A papist mis-represented and represented, or, A twofold character of popery the one containing a sum of the superstitions, idolatries, cruelties, treacheries, and wicked principles of the popery which hath disturb'd this nation above an hundred and fifty years, fill'd it with fears and jealousies, and deserves the hatred of all good Christians : the other laying open that popery which the papists own and profess, with the chief articles of their faith, and some of the principle grounds and reasons, which hold them in that religion / by J.L. one of the Church of Rome ; to which is added, a book entituled, The doctrines and practices of the Church of Rome, truly represented, in answer to the aforesaid book by a Prote

An Answer to the Introduction.

THE Introduction consists of two parts,

• I. A general Complaint of the Papists being Mis∣represented among us.
• II. An Account of the Method he hath taken to clear them from these Mis∣representions.

I. As to the First; Whether it be just, or not, must be ex∣amin'd in the several particulars. But here we must consider, whether it serves the End it is designed for in this place, which is, to gain the Reader's good Opinion of their Innocency: Not meerly because they complain so much of being injured, but because the best Men in all Times have been mis-represented; as he proves at large in this Introduction, from several Exam∣ples of the Old and New Testament, but especially of Christ and his Apostles, and the Primitive Christians. But it is observable, that when Bp. Iewel began his excellent Apology for the Church of England, with a Complaint much of the same Nature, and produced the very same Examples, his Adversary would by no means allow it to have any Force, being, as he called it, Exor∣dium Commune, which might be used on both sides, and there∣fore

could be proper to neither. And although it be reasona∣ble only for those to complain of being mis-represented, who having Truth on their side, do notwithstanding suffer under the Imputation of Error; yet it is possible for those who are very much mistaken, to complain of being mis-represented; and while they go about to remove the Misrepresentations of others, to make new Ones of their own. And as the best Men. and the best Things, have been mis-represented; so other Men have been as apt to complain of it: and the worst Things are as much mis-represented, when they are made to appear not so bad as they are. For Evil is as truly mis represented under the appearance of Good, as Good under the appearance of Evil; and it is hard to determine whether hath done the greater Mis∣chief.

So that if the Father of Lies be the Author of Mis-representing, (as the Introduction begins) we must have a care of him both ways. For when he tried this black Art in Paradise, (as our Author speaks) it was both by mis-representing the Command, and the Danger of trangressing it. He did not only make the Command appear otherwise than it was; but he did very much lessen the Punishment of Disobedience, and by that means de∣luded our first Parents into that Sin and Misery, under which their Posterity still suffers. Which ought to be a Caution to them, how dangerous it is to break the Law of God under the fairest Colour and Pretences; and that they should not be ea∣sily imposed upon by false Glosses, and plausible Representati∣ons, though made by such as therein pretend to be Angels of Light.

But although the Father of Lies be the Author of Mis-represent∣ing: yet we have no reason to think, but that if he were to plead his own Cause to Mankind, he would very much com∣plain of being mis-represented by them; and even in this respect, when they make him the Father of those Lies which are their own Inventions. And can that be a certain Argument of Truth, which may as well be used by the Father of Lies?

And the great Instruments he hath made use of in deceiving and corrupting Mankind, have been as forward as any to com∣plain of being mis-represented. The true Reason is, Because no great Evil can prevail in the World, unless it be represented otherwise than it is; and all Men are not competent Judges of

the Colours of Good and Evil; therefore when the Designs of those who go about to deceive, begin to be laid open, they then betake themselves to the fairest Representations they can make of themselves, and hope that many will not see through their pretences.

If I had a mind to follow our Author's Method, I could make as long a Deduction of Instances of this kind. But I shall con∣tent my self with some few Examples of those who are allow∣ed on both sides to have been guilty of great Errors and Cor∣ruptions.

The Arrians pleaded they were mis-represented, when they were taken for Enemies to Christ's Divinity; for all that they contended for, was only such a moment of time, as would make good the Relation between Father and Son.

The Pelagians, with great success for some time (and even at Rome) complained, that they were very much mis-represented, as Enemies to God's Grace; whereas they owned and asserted the manifold Grace of God; and were only Enemies to Mens Idle∣ness, and neglect of their Duties.

The Nestorians gave out, that they never intended to make two Persons in Christ, as their Adversaries charged them; but all their design was to avoid Blasphemy, in calling the Blessed Virgin the Mother of God; and whatever went beyond this, was their Adversaries Mis-representations, and not their own Opinions.

The Eu••ychians thought themselves very hardly dealt with, for saying, there was but one Nature in Christ; they did not mean thereby (as they said) to destroy the Properties of the Humane Nature, but only to assert that its Subsistence was swallowed up by the Divine; and of all Persons, those have no reason to blame them, who suppose the Properties of one Substance may be united to another.

Even the Gentile Idolaters, when they were charged by the Christians, that they worshipped Stocks and Stones, complained, they were mis-represented; for they were not such Ideots, to take things for Gods, which had neither Life, nor Sense, nor Motion in them. And when they were charged with worshipping other Gods as they did the Supream; they desired their Sense might not be taken from common prejudices, or vulgar pra∣ctices, but from the Doctrine of their Philosophers; and they

owned a Sovereign Worship due to him that was Chief; and a subordinate and relative to some Celestial Beings, whom they made application to as Mediators between him and them. Must all these Complaints now be taken for granted? What then becomes of the Reputation of General Councils, or the Primi∣tive Christians? But as, if it were enough to be Accused, none would be Innocent; so none would be Guilty, if it were enough to complain of being mis-represented.

Therefore in all Complaints of this Nature, it is necessary to come to particulars; and to examine with care and Diligence the Matters complained of, and then to give Judgment in the Case. I am glad to find our Author professing so much Since∣rity and Truth without Passion; and I do assure him I shall follow what he professes: For the Cause of our Church is such, as needs neither Tricks nor Passion to defend it; and therefore I shall endeavour to state the Matters in Difference, with all the clearness and calmness that may be; and I shall keep close to his Method and Representations, without Digressions, or pro∣voking Reflections.

II. But I must declare my self very much unsatisfied with the Method he hath taken to clear his Party from these Mis-repre∣sentations. For,

1. He takes upon him to draw a double Character of a Pa∣pist; and in the one he pretends to follow a certain Rule, but not in the other; which is not fair and ingenuous.

As to the one, he saith, He follows the Council of Trent, and their allowed Spiritual Books and Catechisms: and we find no fault with this. But why must the other Part then be drawn by Fancy, or common Prejudices, or ignorant Mistakes? Have we no Rule, whereby the Judgment of our Church is to be ta∣ken? Are not our Articles as easie to be had and understood, as the Decrees and Canons of the Council of Trent? I will not ask, How the Council of Trent comes to be the Rule and Mea∣sure of Doctrine to any here, where it was never received? But I hope I may, why our Representations are not to be ta∣ken from the Sense of our Church, as theirs from the Coun∣cil of Trent? If he saith, his Design was to remove common Pre∣judices, and vulgar Mistakes; it is easie to answer, if they are contrary to the Doctrine of our Church, we utterly disown

them. We know very well there are Persons, who have so false a Notion of Popery, that they charge the Rites and Cu∣stoms of our Church with it: but we pity their Weakness and Folly, and are far from defending such Mis-representations. But that which we adhere to, is the Doctrine and Sense of our Church, as it is by Law established; and what Representa∣tions are made agreeable thereto, I undertake to defend, and no other. But if a person take the liberty to lay on what Colours he pleases on one side, it will be no hard mat∣ter to take them off in the other, and then to say, How much fairer is our Church than she is painted! It is an easie, but not so allowable a way of disputing, for the same per∣son to make the Objections and Answers too; for he may so model and frame the Arguments by a little Art, that the Answers may appear very full and sufficient; whereas if they had been truly represented, they would be found very lame and defective.

2. He pretends to give an Account why he quotes no Au∣thors for his Mis-representations, which is very unsatisfacto∣ry, viz. That he hath d••scribed the Papist therein, exactly ac∣co••ding to the Apprehension he had of him when he was a Prote∣stant. But how can we tell what sort of Protestant he was; nor how well he was instructed in his Religion? And must the Character now supposed to be common to Protestants, be taken from his ignorant, or childish, or wilful Mistakes? Did ever any Protestant that understands himself, say, That Papists are never permitted to hear Sermons which they are able to understand, or that they held it lawful to commit Idolatry; Or, that a Papist believes the Pope to be his great God, and to be far above all Angels, &c? Yet these are some of his Misrepresentations. Did he in earnest think so himself? If he did, he gives no good account of himself: if he did not, he gives a worse; for then how shall we believe him in other things, when he saith, He hath drawn his Mis-representations exactly according to his own Apprehensions? It is true, he saith, he added some few points, which were violently charged on him by his Friends: but we dare be bold to say, these were none of them. But let us suppose it true, that he had such Appre∣hensions himself. Are these fit to be printed as the Chara∣cter of a Party? What would they say to us, if a Spanish

Convert should give a Character of Protestants; according to the common Opinion the people there have of them; and set down in one Column their monstrous Mis-represen∣tations, and in another, what he found them to be since his coming hither; and that in good Truth he saw they were just like other Men? But suppose he had false Appre∣hensions before he went among them; why did he not take care to inform himself better before he changed? Had he no Friends, no Books, no Means to rectifie his Mistakes? Must he needs leave one Church, and go to another, be∣fore he understood either? If this be a true Account of himself, it is but a bad Account of the Reasons of his Change.

III. The Account he gives of the other part of his Cha∣racter, affords as little Satisfaction: For although in the general, it be well that he pretends to keep to a Rule,

(1.) He shews no Authority he hath to interpret that Rule in his own sense. Now several of his Representations depend upon his own private Sense and Opinions, against the Doctrine of many others as zealous for the Church as himself; and what reason have we to adhere to his Representations, ra∣ther than to theirs? As for instance, he saith, The Pope's per∣sonal Infallibility is no Matter of Faith: But there are others say it is, and is grounded on the same Promises which makes him Head of the Church. Why now must we take his Represen∣tation rather than theirs? And so as to the Deposing Power, he grants, it hath been the Opinion of several Popes (and Coun∣cils too) but that it is no matter of Faith. But whose Judgment are we to take in this Matter, according to the Principles of their Church? A private Man's, of no Name, no Authority, or of those Popes and Councils who have declared it, and acted by it? And can any man of their Church justifie our relying upon his Word, against the Declaration of Popes and Coun∣cils? But suppose the Question be about the Sense of his own Rule, the Council of Trent:* 1.1 what Authority hath he to declare it, when the Pope hath expresly forbidden all Prelates to do it, and reserved it to the Apostolical See?

(2.) He leaves out, in the several Particulars, an essen∣tial part of the Character of a Papist since the Council of

Trent; which is, that he doth not only believe the Doctrines there defined to be true, but to be necessary to Salvation. And there is not a word of this in his Representation of the Points of Doctrine, but the whole is managed as though there were nothing but a difference about some particular Opinions; whereas in truth, the Necessity of holding those Doctrines, in order to Salvation, is the main Point in difference. If Men have no mind to believe their own Senses, we know not how to help it; but we think it is very hard to be told, we cannot be saved unless we renounce them too. And this now appears to be the true State of the Case, since Pius the 4th drew up and published a Confession of Faith, according to the Decrees and Canons of the Council of Trent, wherein Men are not only re∣quired to believe their Traditions as firmly as the Bible, the Seven Sacraments, Transubstantiation, the Sacrifice of the Mass, Purga∣tory, Invocation of Saints, worshipping of Images, Indulgences, Su∣premacy, &c. but they must believe, that without believing these things, there is no Salvation to be had in the ordinary way; for after the enumeration of those Points, it follows, Hanc veram Catholicam sidem extra quam nemo salvus esse potest, &c. This is the true Catholick Faith, without which no man can be saved; i. e. The belief of these things is hereby declared as necessary to Sal∣vation, as of any other Articles of the Creed. But it may be objected, The subscribing this Profession of Faith, is not required of all Members of that Church. To which I answer, That to make a Man a Member of it, he must declare that he holds the same Faith which the Church of Rome holds: And this is as much the Faith of the Roman Church, as the Pope and Council of Trent could make it. And it is now printed in the Roman Ritual at Paris, set forth by Paul the 5th, as the Confession of Faith owned by the Church of Rome. And therefore this ought to have been a part of the true Representation, as to the Doctri∣nal Points; but when he comes to the 35th Head, he then owns, That unless Men do believe every Article of the Roman Faith, they cannot be saved, and he that disbelieves one, does in a manner disbe∣lieve all. Which may as well reach those who disown the De∣posing Power, and the Pope's personal Infallibility, as Us, since those are accounted Articles of Faith by the ruling part of their Church, to whom it chiefly belongs to declare them; and the former hath been defined both by Popes and Councils.

(3.) He never sets down what it is which makes any Do∣ctrine to become a Doctrine of their Church. We are of∣ten blamed for charging particular Opinions upon their Church; but we desire to know what it is which makes a Doctrine of their Church; i. e. whether frequent and pub∣lick Declaration, by the Heads and Guides of their Church, be sufficient or not to that End? Our Author seems to imply the Necessity of some Conditions to be observed; for be∣sides the Popes Authority, he requires due Circumstances, and proceeding according to Law: But who is to be Judge of these Circumstances and legal Proceedings? And he never tells what these Circumstances are. And yet after all, he saith, The Orders of the Supream Pastor are to be obey'd, whether he be in∣fallible or not. And this now brings the Matter home; The Popes, he confesses, have owned the Deposing Doctrine, and acted according to it: And others are bound to obey their Orders, whether infallible or not; and consequently they are bound by the Doctrine of their Church to act, when the Popes shall require it, according to the Deposing Power. But he seems to say, in this Case, that a Doctrine of their Church is to be judged by their Number; for, saith he, There are greater num∣bers that disown this Doctrine. I will not at present dispute it; but I desire to be informed, Whether the Doctrines of their Church go by majority of Votes, or not? I had thought the Authority of the Guides of the Church ought to have o∣ver-ballanced any Number of Dissenters. For, what are those who refuse to submit to the Dictates of Popes and Councils, but Dissenters from the Church of Rome? The di∣stinction of the Court and Church of Rome, is wholly imperti∣nent in this Case. For, we here consider not the meer Tem∣poral Power which makes the Court, but the Spiritual Ca∣pacity of Teaching the Church: and if Popes and Councils may err in Teaching this Doctrine, why not in any other? I know there are some that say, Vniversal Tradition is necessary to make a Doctrine ••f their Church. But then no Submission can be required to any Doctrine in that Church, till the Univer∣sal Tradition of it, in all Times, and in all Parts of the Christian Church, be proved. And we need to desire no better Terms than these, as to all Points of Pope Pius the 4th his Creed, which are in dispute between us and them.

(4.) He makes use of the Authority of some particular Divines, as delivering the Sense of their Church, when there are so many of greater Authority against them. Whereas, if we proceed by his own Rule, the greater Number is to carry it. Therefore we cannot be thought to mis-represent them, if we charge them with such things as are owned, either by the general and allowed Practices of their Church, or their publick Offices, or the generality of their Divines and Casuists; or in case of a Contest, with that side which is owned by the Guides of their Church, when the other is censured; or which was approved by their Canonized Saints, or declared by their Popes and councils, whose De∣crees they are bound to follow. And by these measures I in∣tend to proceed, having no design to mis-represent them, as indeed we need not.

And so much in Answer to the Introduction.

Notes

• * 1.1

  Bulla Pii 4 ••i super Confir∣mat. Concil. Tridentini.