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Reader,
WHoever thou art (Protestant or Pa∣pist, Courteous or Censorious) ha∣ving made these Papers publick, thou hast a liberty to read, and a right to judge; and that thou maist do it impartially, (not out of hate or kindness to me, but upon a serious and just Consideration of the Cause) I shall neither importune thy Favour, nor deprecate (when 'tis just)
thy severest Censure. For, 1. 'Tis truth, I have im∣partially desired, and not indiligently sought; and if (by the blessing of God) I have found it, Magna est ve∣ritas & praevalebit, it will prevail, in despite of all Enemies and Opposition; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nat su∣per, non immersabilis undis. Truth we know (e∣specially Divine Truth, which concerns our Souls and their salvation) ever had, and, so long as there are De∣vils and wicked Men, will have in this World many E∣nemies; who will indeavour (what they cannot do) to suppress it; premi potest veritas, opprimi non po∣test. They may dipp, and (for some time) keep it un∣der water, but they cannot drown it. If these Papers contain truth, (as I hope they do) then I am sure that every Intelligent Reader, and pious lover of Truth, will be its Patron; and (though in this Epistle I do not sol∣licit him) ready to vindicate it from the Objections of its Adversaries. But (on the other side) if my Reader relate to Rome, and be possess'd with strong delusion to believe (against Reason and Divine Revelation) his Catholick Cause, the Papal Monarchy and Infallibili∣ty, it will be in vain for me, in this Epistle, to desire (what I believe Ia 1.1 cannot have) his Favour. However, he shall have my Pity and Prayers, That God Almighty would be graciously pleased to o∣pen his Eyes, and bless him with the Knowledge and Love of the Truth.
2. We know 'tis true, what the great Roman Orator long since said—Humanum est errare, labi, decipi, &c. The wisest men have their mistakes; Bernardus non videt Omnia, & quandóque bonus dormitat Homerus. Since Adam fell, the best men have their Infirmities, and sometimes erre, even when they desire and seek Truth. Since the Prophets, our blessed Saviour and his Apostles, left the world, I know no man Infallible; nor any, save the Pope, who (against evi∣dent Reason and the sense of Christendom) pretends to it. For my own part, I do humbly acknowledge my ma∣ny and great Infirmities; and for these Papers—Ho∣minem pagina nostra sapit, there may be mistakes and errors in them; yet it is my hope and (not unground∣ed) belief, that there are none such as may prove perni∣cious, or (in the main) dangerous—Non hic Centau∣ros, non Gorgonas, Harpyasve invenies. No such prodigious and pernicious errors, as our Popish Adver∣saries maintain, & (so far as they are able) vindicate: such I mean as their stupid Doctrine of Transub∣stantiation (contradictory to Natural Reason, Divine Revelation, and all our Senses) their Idolatrous Adora∣tion of a piece of Bread, with Divineb 1.2 Worship due to God only) their Sacrilegious robbing the Laity of half the Sacrament in the Eucharist, contrary to our blessed Saviour's expressc 1.3 Command, and the pra∣ctise of the Christiand 1.4 World (even of the Church of Rome her self) for above a thousand years (as their own great and learned Writers confess) &c. I say, such errors as these, I do (and have reason to) believe, the Reader will not find in these Papers. Though it be cer∣tain and confess'd, that every one, even the best and
most learned Writers are fallible; yet so long as they ra∣tionally build their Conclusions upon the clear Princi∣ples of Nature, Scripture, or Vniversal Tradition, They may be sure enough, (and so may their Reader too) that they are not actually false, nor what they so write erro∣neous. However if the Reader find any errors of what nature soever, and can make it appear, that they are in∣deed errors, I shall not (as I said before) deprecate his se∣verest Censure, but concur with him, and Censure them my self, as much as he; and do hereby promise publickly to retract them, and heartily thank him for the discove∣ry. For in this Case my Reader and I shall both be Gainers, and (in a several way) Conquerors—e 1.5 Vici∣mus utérque nostrum, palmam Tu refers mei, Ego Erroris; my Reader has overcome me, by manifesting my mistakes, and I (by his help) have overcome those errors; otherwise, in Cyprian's opinion and language, f 1.6Non vincimur cum offeruntur nobis meliora, sed instruimur. He, who by his Adversaries help and concluding Arguments, gains the knowledge of Truth, is (in that good Father's opinion) not conquered, but in∣structed. But if the Intelligent Reader discover any er∣ror in these Papers, and can, and will really make it ap∣pear to be so, let him call it what he will, Victory or In∣struction, I shall thankfully submit, and both love that truth, and him for the discovery of it.
3. I know that this Tract of mine (as every one of the like nature) is already prohibited and damned at Rome; for the Rulesg 1.7 presix'd to the Index Librorum Pro∣hibitorum, contrived by the Authority of the Trent Council, declare all Books ofh 1.8 Controversies be∣tween Catholicks and Hereticks (Protestants and Pa∣pists)
in any Vulgar Tongue, prohibited and damned; nei∣ther to bei 1.9 had nor read by any Papist, under pain of Excommunication, and many other Penalties contained in their Canons, Papal Constitutions, and their Expur∣gatory Indices. So that although our blessed Saviour, by his holyk 1.10 Spirit, in the Gospel, Command all (even the Common people, for to those he writes) to Examin and try all things, to use that understanding and discre∣tion God has given us, to distinguish truth from error (for that's evidently the meaning of those words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prove all things, asl 1.11 scher and learn∣ed Papists confess) and when we have done so, then we must hold fast that which is good. I say, in this Case, in the choice of our Religion, wherein the Eternal weal or woe of our Souls is concerned; though Christian pru∣dence require it, and our blessed Saviour, (by his Apostle) Command, that we should not believe every Spirit, but try before we trust, and diligently examin Things till we be assured of truth: yet his pretended Vicar, with an Antichristian Pride and Impiety, Contradicts this, and Commands the contrary. He forbids all Examination; Those under his Tyranny (at least the unlearned and Common people) must believe as the Church believes; that is, all that he proposeth, though it be Transubstan∣tiation, or any thing evidently repugnant to their Rea∣son and Senses too. They mustm 1.12 renounce their own Reason, and if he say that is white, which they see black, theyn 1.13 are to believe what he says, and not their own Senses. All means for the People to examin, whether it be truth or error, which the Pope and his Church proposes, is prohibited, and deny'd them; nor is it only the Books of Protestants which write of Re∣ligion,
but the Bible and Sacred Scripture too; even the whole Law of God, and the Gospel of Jesus Christ (in any vulgar Language, which the People can understand) come amongst prohibited Books, and damn'd at Rome; and the reason they give of such prohibition is impious and blasphemous. For they say (horresco referens) the reading of the Holy Scripture by the People, in any vulgar Tongue, is moreo 1.14 pernicious then profi∣table, and brings more loss then benefit to the Rea∣der. Although this Doctrine be (as I said) impious, and (against God and his Holy Word) blasphemous; yet it is publickly own'd amongst those Rules for prohibited Books, contrived by ap 1.15 Deputation (or Commit∣tee) of the Trent Fathers, according to the De∣cree of that Council; and afterwards approved and confirmed by Pius the Fourth, Sixtus the Fifth, and Clemens the Eighth, asq 1.16 the Title of the Trent In∣dex assures us. After them (that we may be sure they continue their Antichristian Tyranny, to prohibit and damne the Bible and all Books which make against them)r 1.17 Gregory the Fifteenth, ands 1.18 Urban the Eighth do further approve and confirm the Impious Rules and Doctrine afore-mention'd; and both of them expresly declare, and in the same words;
1. That it is known that the Reading prohibited Books, (the Bible is one of them) bringst 1.19 great detriment to the Professors of the sincere Faith. (Roman Errors and Popery they mean, which they miscall sincere Faith). And what they say, is most certain; for there is no Book under Heaven so de∣structive of their Popish Superstition and Idola∣try
(which they call sincere Faith) as the Bible, as it has been truly explain'd and preached by Pro∣testants, since Luther's time. Which is evident in this, that so many Kingdoms and Provinces, by the help of Scriptures and Knowledge of the Go∣spel, have clearly seen the Errors of Rome, and just∣ly abhorring her and them, are come out of Baby∣lon.
2. All Licences to read any prohibitedu 1.20 Books, who∣soever gave them, & to whomsoever they were given) they recall, cassate, and declare null.
3. Then they Command (under severestx 1.21 punishments) that all those who have any prohibited Books, (the Bible is one, if it be in any Vulgar Tongue) they are to bring them to the Bishop or Inquisitor, and they are presently to Burn them.
4. And then they declare,y 1.22 That no man shall have any Licence for the future, to read or have any prohibited Book, (no Bible or Protestant Book concerning Religion, in any Vulgar Tongue) save on∣ly from the Congregation of the Sacred Office, (the supream Office of the Inquisitors) which sits e∣very week before the Pope at Rome.
By the Premisses, I think 'tis certain, that these Papers of mine are (in Antecessum, and) already pro∣hibited and damn'd at Rome; and if their Papal Con∣stitutions be obligatory and obeyed, not to be read or had by any Papist, save only such as have a faculty and li∣cence from the Congregation of the Sacred Office, (as they call it) the Roman Inquisitors; and we may be sure, that those watchful Fathers who guard the Capitol,
and industriously study to preserve and promote the Pa∣pal Greatness and Interest, (on which their own depends) will give licence to none to read such Protestant Writings, save to those, who (for fidelity to their Catholick Cause and Learning) they judge able and willing to Answer and Confute them: That is, None shall have Licence to read such (to them) dangerous and damned Books, save such as havea 1.23 solemnly Promised, Vow'd and Sworn firmly to believe and constantly to hold and profess to their last breath (and, to the utmost of their Power, indeavour that others, un∣der them do so too) their new Trent-Creed, and so the whole Mass of their Popish Errors and Idola∣tries contained and commanded in it. The Case being evidently this; that (if their Papal Constitutions be obligatory and obey'd) none are to read or have these Papers, save such as have promised, vow'd, and sworn ne∣ver to believe them; as I have little reason to desire or hope for their favour, so (be it known unto them) I do as little fear their Confutation, or (what I am like enough to have) their Calumnies.
4. Although I well know (to say nothing of others) that all our English Papists (both in their Words and Writings) do constantly call themselves Catholicks, and Roman Catholicks; yet they must pardon me, if in these Papers, I neither do, nor justly can call them so: Papists I do call them, and (I hope) they will not be of∣fended, or take it ill, that I do so. Forb 1.24 Baronius (their great Cardinal and Annalist) having said, That the Hereticks (we know whom he means) call'd them Papists; he adds, That we could not honour them with a more glorious Title then that of Papists, and
therefore he desires that they may have the ho∣nour of that Title while they live, and that (after death) it may be writ upon their Tombs and Se∣pulchral Monuments. For my part, so long as they be∣lieve and profess their new Trent-Creed, and the Popes Monarchical Supremacy, I shall (according to the Cardinal's desire) call them Papists, and if it be so honou∣rable a Title (as he saies it is) let them have it, I shall not envy them that honour, but pity their error, who glory in that which is indeed their sin and shame: For the o∣ther Title of Catholick, which our Adversaries, (without and against reason) appropriate to themselves; we grant, and know, that anciently it was, and (when rightly used) is a word of a good sound & signification, when it was ap∣plied to persons, (as a Catholick Bishop, or Catholick Doctor, &c.) it signified such persons as were, 1. In re∣spect of their Faith, Orthodox; who intirely believed and profess'd the true Christian Faith, rejecting all per∣nicious and dangerous errors, and so were no Hereticks. 2. In respect of their Charity, such as were in Commu∣nion with the Church of Christ, without any uncharitable Separation from it, and so no Schismaticks. Now that our Adversaries of Rome are (as they pretend) such Ca∣tholicks, is absolutely deny'd; not only by Protestants, but (except themselves) by all Christians in the World, and that upon evident and great reason; Considering, 1. Their many and monstrousc 1.25 Errors (contradictory to sacred Scripture, and the sense and belief of the Christian World for a thousand years after Christ our blessed Saviour) which they approve and publickly receive as Articles of their Faith, in their new Creed, the Trent-Council, and Ro∣man Catechism; Considering also their many Superstitions
and stupid Idolatry, professed and practised by them in their sacred Offices (their Missal, Breviary, Horae B. Virginis, their Ritual and Pontifical, &c.) I say, these things impartially considered, they may be (and really are) Idolatrous Hereticks; but 'tis impossible they should be, (what they against greatest evidence pretend to) true Catholicks. 2. Considering the unchristian (indeed Anti∣christian) Pride and Tyranny of the Pope and his Party, Excommunicating, Cursing and Damning all Christians, save themselves, (without and against that Charity which the Gospel requires) and so Schismatically cutting off from the Body of Christ whole Kingdoms at a Clap (as Pius the Fifth does,d 1.26 in the following Bull) which are things inconsistent with the Christian Temper and Cha∣rity of a true Catholick; I say these things considered, and that the Pope and his Party are really guilty of such un∣charitable Actions, dividing and violating the Vnion of the Church; it evidently follows, that they are so far from being true Catholicks that they are great and formal Schismaticks; And therefore they must pardon me, if in these Papers, I do not call them (what really they are not) Catholicks; and for the same Reason, I do not call them Roman Catholicks. For, as it is neither reason nor sense to call him an English Gentleman, who is no Gentleman at all; or him a Sorbon Doctor, who never saw Paris, or ever had or desired that Degree; so it is alike irrational to call him a Roman Catholick, who really is an Er∣ring Schismatick, and no Catholick at all.
5. I know some (otherwise learned and pious) Writers, who say that those words Roman Catholick are incon∣sistent, and imply a Contradiction, as signifying a par∣ticular Universal. But this (I confess) is a manifest mi∣stake.
For not only particular Persons, (of which before) but particular Churches, in this or that City (be it great or little) have anciently and usually been call'd Ca∣tholick Churches, without any Contradiction or Impro∣priety. In an Epistle of ae 1.27 great Council at Antioch, we find thef 1.28 Bishop of that City call'd a Catholick, and that particular Church ag 1.29 Catholick Church. So in the Subscriptions to Nazianzen's last Will and Te∣stament, Optimus Bp. of Antioch, subscribes thus; Op∣timus Bp. of the Catholickh 1.30 Church at Antioch; and the rest of the Bishops who subscribe that Testament, (and they are six or seven) use the same Form. So Nazi∣anzen subscribes himself Bishop of the Catholick Church in Constantinople; Amphilochius Bishop of the Catholick Church in Iconium; and so all the rest. In the Appendix to the Theodosian Code, Pope Vigilius begins his Encyclical Epistle thus—Vigilius i 1.31Episcopus Ecclesiae Catholicae Urbis Romae: Bi∣shop of the Catholick Church of the City of Rome. So Popek 1.32 Leo the Great (andl 1.33 many more Bishops of Rome) uses the very same form. The Popes stiled them∣selves Catholicae Ecclesiae (non Orbis, sed) Urbis Ro∣mae Episcopos. The Antichristian stile of Universal Bi∣shop, (as Popem 1.34 Gregory the Great calls it) was not yet usurped at Rome. The Bishops of Rome then, and their Church, were Catholick, and so was every Orthodox Bishop and his Church, as well and as much as they. Constantinople, Iconium, Antioch, &c. and their Bi∣shops, were as truly Catholick as St. Peter's Successor, or Rome it self: The truth is evidently this; the Pope and his Party are in this, nec Christi, nec Petri, sed Donati Successores; they do not follow Peter or our
blessed Saviour, (as they vainly bragg) but that impious Heretick Donatus, whose damnable Schism and Here∣sie they have espoused. St. Augustin (who well knew it) tells us, inn 1.35 several places, That the Donatists as∣sumed to themselves the Name of Catholick, said that their Sect was the only true Church, and so damn'd all other Christians; and upon this Here∣tical Opinion, they Schismatically separated from the whole Catholick Church. The Pope and his Party (with as little reason and charity) do the very same thing; they (as the Donatists anciently) Heretically affirm, That they, and they only, are truly Catho∣licks, and the only Members of the true Christian and Catholick Church: and then Schismatically Seperate from, Excommunicate and Damn all o∣ther Christians.
6. And further (that I may freely speak, what I really believe) I am so far from believing the Pope and his Party to be (what they vainly pretend) the only true Christian and Catholick Church; that I do believe them (and so did thousands before Luther, and many whole Kingdoms and Provinces since) to be Ecclesia Malig∣nantium an Antichristian Sect and Synagogue (in side) highly erroneous, and (in facto) as highly impious. And the Pope so far from being Peter's Successor, and our B. Saviour's Vicar-General, that he iso 1.36 that man of Sin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That Adversary of our blessed Sa∣viour, and the great Antichrist, the Apostle speaks of, who Exalts himself (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) above all Kings and Emperors. This (I hope) will in part appear by what is said in the following Papers. At present, I shall desire the Impartial Reader (who possibly
may read this short Epistle, and trouble himself no fur∣ther, to read what follows) to consider, That the Pope really and professedly does Exalt himself above all Kings and Emperors, and so has this Mark of the Beast, and Indelible Character of Antichrist. That he does so Exalt himself, will evidently appear, thus, 1. Pope Innocent the Third tells thep 1.37 Emperor of Constantinople (and with prodigious Error and Impu∣dence, indeavours to prove it out ofq 1.38 Scripture) That ther 1.39 Pope is as much greater Then the Emperor, as The Sun is greater Then the Moon. So Innocent the third; and (that we may be sure his Successors liked it well) Gregory the Ninth approves, and refers it into the Body of Canon-Law: Ands 1.40 Greg. the Thirteenth approves it too; and (with the other Decretals) confirms it for Law; and 'tis continued in all Editions of that Law, ever since. It is then certain and confess'd, That the Pope Exalts himself above all that is call'd God, above all Kings and Emperors; and that he is far great∣er then they: And if you inquire of the Proportion, how much he is greater? I say, 2. That their approved and received Glosses on their Law, (with some difference of Opinion) calculate how many times the Sun is greater then the Moon, and then infer the Pope's Greatness a∣bove the Emperor. And here
1. The Author of the Gloss, (Bernardus de Botono was the man) a good Lawyer, but (sure I am) no good A∣stronomer, tells us, (ignorantly and ridiculously)— That the Sun is greater than the Moon, (and consequently the Pope greater than the Empe∣ror) t 1.41Forty seaven times. This is pretty well, but much short of that Magnitude the Pope meant,
(if he knew what he said) when he affirm'd, That he was as much greater then the Emperor, as the Sun was greater than the Moon.
2. And therefore anotheru 1.42 Canonist, would have the Sun greater than the Moon (and so the Pope greater than the Emperor) Fifty seaven times.
3. But this (as too little) does not please the Pope's Par∣ty and Parasites; and therefore Laurentius (another Canonist) says, That it isx 1.43 manifest, that the Sun is greater than the Moon (so the Pope than the Emperor) an hundred forty seaven times. I o∣mit the fractions; for if the Pope be. 147. times great∣er than the Emperor, me thinks it might satisfie his Ambition, so that he needed not stand upon the fracti∣on, or little overplus.
4. But this also comes far short of that Magnitude, which they ascribe to the Sun above the Moon, (and so to the Pope above the Emperor) for they tell us,y 1.44 That the Sun is greater than the Moon (7744 ½) seaven thousand seaven hundred, forty four times, and one half more. To such a Prodigious greatness, does the Bishop of Rome exalt himself. So that if St. Paul say true, (That he is Antichrist, who exalts himself above all Kings and Emperors) then it will evi∣dently follow, that the Pope is Antichrist; for never man did, or (without Antichristian Pride and Impie∣ty) can so exalt himself. They sometimes tell us in their Law,—z 1.45 That the Papal Dignity is to be prefer'd to the Imperial, more then Gold is to Lead; and if Gratian saytrue) it was the Pope who said so. And the Gloss gives the reason of this Papal a 1.46Greatness above all Kings; Because Kings and
Princes are to submit their Necks to the Popes Knees; (he might have said, and theirb 1.47 Mouthes to the Popes Feet, which the Emperor is bound to kiss). That this is Impious and Antichristian Do∣ctrine, I think evident; and I have some reason to believe, that intelligent and impartial Judges will think so too, and yet it has heretofore, and still is approved, and (as Catholick) received at Rome. For, 1. That Decretal of Pope Innocent the Third, was by Gregory the Ninth made a Law, & (amongst other Decretals) by him commanded to be received as Law, in allc 1.48 Vniversities and Papal Consistories, abont 450. years ago, and so continues to this day. 2. For the Glosses before-mentioned, they are not on∣ly in thed 1.49 old Editions of their Law, but were ap∣proved and confirmed afterwards bye 1.50 Gregory the Thirteenth (and so stand approved and confirmed to this day) who expresly tells us, That the Law being by hisf 1.51 command receiv'd, corrected and purged; no man (for the future) should dare to add, detract, or change any thing in it.
In short, whether the Champions of the Church of Rome and Catholick Cause, (as they call it) will think what is said in these Papers, worthy of any Answer, or no, I know not. But in case they do, I shall make them (if I mistake not) a very fair offer, which (if accepted) will much lessen their pains and labour, yet so, as (if they perform the Condition annexed) they may (as to my self) effectually do their business, and make me their Proselyte: The thing I mean is this; If they can from Scripture, (by any one Cogent and Concluding Argument) prove any one of these following Propositions (and unless they be
all proved, their Papal Monarchy cannot stand) I will grant the rest, and give them the Cause. I say then, if they can make it appear,
1. That our blessed Saviour before his Ascension, did constitute Peter his Vicar, and gave him such a Monarchical Supremacy and Jurisdiction (as isg 1.52 now contended for) over the Apostles and the whole Church. For if Peter had no such Power he could not transfer it to his Successors; it being im∣possible, that they should have that Power (Jure Suc∣cessionis) which their Predecessor never had.
2. If they can prove, that St. Peter, while he lived, did exercise such Power and Supream Jurisdicti∣on, even over the Apostles, &c. By their ownh 1.53 Computation, St. Peter lived 34. or 35. years after the Ascension of our blessed Saviour, and was (as they say) Bishop of Antioch, 7. and of Rome, 25. years. Now if it neither do, nor can appear, that in all that time he exercised any such Monarchical Power or Ju∣risdiction; we may safely conclude, either that he had no such Power (which is most true) or betray'd his trust in not making use of it, for his Masters Glory, and his Churches good; which (I suppose) our Adversaries will not say. In this Case, Idem est non esse & non apparere; and therefore our Adversaries must pardon us, if we do not believe (what they cannot prove) St. Peters Monarchy.
3. But let it be supposed (which neither has been, nor can be proved) that Peter had, and executed such Pow∣er; let them make it appear that it was not Per∣sonal and Temporary, to cease with his Person, (as the Apostleship did) but to be transferred
to somei 1.54 Successor. For if it was temporary, and ceas'd with St. Peter's Person, then whoever (af∣ter Peter's death) pretends to that Power, is not bonae fidei possessor, but an Impious and Antichristian Usurper.
4. But let all those Particulars be supposed, (which being untrue, cannot possibly be proved) that Peter had and executed such Power, and that it was to be transmit∣ted to his Successor; Let them make it appear that the Bishop of Rome was thatk 1.55 Successor, that Peter was (as they say) 25. years Bishop of Rome, or 25. days, or that he ever was at Rome: For, if it be so far from truth that Peter was 25. years Bishop of Rome, that it cannot appear from Scripture, that he was ever Bishop there at all, or that he ever was at Rome. It will evidently follow, that the Pope is not St. Peter's Successor, and so can have no Title (Ju∣re Successionis) to that Supremacy, they say, Peter had: It being impossible that the Pope should succeed Peter, if he never preceeded him in the Bishoprick of Rome.
5. Let them make it appear, that our blessed Saviour, while on Earth, either exercis'd or had such a Temporal Monarchy, as thel 1.56 Pope now chal∣lenges as his Vicar. For unless this appear, all their pretences to such Power, (as Vicars of our B. Saviour) will be vain and irrational; it being impossible that the Pope or Peter should derive from him that power which he himself neither had, nor ever here on Earth exercis'd.
These are the Foundations upon which the Papal Monarchy (Spiritual and Temporal) is built; and if
these fail, the whole Fabrick will and must fall; and therefore they are concern'd, by some real and rational proof, to make them good. Now if our Adversaries can and will make it appear, from Sacred Scripture, that Peter ever had or exercised such a Power, as is pretend∣ed; that▪ it was not personal in him, but to be transmit∣ted to his Successor; that he was 25. years Bishop of Rome, and actually transferred that Power to his Suc∣cessor there; or that our blessed Saviour ever had or ex∣ercis'd such a terrene and temporal power, as they pretend the Pope (as his Vicar) has from him: I say, let them make all, or any one of these Pariculars appear from Scripture, and I will confess, and retract my error. Nor is the Condition unjust or unequal, when I require Scrip∣ture proof. For they themselves constantly affirm that the Pope has Right to his Monarchical Supremacy Jure Divino; by the Constitution of our blessed Saviour, and Divine Right; and this their Popes, Canonists and Di∣vines (with great noise and confidence, but no reason) endeavour to prove from Scripture, miserably mistaken and misapply'd. I know, that their latem 1.57 Jesuitical Methodists (so muchn 1.58 magnify'd by their Party) re∣quire of Protestants to confute their Popish Doctrines (Transubstantiation, the Sacrifice of the Mass, Purga∣tory, &c.) by express words of Scripture) not admit∣ting of Consequences, however deduced from plain Texts as Premisses. This method of theirs (being irrational ando 1.59 demonstrated so to be) I shall not tye them too: But if they can prove any of the aforesaid Positions by the express words of Scripture, or by good Consequen∣ces deduced from it, or (what they pretend to) Vniversal and Apostolical Tradition; I shall admit the proof. Nay,
I shall make our Popish Adversaries two further, and (if that be possible) fairer offers.
1. Let them prove by any just and concluding reason whatsoever, that any Christian Church in the World acknowledg'd, or the Church of Rome her self assumed and publickly pleaded for such a Papal Supremacy, asp 1.60 now they pretend to, for 1000. years after our B. Saviour; and (for my own part) I will confess and retract my Error.
2. Let them prove, by any such concluding reason, that any Church in the World (Eastern or Western, Greek or Latin) did acknowledge (what now the Pope and his Party so earnestly and vainly contend for) the Popes Infallibility, and his Supremacy over all General Councils, for 1500. years after our blessed Saviour; and for my part, Cedat Jülus Agris, ma∣nus dabimus captivas, I will retract what here I have affirmed, and be (what I hope I never shall be) their Proselyte.
To Conclude, I have no more to say, (my Adversaries will think I have said too much) save only to desire the Readers, who sincerely and impartially desire truth and satisfaction, to read and consider the Margent as well as the Text. In this, they have my Positions, and the proofs of them, in plain English: In the Mar∣gent, the Authorities and Authors I rely upon, in their own words, and the Language in which they writ: and I have (for the Readers ease, not my own) cited not only the Authors and their Books, but the Chap∣ter, Paragraph, Page, and mostly the Editions of them: That so the Reader may with more ease, find the pla∣ces
quoted, and judge whether I have cited and trans∣lated them aright. It is notoriously known, that our Popish Adversaries have published many forged Ca∣nons and Councils, many spuriousa 1.61 Decretals, and supposititious Tracts, under the names of Primitive Fathers, and ancient Bishops; that they have shame∣fully corrupted the Canons of Legitimateb 1.62 Coun∣cils, and thousands of other Authors; making them (by adding and substracting words or Sentences) say what they never meant, or not to say what indeed they did both mean and say: and this they themselves have (without shame or honesty) publickly own'd, in their Expurgatory Indices; and after all this fraud and falsification of Records, these Apocryphal Books and supposititious Authors, are continually produced by them (for proofs of their Errors) against Protestants who well know, and (as many sober men of their own Communion) justly condemn such impious Roman Arts—Nec tali auxilio, nec defensoribus istis Christus eget. Truth needs no such forg'd and false; Medium's to maintain it; nor will any honest man use them. Sure I am, I have not, in this Discourse, built the truth of my Positions upon the Testimonies of our own Protestant Authors, (knowing that our Ad∣versaries would with scorn reject their Testimony) nor
of any supposititious or spurious ones. The Testimonies and Proofs I have quoted, and rely upon, are drawn from Scripture, the genuine Works of the ancient Fathers and Councils, or (which ad hominem, must be valid) from their own Councils, the Popes Bulls, their Canon Law, their Casuists, School∣men, Summists, the Trent Catechism, the Book of the Sacred Ceremonies of the Rom. Church, their approved and received Publick Offices, (such as their Missal, Breviary, Ritual, Pontifical, &c.) which Authorities (if I do not misquote, or mistake their meaning) are, and (to them) must be just proofs of those Positions for which I have produced them. But let the Evidence of the Testimonies, and the Au∣thority of the Authors quoted, be what it will; I have little hope, that they will gain any assent from our Adversaries; so long as they believe the Infallibility of their Pope and Church, and their Learned Men are solemnly sworn, firmly to believe their new Trent Creed, (the whole Body of Popish Errors) to their last breath, and to Anathematize and Damn what Doctrine soever contradicts it. For while they are possess'd with these Principles, it may be truly said of them, what was said of the Luciferian Hereticks in St. Hierome—Fa∣cilius cos Vinci posse, quam persuaderi, you may sooner bassle, then perswade them: They will (in despite of Premisses) hold the Conclusion; nor shall the clearest demonstration overcome their blind Zeal and Affection to their Catholick Cause. However, that God Almighty would be graciously pleased to bless us and them, with a clear know∣ledge
of Sacred Truth, with a firm belief, and (in dangerous times) upon undanted and pious pro∣fession of it, is and shall be the Prayer of
Oct. 3. 1680.
Thy Friend and Servant in Christ, T. L.
The reason why I cannot expect the fa∣vour or assent of my Adversaries, (especially of the Jesuites) is, be∣cause Maldonate tells us, That Luther and Calvin (Arch-Hereticks) are not to be followed, though they speak things consonant to Scripture—Cum sacris literis con∣sent ancadocent, Non Se∣quendi. Nay Calvinists and Lutherans, Even When They Speak Truth, are no more to be hearken'd to, Then To the Devil. Lutherani & Calvinistae à Deo, & Ecclesia tanquam pernicio∣sissimi Haeretici declarati, non magis, Etiam Cum Vera Dicunt, Audiendi sunt, Quam Diabolus, Maldo∣nat. Comment. in Matth. 16. vers. 6. p. 336. C. Nor is this Maldona••'s peculiar Opinion; for the Censor Librorum, who approves his Commentaries on Matthew, tells us, That Omnia in illis juxta Or∣thodoxam Apostolicae ac Romanae Ecclesiae Doctrinam Summa Cum Eruditione exponi. Ita Joh. Clavius De villo. Libr. Censor.
Nullus dubitand•• Locus, quin Cultus Latriae qui Vero Deo debetur, sic huic Sacramento exhiben∣dus. Concil. Trid. Sess. 13. De Encharistâ. cap. 5.
Matth. 26. 27. And they obey'd, and did all drink. & Marc. 14. 23.
Cardinal Bona, De Rebus Liturgicis, l. 2. c. 18. pag. 491: 492: Paris. 1672. Lindanus Pano∣pliae, l. 4. c. 56. p. 342. Co∣lon. 1575.
Vid. Hieronym. ad∣versus Luciferianos, in si∣ne. Tom. Operum. 1. p. 230. Col. 2. G.
Cyprian Epist. 71. ad Quintum fratrem, p. 140. in Editione Rigaltij, Paris. 1648.
Extant dictae Re∣gulae Indici Tridentino praesixae, in Calce Con∣cilij Tridentini. Antv. 1633.
Libri Vulgari Idie∣mate de Controverstis inter Catholicos & Haereticos no∣stri temporis disserentes, non passim permittantur, sed de iis idem servetir quod de Bibliis Vulgari Linguâ scriptis Statutum est. Ibidem Reg. 6.
Legentes, aut haben∣tes, poenas in Sacris Cano∣nibus, Constitutionibus A∣postolicis, & Indicibus Li∣brorum prohibitorum con∣tentas, incurrere volumus, Ita Bulla Creg. 15. Data Rom. 30. Decemb. 1622.
1. Thess. 5. 21. & 1. Joh. 4. ••.
Omnia probate, i. e. Per Discretionem dijudi∣cate. Dr. Hen. Holden in Locum.
Sublato Omni Pro∣prio Judicio, paratus sem∣per sit Animus, ad Obedi∣endum Ecclesiae. Vide Ex∣ercitia spiritualia Ign. Loyolae. Tolosae, 1593. p. 172. Reg. 1.
Si quod Oculis no∣stris apparet Album, Eccle∣sia Nigrum definierit, debe∣mus quod nigrum sit pro∣nunciare. Ibid. Reg. 13. p. 176.
Si Sacra B••••lia vul∣gari ••ingua, passim sine discrimine permittantur, Plus Inde, ob hominum te∣meritatem, Detrimenti, cu••m Vtilitatis Oriri. Ita Reg. 4. Indici Tri∣dentino praesixa.
Vid. Praefat. ad In∣dicem Librorum Prohib. Confectum à Deputati∣one Synodi Tridentinae; Author. Praef. erat Fran∣cisc. Forerius Deputati∣oni Secretarius.
Index Libr. Pro∣hib. ex Concil. Trid. prae∣scripto; Authoritate Pij. 4. primo Editus, postea à Sixto. 5. auctus; demum Clement. 8. Juss•• recog∣nitus.
Greg. 15. Bulla da∣ta Rom. 30. Decemb. An. 1622. in Calce Indicis Trid. Antv. Ann. 1633.
Constit. 114. Urba∣ni. 8. dat. Rom. 2. April. 1631.
Cum Librorum Pro∣hibitorum Lectio, Magno sincere Fidei cultoribus Detrimento esse noscatur, &c. Those be their words in both their Bulls.
Omnes & singulas licentias legendi aut haben∣di Libros quoscunque prohi∣bitos, quibuscunque Perso∣nis, cujuscunque gradus, e∣tiamper literas Apostolicas, à Nobis aut Praedecessori∣bus nostris concessas, revo∣camus, cassamus, anulla∣mus. So both of them declare in the same words.
Qui Libros prohibi∣tos habuerint, eos ad Epis∣copum ant Inquisitorem, qui illos quantocius Comburere debeat, deferre teneantur. Ibidem.
Néque de caetero si∣miles Licentiae, nisi à Con∣gregatione Sancti Officij, quae singulis hebdomadis coram Nobis habetur, vel ab aliis per Nos, in eadem Congregatione deputandis concedantur. Urban. 8. di∣ctae Bullae. §. 3.
Hanc Catholicam fi∣dem, extra quam nemo sal∣vus esse potest, quam in prae∣senti Profiteor, & veraci∣tèr Yeneo, eandémque In∣tegram, usque ad extre∣mum vitae spiritum, con∣stantissimè retinere, & confiteri, & a meis subdi∣tis, vel illis qu••rum cura ad m•• spectat, Teneri, & Praedicari, quantum in me ••rit, curaturum, Ego idem N. Spondeo, Voveo, ac Ju∣ro. Ita in Bulla Pij Papae 4. super forma Juramen∣ti Professionis fidei, in Concil. Trident. Sess. 24. De Refor'. c. 12. p. 4 52. Editionis Anverp. 1633.
Recentiores Haere∣tici Catholicos homines Pa∣pistas vocant; & certe nul∣lo sublimiore Gloriae Titulo Exornare potuissent. Sint ideo nobis viventibus, haec semper Praeconia La••dum, & post mortem, Tituli Se∣pulchrales, ut sic Semper Dicamur Papistae. Baroni∣us Notat. ad Martyrolo∣gium Rom. Oct. 16. B. p. 707. Col. Agrip. 1610.
Concerning the Errors, Superstition and Idolatry of the Church of Rome, (with which I charge them) I do not here name the Particu∣lars, much less the proofs of them. It is not the bu∣siness of this Epistle. But many of our learned Writers have long since effectually done it. Such I mean, as Bishop Jewel, Bp. Morton, Davenant, John White, Chillingworth and Dr. Crakanthorp, and (to omit many more) lately, my learned Friend Dr. Stillingfleet Dean of Pauls. The Reader (if he please) may consult these and find satisfaction. Some thing also is said to that purpose, in the following Papers. But if my Popish Adversaries (who are not easily, if at all to be satisfy'd) re∣quire me particularly to make good my Charge; I shall undertake it; and hope (by the blessing of God, and the help of the Writings of those learn∣ed Persons I have named) to say that which might (though may be it will not) satisfie my Adver∣saries.
Declaramus praedi∣ctam Elizabetham Haere∣ticam, eique Adhaerentes Anathematis Sententiam inc••rrisse, esséque à Christi Corporis Vnitate Praecisos. In dictâ Pij. 5. Bullâ. §. 3.
Synodus innumera∣bilium fere Episcoporum (as Valesius renders it) apud Euseb. Hist. l. 7. c. 29. pag. 278. D.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 homo professionis Catholicae. Even Paulus Samosatenus, till he was discovered to be an Here∣tick, was call'd a Catho∣lick. Ibid. c. 30. p. 282. B.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. speaking of the Church of Anti∣och, Euseb. Ibid. p. 282. 6.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Testam. Nazian. cum Invert. con∣tra Julian. Graecè Aetonae 1610. p. 126. & apud Le∣unclavium, Juris Graeco-Rom. Tom. 2. p. 203. vide Epiphan. Edit. D. Petav. Paris. 162. 2. Tom. 2. p. 2.
Vid. App. Cod. The∣od. per Sirmondu•• p. 218.
Leo Papa Ecclesiae Catholicae Urbis Romae. Conc. Chalcedon. part. 1. num. 10. 12. & Act. 8.
The Reader may have a very large Cata∣logue of such Subscripti∣ons, by John Launoy. E∣pist. part. 1. In Epist. ad Franc s. Bonum.
Pope Gregory damns that proud Title, twelve several times; the places are particularly cited by Joh. Launoy (and he no Lu••heran) in the Epist••e ad Bonum before-nam'd▪
Vide Augustinum Breviculi Collat. cum Donatistis, Collat. 3. Di∣ei. Tom. 7. p. 568. Edit. Basil. 1569. & Epist. 67. ad Alipium. Tom. 2. p. 323.
2 Thess. 2. 3. 4. See Bishop Jewel on this Chapter, and this fourth Verse. Sir Christoph. Sib∣thorp's Advertisement to the Catholicks in Ire∣land. Dublin 1622. part. 3. c. 2. p. 280. 281. 282. &c. Andr. Rivet. contra Silvestrum Petrasanctam c. 28. p. 537. 538. &c. vid. Georg. Dounamum, Dia∣••r de Antichristo, l. 3. & 4. Lond. 1620.
Vide Cap. Solitae. 6. Extra de Major. & O∣bedientia; and the Lem∣ma to that Chap. which is this—Imperium Sa∣cerdotio subest, & ei Obe∣dire Tenetur.
1 Pet. 2. 13. (which place evidently proves the contrary) Jer. 1. 10. Gen. 1. 16. Joh. 21. 16. Matth. 16. 19.
Quanta est inter Solem & Lunam, tanta in∣ter Pontifices & Reges dif∣ferentia cognoscitur. Di∣cto Cap. Solitae. 6.
Bulla Romae data 1580. Juri Can. pr••efixa.
Cum igitur terra sic septies major Luna, Sol au∣tem octies major terra: re∣stat ergo, ut Pontificalis Dignitas Quadragesies sep∣ties su major Regali. Glos∣sa verbo. Inter Solem & Lunam. Cap. Solitae. 6. Extra. de Major. & O∣bedientia. I quote the Edition of the Canon Law at Paris, 1612.
Alias quinquagies septics. Ita Nota in Mar∣gine, ad dictum Cap. Soli∣tae verbo, Inter Solem & Lunam. Ibid.
Manifestum est, quod magnitudo Solis continet magnitudinem terrae Cen∣ties quadragies septies & duas medietates. Vid. Addi∣tionem ad Glossam. ver∣bo. Inter Solem & Lu∣nam. Cap. Solitae. 6.
Palam est, quod mag∣nitudo Solis continet mag∣nitudem Lunae septies mil∣lies septingenties & qua∣dragies quater, & insuper ejus medietatem. Ibidem in dicta additione ad di∣ctam Glossam.
Aurum non tam pretiosius est plumbo, quam Regia Dignitate sit Altior Dignitas Sacerdotalis. Gratian. Can. Duo sunt. 10. Distinct. 96.
Quia Colla Regum & Principum submittuntur Genibus Sacerdotum. (By Sacerdotes here, the Popes are principally meant, as is evident both by the Text and the Gloss) Glossa ad dictum Can. verbo. Dúo sunt.
Papa excipit Impe∣ratorem ad osculum pedis∣ut primum videt Papam, detecto Capite, illum, gen•••• terram tangens, venera••u,—& Poutificis pedes De∣votè osculatur. Lib. Sacrarum Ceremo∣niarum, Rom. 1560. l. 1. Tit. 5. p. 22. Col. 2. 3.
Volentes ut hac tantum Compilatione utan∣tur Vniversi in Judiciis & in Scholis, &c. Greg. 9. in Literis Acad. Bono∣niensi, dat. 1230. Juri Ca∣nonico Praefixis. Edit. Lugduni. 1661.
Edit. Paris. 1520. cum Glossis.
Vide Bullam Greg. 13. datam Romae, Anno 1580. Corpori Juris Ca∣nonici praefixam.
Nulli liceat Libris Canonici Juris, de manda••o nostro Correctis, Recognitis, & Expurgatis quicquam addere, detrahere, vel im∣mutare, &c. Ibid. dicta Greg. 13. Bulla.
They tell us, that it was our blessed Saviour himself, who Constituted Peter and his Successors, Supream Monarchs of the Catholick Church. Christus Catholicam Eccle∣si••m, Vni Soli in Terris Petro, Petríque Successori Rom. Pontifici, in Potesta∣tis Plenitudine, tradidit Gubernandam. So Pius the Fifth in this Bull of Ex∣communication of Eliz. In Principio. And Bel∣larmine says—Suc∣cessio ex Christi Instituto, & Jure Divino est, quia Ipse Christus Instituit in Petro Pontificatum, ideo quicum∣que Petro succedit, à Chri∣sto accipit Pontificatum. De Rom. Pont. l 2. c. 12. § ut autem. Cum Papa in Petri Cathedra Sedeat, sum∣mum in eo Dignitatis gra∣dum, nonnullis Humanis Constitutionibus, sed Divi∣nitus datum agnoscit. Ca∣techis. Trident. Part. 2. c 7. De Ordinis Sacramen∣to. § 28. vide Can. Sacro∣sancta. 2. Dist. 22. & Glossam & Turrecre∣matam. Idem.
Baronius▪ says, that Peter suffered Martyr∣dom Anno Christi. 69. & therefore 34. or 35. years after our blessed Saviours Passion. Annal. Tom. 1. ad Ann. 69. §. 1.
Bellarmine says, tha 'tis evident in Scripture that Peter's Supremacy was to descend to a Suc∣cessor—Aliquem Petro Succedere, deducitur Evi∣dentèr ex Scripturis. De Rom. Pont. l. 2. c. 12. § Observandum Tertio.
Bellarmine tells us, that it is not expresly in Scripture, that the Pope is Peter's Successor, but that must be proved by Apostolical Tradition. Rom. Pontificem succedere Petro, non habetur expresse in Scripturis, sed habetur ex traditione Apostolicâ. Bellarm. Loco dicto.
They constantly tell us, the Pope has two Swords; and of the Temporal Sword they say—Figurat Ponti∣sicalis hic gladius potesta∣tem summam Temporal••m, à Christo ejus Vicario col∣latam; juxta illud, data est mihi omnis Potestas in C••e∣lo & in Terrâ, & alibi, dominabitur à Mari usque ad Mare, & à Flumine, usque ad Terminos Orbie Terrarum. Liber Sacra∣rum Ceremoniorum Ec∣clesiae Rom. Romae. 1560. Lib. 1. Tit. 7. De Ense be∣nedicendo, p. 36. Col. 1.
Vide Methodum Veronianam, seu mo∣dum, quo quilibet Ca∣tholicus potest Solis Bi∣bliis, Religionis praeten∣sae Ministrum evidentèr mutum reddere, &c. Au∣thore Francisco Verono Parisiensi, Societatis Jesu Theolog. Colon. Agrip. 1610. Vide Jac. Masenij meditatam Concordiam Protestantium cum Ca∣tholics, ex verbo Dei. Edit. Colon. 1661.
Francis. Veroni Scientiam, è doctissimâ Societate Jesu prodeun∣tem, veneramur, senten∣tiam libenter sequimur, & labores, optimo suc∣cessu à Deo donatos, ho∣noramus. Adrian. & Pe∣trus Walenburch in Ex∣am Princip. fidei, &c. Ex∣am. 3. §. 1. num. 3. p. 111.
Vide Dispute. de fi∣dei ex scripturis demon∣stratione, contra novam nonnullorum Methodū Per Joh. Dallaeum. 8••▪ Ge∣nevae, 1610.
They do now pre∣tend to potestatem Sum∣main Temporalem; as the Book of their Sacred Ce∣remonies (a little before cited) tells us. That our blessed Saviour gave Pe∣ter, (& in him the Pope) Coelestis & Terreni Imperij Jura. Can. Omnes. 1. dist. 22. Power to depose Kings and Emperors, ab∣solve their Subjects from Oaths of Allegiance, and dispose of their Domini∣ons. Plat. in vita Greg. 7. Conc. Lateran. sub. Inno∣cent. 3. Can. de Haeret. 3. Hence it was, that Bonif. 8. (that Prodigy of Antichristian Pride and Impiety) in the So∣lemn Jubilee shew'd him∣self to the People the first day in his Pontifi∣calibus, and the next day, Imperiali habitu, Intula Caesarea Insignis, gladium ante se nudatum jussit de∣ferri & sedens alta voce ••••∣statur; Ecce duo gladij. Vide Paralip. ad Chron. Urspergen: ad An. 1294. p. 344.
It is notoriously known how many De∣cretal Epistles have been forged, and fathered up∣on the ancient Bishops. I shall only instance in the fifth Epistle of that pi∣ous Pope and Martyr, Clemens the first; in which he pleads for a community of all things in the world, even of Wives. Communis usus Omnium, quae sunt in hoc mundo, Omnibus esse Debuit. In Omnibus Sunt Sine Dubio, & Conjuges. Joh. Sichardus and James Merlin have that Epistle, and those very words; & Gratian has refer'd them into the Canon Law. Can. dilectissimis. 2. Caus. 12. Quaest. 1. and there they are still, in all the Editions of that Law, e∣ven that corrected and approved by Pope Gre∣gory the Thirteenth.
I shall instance on∣ly in one, the 28. Canon of the Council of Chalce∣don, as it is shamefully corrupted in Gratian. Can. Renovant. 6. Dist. 22. where, 1. It is in the Original, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, definimus, statuimus; for which Gratian has, Petimus. 2. In the Original Canon, it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Senior Roma; but Gratian has Superior Roma. 3. In the Original, it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,/Aequalia Privilegia; But Gratian has Simi∣lia privilegia: as being unwilling that Constantinople should have equal priviledges with Rome. 4. In the Original Canon, it is—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. That Constantinople should be equal to Rome, in Ecclesiastical Matters, etiam in Ecclesiasticis. But Gratian (in contradiction to the Canon) says, Non tamen in Ecclesiasticis, &c. So it was in Gratian, in the old Editions; only in the Later E∣ditions of Gratian (An. 1612. 1618. 1661. &.) this last corruption is acknowledg'd, and (which is not usual) mended. But other corruptions remain still, in their last and best Editions of Gratian.