Romanism Discussed, Treatise · Article 6
ARTIC. VI.
Sanctity and Miracles prove not the Roman Church true.
The Roman Church is not demonſtrated to be the true Church by her Sanctity and Miracles.
SECT. I.
The Texts brought by H. T. to prove that the true Church is known by Sanctity and Miracles are ſhewed to be impertinent.
H. T. proceeds thus, Article 6. The true Church demonſtrated by her Sanctity and Miracles. Our Tenet is, that the Roman Catholick Church is known and evidently diſtinguiſhed from all falſe Churches, not onelyonly by the marks and properties by us premiſed, but alſo by her ſanctity and power of doing Miracles, and is proved thus, That is thé true Church and lawfull Spouſe of Chriſt which is eminent for Sanctity of Diſcipline, and Doctrine, and for Miracles. But the Roman Catholick Church and no other is eminent for Sanctity of Diſcipline and Doctrine, and for Miracles; therefore the Roman Catholick Church and no other is the true Church and lawfull Spouſe of Chriſt. The Major for Sanctity is proved by that Article of the Apoſtles Creed, I believe the holy Catholick Church, as alſo by theſe Texts of holy Scripture; Chriſt gave himſelf for his Church, cleanſing her by the Laver of Water (Baptiſm) in the Word, that he might preſent her to himſelf a glorious Church, not having ſpot or wrinkle, but that ſhe might be holy and unspotted, Epheſ. 5. 27. Theſe things ye were (ſaith St. Paul) but ye are waſhed, but ye are ſanctified, but ye are juſtified in the Name of our Lord Jeſus Chriſt, and the Spirit of our God, 1 Cor. 6. 10. A good Tree bringeth forth good Fruit, by their Fruit ye ſhall know them, St. Matth. 7 17, 20. Strait is the Gate, and narrow is the Way which leadeth to Life, &c. If thou wilt be perfect, go and ſell all thou haſt, and give to the poor, &c. and come and follow me, St. Matth. 19. 21. There be Eunuchs who have gelded themſelves for the Kingdom of Heaven, he that can take let him take, St. Matth. 10. 12. Obey your Prelates, and be ſubject to them, &c. Heb. 13. 17.
Anſw. 1. THe Syllogiſm is not good, the words [and no other] being wanting in the Major Propoſition, and, if they be put in, the Major is falſe. That which is eminent for Sanctity of Diſcipline and Doctrine, and for Miracles, and no other, is the true Church and lawfull Spouſe of Chriſt. For a Chnrch may be true and a lawfull Spouſe of Chriſt which is not eminent for Miracles. Elſe it would go ill with all the Churches ſince Miracles have ceaſed, and with the Church conſiſting of John Baptiſt and his Diſciples. But as it is now expreſſed by H. T. I grant the Major, though except the words of Chriſt, Matth 7. 17, 20. the Texts are all impertinent. The Article of the Creed is not meant of the meer viſible church, but of the church which is alſo the inviſible of the elect perſons, nor is it meant of holineſs of outward Diſcipline and Doctrine, but of inward real holineſs, and ſo are Epheſ. 5. 27. 1 Cor. 6. 10, 11. yea the former is meant of that holineſs, which is perfect without ſpot or wrinkle, when the Church is preſented to himſelf at his appearing, and the other of that ſanctifying which is by the Spirit of God, and not onelyonly by Baptiſm. The Texts Matth. 7. 13, 14. & 19. 11, 12. & Mark 10. 21. Heb. 13. 17. are not expreſſions of properties, which are marks of the church, but Precepts, and ſignifie what duty ſome did or ought to do. Now the doing of ſome duties is not a mark of the church, as v. g. doing juſtice, giving to the poor, relieving the Saints, ſelling all we have, which may be in Infidels; and thoſe duties which are in the three later Texts are ſpecial duties of ſome, and therefore not marks which agree to the whole church, but ſuch as all members are not tied to, every member (not a woman) is not to geld himſelf, but he that can take it, nor to ſell all (Papiſts make theſe Evangelical counſels of more perfection than is ordinary) nor to obey Prelates, and therefore in ſuch they are no parts of Sanctity, much leſs marks of a true church.
SECT. II.
The Sanctity of men in former Ages proves not the holineſs of the preſent Roman Church.
BUt it is the Minor which is to be denied, of which H. T. ſaith thus, Now that the Roman Catholick Church hath abounded with, and brought forth Saints in all Ages (which is a pregnant and convincing proof of our ſecond Propoſition) is manifeſt by the Chronicles and Martyrologies of the whole Chriſtian World.
Anſw. 1. To talk of the Roman catholick church is non-ſenſe as is ſhewed before. 2. It is ſcarce good ſenſe to ſay, The Church brings forth Saints, when the church is no other than the Saints or a company of Saints, 3. Were it yielded that the Church did abound with and bring forth Saints in all Ages, yet this proves not the ſanctity of the church, but of thoſe Saints in it, nor doth it at all prove the ſanctity of the Diſcipline or Doctrine, but of the perſons, much leſs the power of Miracles, the ſanctity of the church, perſons being often Saints, as John Baptiſt, who have not power of doing Miracles, and unholy perſons have it ſometimes, Matth. 7. 22, 23. and if it did prove any thing it would prove the privilege of the perſon, not the ſanctity of the church. 4. The ſanctity of the now Roman Church is not proved by the holineſs of perſons in former Ages, whereof many never were of Rome, nor is it likely ever heard of it, ſome of them oppoſed the Roman Church, and ſome lived and died in a ſtate of diſclaiming of it, and ſome kinde of excommunication from it, and had they lived to ſee its pride and wickedneſs, as now it is, would no doubt have abhorred it with greateſt deteſtation; much leſs is it proved by the holineſs of men dead one thouſand or four hundred years, eſpecially when the holineſs of thoſe few is obſcured by the almoſt univerſal ungodlineſs of their chief Biſhops (whom they account their viſible Heads, and eſſential parts of their Church) and Clergy and Laity in Rome it ſelf for a thouſand years paſt, which hath been ſo notorious, as almoſt all their Hiſtorians, and Preachers, and Poets have deſcribed it ſo, as that it may be conceived juſtly, that Rome is and hath been a ſink of all uncleanneſs: There are verily, ſaith Bellarm. lib. 4. de notis Eccleſ. cap. 13. in the Catholick Church very many evil perſons: and ſome of their own Popes, as Adrian the ſixth, have confeſſed by Cheregatus his Legate, that abominations were committed in that holy See, the inf…ity paſſed from the Head to the Members, from the Popes to the inferiour Prelates, in ſo much that there hath been none that hath done good, no not one. Innumerable have been the complaints made by all ſorts, and ſometimes by the Princes of the German Empire of their Grievances by the Popes and Court of Rome. Nor do Travellers tell us of any Reformation conſiderable ſince the Trent Council: their own Writers tell us, there is no Excommunication for the common vices, but onelyonly ſome Penance, which effects no change; in the apprehenſion of Sir Edwin Sandys, if it were not for a little formal abſtinence in Lent there would be an univerſal Deluge of vice in Italy; ſo that he who denieth the Roman Clergy and Church to be a moſt unholy and filthy People hath gotten a Whores forehead that cannot bluſh. There are ſins among Proteſtants, but I never yet met with Writer or Traveller, but would prefer London and other Proteſtant Towns as more free from impurity of body, blaſphemy, cruelty, treachery, injuſtice, Atheiſm, and ſuch other ſins as are not to be named, than Rome is, where hath been permiſſion of Whore-houſes for Money by the Pope, and the Whores and Baſtards of Popes and Cardinals ſo notoriouſly domineer.
SECT. III.
The imagined holineſs of Benedict, Auguſtine, Francis, Dominick, proves not the verity of the now Roman Church.
BUt let us ſee what H. T. ſaith for their Holineſs, St. Auguſtine and his fellows who converted England, when they were received into Canterbury, (ſaith Hollingſhead, part. 1. pag. 100.) began to follow the trade of the Apoſtles, exerciſing themſelves in continual prayer, faſting, watching, and preaching, despiſing all worldly things, and living in all points according to the Doctrine which they taught. St. Francis, St. Benet, and St. Dominick, were all eminent for ſanctity of life, as the Magdeburgian Centuriſts, confeſ. cent. 13. Col. 11. 79. But I never yet heard of any Proteſtant Saints in the World.
Anſw. What a fooliſh proof is this of his Minor, that the Roman Church and no other is eminent for ſanctity of life, becauſe Benedict and Auſtin the Monk a thouſand years ſince, Francis and Dominick five hundred years ago were ſu…h in his eſteem, and he hath heard of no Saints among Proteſtants? As if there might be no Saints in the Greek church, though he hear of no Proteſtant Saints, or as if the Greek church now judged ſchiſmatick might not be as well proved or rather better to be eminent for ſanctity of life for the holineſs of Chryſoſtome, Baſil, Nazianzen, Gregory Nyſſen, as the now Roman, for the reputed holineſs of Auſtin, Benet, Francis, and Dominick. But might there not be Proteſtant Saints which he hears not of? Proteſtants are the ſame with Primitive Chriſtians in their Religion or Articles of Faith and Worſhip, and as ſuch all the holy Apoſtles, Martyrs, Confeſſours, which have been true Christians have been Proteſtant Saints, as proteſting againſt the Popiſh corruptions in Doctrine, Diſcipline, and Worſhip; ſo all the holy men who have proteſted againſt them in all Ages have been Proteſtant Saints. Thus Cyprian and Auguſtin who proteſted againſt the Popes uſurpation about receiving Appeals from Africa; Gregory the Great who proteſted againſt the uſurpation of the Title and Power of an univerſal Biſhop, the Synod of Frankford which proteſted againſt Image-worſhip were Proteſtant Saints. And for Waldus, and the Waldenſes that they were Proteſtants is manifeſt, and Saints too, their own Works ſhewed. (See Morland's Hiſtory of the Evangelical Churches in Piedmont) even Rainerius their Adverſary being Judge. And for Wickliff, Reginald Peacock, Robert Groſthead, Richardus Armachanus, and many more their Lives were ſo exemplary as ſhamed their Adverſaries, and yet they were Proteſtants more or leſs againſt Popiſh Errours and Abuſes. It is true, Proteſtants are not canonized Saints by Popes, who uſe to canonize for Money or other reſpects ſome ignorant ſuperſtitious perſons, or elſe active Inſtruments for their party: but the holineſs of Proteſtants ſince Luther began the Reformation hath been ſuch as hath cauſed even their Enemies to aſcribe much excellency to their eminent Leaders. Notwithſtanding Bolſe…k's Lye (of which the wiſer Papiſts are aſhamed) yet Florimundus Raymundus, Papyrius Maſſonius, and others, acknowledged Calvin to have been a man eminent for ſtrictneſs of life, and induſtry in his paſtoral work beyond any Papiſt they could name. Melancthon is commended even by Papiſts for his holy, peaceable, and painfull converſation in the work of the Lord. The Lives of the chief Reformers ſhewed them to be ſuch as had the Spirit of God dwelling in them, Hooper and Bradford in England, Patrick Hammilton and George Wiſeheart in Scotland were men of exemplary godlineſs; that I name not late men, ſuch as John Fox, John Dod, Richard Grenham, and many more whoſe Lives and Works ſhewed them to have been men of holy converſation, and of much acquaintance with God, whom this Scribler and ſuch like ſuperſtitious Papiſts, who place holineſs in obſervance of humane inventions rather than in Gods commands, obeying the Pope rather than Chriſt, and believing the lying Legends of Friers before the true reports of godly Preachers of the Goſpel, having prejudice againſt them, condemn as Hereticks. Yethet they that place holineſs in following the Rules of Chriſt, and not humane traditions, do judge them to have been holy and bleſſed men, ſuch as have had not onelyonly a form, but alſo the power of godlineſs. As for what H. T. ſaith out of Hollingſhead of Auſtin and his followers, it ſpeaks only what they did at the beginning, but it is certain that Auſtin did not ſo perſevere, but that he ſhewed much pride towards the Britiſh Biſhops, and ſo much malice to the Banchor Monks, men of more reputed holineſs than himſelf, that he was ſuſpected at leaſt to have been Inſtigator of a cruel Maſſacre of two thouſand of them for not ſubmitting to him, and receiving the Roman Rites. And for his converting of England, though I am willing to let him have his due commendation, yet neither is it true that he converted all England, and thoſe he did convert he did alſo pervert by his obtruding the Romiſh Orders, which Chriſt never appointed, whence a great Deluge of Superſtition ſpread over Britain, and much diſcord and miſery followed thereupon, as may be ſeen in the Writers of the Engliſh Hiſtories. As for Benedict who was before Auſtin the Monk, and Francis and Dominick after, that which I finde in the Relation of their Lives by Villegas, tranſlated by Heigham, gives me no ſuch cauſe as to judge them to have been men of ſuch holineſs as the Popes and Friers have judged them to be, but at the beſt deluded perſons with the Errour of thoſe times, in which holineſs was placed in monaſtical profeſſion, and auſtere Diſcipline, which the Apoſtle counts to be no better than will-worſhip, Col. 2. 23. and their talk of their Miracles and Viſions are no better than old wives tales, upon the report of which Popes as ignorant as themſelves, or otherwiſe corrupt, have canonized them for their own ends; and the preaching of Dominick was againſt the truth profeſſed by the Albigenſes, whom Rainerius confeſſeth to have been men otherwiſe holy in Life and Doctrine, but that they ſpake againſt the church of Rome, of whoſe idolatry, pride, cruelty, avarice, uncleanneſs of body, there is ſo much in all the Writers of thoſe times as is ſufficient to ſhew, that thoſe men had cauſe to abhor them, and to fear the yielding ſubjection to them, who had departed from Chriſt, by their ſetting up other Mediatours beſides him, and changed pure Chriſtian Religion into a corrupt mixture of Paganiſm, Judaiſm, and Chriſtianity: the ſhedding of whoſe Blood was in a great meaſure cauſed by Dominick's Sermons, who may be therefore judged a wicked Murderer rather than an holy Saint. That which the century Writers ſay of theſe men is but a Relation out of the Writers of the Romaniſts, that they were by them accounted eminent for ſanctity according to the opinion of thoſe times: but that they any where aſcribed to them real holineſs I finde not.
SECT. IV.
The Roman Church is not proved to be the true Church by the holneſs of their Doctrine, but the contrary is true.
H. T. proceeds thus, Adde hereunto what the Catholick Church teaches, that the Commandments are poſſible, nay, muſt be kept, ſhe teaches the neceſſity of Contrition, Confeſſion, aud Satisfaction, with many other practices of ſelf-denial; ſhe teaches obedience to Priests and ſpiritual Paſtours, in things belonging to the ſoul and the government of the Church; ſhe teaches much faſting, prayer, and mortification; ſhe exhorts to good works, voluntary poverty, chaſtity, and obedience. The contrary to all which Doctrines are taught by Proteſtants and other Sectaries.
Anſw. THe Papiſts teach not onelyonly that the Commandments of God are poſſible, and that they muſt be kept (which Proteſtants teach alſo) but they alſo teach, that in this life a perſon in the ſtate of grace may perfectly keep the whole Law of God, ſo as not to ſin, (except venially, which is with them not a ſin properly, as being beſides, not againſt the Law) and thereby be juſtified, and that many things, which are horrid evils, are venial ſins, and that a perſon may ſatisfie for them, by Works of Penance, which are for the moſt part eaſie things, yea, they teach that a man may by his good works merit of condignity (either by virtue of Gods promiſe, or the worth of the work) eternal life, yea, that he may do Works of Supererogation, and merit for others, and that thereby is made up a Treaſury in the Church, which with the redundance of Chriſt's ſufferings may by Indulgences be laid out for others, for the relaxation of their puniſhment in Purgatory. But this Doctrine Proteſtants abhor, as being ſo far from being holy▪ that they deteſt it as anti-evangelical, proudly evacuating the grace of the Goſpel, and they teach that moſt bleſſed, holy, and precious Doctrine of the Goſpel, that the moſt holy mee… man is unable in this life, though regenerate according to the meaſure of renewing grace, he hath to keep the Law of God perfectly, ſo as to fail in no point, or ſo as to be juſtified before God by pleading any Works of his own before, or after Regeneration, or can merit of condignity in proper acception any thing at Gods hands, much leſseternal life, but all that are juſtified are juſtified by faith in Chriſt freely by the grace of God through the Redemption that is in Jeſus Chriſt, and that eternal life is the gift of God through Jeſus Chriſt our Lord, and this we are ſure as far exceeds in holineſs Popiſh Doctrine as Chriſt exceeds Moſes, the Goſpel the Law, the new covenant the old. Proteſtants teach the neceſſity of contrition of ſpirit for ſin, and confeſſion of ſin to God, and ſatisfaction to men whom we have injured, if able: but the neceſſity of confeſſion to a Prieſt, and ſuch power of abſolution and enjoyning Penance, as Papiſts aſcribe to a Prieſt, and ſuch ſatisfaction to God for ſin, as they teach and practiſe, we deny, as being injurious to the Blood of Chriſt, an arrogant uſurpation of what Chriſt never conferred, but a fruit of ignorance of the nature of repentance, and of the myſtery of the Goſpel, and a meer Engine to rob the people, and to hold them in ſlaviſh ſubjection to their Prieſts. We ſay, that it is true ſelf-denial when Chriſt requires it, and either the glory of God, the truth of Chriſt, and obedience to him muſt be forſaken, or our goods, liberties and lives, than to deny our ſelves by not retaining them: but that it is no part of that ſelf-denial which Chriſt requires, nor any part of Chriſtian mortification for a man unneceſſarily to leave his eſtate and imployment, to whip himſelf, creep to a croſs, go on pilgrimage to Jeruſalem, and ſuch other things as Chriſt never required, but are meer ſuperſtition and hypocriſie. Proteſtants teach obedience to ſpiritual Paſtours in things belonging to the ſoul, and the government of the Church, when they teach them to obſerve what Chriſt commanded: but they juſtly refuſe to ſubject their conſciences to ſuch commands of Prelates and Prieſts as Chriſt never appointed, but judge it neceſſary to ſtand faſt in the liberty they have by Chriſt, and not be entangled with the yoke of bondage, which Popes, and Prelates, and Prieſts, under pretence of the Church (of which they are the leaſt part) about difference of Meats, Marriage, Holy-days, Temples, and ſuch like things endeavour to impoſe on their conſciences and practiſe, as being injurious to their Chriſtian freedome and an heavy burden. Proteſtants teach much faſting when God calls for it in time of affliction, and for more advantage in prayer, but they reject Popiſh ſet faſts, and their mock-faſts, in forbearing fleſh of beaſts, eggs, milk, butter, yet eating and drinking other food, and drink perhaps more delicious in fulneſs, as a meer deluſion. Proteſtants teach praying much in ſpirit with underſtanding of what they ask with faith, and truſt to be heard through the Name of Chriſt for ſuch good things as God hath promiſed: but they deride juſtly Popiſh praying in Latin by thoſe who underſtand not what they ſay, their ſaying Ave Maries and the Creed for Prayers, their ſuperſtitious ſaying Prayers with Beads by tale, their tying themſelves to canonical hours, as more holy than other times, their Prayers for Souls in Purgatory, which is a meer figment, ſerving onelyonly to affright ſilly people that they may draw money from them for ſaying Maſſes, they deteſt that moſt abominable invocating of the Virgin Mary, wherein ſhe is extolled as Authour of Grace, Mother of Mercy, having authority over or upon Chriſt, with abundance of wicked Superſtitions which are uſed in Popiſh devotion to canonized Saints, Crucifixes, a piece of Bread, imagined Relicks of Saints. Proteſtants preſs on men true mortification of the ſins of the fleſh or deeds of the body by the ſpirit working hatred of the inward luſts, and forſaking the evil practiſes of them; but they reject the fooliſh practiſes of whipping themſelves, tearing the fleſh with lying on Briars, as they ſay Benedict did, tumbling in the Snow, as they ſay Francis of Aſſiſium did, girding the body with Iron, and lying on the ground, as they ſay Dominick did, which neither ſubdue luſt, nor the Devils temptations, but are like the acts of Bedlams, and may be, and perhaps are done out of vain-glory and proud conceit of meriting by them. Proteſtants exhort to good works, but deny the building of Monaſteries to be ſuch, for idle Monks, that in ſtead of working with their hands that they might give to him that needs eat the bread to the full, which belongs to the needy poor, under pretence of praying, which is no ſpecial function. Proteſtants teach men to be poor in ſpirit, to bear patiently poverty, when Gods providence allots it; but the voluntary poverty of Monks and Friers they reject as being a curſe, or elſe a meer hypocritical counterfeiting of poverty, when they enjoy greateſt plenty, and live in fulneſs, as Monks and Friers uſually do, or elſe a meer madneſs, as in Anchorites and E…mites. Proteſtants teach true chaſtity in Marriage and ſingle life, but they deteſt Popiſh vows of ſingle life in Prieſts, Friers, and Nuns, as ſuperſtitious ſnares, when few of them have the power of continence, and they abhor the terming of the uſe of the Marriage-bed in Presbyters unchaſt and unholy, and moſt of all the helliſh Doctrine of thoſe that teach it to be better for Prieſts to uſe Concubines than Wives, and tolerate fornication and other unclean luſts when they forbid Marriage, and excommunicate, and deprive, and impriſon, and perſecute Prieſts and Biſhops for it. We Proteſtants teach obedience to Parents and Magiſtrates, and all that are over us in the Lord: but abhor the Vow of blinde obedience to Superiours never appointed by God, as ſlaviſh, and oft-times miſchievous and deſtructive of the neceſſary obedience due to Parents, and Governours, whom God hath eſtabliſhed. All which things being conſidered, we are fully aſſured that the Proteſtants Doctrine in theſe things is moſt holy, and the Popiſh impure, though to men that know not the Scripture it have a ſhew of wiſdom and holineſs. Yea, we avouch that there is ſcarce a Church in the World that is more unholy than the Roman in their maintaining the Worſhip of Images, which hardens the Jews from Chriſtianity, in their adoration of the Bread they eat as their Maker, which moved Averroes a Mahometan to prefer Philoſophers afore Chriſtians, the infallible Power of the Pope, though a moſt wicked man by himſelf, or in a Council of his liking to ſet down what is to be held in point of Faith, to diſſolve Leagues, and break Oaths upbraided by Amurath the great Turk to Chriſtians, to diſpenſe with inceſtuous Marriages, deny Marriage to Prieſts, which Pius the ſecond a Pope thought fitter to be reſtored, forbidding ſome Meats as unclean at ſome times, the Cup at the Euchariſt, and the ordinary reading of the Bible in their own Language to the Lay-people, directing men to invocate Saints, teaching them to aſcribe ſalvation to their own Merits, making the man of ſin the Vicar of Chriſt, beſides what ſome have taught about depoſing and deſtroying Princes, giving equivocating Anſwers to Magiſtrates upon Oath, exempting Prieſts from ſubjection to Princes, allowing the breach of faith to thoſe they judge Hereticks, making curſing Parents in paſſion, and other horrid evils venial ſins, allowing great crimes upon the probable opinion of one Doctor, killing a man to vindicate honour, and ſuch other moſt odious reſolutions of caſes of conſcience of the late Jeſuits, which the more ſober and honeſt Janſeniſt in his late Book of the Myſtery of Jeſuitiſme, hath diſcovered; in which there may be found ſuch a Neſt of moſt ſtinking Doctrines vented by Jeſuits, as honeſt moral Infidels by the light of nature did deteſt, and from their Doctrines we may truly infer, that Rome as now it is, is indeed the Mother of harlots, and abominations of the earth. On the other ſide, though Proteſtants are not without Errours, yet in the main matters, eſpecially in the Doctrines of the Goſpel, and holineſs and righteouſneſs of life their Doctrine ſhines more bright than ever it did in any Church ſince the Age following the Apoſtles unto this day.
SECT. V.
The devotion of Romaniſts ſhews not the holineſs of the Roman Church, it being for the moſt part will-worſhip and phariſaical hypocriſie.
H. T. goes on thus, Her Churches are open and Divine Service ſaid not onelyonly on all Sundays and Holy-days, but every day in the week, and that the greateſt part in the forenoon. There is five times more preaching and catechizing, and ten times more faſting and praying in the Catholick Church than in the Proteſtant; her Sacraments are more, and more frequented, and in ſtead of an innumerable multitude of religious men and women that are in the Catholick Church, who have freely forſaken all things to follow Chriſt, and totally relinquiſhed the riches, pleaſures, and preferments of this life to ſerve him in the remainder of their days in vows and practiſes of holy poverty, obedience, and chaſtity, Proteſtants have an innumerable company of Sects and Sect-maſters that daily ſpring out of their ſtock, ſuch as are continually broaching new Hereſies, and always at defiance one with another.
Anſw THe Popiſh devotion is ſo far from proving the holineſs of the Roman Church falſly and moſt impudently termed the Catholick Church, that it rather proves them a Synagogue of Satan than a Church of Chriſt. Their Churches as they term them, ſtand open, but that which is to be ſeen or heard in them is more like the Temples of Pagan gods than Chriſtian Aſſemblies. In the primitive times Chriſtians had no Images in their places of meeting, but Popiſh Temples are full of Images and Pictures, and the ſervice to them like the Pagans to their Idols, bowing down to them, burning Incenſe before them, offering gifts to them, lifting up and adoring a piece of Bread, with a great deal of outward pomp of Lights, Garments, garniſhing of the houſe, attendance of Officers, ſuiting better to womaniſh and childiſh perſons than holy ſpiritual Chriſtians. Their Maſs, which is that they glory in, is nothing like the Inſtitution of Chriſt, nor uſed to that end for which he appointed his laſt Supper to be continued, but a meer ſhew with many ridiculous geſtures, motions, actions, with Lamps burning in the day, Copes and Garments in imitation of the Jews, which make it unlike the primitive ſimplicity of Chriſtians, which was without them many hundreds of years. Their many Holy days were juſtly heretofore complained of as a great grievance to people, and it is a great happineſs to be freed from them all, as begetting idleneſs, luxury, and penury, the Lord's Day excepted, which is no where among them obſerved as a Day ſet apart for God, and ſpent in Prayer, Hearing, Reading the Word of God to the edification of the people, and ſuch other Duties of Religion as God hath preſcribed, but after ſome time ſpent in hearing Maſs, and Even-ſong, the reſt of the day is ſpent in feaſting, ſporting, and in many places in ſuch worldly affairs, as ſhew little minding of God or any heavenly affections. Their Churches are open in the week days upon an ignorant and ſuperſtitious conceit, as if God would hear them there by reaſon of the conſecration of the place, or the Relicks of ſome Saint, or ſome other fond imagination which their Prieſts, or anceſtours inſtill into them, and therefore they ſay there their Ave-Maries and Pater-noſters by tale, without underſtanding or attention to what they ſay or do, or to God, but obſerving onelyonly their geſtures after their manner, ſtay out their time without learning any thing which may improve them in Chriſtian knowledge, but in their houſes in the mean time calling upon God with underſtanding and feeling of their wants, the reading of holy Scriptures is neglected, and many other Duties which ſhould be done are omitted, and which is worſt of all much wantonneſs and other evils occaſioned (if credible perſons ſay true) and cloked by the often repair of perſons to their Churches. That there is more Preaching and Catechizing among Papiſts than among Proteſtants is ſtrange news to me, nor do I think any London Merchant or other perſon who hath travelled into Italy or Spain will believe it. What now is done I cannot ſpeak of mine own knowledge, as having not travelled into thoſe Countreys; but what I finde in Authours whom I have great cauſe to believe, makes me, who have known London, Oxford, Briſtol, Worceſter, and other parts of England, and their Preaching and Catechizing, conceive, that H. T. tells here a manifeſt untruth. However it is eaſie to diſcern by reading the Sermons and Catechiſms of both, which are printed, that their preaching and catechizing, how often ſoever it be in reſpect of Goſpel doctrine, ſpiritual truths and holy directions comes as ſhort of the Engliſh Proteſtant Preachers Sermons and Catechizing as Lead or Droſs doth of Gold. When Drury preached at Black-Frier… his Sermons were of Popiſh Penance, and ſuch like ſuperſtitious points of Popery. The Hiſtory of the Quarrels between Pope Paul the fifth and the Common-wealth of Venice by Frier Paul tells us, that it was found in the Rules of the Jeſuits when they were expelled out of Venice, that this was out of their Inſtructions to be very …paring in preaching of the free grace of God, and the relation of their Doctines in the Book of the Myſtery of Jeſuitiſm publiſhed by a Janſeniſt, ſhews what kinde of Doctrine the Jeſuites now the popular Preachers inſtill into the people of France. Their faſting and praying, if it be ſuch as their Caſuiſts deſcribe, is a nullity or a mockery, that which they call faſting being onelyonly a change of food, ſometimes ſuch as a Glutton would chooſe to pleaſe his appetite, and differring a Meal for ſome hours, which is no faſting, and their praying no aſcending of the minde to God, or making known their requeſts to him, but ſaying words many of them that contain no Petitions, like Parrots without underſtanding, and in a great part calling upon deceaſed Saints and Angels. The multitude of their Sacraments ſhews the groſneſs of their ignorance and greatneſs of their Superſtition, Matrimony being no Sacrament of the new Law given to Chriſtians for the ſanctifying of them, but an Inſtitution of God before the Fal… of Adam, common to all mankinde for the lawfull propagating thereof, Unction being no ordinary Rite for ſanctification, but a ſign of a ſpecial gift of healing, Penance is no ſpecial Sacrament, but the common Duty of all men, Auricular Confeſſion is an unjuſt Impoſition, Prieſts authoritative judicial Abſolution is a meer Deluſion, Confirmation is either a fond imitation of the Apoſtles act in giving the holy Ghoſt, or elſe is in its genuine uſe an Appendix to Baptiſm. Orders is a Rite proper to the Clergy, as it is termed. The Euchariſt and Baptiſm are indeed holy Ordinances of Christ, not to give grace by the work done, but by the one to teſtifie our profeſſion, the other our remembrance of his Death: neither name nor thing of Sacrament, as Papiſts define it is from Scripture, nor is any thing almoſt right in Papiſts doctrine or uſe of theſe rites, but their uſe of them is almoſt quite changed into another thing then what Chriſt inſtituted, and therefore the more they are frequented, the leſſe is there of true Religion and the more of vain ſuperſtition. There's far better adminiſtration of the Lords Supper among the Proteſtants, who uſe it after Chriſts inſtitution to remember his death: not as Papiſts for a propitiatory ſacrifice for quick and dead with addition of many hiſtrionical mimical inventions of men, and mangling it by the half in keeping the cup from the laity, and making a private Maſſe of a communion. Baptiſm is better adminiſtred without addition of oil, cream, and ſpittle, and Ephphatha, and ſuch toyes as Papiſts uſe. Ordination is better uſed by Proteſtants who ordain Preachers of the Goſpel, not ſacrificing Prieſts. And yet in theſe and in other matters ſome things may be better'd, which through the great aberration from the primitive inſtitution remain yet to be amended. As for the multitude of religious men and women as he calls them, not only the relations of Proteſtants, but alſo of Popiſh writers give us cauſe to think there's little of religion or morality in them except gluttony, idleneſſe, whoredom, and other lewdneſs be religion. The common proverb makes a Frier a lyer. If they freely forſake any thing it is not to follow Chriſt, but Bennet, Francis, Dominick, Bruno, Ignatius and ſuch like hypocrites, by following whom there is more reaſon to judge they forſake Chriſt, then by adhering to their rules to adhere to Chriſt, there being none more malicious and bitter and cruel enemies to the ſincere preaching and profeſſion of the Goſpel then Friers, Monks, Nunnes, and eſpecially the damned crew of Jeſuits, who have been within one hundred years and ſomewhat more authors of more bloody warrs, maſſacres, cruel perſecutions, treaſons, murthers and other helliſh villanies then ever ſuch a number of men beſides were guilty of ſince the world ſtood. Is any man of ſuch a ſottiſh ſpirit as to believe that theſe men have relinquiſhed the riches, pleaſures and preferments of this life to ſerve Chriſt the remainder of their lives, who knows what goodly ſtructures they live in, what full tables they have, what great revenues they are inriched with? will any man that views the very ruins of Abbys, Nunneries, Priories and other houſes, which they termed religious here in England, that reads the catalogue of their revenues at the end of Speeds Chronicle judge theſe relinquiſhed the riches of this life? Are the Monaſtery of St. Laurence in Caſtile, the Colledge of La Flech in France, with innumerable more in thoſe countries, and in Germany, Italy, &c. Cottages for poor Almeſmen? what an arrant gullery and cheat is this of this frontleſſe ſcribler to perſwade Engliſh people, that their votaries have relinquiſhed all riches when they poſſeſſe revenues in ſome countries equal to Kings and Princes, fair Palaces, full tables, good cloathing, great attendance, large command of tenants with furniture and proviſion of all ſorts of things commodious for this life in their convents? And to ſay they ſerve Chriſt when all the world knows the Monks ſerve none but their own bellies, and the Jeſuits are true to none but the Catholick Biſhop and Catholick King, who may perhaps in time finde them as pernicious to themſelves as they are to other Princes and States, what a monſtrous fiction is it? their vows and practiſes are not of true but counterfeit poverty, and if it were voluntary poverty indeed which they make ſhew of, it would be the more ſinful, God no where directing men to caſt away their eſtates, but to uſe them page missing John 10 41. Yea Chriſt himſelf at ſome time was reſtrained from doing miracles, Matth. 13▪ 58. and the Diſciples were defective therein, Luk. 9. 40, 41. 6. That there are ſome wonders which are lying wonders. 7 That theſe are ſo like true miracles, that they are very apt to deceive a great part of men. 8. That the Lord permits theſe to be for trial of men. 9. That he keeps his elect from being ſeduced by them. 10. That they are bound to heed whereto theſe miracles tend, and not to follow them that make ſhew of them if they tend to Idolatry, and to draw us away from Gods expreſſe commands and truths revealed in the Scripture. Out of all which I infer, that without examination of the doctrine by the Scripture we are not meerly upon the pretence of miracles to judge men to be true teachers and true Churches, (except they ſhould be ſo many, great, frequent, open, as Chriſt and his Apoſtles were, for I count that ſpeech of Bellarm. lib. 4. de notis Eccleſ. c. 14. impious that before the approbation of the Church it is not certain with the certainty of faith whether any miracle be true, which if true till the Church approved them there had been no certainty of faith that Chriſts or his Apoſtles miracles were true) and therefore miracles are not a ſufficient note of a true Church.
SECT. VII.
The Popiſh pretended miracles prove not the truth of their Church, nor the miracles related by ſome of the Fathers.
But H. T. taking his Major, as to the power of miracles, ſufficiently proved proceeds thus. The Minor is proved by theſe enſuing undeniable teſtimonies. Firſt, Proteſtants and other Sectaries pretend that miracles have ceaſed ever ſince Chriſt and his Apoſtles time, becauſe they and their Sectmaſters have never yet been able to do any, a ſure conviction that they want this mark.
Anſw. 1. PRoteſtants do not pretend that all working of miracles is ceaſed ſince the Apoſtles time, but ſuch frequent working of miracles as was in the Apoſtles time. 2. That they do not for the reaſon which this author allegeth ſay ſo, but becauſe the truth is ſo, and if they have not been able to do any, no more have the Papiſts; if they could they would do them to convince the Sectaries (as he terms us) ſith ſigns are not for them to believe, but for them that believe not, 1 Cor. 14. 22. And therefore if Papiſts could do any miracles, ſurely they would do them openly to convince the hereticks who deny their Popes and Churches infallibility, of which ſurely we are all ſuch infidels, as that without miracles done by Popes and the Preachers of his vicarſhip we ſhall never be brought to believe it. But they chooſe rather to cheat fooliſh Papiſts with counterfeit tricks, as of the boy of Bilſon, Garnets ſtraw and ſuch like devices, then to let any underſtanding Proteſtants have any ſight of them, who would diſcover their knavery.
But H. T. tells us. Secondly, hiſtories (as well of enemies as friends) have recorded many famous miracles in all ages wrought by the Catholick Church. The Magdeburgian Centuriſts, although Proteſtants (ſuch is evidence and force of truth) have recorded many great miracles done by Catholicks in their 13. c. of every century for one thouſand three hundred years together after Chriſt. St. Francis of Aſſiſium fifteen dayes before his death had wounds freſhly bleeding in his hands, feet and ſide, ſuch as Chriſt had on the Croſs, and this by miracle, Mat. Paris p. 319. One Paul Form having ſtoln two conſ…crated hoſts out of a Church ſold one of them to the Jews, who out of malice and contempt ſtab'd it, ſaying; If thou be the God of Chriſtians manifeſt thy ſelf, whereupon blood iſſued out of the hoſt, for which fact thirty eight of them were burnt at Knoblock in Brandenburg, and all the reſt of the Jews were baniſhed out of that Marquiſate. This is recorded by Pontianus in his fifth book of memorable things, and by John Mandevil a Protestant in his book de locis communibus p. 87. as alſo by Oſiander Epiſt. 116. p. 28.
Anſw. 1. The Magdeburgian Centuriſts have indeed in their ſeveral centuries one chapter of marvellous things, but many of them are ſuch as were wrought immediately by divine providence and are liable to various conſtructions, few of them, done by men in teſtimony of the truth of any religion, doctrine or Church, and fewer yet of any certain credit. 2. There's no relation of any of them that are ſaid to be done as wrought by the Catholick Church, either Roman or properly ſo called, however there be ſome related as done by perſons of the Catholick Church, who are more juſtly to be accounted Proteſtants in reſpect of the doctrine they taught then Papiſts, whom they falſly call Catholicks. 3. It is not denied that Socrates l. 7. hiſt. c. 17. mentions a miracle of Paul a Novatian Biſhop, and Auguſtin. tract. 13. on John, and de unit. Eccleſ. c. 16. denies not, that the Donatiſts alleged miracles, and he calls them by contempt Mirabiliarios, and judged that the Church was to be judged by Scripture and the miracles by the Church, as Bellarm▪ confeſſeth de notis Eccl. l. 4. c. 14. 4. Thoſe that are ſaid to be done by perſons of the Catholick Church for the firſt five hundred years, were not done by perſons that held the now Romiſh doctrine or in confirmation of it or the verity of the now Roman Church. 5. All the reſt in all the ages following are of none or very ſmall credit. Gregory the great is himſelf judged by Romaniſts to have been too credulous of tales, thoſe Dialogues which are ſaid to be his (in which are related ſome of the miracles which the Papiſts rely on) being either none of his or ſhewing too much credulity in him: the reſt of the miracles in the legends are ſo ridiculous fopperies, as even diſcreet Papiſts themſelves have diſcredited. Dr. Rainold Conf. with Hart ch. 8. diviſ. 2. allegeth Canus as in general excepting againſt the reports of miracles even by grave, ancient, learned holy Fathers, loc. Theol. l. 11. c. 6. and particularly againſt Gregories Dialogues, and Bedes hiſtory, and the very Porteſſe as having uncertain, forged, falſe and frivolous things in them about Francis and Dominick, and he ſhews that Pope Gelaſius and a council of ſeventy Biſhops with him condemned many falſe ſtories which were rehearſed in the Roman Porteſſes, if Eſpencaeus Comment. in 2. Epiſt. ad Tim. c. 4. digreſſ. 21. be to be believed. The two pretended miracles which this Author hath choſen for inſtance have nothing like divine miracles or truth. The miracles of Chriſt and his Apoſtles were ſuch as were done openly in the ſight of all ſo as they could not be denied, but even adverſaries confeſſed them, theſe were things only in private, ſo as that there might be ſome device uſed to delude the ſight, or might be fancied to be ſo by ſome doating perſons, or might be by the illuſion of Satan, which is not improbable to have been uſed in them, there being great cauſe to conceive, that in thoſe dayes of darkneſſe by ſeeming wonders, apparitions, viſions, prophecies, Satan promoted the worſhip of Saints, eſpecially of the Virgin Mary, the opinion of purgatory, prayer for the dead, worſhip of reliques, by which Idolatry and ſuperſtition grew among Chriſtians about and after the time of the ſecond Nicen… Synod. Nor is there any likelihood that the wounds of Francis ſhould appear fifteen dayes afore death, in which time he was likely covered, and not after his death, in which his body being naked they might have been more viſible, were not the time afore death more convenient for the impoſture. And the like may be ſaid of the other tale. What likelihood is there that a man ſhould venture his life to ſteale two pieces of bread, or little water cakes, or that a Jew ſhould buy one, or do ſuch an act before witneſſes, which would bring ſo much evil on him? the thing ſeems more likely to have been a deviſed tale to pick a quarrel with the Jews, as it was in thoſe dayes uſual for a pretence to get their goods as it had been done to the Templars. Sure there was no juſtice to burn thirty eight for the fact of one, much leſſe to baniſh all Jews thence. And why was nothing done to Paul Form? either it was therefore a mee… fiction, like one of thoſe in Sir John Mandevils travailes, or elſe a device to ſti… up rage againſt the Jews, that they might prey on their goods. 6. Were it yeilded (as it is not) that there was truth in theſe relations, yet the moſt that can be collected is, that God would vindicate Francis from ſome ill opinions or reports of him, not that he might be extolled, as Horatius Turſelin in his blaſphemous Epigram did, as if he were comparable with Chriſt, or that either the Popes ſupremacy or the order of Friers, or the verity of the doctrine of the Roman Church then, much leſſe the truth of the preſent Roman Church ſhould be confirmed. Nor, if the other accident were true, doth it follow, that God would thereby confirm the opinion of tranſubſtantiation, but the verity of Chriſts being the Son of God, and we may more juſtly anſwer concerning i…, then Bellarmin doth concerning the miracle of the Novatian Biſhop, that it was done, not to confirm the Novatian faith, but Catholick baptiſm, ſo the other was done, not to confirm the Popiſh opinion of tranſubſtantiation, but the Chriſtian doctrine of the man Chriſt his being the Son of God.
H. T. adds, notwithſtanding this confeſſion of adverſaries, I will alſo all ſome Fathers, of whoſe relations of miracles it is not worth while to conſider whether they were true or not, there being not one of them that proves this point, that the Church which wants miracles is not the true Church, or that the preſent Roman doctrine or Church are the true doctrine or Church. That which Cyprian and Optatus relate, if true, did only vindicate the Lords Supper from contempt, that of Gregory Thaumaturgus, whether it were ſo or onelyonly a report (of which good men were ſometimes too credulous) it proves not the truth of the Roman Church, but rather, if any, of the Greek Church which owned not the Popes ſupremacy, nor their doctrines in that age. Much leſs is that which he brings out of Chryſoſtom concerning the reliques of Babylas for his purpoſe, ſith it is expreſly ſaid to have proved againſt infidels that Chriſt was the Son of God, and the Idols of the Gentiles were vain things, which no more proves the truth of the Roman then of the Proteſtant Churches, nor ſo much as of the Greek Churches who hold the ſame. That of Ambroſe concerning his brother Satyrus proves not tranſubſtantiation, but rather the contrary, ſith Satyrus adored not the Euchariſt, when he kept it, and that he did keep him from drowning was but a conjecture, nor is it proved that God by that accident approved his ſuperſtition, though he might reward his faith and love, of which that was a ſign. What Auguſtin l. 22. de civit. Dei c. 8. writes of things done in his time are not undoubted, ſith ſome of them are related upon the report of one or more not very judicious, who might enlarge things beyond truth, eſp…cially when the cuſtome was of reading the relations to the people, and they were preſſed in conſcience to divulge them, as there Auguſtin ſaith was done by him, and it ſeemed ſo much for advantage of Chriſtian Religion; ſome of them might be by medicines working beyond expectation though attributed, as the faſhion is, to that which was laſt uſed; ſome of them perhaps fell out according to the courſe of ſuch diſeaſes, as are ſaid to be cured; that of the healing of two Cappadocians hath too much ſuſpicion of counterfeiting, and Auguſtin himſelf, though he relates ſomethings of his own knowledge, yet makes none of them like the miracles of Chriſt and his Apoſtles, which were more frequent and open and manifeſt in the preſence of the adverſaries, as the raiſing of Lazarus and many more were, and therefore he allegeth them for the ſtopping of their mouths, who called for miracles, rather then for any evident proof of religion, uſing this very preface in the beginning of the Chapter, Why, ſay they, are not thoſe miracles now done which ye ſay have been done? I may ſay indeed they were neceſſary before the world ſhould believe for this that the world might believe. Whoſoever as yet ſeeks after prodigies, that he may believe, is himſelf a great prodigy, who the world believing, believes not. But whatever be to be thought of the relations of Auguſtin in that place, certain it is that Auguſtin, ch. 9, 10. uſeth them not to give teſtimony to the confirmation either of the truth of the Roman Church or any of their doctrines, nor for the worſhipping of Stephen the Martyr, or any other of the Saints, but only to prove the reſurrection of Chriſt, to which they in their death gave teſtimony, and therefore are all impertinent to the purpoſe of H. T. to prove the verity of the Roman Church by them.
SECT. VIII.
The objections againſt the proof of the verity of the Roman Church from the power of miracles are not ſolved by H. T.
But H. T. takes on him to anſwer objections thus. Ob. Miracles have ceaſed ever ſince Chriſt and his Apoſtles. Anſw. You contradict the plain promiſes of Chriſt made to his Church without limitation, as alſo the hiſtories and records of all Chriſtendom.
I Reply, 1. The objection is not as H. T. frameth it, but that ſo frequent and manifeſt working of miracles as was in the days of Chriſt and his Apoſtles, and which may be a note of the true Church or doctrine without conſonancy to the Scripture hath ceaſed, and therefore by this mark of it ſelf the Roman Church is not proved to be the true Church. 2. The contradictory to this is not proved by Chriſts promiſes or the Churches records For, 1. The Promiſes, John 14. 10. Mark. 16. 17. are indefinite in reſpect of perſons and time, and an indefinite propoſition is true in a contingent matter, if verified but of ſome at ſome times, and therefore theſe promiſes may be true of ſome believers onelyonly, and of the time wherein the Apoſtles lived, and conſequently by the promiſes it cannot be proved that there muſt be a power of working miracles in the Church in every age. 2. That they cannot be underſtood of any age after the Apoſtles unto this day is manifeſt, becauſe they are not true of any age after that. For however ſome miracles have been done, yet not greater then Chriſt did, which is promiſed, John 14. 10. nor was the speaking with new tongues which is promiſed Mark. 16. 17. in any age, but that in which the Apoſtles lived. 3. Theſe promiſes are as much made to believers in other Churches as the Roman, but now they grant there's no power of Miracles in any other Church, and therefore they muſt yield to underſtand the words with ſuch a limitation as may make the Propoſition true, though there be no power of Miracles in the Roman Church. 4. There's no promiſe of the power of Miracles to confirm the truth of the Roman Church, nor of any other point but the Chriſtian faith, and therefore none of the Miracles done by virtue of thoſe promiſes prove the truth of the now Roman Church or Doctrine, but onelyonly the true faith, which is believed by Proteſtants, who believe the Creed as well as Papiſts. As for the Records, there are very few of them of any certainty after the Apoſtles days, and Popiſh Writers themſelves do confeſs, that not onelyonly in their Legends, but alſo in their Liturgies, fabulous things have crept; ſo that by ſaying Miracles are altogether now ceaſed, or elſe are very rare, and are unfit to demonſtrate the verity of any preſent Church, is no contradicting Chriſt's promiſes, or any good Records of Chriſtendom.
H. T. adds. Object. Signs and Miracles were given to Unbelievers not to Believers, therefore they are now unneceſſary. Anſw. No, they are not, for they very much confirm the immediate care and providence of God over his Church, they excellently demonſtrate his omnipotence, and there be many disbelievers ſtill, the more is the pity.
I reply, that Tongues are for a ſign to them that believe not, is the Apoſtles ſaying, 1 Cor. 14. 22. not for them that believe; and there is the ſame reaſon of other Miracles; and therefore is this juſtly urged by Proteſtants, that to believers to prove the truth of Chriſtian Doctrine or of the Chriſtian Church Miracles are unneceſſary. Now the Anſwer of H. T. is quite from the point, when he tells us that they are neceſſary for other ends. And yet it is not true, that Signs and Miracles are neceſſary to confirm the immediate care and providence of God over his Church, ſith God doth by his ordinary proviſion either of Teachers, or Chriſtian Princes ſhew his immediate care and providence over his Church, and by his daily works of the motion of the Sun, and other acts of governing the World demonſtrates his omnipotence: nor by his Miracles and Signs hath he ſhewed ſo much his immediate care and providence over his Church for the guiding and protecting of them, as his care of unbelievers by bringing them into his Church. And it is true, that there are many diſ-believers ſtill, the more's the pity, and if God did ſee it good it would be a bleſſed hing if he did vouchſafe the gift of doing Miracles to convert the Indians Moors, Tartars, to the faith of Chriſt, and we wiſh it were true which the Jeſuits boaſt of Francis Xavier his Miracles in the Eaſt Indies, though Franciſcus a victoria relect. 5. Sect. 2. and Joſephus Acoſta lib. 4. de Indorum ſalute cap. 4. 12, Blab out that which gives us cauſe to think that the Relations are but feigned things tending to magnifie the Pope and the Jeſuits, there being no ſuch evidence of thoſe things from any perſons of credit, who have traded or travelled into thoſe parts. But be they what they will, it is certain God never intended Miracles to prove the Popes Supremacy or the verity of the Roman Church, but the Chriſtian faith, and therefore till both or either of them be proved from Scripture, if we be disbelievers we muſt be disbelievers ſtill, knowing this, that if there ſhould be never ſo great Miracles in ſhew done by Popes or Friers, yet we are bound not to believe them without proof of their Doctrine from Scripture, and that if any though an Angel from Heaven preach any other Gospel than that which is written, he is to be held accurſed, Gal. 1. 8, 9. And that Miracles are not neceſſary for proving our calling while we preach the Scripture-doctrine, as Bellarmine ſcribles lib. 4. de not is Eccleſ. cap. 14. But on the other ſide, if Papiſts do not ſtick onelyonly to Scripture, nor will be tried by it, it is neceſſary they ſhould produce Miracles of their Popes and Prelates to verifie their claim or new Goſpel, of which they are altogether deſti…te, and have nothing to allege but a company of Fables concerning ſome fooliſh Friers, ſuch as Francis, Dominick, &c. upon the report of ſilly ſuperſtitious Women and doting companions of them, or ſome jugling tricks in corners done by cheating Prieſts and Jeſuits, which ſerve for no other purpoſe but to prove the Prieſts to be Knaves, and their Popiſh Proſelytes that believe them to be fools. And we have cauſe to preſs them as in the next Objection, Why do not then your Prieſts do Miracles? we would be glad to ſee ſome of their doing. To which H. T. ſaith, Anſw. Becauſe of your incredulity as our Saviour told she Jews, St. Matth. 17. 19 Yet they do many in Gods appointed time and place (as the Records of the Church will teſtifie) though not to ſatisfie your ſinfull curioſity. See Francis a Sancta Clara in his Paralipomena, who recounts many great and evident Miracles. I reply, if our incredulity be the onelyonly reaſon of their not doing them among us, yet me thinks they ſhould do them in Italy and Spain where men have …aith in them: But except of a few tales of Philip Nerius, Ignatius Loyala, Franciſca Tereſa, Iſidore of Madrid an Huſbandman, and ſome other late canonized Saints long after their death ſworn by ſome admirers of them, or credulous receivers of reports concerning things of them not openly done and commonly known as the Miracles of Chriſt and his Apoſtles were, I hear of none. The Paralipomena of Franciſcus a Sancta Clara or Davenport, who endeavoured to reconcile the nine and thirty Articles of the Church of England with the Doctrine of the Church of Rome, that is, Light with Darkneſs, a little afore theſe Wars, I never ſaw, nor do I expect to finde any thing from ſuch a man but fraud and falſhood, who had the face to endeavour to draw the Articles purpoſely framed againſt the Popiſh Doctrine to a ſenſe conſiſtent with it. What Juſtus Lipſius writ of the Miracles done by the Idol at Halles, and Zichem, Turſelin of the Chapel at Lauretto, and ſuch like Relations, there is no man that heeds the Scripture will give any credit to them, but take them either as fictions or illuſions of Satan to confirm men in the idolatrous Worſhip of the Virgin Mary, and to promote the Prieſts gain, which is a great part of the Roman Religion. But the frequent Impoſtures of Papiſts in this kinde, as of the Blood of Chriſt at the Abby of Hales, that of Boxley Abby, and the holy Maid of Kent, related by Speed in his Chronicle of Henry the eighth, at Orleans by Gray Friers related by Sleidan, Com. lib. 9. at Bruxels related by Meteran, lib. 10. hiſt. Belg. that of the Boy of Bilſon near Wolverhampton in Stafford-ſhire which is related in a Book of that thing and perſons yet alive can teſtifie of the Prieſts deceit in it, with many more, give juſt cauſe to diſcredit all ſuch Narrations as meer jugling tricks. Nor have the Legends of Saints, which this man calls the Records of the Church any better credit with the more ingenuous of their own Church, of whom though ſome mince the matter, calling them Pious Frauds, as if Piety might be upheld by Lyes, yet Ludovicus Vives freely cenſured thoſe that made them to have had a Braſen forehead, and thoſe that believed them a Leaden heart. And therefore it is the more neceſſary for their Prieſts to let us ſee their Miracles, not to ſatisfie our curioſity, but our conſciences, if they will have us converted from disbelief in their Lord God the Pope, (as in the Canon Law be is termed) there being nothing in the Scripture to prove the Roman Churches verity or infallibility, or the Popes Supremacy, as will appear by examining the ſeventh Article, to which I now haſten, which is intituled, The Popes Supremacy aſſerted.