven on Earth in the Sight of Men. A man that duly ponders the moſt palpable Cheats and Impoſtures of this kind dailypractiſed in the Church of Rome for theſe By-Reſpects, would almoſt be of Mr. Chilling-worth's mind, that it cannot be ſufficiently made out, that ever ſo much as a Lame Horſe was cured by way of Miracle in confirmation of any Popiſh Tenet.

Some inſiſt much on the Outward Proſperity. Pomp, Splendour and Magnificence of their Church. To this the Wiſe Man hath given an anſwer, Eccleſ. 9.1. Our Works are in the hand of God, and no man knows either Love or Hatred by all that is before him. Nay, our Saviour puts it down as a Mark of the falſe Church. Joh. 16.20. Verily I ſay unto you, that you ſhall weep and lament, but the World ſhall rejoyce.

It remains then, that the onely Certain and Evident marks of a True Apoſtolical Church are, The Sincere Preaching of God's Word, and a Due Adminiſtration of the Sacraments. To which may be annexed Eccleſiaſtical Diſcipline; but this is reducible to the other two. Theſe are All that the Holy Scriptures afford us. Matth. 28.19. Go and Teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghoſt; Teaching them to chſerve all things whatever I have commanded you. Act. 2.42. And they continued ſtedfaſtly in the Apoſtles Doctrin and Fellowſhip, and in Breaking of Bread, and Prayers.

Having thus ſurvey'd the Roman Church in general, it will hardly be thought Good Manners, if we neglect his Holineſs the Pope in particular, or as ſome are pleaſed to flatter him, The Church Virtual. For what ever ſtirr and buſtle they make about the Church their Mother, the plain Engliſh of their meaning is nothing but the Pope their Father.

It is the expreſs Doctrin of S. Thomas Aquinas (and his Doctrin in that Church is little leſs than Canonized) 2.2. q. 1. a. 10. that the making of a true Creed belongs to the Pope; as all other things do which belong to the Whole Church: and that the Whole Authority of the Univerſal Church abides in him. 2.2. q. 12. a. 2. Thus as they take all Authority and Sufficiency from the Scripture and give it to the Church, ſo all the Churche's Authority they attribute to the Pope. Gregorius de Valentia, one of the Learnedſt Jeſuits, tells us plainly, That by the Church they mean Its Head; that is to ſay, the Roman Biſhop, in whom reſides the full Authority of the Church, when he pleaſes to Determin matters of Faith, whether he doth it with a Council or without. Bellarmine teaches, that the Pope himſelf without any Council may decree matters of Faith. Bannes affirms, that the Authority of the Univerſal Church, the Authority of a Council, and the Authority of the Pope, are one and the ſame thing. The Canon Law in Sext. Extrav. Johan. 22. c. Cum inter. in Gloſs. ſpeaks thus, It is Hereſie to think Our Lord God the Pope may not Decree as he doth. And Diſtinct. 19. in Canon. His Reſcripts and Decretal Epiſtles are Canonical Scripture.

All which paſſages clearly convince us what is the meaning of thoſe perpetual Braggs of the Catholick Church.

His Holyneſs muſt excuſe me, if, being no Courtier, I addreſs not my ſelf to him in the phraſe of the Roman Inſcription to Paul the V. yet to be ſeen in that City; ſaluting him as a Vice-God, and the Stout Aſſertor of the Pontifical Omnipotency: or as the Gloſs of the Canon Law in their laſt and beſt Editions, viz. the Roman, 1580, and Pariſian, 1612. Our Lord God the Pope. Waving therefore theſe Ceremonies, I ſhall ſummarily conſider his Authority, both what he pretends to, and what it really is.

And here ſtarts forth a material Difficulty, even at our firſt ſetting out: namely, Whether S. Peter, whence all this Power and Soveraignty is pretended, were himſelf Biſhop of Rome, or were indeed ever at Rome? I will not Deny either, becauſe I know many of the Antients plead for both. But the Point being onely grounded on Humane Authority (for Divine Authority ſeems rather to contradict it) i. e. Eccleſiaſtical Hiſtory; and the Differences among the Reporters being ſo Many and ſo Conſiderable, both in Chronology and divers other Weighty Circumſtances; and the Probabilities that are produced againſt it being not altogether Contemptible, I hope a Man may be excuſed from being a Damn'd Hererick, if he do not believe it to be a Fundamental Article of Faith (The Article of the Standing or Falling Church, ſayes a Modern Famous Controvertiſt) and conſequently hath a Meaner Eſteem for all that prodigious Train of Poſitions, which are thence deduced.

Theſe following Inducements make it at leaſt Doubtful whether S. Peter ever was Biſhop of Rome, or was ever there.

For his ever having been at Rome, we do not much ſtand upon it. But the Reaſons and Teſtimonies brought out of Humane Hiſtories (which onely mention it) are ſo uncertain and involv'd with ſuch difficulties, as may make any Man deſervedly queſtion it. Vellenus hath publiſhed ſeveral Demonſtrations that he was never there. And thoſe Authorities of the Fathers that are alleged for it are ſo Various, that the Learned'ſt Romaniſts cannot reconcile them. Marſilius Patavinus in his Defenſ. Pacis, part. 2. c. 16. ſayes, By Scripture it cannot be made out, either that S. Peter was Biſhop of Rome, or that he was ever there at all: and when he conſiders the Eccleſiaſtical Hiſtorians that affirm it, he doth it ſo, that it is evident he doth not believe them. It is true, S. Peter in his 1. Ep. c. 5.13. writes as from Babylon; but that Babylon was in Aſſyria. For though in the Apocalyptical Viſions, Rome is deſigned by Babylon; yet in a plain Epiſtolary Salutation there was no reaſon at all for ſuch a Trope. Nor doth S. Paul or S. Luke, who make frequent mention of Rom, ever call it Babylon.

There is indeed an Old Chair at Rome, pretended to be S. Peter's, and on certain daies it is ſhewn to the people; as likewiſe a Sepulchre, and certain parts of his Body, as Relicks. But the Jugling and Impoſture with Reliques and ſuch like Trumpery is ſo well known, that the World hath long ſince leſſen'd her Credit to ſuch Monuments. Nor hath it been the loweſt part of Rome's Policy for many Ages with Feigned Miracles, Counterfeit Relicks, and Forged Records and Legends to raiſe in the Vulgar an Opinion of her Holineſs, and ſo maintain her Grandeur. But we have been too long on this Impertinency.

Whether He was ever Biſhop of Rome, deſerves our ſtricter Examination. Holy Writ ſeems not ſilent here, as in the former Caſe, but fully Oppoſite.

S. Peter and S. Paul by the Inſtinct of the Holy Ghoſt made an Accord that S. Peter ſhould Preach to the Jews, and S. Paul to the Gentiles. Whereupon in the Sacred Text S. Peter's peculiar Title is, The Apoſtle of the Circumciſion: and Conſequent to his Charge we ſee, that he wrote his Epiſtles to the ſcatter'd Jews: neither did he direct any to, or date any from Rome. So that it is incredible he ſhould be Biſhop or Reſident there for 25 years. Whereas S. Paul was the Great Doctor and Apoſtle of the Gentiles, and both writ to the Romans, and taught and was impriſoned at Rome for ſeveral Years, as is evident from Scripture. Again, the Authours of this Story (the firſt whereof were probably Papias and Dionyſius, the one too Credulous and Erroneous, the other a Counterfeit) are wholly at a loſs in declaring when S. Peter came to Rome, how long he ſat there, when he dyed, and who were his Succeſſours. And the moſt tolerable Account that is given by the beſt Writers, How S. Peter, the 5th Year after Chriſt's Paſſion, went to Antioch, and there fix'd his Epiſcopal See for 7 years, thence removed to Rome, and there continued 25 Years; is no waies coherent with what is related of S. Peter, Galat. 1. & 2. Act. 12. & 15. From which places it is manifeſt, that S Peter's moſt uſual Abode was at Jeruſalem, at leaſt till the 18th year after Chriſt's death, and the 17th of S. Paul's Converſion. Nor is it likely that S. Peter ſetled his Chair at Antioch ſo long, ſince Galat. 2. we read only of his paſſing by there; and that he was ſo far from behaving himſelf as their Biſhop, that he ſeems to have underſtood little of the Affairs of that Church, till S. Paul had rightly informed him.

In the 16. to the Romans St. Paul ſalutes very many by name, yet takes not the leaſt notice of S. Peter, nor gives them the leaſt account where he was, or how he did: which ſeems ſomething odd, if S. Peter had then been their Soveraign Paſtor. And when S. Paul was himſelf at Rome, and writ diverſe Epiſtles in the Reign of Nero (at which time Bellarmin would have S. Peter to have been at Rome) though he make mention of many others of inferior rank, yet not one ſyllable of S. Peter. Nay he generally denies that there was any ſuch preſent with him. Coloſ. 4.11. And 2 Tim. 4.16. he grievouſly complains that at his firſt Anſwer, when he appeared before Nero, All men forſook him. And when S. Paul came firſt to Rome, the Jews there, who were S. Peter's peculiar charge, ſeemed to know nothing of the Goſpel. Act. 28. Thus S. Peter muſt be Biſhop of Rome 25 years, and yet never be at Rome, when ever the Scripture mentions the Roman Church: And S. Paul could never find him there, though he is reported to be Martyred there at the ſame time with him.

We ſee then upon how tottering a Foundation this mighty Fabrick depends: I mean, how juſtly Queſtionable the Papal Monarchy is, even in matter of Fact, and to its very An ſit. But perhaps it may plead better for it ſelf in point of Right and Equity.

We will briefly here inquire into two things. 1. What Authority S. Peter had. 2. What Authority the Pope pretends to derive from him, and how juſtly.

That our Lord and Saviour never intended ſuch an Abſolute, Arbitrary, Soveraign, Monarchical Government in his Church, as the Pope at this day exerciſes both over Clergy and Layity, is as evident in the Goſpel as any Truth there contained. Matth. 20.25. You know, ſaith Chriſt, that the Princes of the Gentiles exerciſe Dominion over them, &c. But it ſhall not be ſo among you: Wheſoever will be great among you, let him be your ſervant. And the Apoſtle, Eph. 4.11. reckoning up the whole Sacred Oeconomy, Miniſtry and Government of the Church, lets not fall one word concerning a Viſiole Monarch: He gave ſome Apoſtles, ſome Prophets, ſome Evangeliſts, ſome Paſters and Teachers; for the Perfecting of the Saints, for the edifying of the Body of Chriſt. And when he recommends Unity, by reaſon of one Body, one Spirit, one Hope, one Faith, one Baptiſm, one Lord, there is no mention at all of any Pontifical Monarch.

In all the New Teſtament there is not any one called the Head of the Church, but only our Bleſſed Saviour. Eph. 1.22. God hath put all things under his feet, and given him to be Head over all things to his Church. And chap. 4. 15. Grow up to him in all things, who is the Head, even Chriſt. Coloſ. 1.18. He is the Head of the Body, the Church. Wherefore they are highly injurious to our Saviour who ſet up any other.

Nor do Proteſtant Princes take themſelves to be Heads of their own particular Churches, in any other ſence than the good Kings of Iſrael and Juda were; to defend the Orthodox Religion, and maintain good Order and Diſcipline in the Church; and take cognizance of abuſes crept in among any perſons Eccleſiaſtical or Civil, and reform what they find amiſs, according to the Canon of the Scripture, by the advice of their Chief Clergy. And not as the Papiſts impertinently object concerning Q. Elizabeth, that ſhe had aſſumed power to preach, adminiſter the Sacraments, &c.

And all this, as I ſaid before, is the undoubted Right of Soveraigh Princes in their own Territories, and was practiſed by the Good Princes under the Old Law, with great Commendation and Reward. It was likewiſe promiſed to the New, That Kings ſhould be Nurſing Father's, and Queens Nurſing Mothers to the Church.

In fine, that Paternal Wiſdom and Providence of God, which ſo plentifully revealed to us All matters of importance for our own private Good, for the Being or Well being of his Church; (and certainly this great pretended Juriſdiction muſt be of that Nature) that the moſt Curious Inquirer can deſire nothing more; and which did under the Moſaical Diſpenſation ſo exactly deſcribe the Condition and Power of the High Prieſt, even to the minute Circumſtances of his Garments; ſo that none could be ſo ſtupid among the Jews, but if he read the Books of Miſes, he might ſufficiently underſtand that there was a High Prieſt conſtituted, and what Authority he had; would certainly have left us ſome intimation of the like Regiment under the Goſpel, had there been any ſuch matter to be expected. Whereas on the contrary we cannot there find ſo much as the Name or Title of any ſuch Dignity, nor of any Seat appointed for his Reſidence; no ſingular Office is aſſigned to him above others, no Enſigns of Soveraignty are recorded, whereby He might be diſtinguiſhed from others, no manner of Succeſſion is provided for; nor is there the leaſt practice or exerciſe of ſuch a ſingular Abſolute Power ſo much as hinted at in the whole New Teſtament. And therefore we may juſtly conclude it to be an upſtart Uſurpation, and no Authority of Divine Inſtitution.

There are but two paſſages in Scripture that with any tollerable ſhew can be made uſe of, to countenance this Supremacy that is ſo much urged to be conferred on S. Peter, and intayled on his Succeſſors. The one, wherein it ſeems to be promiſed; the other, wherein they ſay it was actually beſtowed.

The firſt is that famous place, the Achilles of the Roman Cauſe. Matth. 16.17, 18. Thou art Peter and upon this Rock will I build my Church, and the Gates of Hell ſhall not prevail againſt it. And I will give unto thee the Keys of the Kingdom of Heaven; and whatſoever thou ſhalt bind on Earth ſhall be bound in Heaven, and whatſoever thou ſhalt looſe on Earth ſhall be looſed in Heaven. Theſe words which they think ſo plain and obvious, do yet contain two Metaphors of a Rock and the Keys; and I cannot find in any other part of Scripture that they are explained in the Romaniſts ſence, Simply and without a Metaphor. I am ſure they were not ſo eaſie to the Apoſtles themſelves, nor did they underſtand thereby any principality intended for S. Peter; as appears by ſundry contentions among them, after theſe words were ſpoken, who ſhould be the Chiefeſt.

Nor can the Antient Fathers, Good men, diſcover any ſuch Energy or Prerogative in them for S. Peter, or the Pope. For our Saviour doth not plainly and literally affirm that he will build his Church upon S. Peter, but upon the Rock which he confeſs'd: 〈 in non-Latin alphabet 〉 , upon this Rock: not 〈 in non-Latin alphabet 〉 , upon this Peter. Non dictum eſt illi, Tu es Petra, ſed Tu es Petrus: Petra autem erat Chriſtus. It was not ſaid to him, Thou art the Rock, but Thou art Peter: for the Rock was Chriſt: ſays S. Auguſtin, Retract. l. c. 21. The ſame Father in his 124 Tract. on S. Joh. & Ser. 13. de Ver. Dom. thus paraphraſes this Text: Ʋpon this Rock which thou haſt confeſſed; upon this Rock which thou haſt acknowledg'd, (ſaying, Thou art Chriſt the Son of the Living God) will I build my Church: that is, upon my ſelf, the Son of the Living God will I build my Church: I will build Thee upon Me, not Me upon Thee. For the Rock was Chriſt, whereon Peter himſelf was built. I am punctual in citing this Great Doctor and Father of the Church, becauſe the Romaniſts give out that they deſire to ſtand to the alone Judgment of this Learned Father.

The Holy Martyr S. Cyprian could not apprehend any ſuch Intrigue in theſe words. l. de Ʋnit. Eccleſ. The reſt of the Apoſtles, ſaith he, were the ſame that Peter was, being endowed with an equal ſhare both of Honour and Power.

Nor S. Ambroſe, Serm. 66. S. Peter and Paul were eminent among the Apoſtles, and it is doubtful which is to he preferred before the other.

S. Hillary. l. 6. de Trin. S. Chryſoſt. hom. 55. in Matth. Euſeb. Emiſſen. Greg. the Great. V. Beda. Haymo, the Gloſs of Gratian, Lyra, and a multitude of others, underſtand the Text of S. Matthew, as S. Auguſtin doth. Cardinal Cuſanus l. 2. c. 13. Concord. Cath. is very poſitive, that nothing was here ſaid to S. Peter, but what was ſaid to the reſt of the Apoſtles And the words of Sixtus Senenſis, a very Learned Pontifician, Biblioth. l. 6. are worth our notice. We believe and acknowledge with a ſure faith, that Chriſt is the firſt and Chief Foundation of the Whole Eccleſiaſtical Edifice: But we alſo affirm that upon this Foundation there are other Rocks lay'd, namely Peter and the reſt of the Apoſtles, whom John in the Apocalypſe names the Twelve Foundations of the Heavenly Jeruſalem.

In ſum, I find three Interpretations of theſe words among the Antients: viz. That Chriſt is the Rock: That the Confeſſion, Faith and Doctrine of Chriſt is the Rock; and that S. Peter himſelf as an Apoſtle, is Metonymically a partial Rock. All which meanings agree very well together, but nothing favour the Supremacy that the Romaniſts deſire.

Nor do the Proteſtants deny S. Peter a Primacy of Authority and Spiritual Juriſdiction over the Church as an Apoſtle: or in reſpect of his Fellow Apoſtles a Primacy of Order, Calling, Graces, Gifts, Courage, &c. or that he was a Miniſterial Rock. But ſince the Rock and the Keys ſignifie the ſame thing, to wit, the power of Binding and Looſing; which Matth. 18.18. is expreſly promiſed to all the Apoſtles; and the ſame words, of Binding and Looſing are there uſed, which were before to S. Peter: and after the Reſurrection, John 20.21. the ſame power was amply beſtowed on all the Apoſtles equally, and their Succeſſors: He breathed on his Diſciples, ſaying: As my Father ſent me, even ſo ſend I you; Receive you the Holy Ghoſt, Whoſe ſins you retain they are retained, and whoſe ſins you remit they are remitted; ſo that no mans Juriſdiction came from Peter to him, but every one had it alike and equally from our Saviour, who ſent him: and ſince S. Paul aſſures us Epheſ. 2.20. That we are built upon the Foundation of the Apoſtles (in general) and Prophets: Jeſus Chriſt himſelf being the Chief Corner-ſtone: and S. Anſelm well comments on S. Matth. 16. This power was not given alone to Peter, but as Peter anſwered one for all, ſo in Peter he gave this Power to all: This Text will not evince S. Peter to have been Conſtituted the Univerſal Monarch of Chriſts Church: Nor in the whole Series of Divine Hiſtory do we meet with any Monarch-like Action of his Recorded.

But on the contrary, we read that He was ſent as a Meſſenger by the reſt of the Apoſtles, Act. 8.14. That he gave the Right Hand to S. Paul and Barnabas. Galat. 2.9. That he was accuſed to the other Diſciples, pleaded his cauſe before them, and ſubmitted to their Judgment. Acts. 11.1. &c. And that S. Paul withſtood him to his face, finding that he walk'd not uprightly according to the truth of the Goſpel. Galat. 2.11, 14.

Thus far they think this Soveraignty was only promiſed. In S. Joh. 21.17. where Chriſt ſaid to Peter, Feed my ſheep: they teach that this power was abſolutely delivered and confirmed.

But neither was this charge ſo lay'd on S. Peter, that the reſt were excluded. For they grant that no more was here Given, than what was Promiſed, Matth. 16. where the Keys are mentioned. Now we have evidently proved that all the Apoſtles were equal in the power of the Keys; and that thoſe words concern S. Peter no more than the other Diſciples.

In Scripture phraſe the word, Feed, when it is accommodated to Eccleſiaſtical Functions, is the ſame as to Teach. They ſhall Feed them with knowledge and underſtanding, ſaies the Prophet Jeremy. And then we ſhall find the ſame Command and Commiſſion given to all the Apoſtles. Matth. 28.19. Go and Teach all Nations, &c. Beſides, ſince All the Apoſtles had before been ſent as Shepherds to Feed the Flock. Matth. 9.36. & 10.6. and were afterwards furniſhed with more full Inſtructions, and Abilities to the ſame end, Matth. 28. John 20. which they executed moſt diligently and Couragiouſly, as appears by their Acts and Epiſtles; no man can reaſonably deny but that paſce Oves, Feed my ſheep, belong'd to them as well as to S. Peter: and they themſelves gave the ſame Duty in Charge to other Paſtors. Act. 20.28. Take heed to your ſelves and to all the Flock, over which the Holy Ghoſt hath made you Overſeers, to Feed the Church of God which he hath purchaſed with his own blood. Neither would S. Peter ingroſs this privilege to himſelf, but communicated it to others. 1 Pet. 5.2. Feed the Flock of God that is among you. S. Cyprian de Ʋnit. Eccleſ. ſpeaks home They are all Paſtors, but the Flock is one, which by one conſent is fed by all the Apoſtles. And S. Chryſoſtom l. 2. de Sacerdotio, Our Saviour at that time intended to teach both Peter and Ʋs, how dear his Church is to him, &c.

This is a True, Short and Plain Account of S. Peter's Authority; both what was given him by our Saviour, and what was exerciſed by himſelf. But, alas, this is too ſcant for his pretended Succeſſour, as we ſhall now manifeſt.

And I ſhall be a little more exact in this Seaſonable Argument becauſe that I know many of our Engliſh Roman Catholicks will not believe that this Vaſt, Unlimited Power is owned by their Church; but is onely the product of the Flattery of private Doctors, and the Pope's particular Paraſites.

I will onely mention how the Uſurpings, Innovations and Incroachments of the Roman Biſhops have been conſtantly oppoſed by the Greateſt part of Chriſtendom in all Ages.

In the firſt General Council of Nice, he was confined to his own particular Diſtrict; as the Patriarch of Alexandria and others were to theirs. In the firſt General Councils of Conſtantinople and Epheſus, the Provinces of the World were diſtinguiſhed, and the Patriarchs reſtrained to their own Circuits; and He of Conſtantinople is by name made Equal to Him of Rome in all Eccleſiaſtical Matters. He of Rome had indeed the Chief Honour; but that conſiſted not in Juriſdiction, but in ſitting in the firſt place, and ſuch like Titles.

The Council of Chalcedon confirms the ſame Decrees, and adds withal, Our Fathers gave the Privileges to the Seat of Elder Rome; becauſe that City had the Empire: and the 150 Biſhops aſſembled at the Council of Conſtantinople moved with the ſame reaſon, gave the ſame Privilege to the moſt Sacred Throne of New Rome: thinking it reaſonable, that the City which is honoured with the Empire and Senate, ſhould alſo have Equal Privileges with Elder Rome, and in Eccleſiaſtical Matters be advanced alike with her. Another Council at Conſtantinople Enacted the ſame. But the Council of Carthage, Anno 418. conſiſting of 217 Biſhops, is moſt Worthy of our Remark.

In this Council, when Sozymus Biſhop of Rome claimed a Right to receive Appeals from all parts of the World, and pretended a Canon of the Nicene Council that ſhould give it him: the Biſhops ſtrongly debated the Matter, and having ſearched the Original Copies of the Nicene Council, whereby the Untruth of his Claim was diſcovered, they wrote ſharply to him, not to meddle any more with their Provinces, nor admit into his Fellowſhip ſuch as they had Excommunicated. Telling him he had nothing to do in their Cauſes, either to bring them to Rome, or to ſend Legats to hear them at home: and that this pretence of his was expreſly againſt the Nicene Council.

The Evidence of this Great Teſtimony ſtands to this day unanſwerable by the Roman Party. It is abundantly known how Pope Stephen was ſleighted by S. Cyprian; and Victor by the Biſhops of the Eaſt. But this is an Innnite Theme, and I muſt not forget my promiſed Brevity.

I ſhall onely Requeſt the Gentlemen of the Roman-Catholick Perſuaſion, ſeriouſly to lay to heart what Trivial Grounds this Grand Article of their Church, the Pope's Supremacy, even in Eccleſiaſtical Affairs, is founded upon; and to conſider how many Difficulties muſt be cleared to make it a probable Tale. 1. That S. Peter was Biſhop of Rome. 2. That he dyed at Rome by the ſpecial Command of Chriſt. 3. That he dyed Inveſted with ſuch a Supremacy, as is now Exerciſed in that Church. 4. That his ſo dying there is ſufficient (without a new Revelation from God) to make the Succeſſion of the Biſhop of Rome of Divine Authority.

We ſhall now take a View of that Grand Machine of the Pope's power over Temporal Princes, and make it moſt evident, that it is an Article and Doctrin of the Roman Church; and being ſo, that this alone were a ſufficient Motive to forſake her Communion ſince She Teaches, Juſtifies and ſtrictly Commands (even under the penalty of being accounted no Chriſtians) Treaſon and Rebellion. The preſent Lord Biſhop of Lincoln hath written a Learned and Satisfactory Treatiſe on this Subject, and I find his Lordſhip very faithful in his Citations. Wherefore I may be the more ſparing.

However, becauſe I heartily deſire, that Honoured, Pious and Loyal Perſons may not unwarily ingage their Liberties, Eſtates and Lives for the Maintainance of ſo Extravagant and Tyrannical a Power, which hath in all Ages cauſed ſo many diſmal Tragedies in the Chriſtian World, and is in it ſelf Fatal and Deſtructive to all Civil Government, I ſhall briefly treat of this Matter, to undeceive others: eſpecially ſince I was herein miſerably ſeduced my ſelf, till I had Maturely and Exactly Examined the whole Buſineſs.

I ſhall begin with General Councils, whoſe Decrees if they will not admit, I confeſs I as yet underſtand not what the Doctrin of the Roman Church is, nor do I know where to find it.

The Third Council of Lateran, c. 27. after it had Condemned and Excommunicated many Hereticks, (and you muſt know that All Proteſtants are both accounted ſo, and as ſuch, are once every year ſolemnly accurſed by His Holyneſs in Perſon on Maundy Thurſday:) It Abſolves All that had ſworn Fidelity or Homage to them, from thoſe Oaths (and we know who they are, to whom Fidelity and Homage, ſtrictly ſpeaking, is due:) and they are required in Order to the Remiſſion of their Sins, to fight againſt them. And thoſe who dye doing Penance in that manner, may undoubtedly expect Indulgence for their Sins, with Eternal Rewards. Then by the Authority of S. Peter and Paul, the Council remits to all who ſhall riſe and fight againſt them, two years penance:

Here a General Council uſes all its Induſtry to poyſon people with Rebellious Doctrin, and calls Treaſon, Doing of Penance. Not long after, Pope Celeſtin, Predeceſſor to Innocent the Third, with more than Luciferian Arrogance, ſets the Crown on the Head of the Emperour Henry the 6th with his two feet, and then kicks it off again. And the fact is produced by no meaner a Perſon than Cardinal Baronius, to ſhew that it is in the Pope's power to Give and Take away Empires. But to as much purpoſe as He produced that Text, Riſe Peter, Kill and Eat; to incenſe Paul the 5th againſt the Venetians.

The ſecond Evidence ſhall be the Fourth Great, and, as they call it, Moſt General Council of Lateran, wherein were aſſembled 1200 of one ſort or other. Theſe, C. 3. make a Decree, That the Aid of Secular Princes ſhould be required for the Rooting out of Hereticks (i. e, All that are not of the Roman Communion) and that when the Temporal Lord, required and admoniſhed by the Church, ſhall neglect to purge his Territory from Heretical Wickedneſs. He ſhall be Excommunicated by the Metropolitan and his Suffragans. And if he perſiſt in neglecting to give ſatisfaction for the ſpace of a year, let him be ſignified to the Pope, that he from thenceforth may pronounce his Subjects diſcharged from their Obedience, and expoſe his Territory to be ſeized on by Catholicks, who having exterminated the Hereticks, ſhall poſſeſs it without Contradiction, and preſerve it in the Purity of the Faith. So as no Injury be done to the Right of the Supreme Lord, where there is ſuch; provided He do not any ways oppoſe himſelf. And the Law is to take place in them who have no Superiour Lord.—Which Laſt Clauſe perfectly comprehends Soveraign Princes, and ſo anticipates that Reply which ſome make, That the Decree was only made for Feudatory and Subordinate Princes.

And whereas ſome few deny it to be a General Council, and that it made any Canons; it is a moſt Impudent Cavil. For both the Council and Canons have been and are Univerſally received by the Roman Church: the Council as General, and Approved ſo by Innocent the III. and the Canons as Authentick. All their Writers concerning Councils put this down among the General ones, and commonly call it the Great General Council of Lateran: and Joverius ſays, he cannot ſee with what face a Man dare deny it. They always put it among thoſe Councils that are Approved by the Church: for you muſt know that ſome are Reprobated, ſome are partly Approbated and partly Reprobated. Their Canon Law ſo eſteems of it. The Council of Conſtance puts it among thoſe General Councils, to the Obſervation whereof the Popes were to ſwear at their Inſtallment. The Council of Trent, which I hope none will boggle at, Seſſ 24. C. 5. in expreſs terms calls it a General Council, and Confirms one of its Canons. To which I may add, becauſe it concerns us, a Synod at Oxford, where this Council was received for England. And though ſome Princes that were depoſed out of the Pope's meer Spite and Malice, got ſome Advocates to write for them, and Synods of Biſhops to Proteſt againſt the Pope's Proceedings: yet in the caſe of Pretended Hereſie, (which neerly touches Proteſtant Princes) not one Writer or Biſhop appears in Vindication of the Temporal Power. A ſhrewd Sign that this Depoſing Heretical Magiſtrates, is in General the Romiſh Doctrine.

The General Council of Lions is next. It was ſummoned by Innocent the 4th, againſt the Emperour Frederick the 2d. Here the Pope having conſulted with the Council, Declares the Emperour deprived by God of his Dominions: and thereupon they Actually Depoſe him, and Abſolve All from their Oaths of Fidelity to him: ſtrictly charging All perſons to acknowledge him no more for Emperour, and denouncing All that did otherwiſe, Excommunicated Ipſo facto. So we have another whole General Council concurring with the Pope in aſſerting this Depoſing Power, and with Candles burning in their hands, thundering out Sentence againſt the poor Emperour.

In the Council of Conſtance, Seſſ. 19. we often meet with this Clauſe, That All Breakers of their Privileges, whether Emperours, Kings, or any other Degree, were thereby Ipſo facto ſubjected to the Banns, Puniſhments and Cenſures in the Council of Lateran: and Seſſ. 17. in the Paſs they gave to the King of Arragon, they decree, That whatſoever Perſon, either King, Cardinal, &c. hinder him in his Journey, he is Ipſo facto deprived of all Honour, Dignity, Office or Benefice, whether Eccleſiaſtical or Secular.

It is true, with much Importunity and Danger, Gerſon procured a Decree in this Council, that No Subject ſhould Murder his Prince. But that Practice was only condemned in ſuch as did it, without waiting the Sentence of any Judge whatſoever. So that if Sentence be paſt by the Spiritual Judge, notwithſtanding this Decree, a Prince may be Aſſaſſinated. But there is a further Myſtery in it. For a King once declared to be no more ſuch, i. e. being Depoſed, He then becomes a Rebel and an Uſurper, according to their Principles, and then it is lawful to kill him.

The Council of Siena confirms all the former Decrees made againſt Hereticks; and the Favourers of Hereſie are declared liable to all Pains and Cenſures of Hereticks: and conſequently to the Greateſt of them, viz Depoſition.

The Council at Baſil ratifies the Decree of Conſtance, by which, Emperours and Kings, that preſumed to hinder any from coming to the Council, are ſubjected to Excommunication, Interdicts, and other Puniſhments Spiritual and Temporal.

Finally, the Council of Trent, though the world was then much changed, and they durſt not trample on Crowned Heads as formerly, yet they would ſtill be nibling at this ſweet Morſel, as near as they could, and ſtill endeavoured, though covertly, to continue the Claim to this Depoſing Authority. For in the Decree againſt Duels, Seſſ. 25. c. 19. they declare, If any Emperours and Kings, &c. did aſſign a field for a Combate, they did thereby loſe their Right to that place, and the City, Caſtle, or other places about it.

If Councils then, as ſurely they are, be fit deliverers of the Churches ſence, we have here no leſs than ſeven General Councils to prove this to be the Churche's Doctrine. For my own part, I can ſee no ways they can extricate themſelves, but either by Confeſſing their Church hath erred, or by obſtinately going on in a moſt wretched Juſtification of ſuch Damnable Tenents and Practices.

There is nothing more to do in this buſineſs, but by way of ſurpluſage to give a General Touch at theſe following particulars.

By the Book of the Sacred Ceremonies (which is Authentick and of great Eſteem with the Church of Rome) the Emperour as ſoon as he ſees the Pope, muſt bare-headed, how, till his knee touch the Ground, and worſhip the Pope: coming nearer he muſt bow again, and when he comes to the Pope he muſt bow a third Time, and devoutly kiſs the Pope's Toe. The ſame book informs us that the Pope never gives any Reverence to any Mortal, either by riſing up, or uncovering or bowing his head. That the Emperour muſt hold the Pope's ſtirrup till he gets on horſeback and then lead the Horſe for ſome paces. And ſome mean ſpirited Emperors have de facto performed theſe ſlaviſh offices.

The Emperour muſt ſwear Fealty to the Pope, and be his Hector to maintain all his Rights and Honours. That horrid Extravagant of Boniface. VIII. makes it abſolutely neceſſary to Salvation, that all Chriſtians be ſubject to the Pope; who hath both the Swords, and Judgeth all Men, and is Judged of None. And the Gloſs upon that Extravagant dares to ſay our Saviour had not done diſcreetly, unleſs he had left ſuch a Vicar behind him.

Bzovius an approved and applauded Author in that Communion, tells us the Pope is Monarch of All Chriſtians, Supreme over All Mortals, there lyes no Appeal from him, He is the great Arbitrator of the World.

Iſiodorus Moſconius, Vicar General to the Arch-Biſhop of Bononia, and a great Lawyer, terms the Pope the Univerſal Judge, King of Kings, Lord of Lords, and ſaies that God's Tribunal and the Pope's are one and the ſame, that they have the ſame Conſiſtory, and therefore all other powers are his Subjects, that the Pope is judged of none but God, not of the Emperour, Kings, Clergy or Laity.

Pope Innocent the Third, Extra. de Major. gives this deſcription of the Papal power, that it is as much greater than the Imperial, as the Sun is than the Moon. And the Gloſs ſaies that is 47 times greater: but the note in the Margin puts 57 times: nay there is an Author that adds 7744 times. This Decretal of Innocent the III. and the forecited Extravagant of Boniface VIII. are both put into the body of the Canon Law.

It would be endleſs to enumerate the Romiſh Authors that defend this prodigious power of depoſing Kings. Bellarmin, Suarez, Sa, Mariana, maintain and prove this Doctrine. Nor do I know one Jeſuit that teaches the contrary. And it is very well worth our notice what an odd kind of anſwer Mr. Fiſher gave to King James, who demanded of him what he thought Subjects ought to do in the caſe of the Pope's depoſing a Prince? The Jeſuit gives this ſly return: I will pray for Peace and Tranquillity between both Parties; I will exhort all to do good offices conducing thereto, and will rather dye than any wayes be acceſſory to your Majeſtie's death. And no more could be got from him but this Compliment. But elſe where he told the King more plainly, that he diſclaimed any ſingular opinion of his own, or more than the Definitions of Councils and Conſent of Divines did force him to hold. And what thoſe are, we have pretty well diſcovered.

The Canoniſts, Caſuiſts and Schoolmen are Generally, if not Ʋniverſally, of this opinion, ſome teach that it is evident to all, that Emperors are to be Deprived and Depoſed by the Pope, not onely for things pertaining to Faith, but for Manners. Others, that the Secular Power is ſubject to the Spiritual, and that it is no Uſurpation, if the Spiritual judge the Secular: and that the Pope hath Supreme Power over Chriſtian Kings and Princes and may Correct, Depoſe and put others in their places: that he may deprive a King of Royal Dignity for Hereſie, Schiſme or any intolerable Crime, Negligence or Lazyneſs; if in great matters be break his Oath, or oppreſs the Church, and ſeveral other Caſes: and that the Pope himſelf is ſole Judge both of the Crime and of the Condemnation. And Bzovius de Pontifice, Rom. c. 46. p. 611. gives us a Catalogue of above 30 Kings and Princes who have de facto been Depoſed, or by Anathema's damn'd by the Pope. They count them Martyrs that dye for the maintaining this Power; which cannot be unleſs they Eſteem it an Article of Faith. And we have a late Inſtance of F. Paul Magdalen, aliàs Henry Heath, a Learned and in his way Pious, Franciſcan, who was put to death by the Long Parliament about the year 1643. Who juſt before his Execution being deſired to give his Judgment of the Oath of Allegiance (which chiefly concerns our preſent purpoſe) declared it abſolutely unlawful, and that he would as ſoon lay down his Life for the Refuſal of it, as for any Article of the Roman Belief.

Eman. Sa is not aſhamed to publiſh that if a Clergy Man rebell againſt his King it is no Treaſen, becauſe Clergy men are not the Kings Subjects. Aphoriſm. Confeſs. verbo Clericus. Others, (though I will not ſay this is ſo generally taught) that Faith is not to be kept with Hereticks. And if my Memory fail not, the Famous Navar hath written a whole Tract in Defence of Equivocation and Mental Reſervation, and takes upon him the Defence of the Noble Society of Jeſus, as he calls them, for Univerſally teaching it: and to my knowledge practiſing it.

It were very Eaſy to collect theſe Corollaries out of the Canon Law, and the Decretal of Boniface the VIII. That Emperors and Kings are the Popes Subjects; that they may be Depoſed for Hereſie and any great Sin: that the Pope hath power over the whole World in Spirituals and Temporals, and that he hath this Temporal power in a more worthy, Superior and perfect manner than Temporal Princes: that Statutes made by Lay Men do not bind the Clergy: that it is neceſſary to Salvation to be ſubject to the Pope, and he who affirms the contrary is no Chriſtian; without any hope or poſſibility of Salvation. A moſt Pious and Charitable Rhapſody of Canonical Theology!

Now you muſt underſtand that this Canon Law is approved, received and obeyed in that Church, as The Rule of Juſtice in All their Courts and Conſiſtories. In this we further learn, that the Holy Church by her frequent Authority, abſolves Subjects from their Oaths to Superiors; and it exemplifies in Pope Zachary, who depoſed the King of France, not ſo much for his Iniquity as for his Unprofitableneſs. And Cardinal Turrecremata in his Comment on this Canon proves that Subjects, if they have the Popes Conſent may Depoſe their Kings.

The Bulls of many Popes againſt the Princes both of our own and other Nations, are too well known, and may at any time be ſeen in the Roman Bullary.

To draw to a Concluſion in this Odious Matter. Our Country Man Creſwell the Jeſuite in his Philopater. ſect. 2. affirms, That it is the Opinion of All Catholicks, that Subjects are bound to Depoſe an Heretical King: that they are obliged by the Law of God, by the moſt ſtrict bonds of Conſcience and utmoſt peril of their Souls to do this. Bellarmine de Rom. Pontif. l. 5. c. 7. aſſures us, it is the Conſent of All Roman Catholicks, that Heretical Princes, May and Ought to be Deprived of their Dominions. And the Engliſh Cardinal Allen, ſpeaking how S. Thomas defended this Poſition, and how Cardinal Tolet expounds him, adds theſe words of his own (in his Anſwer to the Book of Engliſh Juſtice) Thus doth this Notable School-man write: Neither do we know any Catholick Divine of any Age to ſay the contrary.

If now, the Teſtimonies of their Own moſt eminent Writers, their eſtabliſhed Laws and Canons, their Authentick Papal Bulls and Decretal Conſtitutions, the Decrees and Canons of their own General Councils (the confeſs'd Repreſentatives of their whole Church) ſeconded by Actual Depoſing of Emperours &c. be not undeniable Evidence that this Seditious, Deſperate and Pernicious Doctrine, is the Doctrine of the Roman Church; I muſt humbly crave Pardon for my Ignorance in their Faith, and muſt ſo far diſown my ſelf from ever having Embraced, that I never underſtood their Doctrine, and conſequently never was a Roman Catholick.

But how Repugnant are theſe Poſitions to the Doctrine and Example of our Humble, Meek Jeſus and his Apoſtles? Learn of me for I am Meek and Lowly. The Son of man came not to be Miniſtred to, but to Miniſter. My Kingdom is not of this World. Man, who made me a Judge or Divider over you? Luk. 12.14. If I your Lord and Maſter have waſhed your feet, &c. Render to Caeſar the things that are Caeſar's. And He himſelf paid Tribute to Caeſar, and made S. Peter do ſo too. He ſubmitted to the Power and Juriſdiction of Pilate, who was Caeſar's Deputy. And this not quia deerant Vires, becauſe he wanted power to reſiſt called for more than 12 Legions of Angels. Nay ſo far was He from granting the Two Swords, ſo much boaſted of, to S. Peter, that he ſeverely checks him for making Uſe of one. And the Two Princes of the Apoſtles, as they are ſtyled, S. Peter and Paul, were perfectly of their Maſter's temper in this point. The former would not permit a Common Centurion to fall down at his feet, Act. 10.25. and his Doctrine was far different from his Succeſſors at Rome, 1 Pet. 2.13. Submit your ſelves to every Ordinance of man for the Lord's ſake: Whether it be to the King, as Supreme. &c. Fear God, Honour the King. S. Paul preaches the very ſame. Rom. 13 1. &c. Let every Soul be ſubject to the Higher Powers, &c. For he bears not the Sword in vain. Wherefore you muſt needs be ſubject not only for Wrath, but for Conſcience ſake. And in matter of Juriſdiction he expreſly Appeals to the Judgment Seat of Nero the Emperour.

And till the Myſtery of Iniquity had gained Head, the Roman Popes themſelves ſpake in a different Dialect from what they now uſe. We were in hopes, ſays Pope Leo, Ep. 44. to the Emperour Marcianus, that your Clemency would have condeſcended ſo far as to have deferred the Council; but ſince You reſolve it ſhould be kept, I have ſent thither Paſchaſine. Pope Stephen ſpeaks thus to another Emperour, Hath not the Roman Church ſent her Legats to the Council when you Commanded it? We offer theſe things to your Piety, ſays Pope Hadrian to the Emperour Baſilius, with all Humility, & veluti praeſentes Genibus Advoluti, as if we were preſent before you on our Knees.

Having thus as briefly as the matter would permit, diſpatched what was chiefly in my Deſign of penning this Diſcourſe, and what had the greateſt Influence on the ſatisfying my own mind, I ſhall make much ſhorter work with what follows.

General Councils, when truly ſo, are highly venerated by Proteſtants, and the Four firſt, ſo much honoured by S. Gregory the Great, are better obſerv'd by the Church of England, than by that of Rome. Nor are we ſo ſevere as S. Gregory Nazian. Ep. 42. ad Procop. Who profeſſes he had never ſeen any good or Happy Iſſue of any of them: but look'd on them as the Increaſe rather than Remedy of the Churche's Evils. Which Cenſure is certainly true of thoſe Conventions which have been for diverſe Ages laſt paſt. No, we deſire nothing more than a Free, General Council to conclude differences in Religion: and are moſt ready to ſubmit to the Determinations of it, and yield the ſame Authority to it, which the Antient Church in the days of Conſtantine the Great, Theodoſius, &c. and which S. Auguſtine did.

And that we may not be ſlandered as being our own Judges, We only deſire it may be Qualified according to Cardinal Cuſanus his Doctrine. Concord, Cath. l. 2. Where he declares that a Compleat General Council conſiſts of All the Patriarchs and Principal Governours of the Univerſal Church. That a Council kept by the Roman Biſhop, and thoſe only who are ſubject to him, excluding others, is but a particular Council. That a General Council may be celebrated, though the Pope refuſe to concurr by his Preſence and Conſent. That All that meet in Councils, ought to have free Liberty, orderly to declare and Determin Maters in queſtion. That whatever muſt oblige as Divine, ought to be confirmed by the Authority of Holy Scripture. That no Councils are Legitimate, where private Reſpects are managed, under pretext of Faith and Religion. That the Roman Biſhop hath not that power, which many flatterers attribute to him: viz. That he alone is to Determine, and Others only to Conſult and Adviſe. That a General Council is Superiour to the reſt of the Patriarchs, and alſo to the Roman Biſhop. That a General Council may be deficient, and that de facto Councils lawfully aſſembled have erred.

And ſince they have failed, and have contradicted one another; as appears in the Second Council of Nice, and that of Conſtance among many others; the one Decreeing the Worſhip of Images, the other prohibiting Communion in both Kinds; againſt the expreſs words of Scripture; the Councils of Lateran in Depoſing Kings: the Council of Frankfort oppoſite to that of Nice in the Buſineſs of Images: the Council of Florence againſt thoſe of Baſil and Conſtance, in the point of the Pope's Superiority over a Council; It is certain that Councils are to be Regulated and Examined by God's Word, and to be Received or Rejected as Conformable to, or Diſagreeing from that. And for this we have the Authority of the Great S. Auguſtin, contra Maxim. Arian. l. 3. c. 14. Nec ego Nicenum, &c. Neither ought I to produce the Nicen, nor Thou the Ariminum Council, as having already prejudged or abſolutely Determined the Cauſe, beyond all Appeal. For I am not bound up by the Authority of this, nor Thou by the Decree of that; but let us regard the Authority of the Holy Scripture; witneſſes not partial or appropriated to either party, but common to both. A ſpeech worthy the Gravity, Learning, and Piety of S. Auguſtin.

As for the Councils of the Later Centuries, they neither have been General, nor hath either their Aſſembling or Proceeding been Lawful; and they have moſt Induſtriouſly thwarted the Canons of the moſt Pure and Antient Councils.

Their Aſſembling hath not been Legal, in that the Modern Popes have Uſurped the whole Right and Authority of Convocating Councils contrary to the Primitive Cuſtom and Practice of the Church. The firſt Nicene Council was called by Conſtantine the Great; the firſt Conſtantinopolitan, which is the ſecond General Council, by Theodoſius; that of Epheſus, by Theodoſius Junior; that of Chalcedon, by Martianus; the fifth, by Juſtinian, &c. All which are ſuch evident Proofs, that the Cardinals, Cuſanus, Jacobatius, and Zabarella confeſs, that in the firſt Ages of the Church, the Right of Calling Councils belonged to the Emperour.

Nor are Their Proceedings any better. For the Popes admit no Aſſeſſours or Judges in Councils, but their own Faction, Men beforehand enſlaved by a Solemn Oath (which all Biſhops of that Communion take at their Confecration) to maintain the Regalia Petri, all the Uſurpations of that See. The Pope is the only Authentick Judge in All matters, Approving and Refuſing whatever He pleaſes.

Their own Hiſtories afford us Examples enough to confirm this. I ſhall inſtance but in the Sleights and Wiles of the Late ſo much cryed up Trent-Council. Wherein, to make ſure work, on the Pope's ſide there were more Italian Biſhops than of all the World beſide. And moſt ridiculouſly to dazle the eyes of the and Others as if they were Greek Prelates. Some had the Titles of Archbiſhops, who had neither Church nor Dioceſs; as Ʋpſalenſis and Armachanus, who were Created on purpoſe to fill up the Number. And when the Pope on a certain Occaſion wanted Voices to ſway the cauſe, He ſent a freſh ſupply of 40 Biſhops newly made. And this was part of that Leigerdemain, which an Eminent French Biſhop, Claud. Eſpenc. one of thoſe vvho ſat in the Council, calls the Great Helena which of late Ruled All at Trent. in Ep. ad Tit. c. 1.

All the Oriental and Greek Patriarchs and Biſhops were Excluded: None out of England, Scotland, Ireland, Danemark, Swedland; few out of France and Spain; fewer out of Germany it ſelf, were admitted. When the Proteſtants required Audience, they could not be hearken'd to, upon any tolerable terms. It was long before they could get a Safe-Conduct; and when it was procured, it was clogg'd with this Clauſe, That it ſhould belong to none, but ſuch as would Repent and Return to the Boſom of the Roman Church. This Partiality and Jugling when the Princes of Europe ſaw, they ſent their Proteſtations againſt the Council, as being Inſufficient to Reform Religion.

In Trying and Deciding Controverſies, they adhered more to Tradition than Scripture: and paſs'd nothing till the Pope with his Conſiſtory had ſeen it at home, and approved it; and then he tranſmitted it to his Legats. So that, as One ſaid, the Holy Ghoſt was continually poſted in Cloakbags between Rome and Trent. (Though, by the way, their own Doctors teach that the Aſſiſtance of the Holy Ghoſt is a perſonal Privilege and cannot be Delegated.) While the Divines were formally Diſputing at Trent, the Pope was as buſie in Ingroſſing Canons at Rome, and ſending them to the Council to be publiſhed. Thus they proceeded, ſometimes by a wrong Rule, ſometimes by none at all. In the 4th Seſſion they Decree, That none ſhould give any other Expoſition of Scripture, than ſuch as might agree with the Doctrine of the Church of Rome. And yet this very Doctrine was the Thing queſtioned, and the Scriptures were to have been the Touchſtone to try it by.

Take this whole Affair in the Words of Andraeas Dudithius, a Biſhop in the Roman Church, and an Eminent Member of this Council. He thus writes in an Epiſtle to the Emperour Maximilian the 2d, What good could be done in that Council, where voices were taken by Number, and not by Weight? The Pope was able to ſet an 100 of his againſt every one of ours; and if an 100 were not ſufficient, he could on a ſudden have created a thouſand to ſuccour thoſe that were ready to faint. We might every day ſee hungry and needy Biſhops, and thoſe for the moſt part Beardleſs Youngſters, come in Flocks to Trent, hired to give their Voice according to the Pope's humour: unlearned indeed and fooliſh but of good Uſe to him for their Audaciouſneſs and Impudency The Holy Ghoſt had nothing to do with that Conventicle. All things were carried by Humane Policy, which was wholly employed in Maintaining the Immoderate, and indeed moſt Shameleſs Lordſhip and Domineering of the Pope. From thence were Anſwers waited for, as from the Oracles of Delphos or Dodona. From thence the Holy Ghoſt, who, as they brag, was Preſident of their Council, was ſent ſhut up in Carriers Budgets, who (a thing worthy to be laugh'd at) when the Waters were up, as it falls out many times, was fain to ſtay till they were down again, before he could repair to the Council. By this means it came to paſs, that the Spirit was not carried on the Waters, as in Geneſis, but along beſides the Waters, &c.

Nothing is more talk'd of than the Infallibility of the Church of Rome: and this I know to be a moſt tempting Bait to get Proſelytes; eſpecially amidſt thoſe Many Diſſentions in the Chriſtian World at this Day. But becauſe this Pretext hath been utterly deſtroyed by the Lord Falkland, Mr. Chillingworth, and other moſt Learned Pens, I will only Recommend this Single Conſideration to All Judicious Roman Catholicks, who would not be chouced out of their Wits, Eſtates and Liberties by a Gang of Eccleſiaſtical Mountebanks, viz. That this Huge, Swelling Prerogative of Infallibility is ſo Senſleſs a Thing, ſo Ungrounded, that no Romaniſt according to his own Principles, can have ſo much as a probable Moral Aſſurance of that wherein he thinks himſelf Infallible. And unleſs every one in particular be Infallible, it is to little purpoſe to boaſt of an Infallible Judge. For a Man may as well miſtake the Meaning of his Sentence, as the Sentence of one who proceeds only upon prudent Moral Aſſurance: and we ſee that thouſands do erre in the Intepretation of thoſe acknowledged Infallible Oracles, the Holy Scriptures.

The Conſideration I recommend is this. That after All the Stirr that is made about Infallibility, the Learnedeſt amongſt them knows not where to meet with it; nor in what caſes it is annexed to that Chair, in what it forſakes it. Some, as the Jeſuits generally, will have it in the Pope: but then whether with his Cardinals, or by Himſelf is controverted very briskly. Others will have it in a General Council: and this Opinion is backt by no leſs Authority than the Councils of Baſil and Conſtance. But then the Church hath been very long without it, and poſſibly may never injoy it by means of a General Council to the End of the World. That wherein they fix it with moſt plauſibility is both the Pope and a Council together. But even here we are at a great many loſſes. For as to the Pope, no man can be aſſured of his being a true Pope; conſidering the various defects that may render him otherwiſe; as a fundamental Error in his Election, Simoniacal Induction, the female Sex, Want of true Baptiſm and Holy Orders, both which depend upon the Intention and Validity of thoſe, from whom he receives them; and theirs upon the like Qualifications in their Predeceſſors, &c. Occult Hereſie and Many others. And then as to a Council, which conſiſts chiefly of Biſhops (tho the Popes, for ſome ends beſt known to themſelves have now pack'd in Cardinals, Abbots, Generals of Orders, &c. beſides that, the Validity of a Council depends upon the uncertainty of the Pope's being truly Qualified; the very ſame Difficulties occur in every particular Member, as did in reſpect of the Pope himſelf. The like uncertainty appears in every Sacrament adminiſtred in that Church, ſome whereof are abſolutely neceſſary, both Neceſſitate Medii & Praecepti. v. g. in Baptiſm, Abſolution, Conſecration of the Hoſt, which if it be not duly performed, Idolatry is committed by the People in adoring it, even by their own Conceſſions. Azorius the Jeſuit, Enchirid. c. 8. openly proclaims, That it is a more tolerable Error in them who worſhip Golden and Silver Statutes, as the Gentiles did their Gods; nay, a piece of red Cloth on the top of a Spear, as the Laplanders are reported to do, than in thoſe who adore a piece of Bread.

And now I would fain know of a Lay-Roman-Catholick, what is become of his Infallibility, where it is, and to what purpoſe it ſerves him? No where is it to be found, as I know of, but in the bold Aſſertion of every pragmatical Confeſſor, Who bids you be ſure to look to your Faith; (who are the Solifidians now?) to believe as the Church believes, and then all is ſafe; for the breach of the Ten Commandments, there are Merits and Indulgences enough in the Church, which being mixt with a little Attrition and Confeſſion will do the work. Though in the mean while He himſelf can neither tell where this Infallible Church is, nor what ſhe certainly believes.

Methinks S. Paul ſpoke as much like a Prophet as an Apoſtle: as if he foreſaw the Haughtineſs of the Members of that Church to which he wrote. And therefore to curb them and baniſh from their Minds all ſuch vain conceits of Infallibility, he tells the Church of Rome ſhe ſtood on no firmer grounds than her Neighbours. His words are theſe, worthy to be had in everlaſting Remembrance by All Roman-Catholicks. Rom. 11.18, 19, Boaſt not againſt the Branches, &c. Well: becauſe of unbelief they were broken off; and Thou ſtandeſt by Faith. Be not highminded, but fear. For if God ſpared not the natural branches, take heed leſt he alſo ſpare not Thee. Behold therefore the Goodneſs and Severity of God: on them which fell, Severity, but towards Thee, Goodneſs; if Thou continue in his Goodneſs: otherwiſe Thou alſo ſhalt be cut off. Which words need rather your Practice than my Paraphraſe.

How much Safer and more Satisfactory is it to rely on the Holy Scriptures themſelves; which by all Sides are acknowledged Infallible? For as much as they were divinely Inſpired by that great Infallible Truth, which neither can be deceived, nor deceive his Creatures; which can make you wiſe enough to Salvation, and who hath promiſed to every humble Petitioner, and devout Practiſer, a ſufficient Competency of Knowledge, in what is neceſſary for his preſent Condition and Eternal Happineſs.

Now all this you will find abundantly provided for in the Doctrine and Conſtitutions of the Church of England.

Here is the Word of God faithfully Tranſlated, and exactly, as far as the Idiomes of Languages will permit, compared with the Originals: and All thoſe Books received, of whoſe Authority there was never any doubt made in the Church. Some others called Apocryphal, are read indeed; but as Ruffinus in Expoſit. Symboli, ſpeaks, non ad Fidem firmandam ſed ad Mores Inſtruendos: Not for confirming Faith, but for direction of Manners. And they are excluded from the Canon upon very weighty Reaſons. For that they were never committed as of Divine Authority to the Jews: to whom the Oracles of God were intruſted, Rom. 3.2. Nor are they to be found in the Hebrew Canon, They are never found cited by Chriſt or his Apoſtles: and in ſome places they contain things manifeſtly falſe, contradictory both to themſelves & the other Genuine Prophetical Writers.

You have here the three Creeds, the Apoſtles, that of the Nicene Council, and that of S. Athanaſius: together with the four firſt General Councils, which repreſent to us the Sincere Scheme of Apoſtolical, Primitive Doctrine and Diſcipline.

You have here good works Recommended, Preach'd and Practiced, as the Fruits of Faith and Evidences of our Juſtification: and though not as Expiatory for our Sins, yet as in Obedience to the Divine commands, and as a Sacrifice acceptable to God. And even in this Degenerate Age of Chriſtianity it might be made to appear, that as many Acts and Monuments of Real Charity have been exhibited ſince the Reformation, as were in many Ages before. But for thoſe Works of Supererrogation, as they are called, whereby we are preſumed to perform more than is our Duty, this Church worthily diſowns them, as ſavouring of too much Pride and ſelf Conceitedneſs in us, who at the beſt are but unprofitable Servants.

You have here a juſt and Competent Authority allowed to the Church, of appointing Decent Rites and Ceremonies, and of determining Controverſies in Religion: provided ſhe decide nothing Repugnant to the Holy Scripture. And the Apoſtles themſelves challenged no more, Witneſs S. Paul: Be ye followers of me as I am of Chriſt.

You have here a Lawful Call to and Succeſſion in the Miniſterial Function (and this Succeſſion, if need were, may be ſhewn to be more Sincere and leſs Interrupted than that in the Roman Church.) As likewiſe thoſe Three moſt Antient degrees of Biſhops, Prieſts and Deacons: and the manner of their Ordination moſt conformable to God's Word and Primitive Conſtitutions and Practice.

You have here all the Divine Services and Adminiſtration of the Sacraments, performed in the known Vulgar Tongue of the Country, to the Edification of the People, and according to Divine Precept. On which Subject S. Paul hath written a whole Chapter, 1 Cor. 14. no ways reconcilable to the Practice of the Roman Church: which herein is confeſſed to diſagree with Antiquity, by the moſt Learned of our Adverſaries, and many of them wiſh that the Cuſtome were aboliſhed. Nor doth their Common Plea avail; that God underſtands any Language: for many parts of their Service are addreſſed to the People, and not to God: as the Inſtructions out of the Epiſtles and Goſpels, Orate Fratres, &c. and many Occurrencies in the Adminiſtration of the Sacraments.

Here you will find the two great Sacraments of the New Law, Baptiſm and the Sacred Euchariſt. The firſt never ſo much as queſtioned by our Adverſaries as to its Validity. And the other Adminiſtred in the due Matter and Form of Divine Inſtitution; and that intirely, without committing that Grand Sacrilege of taking away the Cup from the Layity. And if the Church of England Embrace all that is Really conveyed to us in thoſe High Myſteries, viz. The Application of thoſe Ineffable Benefits and Advantages of the Sacred Body and Blood of Chriſt; it is as much as every Good Chriſtian can deſire, and enough, if duly received, to make him Happy.

And as for that Wonderful Doctrin of Tranſubſtantiation, we have the Romaniſts own Acknowledgment, that it was not believed in that Church till the Councel of Lateran, which likewiſe Decreed the Depoſing of Kings: and I am ſure the Church of England hath Scripture, Antiquity, Reaſon, and the concurring Teſtimony of all our Senſes, when ſhe acknowledges a Real Preſence to the True Believer, without Annihilating the Subſtance of the Elements.

I am ſure our Bleſſed Saviour at the Inſtitution calls the whole Action a Commemoration: and in the Conſecration of the Cup he moſt apparently uſes a double Figure; both in the Cup, uſed for what is in it, and the Teſtament, for what is conveyed by it. He himſelf calls it the Fruit of the Vine. And S. Paul, 1 Cor. 11.26.27, 28. in 3 verſes together expreſly calls it Bread even after the Conſecration; Whoever ſhall eat this Bread, &c. As often as ye eat this Bread, &c. Let a man examine himſelf and ſo let him eat of this Bread.

And whereas our Saviour ſaies This is my Body: to omit the multitude of Authorities that might be produced, let the great S. Auguſtin ſpeak the ſence of All Antiquity: Chriſt did not ſtick to ſay This is my Body, when he gave the Sign of his Body, in Pſalm. 98. and de Doctrin. Chriſtian. l. 3. c. 10. he lays down this notable Rule; If you find a Commandment that forbids a Crime, or injoins any good Action, then its ſenſe is not Figurative: but it is otherwiſe when it ſeems to command a Crime and prohibit a good Action. Except you eat the fleſh of the Son of Man and drink his blood, you have no life in you, ſaies Chriſt. That word ſeems to command a Crime: it is therefore a Figure; which bids us Communicate in the paſſion of our Lord, and call into our Memories with ſweetneſs and benefit, that his Fleſh hath been wounded and nailed on the Croſs for us.

Thus doth S. Auguſtin teach. And indeed nothing is more frequent in Holy Writ, than ſuch manner of Speech: This is the Lord's Paſſover. I am the true Vine, &c. But to examine this buſineſs fully, would require a juſt Volume, and it is already done by very able Pens.

The 5 other Sacraments in uſe in the Roman Church, are ſolemnly uſed by the Church of England, though not under that notion: excepting the Ceremony of Anoynting, which was a Miraculous guift of Healing peculiar to the Apoſtles.

In the Church of England you may injoy the true uſe and Advantage of Confeſſion and Abſolution, in a far more ſerious and leſs ſuſpicious manner than in the Roman Church. And as for Abſolution, even the Form of it is as full and Compleat as theirs. I will ſet it down here, as it is found in the Service for the Viſitation of the Sick.—Our Lord Jeſus Chriſt, who hath left power to his Church, to Abſolve all Sinners, who truly Repent and Believe in him, of his Great Mercy forgive thee thy offences: And by his Authority committed to me, I abſolve thee from all thy Sins; in the name of the Father, and of the Son, and of the Holy Ghoſt.

Her Churches are decently kept and adorned, (at leaſt it is her deſire they ſhould be ſo) though not crowded with Images: the Hiſtorical uſe of which ſhe rejects not: but the Adoration of them ſhe worthily eſteems moſt Dangerous and Deteſtable. And truly for my own part, I think that Dr. Stillingfleet, now the Reverend Dean of S. Pauls, hath little leſs than Demonſtrated it to be Idolatry. Let any but impartially examin the general practice of the Church of Rome, eſpecially on Good-Friday in creeping to the Croſs: and he will find an undeniable proof of their Adoring Images. The Prieſt by degrees uncovers the Crucifix, lifts it upto be Adored with theſe words, Ecce Lignum Crucis, &c. Behold the Wood of the Croſs, come let us Adore it. Then firſt he himſelf, then all that are preſent, with three Proſtrations of the Body, even to the Kiſſing of the very Earth, approach to it, and with all Reverence Imaginable Adore it.

The Worſhip and Invocation of Saints and Angels, is here looked upon as at leaſt very Dangerous, and not having any Preſident in the Old or New Teſtament. S. Paul hath imparted his mind to us in this matter. Coloſſ. 2.18. Let no man beguile you of your reward, in a voluntary humility, and worſhipping of Angels, intruding into thoſe things which he hath not ſeen.

The Doctrines of Merit, Indulgences, Purgatory, &c. are preſumptuous at beſt, and full of Abuſes, contrived more for the Prieſts profit than the Penitents comfort. All which conſidered, together with the ſmall grounds for the belief of them, they are worthily diſowned by the Church of England. Nor was Bellarmin, when out of the heat of School Diſputes, of a Different Judgment, l. 5. de Juſtif. c. 7. Propter incertitudinem, &c. By reaſon of the Uncertainty of our own Juſtice and the Danger of Vain Glory; Tutiſſimum eſt, &c. It is the ſafeſt courſe to repoſe all our Confidence in the alone Mercy and Benignity of God.

In ſhort, you will find that the Church of England in her Reformation, which was moſt Regular, and by the Supreme Authority of the Whole Nation, retains all the Eſſentials of Chriſtianity, and onely Rectified ſuch things as She found, and the whole World complained, were ſome Ridiculous, ſome Impious; Others Senſual and Cruel.

Such are the Innumerable Croſſings, Repetitions of Names, Kiſſings of the Pax and Images, Offering up of Incenſe and Candles, Impertinent Pilgrimages, &c. and a Thouſand the like abſurdities.

Such as teach men to put their Confidence in Bleſs'd Beads and Medals, Counterfeit Relicks, Confraternities, Sodalities; to truſt to Mundayes Prayers for the Dead, and our Ladie's Litanies: and Aſcribe to pieces of Wax called Agnus Dei's, Divine power and Efficacy, even as much as is due only to the Pretious Blood of the Son of God. Nor is this the belief and practice onely of a few Old Wives: but the Authentick Book of the Sacred Ceremonies of the Roman Church, tells us how Ʋrban V. ſent three Agnus Dei's to the Greek Emperor, with moſt Blaſphemous Rythmes annexed concerning their Virtue. Amongſt others this is Verbatim ſet down,—Peccatum frangit ut Chriſti ſanguis et angit— that it Deſtroys Sin as the Blood of Chriſt doth.

And this was not the Practice of one Phantaſtical Pope alone, but according to the foreſaid Book, l. 1. Every Pope in bleſſing theſe Agnus Dei's uſes this Prayer. That it would pleaſe thee, O God, to bleſs theſe things, which we purpoſe to pour into this Veſſel of Water prepared for thy Name: ſo as by the Worſhip and Honour of them, we thy Servants may have our heinous offences done away, the blemiſhes of our Sins wiped off, and thereby we may obtain pardon, &c.

No Meaner a Perſon than the Angelical Doctor S. Thomas Aquinas, attributes the ſame Virtue of taking away Venial Sins, to Holy Water. And likewiſe 3. qu. 25. a. 3. in c. moſt Orthodoxly defends, That Stocks and Stones, I mean Images, are to be worſhipped with Latria, the ſame Honour that is due to the Creator. Suarez and Vaſquez teach the ſame.

To Conclude this Diſcourſe. In the Church of England You will meet with all that is Good and Warrantable in the Church of Rome; what ever is Neceſſary to Salvation: and that by the Confeſſion of the Learnedeſt Romans. Let Bellarmin ſpeak for all. l. 4. de Verbo Dei. c. 11. The Apoſtles themſelves never uſed to Preach openly to the people (much leſs propounded as Articles of Faith) other things than the Articles of the Apoſtles Creed, the Ten Commandments, and ſome few of the Sacraments: becauſe, ſaies he, Theſe are ſimply Neceſſary and Profitable for All Men: the Reſt beſides are Such, as that a Man may be Saved without them.

This made Antonius de Dominis, Archbiſhop of Spalatto, even at his Return to Rome, to acknowledg the Engliſh Church to be a True Apoſtolical Church. And Father Fulgentio the Venetian, Companion to Father Paul, the Famous Compiler of the Hiſtory of the Council of Trent, had a moſt High value and Tender Reſpect for this Church, as having in it all the Requiſites for Faith, Manners and Diſcipline. And that Incomparable Man, Hugo Grotius, had ſo Venerable an Affection for her, above all other Reformed Churches, that he told our Embaſſador in France, That he Intended after his Return from Swedland, whither he was deſigned Embaſſador from the States General, to tranſport himſelf with his whole Family hither, on purpoſe to dye in the Boſome of the Engliſh Church. In ſuch Repute is She even with Foreigners.

And to ſpeak one word to the Roman Catholicks of England even in their own Language. By their own Conceſſions, the Church of England is ſafer to Communicate with than that of Rome.

For, To Believe onely what is in the Scripture, is as much as is neceſſary, as Bellarmin Confeſſes. To worſhip God without an Image, is acknowledged by all both ſafe and acceptable. To pray immediately to God, and uſe the Lord's Prayer, without Repeating ſo many Ave Maria's; to perform the beſt works we can, and not ſtand on the point of Merit, &c. and ſo of the other matters in Controverſie, is by both Sides granted ſecure: Whereas the other Things in debate, are ſtrongly diſputed by very Learned and Pious Men. Now what would a Man require more than what all acknowledge to be in the Church of England: viz. Means effectually conducing and ſufficient to Believe Well, to Pray Well, to Live Well, and to Dye Well.

It remains onely, that the Truly Devout and Loyal Perſons in our Nation that are of the Roman Perſuaſion, will but vouchſafe to take the Courage and Pains following Our Bleſſed Saviour's Advice, John 5.39. Search the Scriptures; and S. Paul's, 1 Theſſ. 5.21. Prove all things. 2 Cor. 13.5. And examine your ſelves whether you be in the Faith.