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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94737	Romanism discussed, or, An answer to the nine first articles of H.T. his Manual of controversies. Whereby is manifested, that H.T. hath not (as he pretends) clearly demonstrated the truth of the Roman religion by him falsly called Catholick, by texts of holy scripture, councils of all ages, Fathers of the first five hundred years, common sense, and experience, nor fully answered the principal objections of protestants, whom he unjustly terms sectaries. By John Tombes, B.D. And commended to the world by Mr. Richard Baxter.	Tombes, John, 1603?-1676.	1660 (1660)	Wing T1815; Thomason E1051_1; ESTC R208181	280,496	251

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

and men 1 Cor. 11. 23 24 25 26 27 28. after his blaming them for disorder about the Lords supper he saith thus For I have received of the Lord that which also I delivered unto you that the Lord Jesus the same night in which he was betrayed took bread and when he had given thanks he brake it and said take eat this is my body which is broken for you this do in remembrance of me After the same manner also he took the cup when he had supped saying this cup is the New Testament in my blood this do ye as oft as ye drink it in remembrance of me For as oft as ye eat this bread and drink this cup ye do shew the Lords death till he come Wherefore whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. But let a man examine himself and so let him eat of that bread and drink of that cup. 1 Cor. 10. 16 17. The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ for we being many are one bread and one body for we are all partakers of that one bread Which texts plainly shew that what is eaten in the Eucharist is bread and therefore not flesh and consequently no transubstantiation that the actions are commemorate signs of Christs death therefore no propitiatory sacrifice that bread was to be broken and eaten therefore not to be whole and swallowed down Heb. 9. 26. But now once in the end of the world hath he appeared to put away sin by the sacrifice of himself Heb. 10. 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all which shew there is no more sacrifice or offering of Christ in the church of Christ to be continued by a Priest Rom. 1. 25. who changed the truth of God into a lye and worshipped the creature besides or more than the Creator 1 Thes 1. 9. ye turned to God from Idols to serve the living and the true God therefore they worshipped not bread nor crosses nor reliques as Papists do Rom. 3. 28. Therefore we conclude that a man is justified by faith without the deeds of the law Rom. 4. 5. But to him that worketh not but believeth on him that justifieth the ungodly his faith is counted to him for righteousness Rom. 5. 1. Therefore being justified by faith we have peace with God Rom. 8. 1. There is no condemnation to them that are in Christ Jesus ver 3 4. For what the law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the righteousness of the law might be fulfilled in us ver 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us Rom. 9. 11. For the children being not yet born neither having done any good or evil that the purpose of God according to election might stand not of works but of him that calleth 16. So then it is not in him that willeth nor in him that runneth but of God that sheweth mercy Rom. 10. 3 4 5 10. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves to the righteousness of God For Christ is the end of the law for righteousness to every one that believeth For Moses describeth the righteousness which is of the law that the man which doth them shall live in them For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation Rom. 11. 6. And if by grace then is it no more of work otherwise grace is no more grace but if it be of work then it is no more grace otherwise work is no more work 1 Cor. 1. 30. But of him are ye in Christ Jesus who of God is made unto us wisdome and righteousness and sanctification and redemption 1 Cor. 4. 4. I know nothing by my self yet am I not thereby justified ver 7. who maketh thee to differ from another and what hast thou that thou didst not receive now if thou didst receive it why dost thou glory as if thou hadst not received it Gal. 2. 16 17 21. knowing that a man is not justified by the law but by the faith of Jesus Christ we seek to be justified by Christ I do not frustrate the grace of God for if righteousness come by the law then Christ is dead in vain to which may be added Gal. 3. 6 7 8 9 10 11. 5. 4 5. Ephes 2. 8 9. Phil. 3. 8 9. Tit. 3. 5 6 7. 1 John 1. 7. which overthrow forgiveness of sins for our satisfaction merit of glory by any Saints works righteousness by works and such other tenets as whereby Papists extol man and debase the grace of God which will more fully appear by refuting the shifts of the Romanists in the discussing of the following articles As for what H. T. saith here if the Church in communion with the See of Rome were once the true Church she is and shall be so for ever if meant of the visible Church militant of which alone is the question it must rest either on this proposition every true visible Church militant is and shall be a true Church for ever which is proved false by the instances of the Hierosolymitan Antiochian Alexandrian Ephesian Corinthian and other Churches Where there are not now churches of Christ but Mahometans at least by this authors own doctrine they were not true churches while the Greek churches revolted from the communion of the Roman which he mentions p. 47. and it is manifest by Christs threatning that he would remove the candlestick from them except they did repent Revel 2. 5. Or else it rests on this that every church in communion with the See of Rome is and ever shall be a true church but there is no priviledge in Scripture to the church of Rome more than to other churches much less to every church that is in communion with the See of Rome yea it is said to the Roman church as well as other churches Rom. 11. 20 21 22. well because of unbelief they were broken off and thou standest by faith Be not high minded but fear For if God spared not the natural branches take heed lest he also spare not thee Behold therefore the goodness and severity of God on them which fell severity but towards thee goodness if thou continue in his goodness otherwise thou even the Roman church to whom he then wrote also shalt be cut off However if it be proved that the church catholick invisible of the elect and true believers cannot fail and that a church visible indefinite shall

offered in the Sacrifice of the Mass that Pope Sixtus declared Anno 129. that the sacred Mysteries and sacred Vessels should not be touched but by sacred Ministers and that the Priest beginning Mass the People should sing Holy holy holy and that Telesphorus commanded the seven Weeks of Lent ●o be fasted Epist Decret Anno Dom. 139. Pius in his Epistle to the Italians enjoyned Penance for him by whose negligence any of the Blood of our Lord should be spilt Anno Dom. 147. Anicetus tells us that James was made Bishop of Jerusalem by St. Peter James and John in his Decretal Epistle to the Bishops of France Soter decreed that no man should say Mass after he had eaten or drunk Zepherinus decreed that the greater causes of the Church are to be determined by the Apostolick See because so the Apostles and their Successors had ordained Epist to the Bishops of Sicily 217. And then H. T. adds These were all Bishops of Rome but no Protestants I hope Which is a ridiculous passage shewing his folly in triumphing insolently over his Adversaries upon such frivolous Allegations For 1. who that knows those times of Persecution confessed by himself p. 7. and therefore the second and third Ages produced no Councils in which many of the Popes were Martyrs would imagine that they should busie themselves in making Decrees about sacred places sacred vessels hearing of greater causes fasting in Lent when they were in danger to be shut up in Prisons necessitated to hide themselves wanted perhaps food of any sort by reason of persecution 2. Or who that reades Authours of those and other Ages does not perceive in those Epistles the style and terms of far later Ages 3. But were it supposed they were the genuine Epistles of those Popes yet there is no proof from thence of the now Roman faith held by them in the points gainsaid by Protestants as v. g. Transubstantiation or the Popes visible Headship over the whole Church They might call the Eucharist a Sacrifice yet not properly so called propitiatory for quick and dead Pius might call the spilling of Wine spilling of Christs Blood signified by it as the Cup is termed the Blood of the New Testament because it is signified by it Lent fast fasting afore Mass mingling Water and Wine might be appointed yet no real substantial presence of Christ's Body and Blood taught the greater causes of the Church and more difficult questions referred to the Apostolick See and yet no supreme Headship over the whole Church deduced thence As for the Tale of James his being made Bishop of Jerusalem by St. Peter James and John it rather makes against Peter's Supremacy than for it fith in that no more is ascribed to Peter than to James and John so that we may grant him that they were Popes of Rome and yet aver they were true Protestants in respect of their Doctrine though differing in frivolous ceremonies if the Epistles alleged had been their own which is altogether improbable and slight the folly of H. T. in triumphing afore the victory His catalogue of catholick Professors to the year 300. is in like manner ridiculous some of them being of the African A●ian and Greek Churches that had no such communion with the See of Rome as H. T. makes necessary to the being of a true Church yea it is well known that Cyprian Bishop of Carthage and other African Bishops opposed Stephen and Cornelius Bishops of Rome about Appeals to Roms and in the point of Rebaptization of the baptized by Hereticks which was afterward determined by the authority of the Nicene Council not by the bare authority of the Roman Bishops Nor is one word brought by H. T. that shews they held the same faith which the Roman Church now holds in opposition to the Protestants Thus have I examined his catalogue for the first three hundred years which were the best and purest times of the Church as being the times of the ten great Persecutions and have not found the Succession which H. T. asserts Let 's view the rest SECT VIII The Catalogue of H. T. is defective in proof of his pretended Succession in the Roman Church in the fourth and fifth Centuries IN the fourth Age he begins with a catalogue of catholick Professors to the year 400. of whom some were of the African Churches some of the Greek some of the Asiatick some of the Latin Churches but he shews not that any one either owned the Popes Supremacy or the Doctrine of the Romanists which he maintains against the Protestants Sure Hierom was no Assertor of the Papacy who in his Epistle to Euagrius makes Bishops and Presbyters the same and the Bishop of Rome of no higher but of the same merit and Priesthood with the Bishop of Eugubium And for the Nations converted which he mentions there were some of them as Indians and Ethiopians who it is not likely ever heard of the Roman Church nor had any conversion from them No● is it likely that any of them either owned the Popes or Church of Rome's Supremacy or any point of Doctrine they now hold in opposition to the Protestants As for the fourteen Popes of this century what ever their succession were which is not without question yet that they did assert as due to them such a Supremacy as the Popes now claim or that faith which now the Papists hold in opposition to the Protestants cannot be proved The same may be said of the two general Councils he mentions in the fourth century to wit the first Nicene and the first Constantinopolitan which never ascribed to the Bishop of Rome any more power than to the Bishops of Alexandria and Constantinople nor after them the Ephesin and Chalcedonian in the fifth century H. T. himself saith onely The first Nicene Council was approved by Pope Sylvester but doth not affirm that either he called it or was present at it or was President of it And it being confessed that Hosius Bishop of Corduba was President there by Bellarmine himself lib. 1. de concil Eccl. c. 19. tom 2. controv he imagines but proves not Hosius to have been the Popes Legate out of the Council or any one that was there And whereas H. T. saith The first Constantinopolitan Council Fathers 1. 50. Pope Damasus pre●iding Anno 381. against Macedonius it is contradicted by Bellarmine in the same place It is also manifest that the Roman Pope was not President there but Nectarius Bishop of Constantinople of which thing the cause is because the Roman Pope was neither present by himself nor by his Legates What he adds of Pope Caelestin his presi●ing in the Council at Ephesus against Nestorius Anno 431. is not true sith it is manifest from the subscription to the Council that Cyril of Al●xandria was President there and with him Juvenal of Jerusalem And though it be said that Cyril held the place of Pope Caelestinus yet that was in giving suffrage to shew the agreement of

great an opinion Of the four later surely the two last lesse deserve the name the later Nicene council being affronted by the Carolin council about Images at Frankford and the eighth by another of the same place of better note by Michael the Emperor and Photius the learned Parriarch of Constantinople who sure acknowledged not the Popes Monarchy but lived and died in contest against them But neither the four first nor the four last did ever ascribe to the Pope of Rome the monarchy and supremacy which are now arrogated nor did they ever receive what they professed because they professed it nor doth the desire or acceptance much lesse the having the Popes approbation at all prove any authority over them in him it being a thing usual to seek approbation of men who have no authority over the seekers by reason of their esteem for prudence learning and other qualities and for the more ready receipt of what they seek to have approved But the councils determinations and that with Anathema to the gainsayers shewed that they judged themselves to have decisive power without the Pope though his consent also were added as useful for some purposes 3. Saith H. T. The first revolt was made by the Grecians denying the procession of the holy Ghost from God the Son they were united again to the Church of Rome in the council of Florence sess last Answ 1. The denying of the procession of the Holy Ghost from God the Son is shewed to be an error only in manner of speaking by Sir Richard Field of the Church third book ch 1. and other learned men 2. The revolt so long shews the Protestants had predecessors for many hundred years together in opposing the usurpations and errors of the Roman Popes and Churches 3. The reconciliation at Florence was but an imperfect thing by persons whose acts were not avowed afterwards nor did the union hold but was quickly dissolved 4. The council of Florence was a council not allowed by that at Basil as being only of a faction to avoid the questioning of Pope Eugenius See Platina in vita Eugenii 4. 4. Saith H. T. they held transubstantiation seven Sacraments unbloody sacrifice prayer to Saints and for the dead cens eccles orientalis c. 7 10 12 13 21. Answ The Grecians hold not any such transubstantiation as whereby the elements are abolished and cease to be that they were but whereby they become what they were not and the transubstantiation they hold is a change of the communicants into the being of Christ that is partakers of the divine nature as the Apostle means when he saith they are the body of Christ as Dr. Field proves out of Dam. scen Cyril and others in his third book of the Church ch 1. Bishop Jewel reply to Hardings answer art 10. Nor are the speeches of transubstantiation transelementation and such like terms used by the Greeks any other than lofty hyperbolical speeches such as the Apostle useth when he saith Christ was crucified among the Galatians Gal. 3. 1. which abound in Chrysostome Pseudo Dionysius Areopagita c. insomuch that Chrysostom sometimes expresseth the presence of Christ in the eucharist as if it were sensible the communicants touching Christs body seeing his blood having their mouths made red by it sucking his blood receiving him into our house with more of the like as may be seen in Chamier Panstr cath tom 4. lib. 11. c. 9. As for seven Sacraments the Greeks do not teach them to be so many and no more nor the unbloody sacrifice any otherwise then by it to mean a commemoration of the sacrifice of Christ as Chrysostom in his hom on the tenth to the Hebrew expresseth it It cannot be proved that the Greeks use such prayer to Saints as the Papists do directing their prayers to them as hearers and by vertue of their merits helpers to them that call on them Neither do they pray for the dead shut up in purgatory which as I alleged out of Roffensis the Greeks do this day deny and there enduring punishment of sense for deliverance thence but commemorate the dead even the most holy martyrs and confessors and pray for their happy resurrection and acquittal in the last judgement As for the Egyptian Christians and Armenians what they hold is not so easie to know by reason of their remoteness from Europe nor what Succession they have had But this is manifest enough that they did never submit to the Bishop of Rome as their Head except what was done at Florence for which Michael Paleologus the Greek Emperour was abhorred by the Greeks and denied Burial and Isidor Arch-bishop of Kio●ia in Russta deposed and put to death or by some obscure persons whose acts the Churches never owned and yet there doth not appear sufficient reason to exclude them out of the Catholick Church notwithstanding such Errours as are imputed to them nor to question their Succession Nor is the Protestants pretence to the Fathers of the first five hundred years idle it being not false but most true and so proved by Jewel and others and the Answers of Harding and other Romanists proved insufficient that they were in the most material points Protestants that is held otherwise than the Romanists now do And though it prove not a Succession of sixteen hundred years continued yet it proves a Succession of so long continuance as will make void the popish claim of Succession as peculiar to them and with any considerate person so far take place as to justifie the Protestants opposition against the modern Papist's Errours and Innovations 'T is true those of the sixth Age must needs know better what was the Religions and Tenets of them who lived in the fifth Age by whom they were instructed and with whom they daily conversed than Protestants can now do in those things which they delivered by word of mouth to them if they were heedfull intelligent and mindefull of what they heard But what they left in writing we may know as well as they And experience shews that oft times upon mistakes and sometimes voluntarily the sayings of men spoken yea sometimes their very Writings either by unskilfulness or negligence or fraud are mis-reported and therefore notwithstanding this reason of the acquaintance of those of the sixth Age with those of the fifth yet it may be that Protestants may know the minde of the Fathers in the fifth Age as well as those that lived in the sixth But that those of the sixth Age have protested on their salvation that the Doctrine taught by the Fathers in the fifth Age was the very same with their in every point or the Doctrine now taught by the Romanists was received from them by word of mouth and so from Age to Age is not true yet if they should we have no more cause to credit them than the Church had to believe the Millenaries and Quartodesimans because of Papias and others their report of John with whom they conversed SECT

and their invocation of what sort he meant being not expressed it serves not the turn to prove his confession of the Fathers of the first five hundred years holding Popish Invocation of Saints deceased SECT VI. The Answers of H. T. to the Objections of Protestants concerning their Succession are shewed to be vain and the Apostacy of the Roman Church proved AFter the rest of his scribling H. T. under the Title of Objection solved saith thus Object In all the Ages before Luther Protestants had a Church though it were invisible Answ This is a meer Mid-summer nights Dream that a Church which is a congregation of visible men preaching baptizing and converting Nations should be extant for a thousand years and yet be all this while invisible neither to be seen or heard of in the World I reply who frames the Objection as this Authour sets it down I know not sure I am that many of the Protestants do frame it otherwise that the Protestants had Churches afore Luther who did oppose popish innovations and that these were visible though not to their Enemies nor in so conspicuous a manner as the Roman Senate or Common-wealth of Venice and this is no Mid-summer nights Dream any more than that Papists have a Church in England in communion with the See of Rome and that they have Masses Baptizing c. although it be not known to Protestants nor so conspicuous as that we know where to go to them And these Churches have been seen and known in the World partly separate from the Roman Church partly continuing within the Roman Church but yet opposing the p●pal usurpations and corruptions As for H. T. his Definition of a Church it is to me more like a Mid-Summer nights Dream For is the Church a congregation of visible men preaching baptizing and converting Nations Are all the visible men in the congregation which is the Church men preaching baptizing and converting Nations May not a Church be a congregation of men that convert not any Nation if themselves be converted that baptize not others if themselves be baptized that preach not if they have heard received and profess the Word preached Are not Women part of the congregation which is the Church Do they preach and baptize However it is well this Authour sets down Preaching and Baptizing as acts whereby the men who are of the congregation which is the Church are visible which is all one with the marks of the visible Church given by the Protestants to wit preaching the Word and administring the Sacraments H. T. adds Object The Church in communion with the See of Rome was the true Church till she apostatized and fell from the faith Answ If she were once the true Church she is and shall be so for ever she cannot fail as hath been proved nor erre in faith as shall be proved hereafter I reply It is true Protestants yield that the Churches in communion with the Bishops of Rome were true Churches while they held the faith of Christ entire and did not by their innovations subvert it which was in process of time done by altering of the rule of faith the Apostolical tradition of the holy Scripture into unwritten tradition the Popes determinations and canons of councils as the sense of the Scripture or the revelations of the Spirit of God and by bringing in the invocation and worship of the Virgin Mary and other Saints altering the Sacrament of the Lords Supper instituted for a commemoration of his death into a propitiatory sacrifice for quick and dead asserting transubstantiation and adoring of the bread worshipping images and reliques perverting the Gospel by bringing in the doctrines of humane satisfactions for sin power to fulfill the law justification by works and meriting eternal life instead of free remission of sins to the penitent believer only through the blood of Christ and justification by faith in Christ without the works of the law In which points that the Churches now in communion with the See of Rome have apostatized is apparent by this argument Those Churches have apostatized who have left the faith once delivered to the Saints by the Apostles of Christ But the Churches now in communion with the See of Rome have left the faith once delivered to the Saints by the Apostles of Christ therefore the Churches now in communion with the See of Rome have apostatized The Major is evident from the terms apostasie being no other thing than leaving the faith once delivered to the Saints by the Apostles of Christ The minor is manifest by comparing the doctrine of the council of Trent and Pope Pius the fourth his Creed with the Apostles writings especially the Epistle to the Romans by Paul which shews what once the church of Rome believed For instance it is said Rom. 15. 4. For whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope 2 Tim. 3. 15 16 17. And that from a child thou hast known the holy Scriptures which are able to make thee wise unto salvation through faith which is in Christ Jesus All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness that the man of God may be perfect throughly furnished unto all good works Eph. 2. 20. And are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner-stone which plainly prove the Scriptures use for all sorts sufficiency and divinity and the needlesness of unwritten traditions to guide us to salvation Rom. 12. 5. We being many are one body in Christ and every one members one of another 1 Cor. 12. 12. For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ Ver. 13. For by one spirit we are all baptized into one body whether we be Jews or Gentiles whether we be bond or free ver 27. Now ye are the body of Christ and members in particular ver 28. And God hath set some in the Church first Apostles c. Ephes 1. 22. and gave him to be head over all things to the Church which is his body which prove the Catholick Church to have extended to all believers of Jews and Gentiles and that they and not the Roman only or those that are in communion with it are that one body or Catholick Church and that there is no other head of the whole Church but Christ nor any Apostle above another and consequently the Roman Church and Pope have no supremacy over the rest of the Churches Rom. 10 14. How shall they call on him in whom they have not believed 1 Tim. 2. 5. There is one God and one Mediator between God and men the man Christ Jesus which prove they then received not the invocation of Saints nor made the Virgin Mary or any other deceased Saint Mediators between God