The Juggling of the Jesuits

Chapter 1

60. Errata.

-- 10 of 651 -- T o his Highness Richard Lord Protector of the Common-wealth of England, Scotland and Ireland, &c. Sir, These Papers presume to tender you their service, because the Subject of them is such, as it most n

Chapter 2

1. We earnestly request that you will Resolvedly adhere to the cause of

Truth and Holiness, and afford the Reformed Churches abroad the utmost of your help for their Concord and Defense, and never be tempted to own an Interest that crosseth the Interest of Christ. How many thousands are stud

Chapter 3

2. We humbly request that you will faithfully adhere to those that fear the

Lord in your Dominions. In your eyes let a vile person be contemned; but honor them that fear the Lord, Psal. 15:4. Know not the wicked; but let your eyes be upon the faithful of the Land, Psal. 101:4,6. Compassionate th

Chapter 4

3. We earnestly request your utmost care, that we may be ruled by Godly,

Faithful Magistrates under you: and that your Wisdom and Vigilancy may frustrate the subtlety of Masked Papists or Infidels that would creep into -- 17 of 651 -- places of Council, Command, or Justice, or any public of

Chapter 5

9. The Democratical Politicians, that are busy about the change of

Government, and would bring all into confusion under pretense of the Peoples Liberty or Power, and would have the Major Part of the Subjects to be the Sovereign of the rest; that is, the worst, that are still the most; a

Chapter 6

4. We also humbly beseech you, that you will go on with the purging, and

encouraging of the Ministry: Casting out the Ignorant and Ungodly; and countenancing those that are Able, and Faithful. They deny their ease, and dignity and the riches of the world (which other employments would afford)

Chapter 7

5. We also humbly crave your aid, for the procuring and maintaining a

Union and Concord among all the Pastors and Churches in your Dominion. All that fear God are Agreed in the main: and they have a special Love to one another; and these are good preparatives to their fuller reconcilement.

Chapter 8

6. Lastly we beseech you that Toleration may be limited by Execution as

well as by Law; And therefore that as the Approved Ministers must have an Instrument of Approbation, and must be responsible before the Commissioners of ejection, for anything that forfeiteth it; so the Tolerated may be

Chapter 9

2. Their doctrine corrupteth almost all Morality: What need we fuller

clearer proof, then the Jansenian hath given us in his Mystery of Jesuitism? And much more may be added. Morton hath long ago produced enough to tell us what to expect from such men: Apolog. Part. 1, l. 2, c. 13. As from

Chapter 10

3. But above all their other mischiefs, the Propagating of Infidelity by

them is the greatest: Which they do in two ways. 1. Under the Vizard of Infidels and Seekers they plead against Scripture and Christianity, in design -- 23 of 651 -- to loosen men from all Religion, and persuade them t

Chapter 11

2. And no wonder, when some of the leading Papists do seem to be

Christians in jest, and Infidels in good sadness themselves. I shall instance now but in their Champion, Tho. White, who in his Euclid. Metaphys. Stoech. K. pr. 16, maintaineth that in a manner, or almost all incorporate

Chapter 12

2. That Religion which is contained in the Holy Scripture as its Rule or

sufficient Revelation, hath been professed in all ages in visible Churches. But the Religion of Protestants is contained in the Holy Scriptures as its Rule or sufficient Revelation: therefore the Religion of Protestants

Chapter 13

1. The Out-side of their assertion is that Every point that we are bound to

believe by a Divine faith, is fundamental, or essential to Christian faith, or of necessity to salvation. And if so, then no man breathing can be saved: For no man knoweth all that he is bound to know. And no man believe

Chapter 14

2. As the Out-side of their Assertions is made for a bug-bear to frighten

fools, so that the In-side (as expounded by many of them) is that Heathens and Infidels may be of their Church or saved, and that nothing of the Christan faith at all is necessary to salvation, is plain: For they ‘tell u

Chapter 15

3. And that by this Protean juggling, they make the Church invisible, is

apparent. For what man breathing knoweth the secrets of the souls of others, whether they have resisted or not resisted the light? And whether they are ignorant of the articles of faith upon sinful contempt, or for want

Chapter 16

4. And that the wisest of them, say in the main as we say, see here in some

proofs. Bellarm. de Verbo Dei, lib. 4, c. 11. [In the Christian Doctrine both of Faith and Manners, some things are simply necessary to salvation to all; as the Knowledge of the Articles of the Apostles Creed, of the ten

Chapter 17

2. And can any Learned Papists be so ignorant, as not to know that the

Arians pretended the Authority of General Councils? And so do many other -- 39 of 651 -- Heretics; and that the Authority of Pope and Councils are frequently pretended for contrary opinions among them, and may be prete

Chapter 18

1. If all that part of the Christian world that was out of the reach of the

Roman Empire, did never submit to the Sovereignty of the Pope, then hath he not been successively (or at any time) the actual Head of the Universal Church: But the Antecedent is most certain: therefore so is the Conseque

Chapter 19

2. If the Rule and Test of the Faith of Papists never had a Real Being, or

no succession from the Apostles, then their Faith and Church hath either no Real Being, or no such Succession: But the Antecedent is true: as I prove. It is either General Councils, or Popes, or the Church Essential (as

Chapter 20

2. And if it be not General Councils, but the Pope that is the Rule of their

Faith; then, 1. Their Faith hath been interrupted, yea and turned to Heresy and to Infidelity when the Pope hath so turned. 2. And why then do they tell our people, that they take not the Pope for the Rule of their Faith

Chapter 21

3. If it be the Major part of the Universal Church, 1. It’s known that two to

one are against them, or at least the Greater part: therefore by that Rule their Faith in the Papal Sovereignty is false. 2. And yet it would be hard, if a man must be of no Belief, till he have brought the world to the

Chapter 22

PART I.

Monergism Books -- 45 of 651 -- T he thoughts of the divided state of Christians have brought one of the greatest and constantest sadness to my Soul, that ever it was acquainted with; especially to remember, that while

Chapter 23

1. Wrong not the Truth and yourselves by an unequal conflict. Enter not

rashly upon Disputes with those that are Learned and of nimble tongues, if you be ignorant, or of weak capacities yourselves. Though I shall here show you that Scripture, Church, Tradition, Reason and Sense are on your s

Chapter 24

2. Yet I would have the weakest to endeavor to understand the reasons of

their Profession, and to be able to repel Deceivers: And to that end, I shall here give you first some Directions concerning the cause which you must defend. And concerning this, Observe these things following 1. Underst

Chapter 25

2. If the Papists call for a Rule, or Test of your Religion, and ask you

where they may find it, assign them to the Holy Scriptures, and not to any Confessions of Churches, further then as they agree with that. We know of no Divine Rules and Laws of Faith and Life, but the holy Scripture (and

Chapter 26

3. Understand well what is the Catholic Church, that when the Papists ask

you what Church you are of, or call to you to prove its antiquity or truth, you may give them a sound and Catholic answer. The Catholic Church is the whole number of true Christians upon earth (for we meddle not now with

Chapter 27

6. Join not with those men that cast out any Ordinance of God, because

the Papists have abused it. Reformation of corrupted Institutions is not by the Abolition of them, but by the Restauration of them. There are few things in use among the Papists themselves as parts of worship, but may le

Chapter 28

7. Join not with those ignorant, unpeaceable, self-conceited, womanish,

rabious Divines, or private men, that pour out unworthy reproaches at godly men among ourselves, as if they were Heretics, or such as the Churches should dis-own. For these are they that please the Papists, and harden th

Chapter 29

1. If a man may know his own heart, then there are others besides Papists

that are in Charity, and are godly men: (and so in a state of Salvation) But a man may know his own heart: therefore, &c. The Consequence of the Major is plain by inward experience to every godly, honest man that knoweth

Chapter 30

2. That never any honest godly man did turn Papist in the world; and this

the Papists themselves will justify: For they say (by a Pope and general Council) that no man can be saved but a Papist: and they generally hold, that all that have Charity and are justified, shall be saved if they so di

Chapter 31

4. And hence it follows that everyone that turneth Papist, doth thereby

confess that he was a wicked man before, and that he had not the least true love to God; that he was not justified, but a graceless wretch. In a word, all you that do but know or hope that you have any saving Grace, have

Chapter 32

2. But I proceed to a further proof of the Minor; A man may have a very

strong Conjecture that many others that are no Papists have saving Grace; though he had no persuasion that he hath such Grace himself. And consequently he must have as strong a conjecture that Popery is false. What abund

Chapter 33

3. But I have yet another proof, that many that are no Papists are good

Christians, and consequently, that Popery is a deceit, and that is the Testimony of many of their own Writers. I will not call for their testimony concerning ourselves (for we know ourselves better than they do) but conc

Chapter 34

2. And the Nations that are on both sides to this day, are a proof beyond

denial of their division. The French on one side, and the Italians on the other; and other nations divided between both. So that the thing which they call by one name, is two indeed. But so is not the true Catholic Churc

Chapter 35

2. But I prove the Minor by another Argument. Where there are two three

or four Heads or Sovereigns at once numerically distinct, there are two or three or four Churches. But the Roman Church pretending to be Catholic, hath had two or three or four Heads at once numerically distinct; therefo

Chapter 36

2. There have been long successions of such as you confess yourselves,

were not Apostolical, but Apostatical. 3. Your own Popes and Councils command us to take such for no Popes. For example, Pope Nicolas in his Decretals (see Caranza p. 393.) saith [He that by money or the favor of men, or

Chapter 37

4. But our greater Argument is from the authority of God, and the very

nature of the office. An infidel, or notoriously ungodly man, is not capable of being a Pastor of the Church (in sensu composito, while he is such) But the Popes of Rome have been Infidels, and notoriously ungodly men: t

Chapter 38

2. Note also that he calls them [The accidents of bread] and yet saith [they

are without a subject] And so doth the Explanation of the Roman Catholic Belief, and their ordinary writers say that the Body of Christ is under the -- 95 of 651 -- forms of Bread and Wine, and yet say that Bread and W

Chapter 39

3. Note also that he professeth Transubstantiation is a Miracle, and so

every ignorant, drunken, adulterous Priest of theirs hath the gift of Miracles, which he worketh as oft as he consecrateth: No wonder if Miracles be the glory of their Church, and the proof of their Infallibility; But le

Chapter 40

1. He tells you that substance is not the proper and immediate object of

sense, but color, quantity, &c. But 1. Is not the Mediate Object [Proper] as well as the Immediate? 2. But what gather you hence? Be it a Proper or improper Object, I hope we may yet have leave to believe that Reason by

Chapter 41

2. But what manner of men did H.T. imagine he had to deal with, when he

puts off his Readers with such an answer as this? Mark Reader the unfaithful dealing of these men, and how grossly they abuse poor people that follow them with mere deceits. The Question or Objection which he -- 96 of 6

Chapter 42

3. But you will say [Sense and Reason must here veil bonnet to faith.

Answ. In the Negative case let it be granted, and any case where faith can be faith. But if sense (and the Intellect therewith) be fallible in Positives, so that we cannot know Bread when we see and eat it, faith cannot

Chapter 43

7. And saying that there is no Bread and Wine left after the Consecration,

with abundance the like: the very reading of the texts may satisfy you. As for the first, see Deut. 6:7,8,9; Deut. 11:18,19,20; Isa. 34:16; Psal. 1:2; Neh. 8; Jos. 8:34,35; Matth. 12:3,5, and 19:4, and 21:16, and 22:31;

Chapter 44

2. And that they are contrary to themselves, appeareth: 1. In that (as I said

before) not only several persons, but several Countries go several ways; the French are of one way, and the Italians of another, even in the Fundamentals of their Faith, which all the rest is resolved into. 2. Their Pope

Chapter 45

1. Begin at the bottom of all, and know of them whether they will take

that for a Valid Proof, which is fetched from sense, even from the soundest senses of all men in the world, supposing a convenient object and Medium? If they will not take this for Proof, how can you dispute with them? O

Chapter 46

2. But will they then admit of Proofs from Reason? No, that cannot be, if

proof from sense be not admitted. For Reason receiveth its object by means or occasion of the senses, and must needs be deceived if it be deceived: And Reason hath not a principle that it holds faster, then that sense is

Chapter 47

3. But will they stand to the Validity of Proofs from Scripture? No; For 1.

They take it to be but part of God’s word, so that we may nor argue Negatively, [It is not in the holy Scripture: therefore it is not an Article of faith or a Law of God] For they will presently appeal to Tradition. 2. A

Chapter 48

4. Well, but at least may we not hope that they will stand to the Judgment

of the Catholic Church? And if so, we will not take it for our adversary? No: they will not do so neither. For 1. When they deny proof from sense and reason, they must needs deny all thats brought from the Church: For th

Chapter 49

2. But what is to be said to the pretense of the Necessity of a Judge? I

answer, 1. Its against all reason and experience to think that all enquiries or CHAP. XIII. Understand what they mean, when they call to you for a Judge of Controversies. How far a Judge is necessary, and who. -- 109 of

Chapter 50

2. Is it not against the daily practice of the Papists to think or say that all

disputes and controversies must have a Judge? Who is the Judge between the Nominals, Reals and Formalists, the Dominicans, Franciscans and Jesuits, in all those controversies which have Cartloads of Books written on them

Chapter 51

3. Understand well the use and differences of Judgment. The sentence is

but a means to the execution: and Judges cannot determine the mind and will of man: but preserve outward Order, if men will not see the truth themselves. Me thinks the Jesuits that are so eager for free will, should easi

Chapter 52

2. Hath your way put an End to controversies any more than ours? Are

you not yet at controversy with Infidels, Whether Christ be the Redeemer: and with Heretics whether he be true eternal God? Are you not yet as full of CHAP. XIV. They pretend, that in their way there is an End of Controv

Chapter 53

3. And is there anything in your way that better tendeth to the deciding of

controversies then in ours? Nothing at all; but contrarily, you have made more Controversies than you have ended. For, 1. We have a Certain infallible Rule to decide our controversies by, even such as you confess yoursel

Chapter 54

3. Our Faith consisteth in the few ancient Articles by which the Church

was always known (as to its essentials.) But you confound the Essentials with the integrals: and the Number of your necessary Articles is so great, as must needs be matter of more controversy than ours.

Chapter 55

4. We know our Religion, and where to find it: For it is perfect at the first,

and receiveth no additions or diminutions. One generation cometh, and another goeth, but the word of the Lord endureth forever. But you never know when you have all, because you know not when your Pope will have -- 113

Chapter 56

5. We need no Judge to decide any controversies among us in the points of

Absolute necessity to salvation: both because the Scripture is so plain in those points, as to serve for decision without a Judge; and because we abhor to make a controversy of any of them; and where there is no controve

Chapter 57

7. If you say that you have a Judge to determine of heresies in order to the

Punishing of them by the sword: So have we as well as you, and better than you. For your Pope is a Priest that hath nothing to do with the sword, (at least out of his own Principalities): but our Princes and other Rulers

Chapter 58

8. If you say that you have a Judge to determine of heresy in Order to

Excommunication, so have we in every Church: even the Pastors of the Churches, who are bound to unite and assist each other in such works. What is to be accounted Heresy, the Law of God sufficiently determineth: And what

Chapter 59

9. But if you lay all upon your Popes or Councils Infallibility, I desire you

but to read my third Disputation in a Book against Popery, called the Safe Religion; and then believe that Infallibility if you can. I should think myself a miserable man, if I were not myself more Infallible then many o

Chapter 60

10. Is it not a plain Judgment of God upon you, that while you make the

Scripture so dark and not intelligible, and cry up the Necessity of a living Judge, you should not only swarm with differences among yourselves, but should be utterly disagreed, and at a loss to know who is this Judge of

Chapter 61

11. Yea and is not God’s hand of Judgment yet more observable against

you, that when your Popes and Councils have past their judgment, the several Sects are unable to understand them? Witness the late sentence against the Jansenists, of which the persons that seem to be condemned, say, tha

Chapter 62

2. It seems then your Catholic Church representative is nothing if one man

like it not. One more instance: How largely hath the Council of Trent dealt about original sin: And yet the foresaid Thomas White ibid. saith thus [If the -- 119 of 651 -- People were taught Original sin is nothing but

Chapter 63

2. Christ hath told us that it is a little flock to whom he gives the

Kingdom, Luk. 12:32, and that the gate is strait, and the way narrow that leads to life, and few there be that find it; and the gate is wide and the way broad that leads to destruction, and many there be that enter at it

Chapter 64

3. And yet for all this I dare boldly say that there is a far more excellent

Unity and Concord among the true Reformed Catholics, then among the Papists, and that they do but cheat poor souls with the false pretense of unity. And this I shall make appear to you as followeth.

Chapter 65

1. As I have said before, they are utterly divided and disagreed about that

very power in which they should unite, and which they pretend must agree -- 122 of 651 -- them in all other things. One half of them are for the Sovereignty of a Pope, and the other of a General Council: and that as a

Chapter 66

2. With us, they are usually but here and there a straggling person, or

some few half-witted self-conceited Novices that fall off and disagree from us in anything that destroyeth salvation: But with the Papists, Princes are against Princes, and Nations against Nations, and which is much more

Chapter 67

3. As I proved before, the Papists are divided into two several pretended

Catholic Churches by making themselves two Sovereigns: but so are not we: For we have but one Head Jesus Christ. That they are two Churches (besides what is said) hear the words of Cajetan in the foresaid Oration (in Bin

Chapter 68

4. They have been utterly divided about the very power of choosing their

Pope, in whom they must unite. In one age the People chose him: In another the Clergy chose him; sometime both together: For a long time the Emperors chose him: At last only the Cardinals chose him. And sometime a Genera

Chapter 69

5. They have often had two or three Popes at once, and one part of the

Church hath followed one, and another the other: yea (as is said for forty years together, none knew the true Pope) saith Cajetan ubi sup. [Of the Schism of that time there were three so accounted Popes, that none of the

Chapter 70

6. They have killed multitudes of persons in their divisions about the

choice of their Pope (as in Damasus choice) And they have had many -- 124 of 651 -- bloody wars to the dividing of the Church about their Popes and between Pope and Pope. This was their Unity. It would make a Christian

Chapter 71

10. They have Excommunicated Princes, and encouraged their subjects to

expel them, and to murder them: hence were the inhumane murders of Henry the third, and Henry the fourth, Kings of France; and the Powder Plot, and may Treasons in England: This is their Unity.

Chapter 72

12. They set up not only a Controverted head, which all the Churches

never agreed to, nor ever will do, but also a false usurping Head, which the Churches dare not and ought not to unite in. Whereas Jesus Christ is beyond controversy the just and lawful Head of the Church.

Chapter 73

13. Your Agreement and Unity is with none but your own sect: and is this

so great a matter to boast off? You divide yourselves from most of the Catholic Church, and cast them off as Heretics, or Schismatics; and then boast of a Unity among yourselves. And so may the Quakers, the -- 125 of 65

Chapter 74

14. With what face can Papists glory in their Unity, that are the greatest

Dividers of the Church on earth? Who is it that condemneth the greatest part of the Church, and prosecuteth that condemnation with fire and sword, or so much vehemence, as the Papists do? When they have most audaciously

Chapter 75

15. But yet when any differ from us in any point Essential to our Religion

(that is, to Christianity,) they are none of us, nor owned by us; and therefore you cannot say that we are at difference among ourselves, because some Apostates have fallen off from us. You will not allow us to say you h

Chapter 76

18. They have not so sure a means of retaining men in their unity as we

have: Let experience be Judge of this: For where one hath forsaken our -- 127 of 651 -- Unity and Communion, I suppose hundreds, if not thousands, have forsaken theirs, as France, Belgium, Germany, Sweden, Denmark, Pol

Chapter 77

19. Moreover, indeed they have very little Religious unity at all among

them; for its force and terror that keeps men in their Church: And who can tell under such violence how many stick to them in Conscience and willingly? He that will forsake their Religion in Spain, must be tormented and

Chapter 78

20. And yet besides all this, and after all this tyranny, they have more

difference among themselves then we have, or then all the Christians that I hear of in the world. And to hide the Infamy of their differences, they tolerate them, and extenuate them. For differences in Discipline, and or

Chapter 79

95. And yet the Jansenists are against it.

Layman the Jesuit holds, that [If it be more favorable to them that ask advice of him, and more desired, it is Prudence to give them such advice as is held probable by some knowing person, though he himself be convinced

Chapter 80

1. We must desire the Papists to tell us whether Christianity be anything

or nothing? If anything, it hath its Essence: and 2. Whether this Essence of CHAP. XVI. Their confounding the Essentials and Integrals of Christianity. -- 135 of 651 -- Christianity be Knowable or not? If not, then the

Chapter 81

8. And we would know whether all shall be damned, that know not as

much as the most Learned and Wise? If not, then still we may have leave to distinguish. 9. Further we demand, whether any ignorance or error that is culpable, will stand with Charity and Salvation? If not, then who shall

Chapter 82

16. And we would know how they can countenance ignorance so much as

they do, if all things revealed be of equal necessity to salvation. 17. And what mean they to distinguish of Implicit and Explicit faith? Is it enough to -- 138 of 651 -- believe as the Church believes, and not know wh

Chapter 83

2. And we believe all that is de fide with an Implicit faith as well as you:

But it is an Implicit Divine faith, and not human: For we are sure that All that God saith is true; and this Divine veracity is the formal object of our faith. And we believe that all that is in Scripture is true, and th

Chapter 84

1. Otherwise no man should be saved: For no man is void of culpable

ignorance, and consequently of culpable unbelief. Had we never been wanting in the use of means, there’s no man but might have known more then he doth. Is there any one of you that dare refuse to ask God forgiveness --

Chapter 85

3. And we easily prove all this from the Law of God. It is the nature of the

preceptive part to constitute Duty only, and the violation of that is sin: But it is the sanction, the promise and threatening that Determines of the Reward and Penalty: Now it is only the old Law of works that makes the

Chapter 86

2. Well! But if you appeal to the greater number, to them shall you go.

You must be tried by the present Church; Why then you are condemned. Is it the lesser number, or the greater, or the better that must be judge? You will not say the lesser, as such: If you do, you know where you are. If

Chapter 87

1. When you come to dispute of the Church with them, see that you agree

first under your hands of the Definition of that Church of which you dispute. And when you call them to Define it, you will find them in a wood, you will little think how many several things it is that they call [the Chu

Chapter 88

2. So also when they use the name of [a Pope] in disputation, make them

explain themselves, and tell you (in a Definition) what they mean by [a Pope.] For, though you would think this term were sufficiently understood, yet you shall find them utterly at a loss, and all to pieces about it. Le

Chapter 89

2. When you come to know who these Electors must be, you open their

nakedness. For first if they say, It must be the Cardinals, ask them, where then was the Pope when there were no Cardinals in the world? And whether that were a Pope or not that was chosen by the whole Roman Clergy? Or w

Chapter 90

2. If they shall tell you that it is not Election but Consecration that makes

a Pope, yea or that Consecration is of Necessity with Election; then 1. Demand of them whether it be any one whosoever that may Consecrate, or whether this high power be confined to certain hands? If any may serve, or an

Chapter 91

3. But suppose there were, yet we must be resolved whether it be some or

all the Italian Bishops that must do it? If but some, which be they? And how is their power proved? If all or any, then 1. What shall we do when some of them consecrate one Pope, and some another, and some a third, which

Chapter 92

2. But thats not the worst, you must require them to put his necessary

Qualification in the Description. For if no Disposition of the Matter be necessary, but ex quolibet ligno fit mercurius Romanus, then a Jew or other Infidel may be Pope: which they will deny. And if any Disposition of th

Chapter 93

3. But yet the worst is behind. They be not agreed about the very form of

the Papacy: For some say, He is the Head of all the Catholic Church But others with the General Councils of Constance and Basil say, that he is the Head only of the singular members, but a subject to the Catholic Church

Chapter 94

3. And if they use the name of a General Council, call them to Define

what they mean by a General Council: some of them will say, It must be a true Representative of the whole Catholic, Church: so that Morally they are all Consenting to what is there done. But then the doubt remaineth whet

Chapter 95

2. But if that were granted them (without proof and contrary to practice)

yet we are at a far greater loss to know what a Bishop is that must here be a member? Is he only the Primus Presbyterorum in a presbytery? Or is he the Ruler of a Presbytery, (they Ruling the people?) Or is he the sole R

Chapter 96

4. And by this Rule, either we never had a General Council, or but few:

For instance, At the first Session of the Council of Trent (the last and most famous Council) there were but four Archbishops, and twenty-two Bishops, taking in the Titular Bishops of Upsal, Armach, and Worcester. And at

Chapter 97

5. Nay to make short of it, its plain by this Definition, that a General

Council is but a name (at least since the days when the Church lay in a narrow room) and that no such thing is to be expected in the world. For 1. If all Bishops, or half come thither, what shall their poor flocks do the

Chapter 98

2. How many years must they be travailing from America, Ethiopia, and all

the remote parts of the Christian world? 3. So much shipping, and provision, and so many thousand pound a man is necessary for the Convoy of many, that alas the poor Bishops be not able to defray the hundredth part of th

Chapter 99

6. And yet even this Definition of Binius is ridiculous: For he makes it

enough that all the Bishops of the world may and ought to be there, whether they be there or not. But then what if laziness or danger deter them or detain them? Is that a Council where Bishops ought to be and are not? Ho

Chapter 100

2. Or whenever the time was, yet we inquire, whether these other Sees as

of Jerusalem, Antioch, Alexandria, or some of them were not Patriarchal as soon as Rome? And whether Councils that speak of priority or posteriority, do not in the same manner, and on the same grounds, and to the same en

Chapter 101

4. And therefore we inquire whether all these have not the same kind of

right to their preeminence, whether it be Divine or Human. And that the very foundation of this Patriarchal order, yea of Rome’s Patriarchal Primacy, (which was the preparative to its universal Sovereignty) was a mere hu

Chapter 102

5. And Human it must needs be. 1. For we find that Councils did not

declare it as any part of the Law of God, but Ordain it as an act of their own. 2. We find them adding the Patriarchate of Constantinople, which was -- 163 of 651 -- a new seat, neither Patriarch nor Bishop residing th

Chapter 103

7. And we do not think that a General Council or Pope can make a man of

one Nation to be Patriarch of the Church in another Nation, that perhaps may be in wars with the Prince of the first Nation: but that each Prince with the Church under their Power, hath more to do in it then either Pope

Chapter 104

8. And therefore we must needs judge, that to disobey the Pope, or

withdraw from his subjection (if he had never forfeited his Patriarchship by the claim of an Universal Headship) were no greater a sin, then to disobey or withdraw from the Patriarch of Alexandria, Antioch, or Constantin

Chapter 105

1. For the first two I have spoke at large in the Preface to the second part

of the Saints Rest, and in the determination in the first part of my Book against Infidelity. But briefly to touch some of the most necessary things here, 1. We must distinguish the Tradition of the Scriptures, or the Sc

Chapter 106

3. We must distinguish between the Tradition of the whole Catholic Church,

or the greater part, and the Tradition of the lesser more corrupted selfish part (even the Roman part.) 4. We must distinguish between a Tradition of necessary doctrine or practice, and the Tradition of mutable Orders. 5

Chapter 107

1. We grant that the Holy Scriptures come down to us by the certain

Tradition of our fathers and Teachers; and that what the seeing and hearing of the Apostles was to them that lived with them, that Tradition and belief of certain Tradition is to us, by reason of our distance from the ti

Chapter 108

2. We thankfully acknowledge that the Essentials of the faith, (and more)

hath been delivered even from the Apostles in other ways or forms, besides the Scriptures: as 1. In the Professions of the Churches faith. 2. In the baptismal Covenant and signs, and whole administration. 3. In the Sacra

Chapter 109

3. But in these points following we oppose them. 1. We take the holy

Scriptures as the Compleat universal Rule or Law of faith and Holy living, and we know of no Tradition that containeth another word of God; Nay we know there is none such because the Scripture is true, which asserteth it

Chapter 110

2. The manner of delivery in a form of words, which no man may alter,

and in so much fullness and perspicuity, is much to be preferred before the mere verbal delivery of the same doctrine. For 1. The Memory of man is not so strong as to retain as much as the Bible doth contain, and preserv

Chapter 111

3. When matter and so much matter, is committed to bare memory

without a form of unalterable words, new words may make an alteration before men are aware: The change of one word sometimes doth make a whole discourse seem to have another sense. -- 170 of 651 --

Chapter 112

4. There are so many carnal men in the world that love not the strictness

of that doctrine which they do profess, and so many heretics that would pervert the Holy Doctrine, that it would purposely be altered by them if it could be done; and it might much more easily be done, if it lay all upon

Chapter 113

6. And there could not be such satisfactory Evidence given to another of

the Integrity or Certainty of it, as when it is preserved in writing. We should all be diffident that the Laws of England were corrupted, or that Lawyers might combine to do it at their pleasure, if there were no Law Boo

Chapter 114

7. And if writing be not necessary, why have we so many Fathers,

Histories, and Canons? And why do they fetch their Tradition from these, and ridiculously call them unwritten verities? Are they unwritten, when they turn us to so many volumes for them? And if man’s writing be necessary

Chapter 115

3. If they do prove that some matters of fact are made known to us by

Tradition that are not in the Scripture, or that any Church Orders or Circumstances of worship then used are so made known to us, (which yet we wait for the proof of) it will not follow that any of these are therefore Di

Chapter 116

5. And therefore it is not the Testimony of the Papists alone, (who are not

only a lesser part of the Church, but a part that hath espoused a corrupt interest against the rest) that we shall take for certain proof of a Tradition: but we will prefer the Testimony of the whole Catholic Church befo

Chapter 117

6. They that can produce the best Records of Antiquity, or rational proof

of the Antiquity of the thing they plead for, though they be but a few Learned Antiquaries, may yet be of more regard in the matter of Tradition then millions of the vulgar, or unlearned men: so that with us, universal T

Chapter 118

2. Either these Traditions have Evidence to prove them Apostolical, or no

Evidence. If none, how can the Pope know them? If they have Evidence, why may not we know it as well as the Pope? At least, by the helps that his charity doth vouchsafe the world.

Chapter 119

3. If there be any Proof of these Traditions, it is either some Antient

Records or Monuments; and then our Learned Antiquaries may better know them then a multitude of the unlearned: Or it is the Practice of the Church: And then 1. How shall we know how long that practice hath continued, wit

Chapter 120

4. If the Pope and Clergy have been the keepers of it, have they in all ages

kept it to themselves or declared it to the Church? (I mean to all in common) If they have concealed it, 1. Then it seems it belonged not to others. 2. Or else they were unfaithful and unfit for the office. 3. And then h

Chapter 121

7. And when we find so lame an account from yourselves of the true

Apostolical Traditions: You are so confounded between your Ecclesiastical Decrees and Traditions, and your Apostolical Traditions, that we despair of learning from you to know one from the other: and of seeing under the

Chapter 122

8. And it is in our eyes an abominable impiety, for you to equal your

Traditions with the holy Scripture, till you have enumerated and proved them. And it makes us the more to suspect your Traditions, when we perceive that they or their Patrons have such an enmity to the Holy Scriptures, t

Chapter 123

9. And if General Councils themselves, and that of your own, should be

for the sufficiency of Scripture; what then is become of all your Traditions? Search your own Binius, p. 299, whether it past not as sound doctrine at the Council of Basil (in Ragusii Orat.) Sup. 6. [that faith and all t

Chapter 124

1. Two things they very much plead Tradition for: the one is their private

doctrines and practices, in which they disagree from other Christians: and here they lose their labor with the judicious. 1. Because they give us no sufficient proof that their Tradition is Apostolical. 2. Because the di

Chapter 125

2. The other Cause which they plead Tradition for, is the Doctrine of

Christianity itself. And this they do in design to lead men to the Church of -- 178 of 651 -- Rome; as if we must be no Christians, unless we are Christians upon the credit of the Pope, and his Subjects. And here I off

Chapter 126

1. We do not strive against you in producing any Tradition or Testimony

of Antiquity for the Scripture, or for Scripture Doctrine: we make as much advantage of such just Tradition as you. What do such men as White, Vane, Cressy, &c. think of, when they argue so eagerly for the advantage of T

Chapter 127

2. We go beyond the Papists in arguing for just Tradition of the Christian

faith, and we make far greater advantage of it then they can do. For 1. They argue but from Authoritative Decision by the Pope, under the name of -- 179 of 651 -- Church-Tradition (excepting the French party) whereas w

Chapter 128

2. Note also that such as Dr. Holden, Cressy, Vane, White and other of the

French way that plead for Tradition, mean a quite other thing then the Jesuited Italian Papist means; and while they plead for universal Tradition, they come nearer to the Protestants, then to their Brethren, if they did

Chapter 129

3. Note also, that when Papists speak of Tradition confusedly, they give us

just reason to call them to Define their Tradition, and tell us what they mean by it, before we dispute with them upon an ambiguous word; seeing they are so divided among themselves, that one party understands one thing

Chapter 130

2. Another advantage in which we go beyond the Papists for Tradition, is,

that as we argue not from the mere pretended supernatural Infallibility or Authority of any, as they do, but from rational Evidence of true Antiquity; -- 180 of 651 -- so we argue not from a sect or party as they do, b

Chapter 131

1. The Papists are fewer by far than the rest of the Christians in the world.

And the testimony of many, yea of all, is more than of a part. 2. The Papists above other parties have espoused an interest that leads them to pretend and corrupt Tradition, and bend all things to that interest of their

Chapter 132

2. But yet we have not so done with them, till Tradition have given them

their mortal stroke. You appeal to Tradition, to Tradition you shall go. But what Tradition mean you? The Tradition of the Catholic Church? And -- 181 of 651 -- where is this to be found and known? But in the professio

Chapter 133

1. Let us inquire of the present Church: and there we have the profession

and practice of all the Greek Church; the Syrians, the Muscovites, the Georgians, and all others of the Greek Religion dispersed throughout the Turks Dominions, with the Jacobites, Armenians, Egyptians, Abyssinians, with

Chapter 134

2. And as for us of the Western parts, we answer you, 1. We that are now

living, our Fathers, or our Grand-fathers, were not of your Church: and therefore we never did withdraw. CHAP. XXI. Their pretense that the Greeks and all other Churches were once under the Pope. -- 187 of 651 --

Chapter 135

3. And for the Germans or English or whoever did relinquish you, they

have as good reason for it, as for the relinquishing of any other sin. If they did by the unhappiness of ill education or delusion, submit to the usurped Sovereignty of the Pope they had no reason to continue in such an

Chapter 136

2. A Mistress Church that must Rule all the rest, it was never such a true

Church in Paul’s days. And therefore here we turn this argument of the Papists against themselves. If the Church of Rome were neither the whole Catholic Church, nor the Mistress of all other Churches when Paul wrote his

Chapter 137

1. For our Principles: we take only Christ to be the chief Foundation of

our Faith, and his inspired Prophets and Apostles to be the secondary foundation: whereas the Papists build upon many a most ungodly ignorant man, because he is the Pope of Rome. And which of these is the firmer foundati

Chapter 138

2. We take nothing for our Rule but the sure word of God contained in the

holy Scriptures: but the Papists take the Decrees of all Popes and Councils for their Rule: Our Rule they confess to be Divine and infallible: Their Rule we affirm to be human and fallible. Which then is like to be more

Chapter 139

3. We have a Rule that was perfected by Christ and his Apostles, to which

nothing can be added, and therefore we are at a Certainty for our Religion: for we have a sure and perfect Rule from Heaven. Nothing may be added to it, or taken from it. But the Papists do profess that the Determination

Chapter 140

2. But they have yet other kind of changes then these. They have changed

the very Essence of the Catholic Church (in their esteem;) they have changed the Officers, the Doctrine, the Discipline, the Worship, and what not, as though they had been born for change, to turn all upside down. In the

Chapter 141

4. I have shown you in my Book called the Safe Religion, that the ancient

Fathers were for the sufficiency of Scripture. 5. Their Traditions are the opinions of a dividing sect, contrary to the Traditions or doctrine of the present Catholic Church: the far greater part of Christians being agai

Chapter 142

5. Contrary to the judgment of most of the Catholic Church. 6. We can

prove that once the Church was without them. 7. And they are many of them contrary to express Scripture. And if Scripture will but show which of us is nearest the doctrine and practice of the Apostles, then the controver

Chapter 143

II. And that our Church and Religion hath been continued from the days

of Christ till now, we prove thus. 1. From the promise of Christ, which cannot be broken. Christ hath promised in his word, that that Church and Religion which is most conform to the Scripture, shall continue to the end:

Chapter 144

2. From the event. The Christian Religion and Catholic Church hath

continued from the days of Christ till now. But ours is the Christian Religion, and Catholic Church: therefore ours hath continued from the days of Christ till now. The Major they will grant: the Minor is proved by parts

Chapter 145

2. They that are Sanctified, Justified, have the love of God in them, are

members of the true Catholic Church: But such are all that are sincere Professors of our Religion: therefore, &c. But all this will not serve them without a Catalogue, and telling them where our Church was before Luther:

Chapter 146

1. In the days of Christ and his Apostles our Church was where they and

all Christians were: And our Religion was with them in all its parts, both Essential and perfective. That is, we now Believe 1. All to be true that was delivered by the Apostles as from God, with a General faith, 2. We b

Chapter 147

3. In the next ages after the Apostles, our Church was the one Catholic

Church, containing all true Christians, Headed by Jesus Christ: and every such Christian (too many to number) was a member of it. And for our Religion, the Essential parts of it were contained both in the Holy -- 210 of

Chapter 148

4. By degrees many errors crept into the Church: yet so, that 1. Neither

the Catholic Church, nor one true Christian (in sensu composito at least) did reject any essential part of Christianity. 2. And all parts of the Church were not alike corrupted with error, but some more, and some less. 3

Chapter 149

5. When in process of time by claiming the universal Sovereignty, Rome

had introduced a new pretended Catholic Church, (so far as their opinion took) by superadding a New Head and form, there was then a twofold Church in the West; the Christian as Christian headed by Christ; and the Papal a

Chapter 150

6. In this time of the Romish Usurpation, our Church was visible in three

degrees, in three several sorts of persons. 1. It was visible in the lowest degree among the Papists themselves, not as Papists, but as Christians. For they never did to this day deny the Scriptures, nor the Ancient Cree

Chapter 151

2. At the same time of the Churches oppression by the Papacy, our

Religion was visible (and so our Church:) in a more illustrious sort, among the Christians of the most of the world, Greeks, Ethiopians, and the rest, that never were subject to the usurpation of Rome, but only (many of

Chapter 152

3. And beside both these, our Religion was professed with a yet greater

Rejection of Romish corruptions, by thousands, and many thousands that lived in the Western Church itself, and under the Popes nose, and opposed him in many of his ill endeavors against the Church and truth, together wit

Chapter 153

3. They that are truly regenerate, and Justified, hating all known sin,

longing to be perfect, Loving God above all, and seeking first his Kingdom and Righteousness, and accounting all things but as dung in comparison of Christ, these are all of the true Catholic Church, and the true Christi

Chapter 154

4. If Christ Consent to it, and we Consent to it, then we are all (that are

sincere in their profession) of the true Catholic Church and Religion (for if he consent and we consent, who is there that is able to break the match?) But Christ consenteth, and we consent: as we prove by parts. 1. His

Chapter 155

5. All that are truly Baptized, and own their Baptismal Covenant, are

visible members of the true Catholic Church: (For it is the very nature and use of Baptism to enter us into that Church:) But Greeks, Abyssinians, Georgians, Armenians, &c. and Protestants, are all truly Baptized, and ow

Chapter 156

2. But how doth this Disputer prove his Minor, that we have no

Succession? Only by a stark falsehood: forsooth [by the Concession of the most Learned Adversaries, who freely and unanimously Confess, that before Luther made his separation from the Church of Rome for nine hundred or o

Chapter 157

2. But why is it that they must all needs explicitly hold the thirty-nine

Articles? 1. I pray you tell us, whether all your own Church do explicitly hold and believe all your Articles? That is, all that Popes and General Councils have defined or declared. Dare you say that one of five hundred,

Chapter 158

3. But what if we grant your conclusion, that [else they cannot be

esteemed Protestants] what of that? As if none but Protestants were of the same Church and Religion with us. Sure you think we make a sect of ourselves like you, and exclude all others from the Church and Salvation as yo

Chapter 159

3. And that they were condemned by the Council of Constance, and Huss

and Jerome burnt after they had a safe conduct, doth show that the faith of Papists is perfidiousness, (for why should the people be more just then a General Council?) but it shows not that we and they are not of the sam

Chapter 160

1. Though they held but one nature in Christ, it was not by permixtion or

confusion of the natures, as Eutiches imagined, but Conjunction or Coalition: Nicephor. Hist. Eccles. lib. 18, c. 53. And diverse of your own writers say the difference is found to be but in words. And even all this they

Chapter 161

6. Either the Fathers of the fifth age are intelligible in their writings, or

not. If they be, then we may understand them I hope with industry. If they be not, then 1. Much less were their transient speeches intelligible. 2. And then the writings of the sixth age be not intelligible, nor of any o

Chapter 162

7. By your leave, the Roman Corrupters take on them so much Power to

make new Laws and new Articles of Faith quoad nos, by definitions, and to dispense with former Laws, that unless they are all Knights of the Post, they can never swear that they had all that they have from their Fore-fat

Chapter 163

8. Well! But all this is the least part of my answer. But I grant you that the

sixth age understood and retained the doctrine of the fifth age, and have delivered it to us. But that there were no Heretics or corrupters, you will not say yourselves. Well then! The far greatest part of the Catholic C

Chapter 164

1. What if his Catalogue were true and proved, would it prove the

Exclusion, that [no other Church:] had a succession? Doth it prove that Constantinople, or Alexandria had no such succession, because the Romanists had it? Where is there ever a word here under this Argument to prove tha

Chapter 165

2. And note how he puts that for the Question that is not the Question

between us. A fair beginning! The Question is not about Churches in Communion with you, but about Churches in subjection to you: But this is but a pious fraud, to save men by deceiving them. The Ancient Church of Rome ha

Chapter 166

3. And if the Papists can but prove themselves true Christians, I will

quickly prove that the Protestants are in Communion with them still, as Christians, by the same Head (Christ) the same spirit, baptism, faith, love, hope, &c. though not as Papists, by subjection to the same usurper.

Chapter 167

4. Our question is of the Universal Church: And this man nameth us

twenty or thirty men in an age that he saith were professors of their Religion: And doth he believe in good sadness that twenty or thirty men are either the universal Church, or a sufficient proof that it was of their mi

Chapter 168

5. But principally, did this man think that all, or any besides their subjects

had their wits so far to seek, as to believe that the persons named in his Catalogue were Papists, without any proof in the world, but merely because they are listed here by H. T? Or might he not to as good purpose have

Chapter 169

6. But what need we go any further? We will begin with him at his first

Century, and so to the second, and if he can prove that Jesus Christ, or the Virgin Mary, or John the Baptist, or the Apostles, or any one of the rest that he hath named, were Papists, (much more all of them) I am resolv

Chapter 170

1. By showing the sentences of the Ancients, by which we confirm all our

tenets, and refute our adversaries. But this way (saith he) is most prolix, and CHAP. XXV. Their jumbling all our differences together, and then making lesser or common differences to be the Protestant Religion. -- 237

Chapter 171

1. Let them prove a Catholic Succession, or continuation of this point, that

The Pope of Rome is appointed by Christ to be the universal Monarch, Sovereign, Governor, Head of the Catholic Church, and the Vicar of Christ on earth, and holding the place of God himself, whom all must obey. -- 238 o

Chapter 172

2. And that the true and only Catholic Church is a Society thus headed and

Governed by the Pope, and that no man is a true member of the Catholic Church, that is not the subject of the Pope as universal Monarch: Nor can any other be saved, as being without the Church.

Chapter 173

5. That we cannot believe the Scriptures to be the word of God, or the

Christian doctrine to be true, but upon the Authoritative Tradition of the Roman Church, and upon the knowledge or belief of their Infallibility: that is, we must believe in the Pope as Infallible, before we can believe

Chapter 174

32. That the Canon of Scripture is the same that is declared by the Council

of Trent. I will pass by abundance more to avoid tediousness; And I will not stay to inquire which of these are proper to the Papists. But I am resolved so to receive many of them as they can prove a Catholic succession

Chapter 175

7. That they took it for a sufficient reason against appeals to Rome, because

all might appeal to a provincial or general Council. 8. Note that they thought it a thing not to be imagined by a man, that God should give his Spirit to any one man, even to the Pope, to enable him to try and judge, and

Chapter 176

12. Next they convince the Roman Bishop of sending them a false Canon of

the Nicene Council. 13. And they show us here what way the Pope then took to get and keep his Power: even by sending to the secular commanders of the Provinces, (in whom they had special interest by their residence at Ro

Chapter 177

16. And how plainly they tell him that Faustinus his stay any longer in

Africa will not stand with that honesty and moderation of the Bishop of Rome which is necessary to the safety of brotherly charity. -- 248 of 651 -- I give you but the plain passages of the Council as they lie before y

Chapter 178

2. By [Universal Archbishop] its plain that they meant no more than the

chief in dignity and order of all Archbishops; and not the Governor of all. 3. I have shown you before that this very Council in its Canons not only give the Bishop of Constantinople equal privileges with the Bishop of R

Chapter 179

1. The Papists tell us that [Fulk confesseth that Jerome, Austin, Ambrose,

&c. held the invocation of Saints] H.T. p. 49. Answ. 1. If any hold that they should desire the departed Saints to pray for them, as they do the living, we have reason enough to take it for their error, but its no proof

Chapter 180

2. But yet we must tell you that the Primitive Church was unacquainted

with the Romish prayer to Saints. Till the end of the fourth Century they are not able to prove that ever three men (if any one) were for any prayer to the Dead at all, except such a conditional speech in an Oration as G

Chapter 181

5. The Reason why in the Old Testament men were not wont to pray to

Saints, Bellarmine saith was, because then they did not enter into heaven nor see God. Bellar. de sanct. Beat. li. 2, c. 19. So Suarez in the third part, Tom. 2, disp. 42. Sect. 1. But abundance of the chief Doctors of t

Chapter 182

6. The Council of Laodicea condemned them as Idolaters that prayed to

Angels, Can. 35. (which Caranza, Crab, and other Papists have turned into Angulos; whose falsification you may see fully detected by the said Bishop Usher, ibid. p. 470,471,472. Read there also the full Testimonies of Gr

Chapter 183

1. That speaks of the Saints prayer for us, but not of our prayers to them one

word, which is the thing in question. 2. But Erasmus and others have shown that neither is this any of Origen’s works. Sixtus Senensis saith, that some old Books put Jerome’s name to it: And Lombard and Aquinas cite pass

Chapter 184

2. The next exception to be considered is, Praying for the Dead: which

they say the ancient Church was for. Answ. 1. We are for the Commemoration of the holy lives and sufferings of the Saints: and the first sort of the ancients prayers for them began here, as the occasion. 2. We are for th

Chapter 185

3. Another point that they much challenge us about, is, The Veneration or

Adoration of Images, Relics, and the Cross, to which I may join, peregrinations to places esteemed by them to be of eminent holiness. Concerning Peregrinations, you may see by a plain Epistle of Gregory Nyssen (in the en

Chapter 186

4. I shall cite no more, but entreat the Reader that is willing to be informed

how much Antiquity was against the Papists in the points of Images, to peruse only Dallaeus de Imaginibus, and Usher in his Answer to the Jesuit and Sermon to the Parliament: And I provoke the Papists to confute what is

Chapter 187

4. General Councils have been against Images, that want nothing but the

pleasure of the Pope to make them of as good authority as the Council that was for them. 5. That Council that was for them (Nice 2.) condemneth the Schoolmen and Pope Clement himself as Heretics, for worshiping them, or

Chapter 188

4. Another point in which the Papists pretend to better Countenance from

Antiquity then we, is the point of the Corporal presence with Transubstantiation: But of this there is so much said by multitudes of our Divines, that I shall now say no more, but desire the studious to Read at least Bis

Chapter 189

5. In the point of Satisfaction and Purgatory, besides what Sadeel,

Chamier and others have said, Usher and the foresaid Dallaeus in a full Treatise have shown the Papists nakedness from Antiquity, so that modesty should forbid them to pretend the Fathers for them anymore, if any modesty

Chapter 190

6. About their Fasts (though that be no essential of Religion) both the

time, manner &c. is so fully spoke to by the said Dallaeus in another just volume de Jejuniis, that Popery in this also is openly condemned by the Fathers in the view of the impartial considerate world. The point of Free

Chapter 191

1. Any claim that their own ambitious Bishops have made to a further

power then was due to them, they use as an Argument for their universal sovereignty: when as we deny not but that there was too much pride and Ambition in their Prelates (which is all that this will prove;) even in some

Chapter 192

2. Again, if they find that any distressed Churches or Bishops have but

sent to Rome for help, they presently gather thence that they took the Pope to be Christ’s Vicar General. As when Chrysostom sent to Innocent, and Basil and the rest in the East did send so oft for help into the West, wh

Chapter 193

3. Nore also, that when the Papists find but any Heresy condemned by the

Bishop of Rome, they cite this as a testimony of their Sovereignty: As if other Patriarch and Bishops condemned them not as well as they; Or as if we knew no that the Church desired the most general vote against Heretics

Chapter 194

4. And when they find the Pope excommunicating foreign Bishops, they

cry up this as a Testimony of his Headship: As if we did not know, 1. That -- 274 of 651 -- to refuse Communion with another Church or Bishop is no act of Jurisdiction over them. 2. That other Bishops have made bold al

Chapter 195

5. Also when they meet with any big words of their own Popes (as I

command this or that) they take it for a proof of the Vicarship: As if big words did prove Authority. Or as if we knew not how lowlily and poorly they spoke to those that were above them. As Gregory the first for instanc

Chapter 196

6. Another Roman deceit is this; When they find any mention of the

exercise of the (now thriving) Roman Power, over their own Diocese or Patriarchal circuit, they would hence prove his universal Power over all. And by that Rule the Patriarch of Alexandria or Constantinople may prove as

Chapter 197

7. Also when they meet with the passages that speak of the elevation of

their Pope to be their first Patriarch, in the Roman Empire, or any Power that by the Emperors was given him, they cunningly confound the Empire with the world, and especially if they find it called by the name of the wo

Chapter 198

8. But their chief fraud is about names and words. When they meet with

any high complemental title given to the Bishop of Rome, they presently -- 276 of 651 -- conclude that it signifieth his Sovereignty. Let us instance in some particulars, and show the vanity of their conclusions from t

Chapter 199

1. Sometimes the Roman Bishops are called [Summi Pontifices,] the chief

Popes: and hence some gather their Supremacy. But I suppose you will believe Baronius (their chief flatterer) in such a case as this. And he tells you in Martyrolog. Roman. April. 9, that [Fuit olim vetus ill usus in Ecc

Chapter 200

4. Sometime they find where Rome is called Caput Ecclesiarum, and then

they think they have won the cause. When if you will consult the words, you shall find that it is no more than that Priority of Dignity which (not Christ, but) the Emperors and Councils gave them, that is intended in the

Chapter 201

5. But what if they find the Pope called the Archbishop of the Catholic

Church, or the Universal Bishop? Then they think they have the day. I -- 277 of 651 -- answer, indeed three flattering Monks at the Council of Calcedon, do so superscribe their libels; but they plainly mean no more tha

Chapter 202

2. If this will not serve, try whether you can procure their Priests to

discuss those points before the incredulous people, that so they may hear -- 289 of 651 -- both sides speak together. Get a conference between them, and some experienced judicious Divine. But this will hardly be obtain

Chapter 203

1. In a Manuscript of the Papists which I lately received from a Neighbor

of Sturbridge, as sent from Wolverhampton, there are these words, with which they conclude [Luther having richly supped, and made his friends merry with his facete conceits, died the same night. This is testified by Coch

Chapter 204

3. They labor by scoffs and nicknames to make them odious. As they were

the Authors or chief fomenters of the old scorn under the name of Puritans, so are they of many more of late. If in Court, or Parliament, City or Country; you hear men set themselves of purpose to scorn or vilify the Min

Chapter 205

4. Another of their ways of reproach is, by telling the people what odious

divisions are among us, and how many minds we are of, and how oft we change, and such like reproaches, by their mouthing it they can make something of; while they never tell them how much more changeable they have been,

Chapter 206

5. Another reproach that the Papists cast on the Ministry, is Greediness,

Covetousness, and being hirelings. And therefore they put these into the mouths of Quakers and other Sectaries. And whats their ground? Forsooth because we take Tithes, or other set maintenance. Because we have food and

Chapter 207

2. Though we need not fetch our Ordination from Rome, yet, as to them,

we may truly say, that if they have any true Ordination and Ministry, then so have we: For our first Reformers were Ordained by their Bishops, which is enough to stop their mouths. If they say that our Schism hath cut of

Chapter 208

2. Though this that is said is enough as to the Papists, yet I add for fuller

satisfaction, that their succession is interrupted; and therefore they are most unfit to be our Judges in this. They have had so long schisms in which no man knew who was the right Pope, nor knoweth to this day; and so l

Chapter 209

3. They cannot be certain but its every age interrupted, and that theres no

true Pope or Bishops among them, because the intention of the Ordainer or Consecrator is with them of necessity to the thing: and no man can be certain of the Intention of the Ordainers. And therefore Bellarmine is fain

Chapter 210

4. What succession of Episcopal Consecration was there in the Church of

Alexandria, when Jerome (Epist. ad Evagrium) tells us that [At Alexandria from Mark the Evangelist even till Heraclus and Dionysius their Bishops, the Presbyters did always name one man that Bishop whom they chose from a

Chapter 211

6. Bellarmine confesseth that the Potestas Ordinis, & interioris

jurisdictionis are both as immediately from God to every Bishop as to the Pope, c. 22. And why then should it be denied of the power of exterior Jurisdiction? 1. Is one part of the Essence of the Office given by the Pope

Chapter 212

6. He that is ordained according to the Apostles directions, or prescript in

Scripture, hath the true Apostolical Ordination; but so are we Ordained; therefore,—The Apostles never Confined Ordination to Prelates, much less -- 326 of 651 -- to those Prelates that depend on the Pope of Rome: The

Chapter 213

7. The chief error of the Papists in this cause is expressed in their reason,

[No man can give the Power that he hath not:] wherein they intimate, that it is Man that giveth the Ministerial Power: whereas it is the gift of Christ alone: Man doth but design the person that shall receive it, and the

Chapter 214

8. Temporal power is as truly and necessarily of God, as Ecclesiastical,

and it was at first given immediately by him, and he chose the person: And yet there is no Necessity that Kings must prove an uninterrupted Succession. God useth means now in designing the persons that shall be Governors

Chapter 215

9. If Bellarmine be forced to maintain that with them it is enough that a

Pastor have the place, and seem lawful to the people, and that they are bound to obey him, though it should prove otherwise. Then we may as well stand on the same terms as they.

Chapter 216

10. In a word, our Ordination being according to the Law of Christ, and

the Popes so contrary to it, we are ready at any time, more fully to compare them, and demonstrate to any impartial man, that Christ doth much more disown their Ordination then ours, and that we enter in God’s appointed

Chapter 217

2. We have no usurper among us that pretendeth Infallibly to know the

hearts of others, nor to number God’s Saints. But with us, the Holy Ghost maketh Saints, and their lives declare it; and those that converse with them discern it, so far as to be highly confident, and men discern it in t

Chapter 218

3. It seems the Pope takes Saints to be rare with them, that they must be

named and written with red Letters in an Almanac: And H.T. Man. p. 84, is fain to send us for proof to their Chronicles and Martyrologies; and he nameth four Saints that they have had, viz. Saint Austin the Monk, Saint B

Chapter 219

2. The second Proof which they bring of the Holiness of their Church, is,

the strict life of their Friars, as Carthusians, Franciscans, and others. Answ. Having been so long already on this point, I will be but short on this branch. In a word, 1. I have no mind to deny the Graces of the spirit

Chapter 220

2. But I must tell you that this also shows the Pollution of your Church in

comparison of our Churches; that Holiness and Religion are such rarities, and next to Miracles among you, that it must be cloistered up, or confined to certain orders that are properly called Religious, as if the People

Chapter 221

3. THeir third Proof of the Holiness of their Churches, is their unmarried

Clergy. Answ. 1. I will not stir too long in this puddle, or else I could tell you out of your own writers of the odious fruits of your unmarried Clergy. Only (because the essential parts of your Church are they that nea

Chapter 222

3. We know that Paul directed Timothy and Titus to ordain him a Bishop

that was the Husband of one Wife, and ruled well his house, having his children in subjection; and that the Church a long time held to this doctrine, and that Greg. Nyssen was a married Bishop. But if you are wiser then

Chapter 223

2. By the lamentable complaints of the Godly Fathers, of the Bishops, and

people of their times. What doleful complaints do Basil, Gregory Nazianz. and Greg. Nyssen, and Chrysostom, Austin, &c. make? (it were too long to recite their words.) What complaints made Gildas of the British Church?

Chapter 224

3. I judge also by the Canons, and by the Fathers directions concerning

Offenders. For example; Gregory Mag. saith of drunkards [Quod cum venia suo ingenio sunt relinquendi, ne deteriores fiant, si à tali consuetudine evellantur.] And was this the Roman Sanctity even then? And was this St. G

Chapter 225

4. As for the Holiness of their Church by Ceremonies, as Holy Water,

Holy Oil, Relics, Altars, and a hundred such things, I think it not worth the speaking of: all things are sanctified to us by the word and prayer. We devote ourselves and all that we have to God, and then to the Pure all

Chapter 226

1. It belongs to you to prove the continuance of your Opinions or

Practices, more then to us to prove the Beginning. 2. It sufficeth that we prove that there was a time when your errors were not in the Church, and that we can do from the Scriptures and the Fathers, and oft have done. 3

Chapter 227

2. Another proof that changes may be, and yet the time and Authors be

unknown, is from the instance of other Churches that have been corrupted or subverted by Innovations, and yet the time and authors are unknown. You accuse the Churches in Habassia of many errors yourselves; and you are n

Chapter 228

3. Moreover the Nature of the thing may tell all the world, that neither

you nor we can be accountable of the beginning of every error that creepeth into the Church: For 1. The distance of time is great. 2. Historians are not so exact: and what they tell us not, neither you, nor we can know.

Chapter 229

4. I have in another Book shown you out of many of your own writers the

rise of diverse of your vanities. And Usher hath told the Jesuit more: and so he hath told you of your thriving to your present height, in his Book de success. & statu Eccles. And so hath Mornay in his Mystery of Iniquit

Chapter 230

5. Can you tell us yourselves, when many of your doctrines or practices

sprung up? When took you up your Sabbaths fast, for which you have been condemned by a Council? You know that when the twentieth Canon of the Nicene Council was made, and when the Canons at Trull. were made, it was the P

Chapter 231

5. We are certain that your errors were not in the times of the Apostles,

nor long after, and therefore we are sure that they are Innovations. And if I find a man in a Dropsy, or a Consumption, I would not tell him that he is well, and ought not to seek remedy, unless he can tell when he began

Chapter 232

6. But to conclude, what need we anymore, then to find you owning the

very doctrine and practice of Innovation? When you maintain that you can make us new Articles of faith, and new worship, and new discipline, and that the Pope can dispense with the Scriptures, and such like, what reason

Chapter 233

21. Thesi. 7. Reynolds in his fifth Conclusion.

This Church could not cease to be such, but she must fall either by Apostasy, Heresy, or Schism. Apostasy is not only a renouncing of the faith of Christ; but of the name and Title of Christianity. No man will say that t

Chapter 234

3. By what Authority was she otherwise reproved?

For it seems to be a thing very incongruous, that so great a Church should be condemned by every private person, who hath a mind to condemn her. Schism is a departure or division from the unity of the Church, whereby the

Chapter 235

3. Where was the true Church she forsook?

For it appears not a little strange, that a Church should be accounted Schismatical, when there cannot be assigned any other Church different from her (which from age to age since Christ’s time hath continued visible) fr

Chapter 236

1. This Argument I have before answered, Detect. 13. The word Church

here is ambiguous, and either signifieth, 1. A particular Church, which is an Association of Christians for personal Communion in God’s worship. 2. Or diverse such Associations or Churches Associated for Communion by the

Chapter 237

2. As to the second sense it is human, or from Church custom, so to take

the word Church, for Scripture, that I find doth not so use it: But for the thing, we are indifferent: Though it cannot be proved that in Scripture times Rome had anymore then a particular Church; yet its all one as to o

Chapter 238

3. As to the third and fourth senses, we deny, as confidently as we do that

the Sun is darkness, that ever in Scripture times Rome was either a Mother to all Churches, or the Ruler and Mistress of all, or yet the Universal Church itself. Prove this, and I will turn Papist. But there’s not a word

Chapter 239

3. Do you think General Councils are so stark mad or horridly impious, as

to condemn so many Kingdoms with one condemnation, for Heresy? Why, they know that men must be heard, before they be condemned, and a Kingdom consisteth of many millions of souls. And it is not enough to know every man’s

Chapter 240

4. But yet I can say more of your Church then of others. He that kills the

Head, kills the Man: Your Usurping Head is an Essential part of your New- formed Church: But your Head hath been condemned by Councils; therefore your Church in its essential part hath been condemned by Councils. Do you

Chapter 241

2. And for Fathers, do I need to tell you how many condemned

Marcellinus, Liberius, Honorius and others? How oft Hilary Pictav. (in fragmentis in recit. Epist. Liberii) doth cry out Anathema tibi Liberi, prevaricator: presuming to curse and excommunicate your Pope. Need I tell you

Chapter 242

3. But perhaps you will say, that though your Popes have been condemned

by Councils, yet so have not your maintained doctrines. Answ. Yes, that they have too. Did not the Councils at Constantinople condemn the Doctrine of the second Nicene Council for Image-worship, and the Council at Frankf

Chapter 243

3. They give Equal Privileges to the seat of Constantinople, because it was

now become New Rome. 4. That the Roman Legates would not be present at this act. 5. But the next day when they did appear, and pretended that this -- 375 of 651 -- act was forced, the Bishops all cried [No man was comp

Chapter 244

6. Here specially note that this General Council thought they needed not

the Popes Approbation for the validity of their Decrees, when they pass them, and take them for valid, even contrary to the will of the Pope. Speak you that bear the least reverence to a General Council. Did this Council

Chapter 245

10. Note also that this great Council is against them, and on the Protestant

side in the very foundation of all our differences, Whether the Roman Privileges be jure divino or humano? And though it be but the Privileges, -- 376 of 651 -- and not the now claimed Vicarship that was in Question, y

Chapter 246

2. But let it be so this once. Did not your Pope approve of this Council,

when Gregory the first did liken it with the other three to the four Gospels? And said of this [Tota devotione Complector: integerrima approbatione custodio] I embrace it with my whole devotion; I keep it with most entir

Chapter 247

2. I think this is expressly a full Approbation, not without excepting any

part only, but excluding all such exceptions. And the like Approbation of Gelasius in the Roman Council is cited there also in the Decrees, ibid. p. 33. I did also before instance the sixth General Council against you, a

Chapter 248

1. To Question whether Papists be Schismatics, is to question whether

Ethiopians be black. Do you not at this day divide from all the Christian world, save yourselves? Do you not unchurch most of the Christians on earth (O dreadful presumption! When Christ is so tender of his interest and

Chapter 249

2. And as you have devised a New Catholic Church: so you hereby cast

off and disown all the Christians of the world that be not of your party: determining it as de fide, that none of them can be saved; who yet had rather venture on your Curse and Censure, then into your Heresy and Schism.

Chapter 250

3. And hereby you fix yourselves in this Schism, and put us (that

unfeignedly long for peace) out of all Hope of ever having Peace with you: because you will hearken to it on no terms, but that all men become subjects to your usurping Representative-Christ, which we dare as soon leap i

Chapter 251

4. Then all the Christians in the world that the Pope hath not yet judged and

cast out, are members of the Church: And then millions and millions are of the Church that never were subjects of the Pope. If you say, It is enough that there is a General condemnation of all that are guilty as they are

Chapter 252

5. But if all this satisfy you not, yet I told you before, that two or three

Councils and three Popes did all judge Pope Honorius guilty of Heresy (and consequently both Popes and General Councils have judged that a Pope may be a Heretic) therefore you have been judged Heretical in your Head, whi

Chapter 253

1. The Papists denying the faith and salvation of all other Christians, doth

no whit invalidate our faith, nor shake our salvation. Our Religion doth not cease to be true, whenever a peevish adversary will deny it, or accuse it. CHAP. XXXVII. They conclude that theirs is the safer Religion, becau

Chapter 254

2. If by the Papists own confession, Charity be the life of all the graces or

holy qualities of the soul, and that which above all others proveth a man to be Justified, and in a state of salvation, then judge by this Argument of their own, whether our charitableness, or their uncharitableness be t

Chapter 255

1. We say that a Papist as a Christian may be saved, but not as a Papist. As a

man that hath the Plague may Live; but not by the Plague. 2. We say that Popery is a great enemy and hindrance to men’s salvation; and therefore that those among them that are saved, must be saved from Popery, and not by

Chapter 256

4. And for our saying that they have the Kernel, and so much as is

necessary to salvation, it is true; but it is the same Kernel that we hold: and we have it undefiled and unpoisoned, and the Papists mix it with the venom of their Errors. He that hath all things in his meat and drink th

Chapter 257

5. The same Papists that say, that a Protestant cannot be saved, do yet

maintain that an Infidel may be saved, or one that believeth not the very Articles of the Christian faith. You will think this strange. But I will a little insist on the proof of it, to these uses. 1. That you may see, t

Chapter 258

1. The Reformed Catholics hold, that none should be taken into the

Church by Baptism, unless themselves, or their Parents, if they be Infants, do make Profession of the Christian faith, and of an holy life, for the time to come, and seem to understand what they say and do, and be seriou

Chapter 259

2. The Orthodox hold, that Baptism giveth Remission of sin to none but

true believers and their seed. The Papists persuade many millions more, that all their sins are not only pardoned, but actually abolished ex opere operato, in their Baptism, which is comfortable News to such ungodly soul

Chapter 260

3. The Protestants say, that Original sin liveth after Baptism in some

degree; though it reign not, or condemn not those that are true believers; and that Concupiscence, that is, all inordinacy of the sensual appetite, or -- 405 of 651 -- inordinate inclination to sensual objects is a sin

Chapter 261

4. The Orthodox hold, that none are to be admitted to the Eucharist and

Communion of the Church therein, but those that believe actually (or profess so to do) the Articles of the faith, and understand the nature of the Sacrament, and live according to the Laws of Christ. But the Papists give

Chapter 262

5. The Protestants hold, that men are not to be let alone in scandalous sin,

but admonished privately, and then openly before the Church, and if yet they Repent not, and Reform not, to be cast out; and not to be absolved or re-admitted, without a Public Confession and Penitence answerable to the

Chapter 263

6. The Protestants hold, that every sin deserveth death, and that every

breach of the Law is such a sin; (though God will not inflict the Punishment on them that have a pardon) But the Papists tell us of a multitude of sins that are but venial, that is, sins that deserve pardon, and yet dese

Chapter 264

7. The Protestants teach men, that it is their duty to seek the understanding

of the holy Scripture, and to meditate in it day and night: but the Papists do forbid the Common people to read it in a language which they understand, and save them all that labor that Protestants put them on: Nothing c

Chapter 265

8. The Protestants say, that a man cannot be justified or saved without an

actual faith in Christ (or being the Infant of a believer Dedicated to Christ) and that this faith must extend to all things that are Essential to Christianity. But what the Papists say of the Justification and Salvation

Chapter 266

9. The Protestants say, that all our best works are imperfect, and the sin

that adhereth to them deserves God’s wrath, according to the Law of works, though he pardon it by the Law of Grace: and that when we have done all, we are unprofitable servants, and properly Merit nothing of God for the

Chapter 267

10. The Protestants think, that no Faith Justifieth, but that which is

accompanied with unfeigned Love and Resolution for Obedience. But the Papists make Faith that’s separated from Charity, and joined with Attrition, to be sufficient for admission to the Sacrament, which shall be instead o

Chapter 268

11. The Protestants knowing that God is a Spirit, and will be worshipped

in Spirit and truth, do teach people a spiritual way of worship, which Carnal men are undisposed to, and unacquainted with. But the Papists do accommodate them by a multitude of Ceremonies, Images, and a Pompous histrion

Chapter 269

13. Protestants tell them of no hope of ease or pardon of sin after this life,

if it be not pardoned here. But Papists tell them, that when they are in Purgatory, the Pope hath power to pardon them, and the saying of so many Masses for their souls, may ease them, or rid them out; and the Merits of

Chapter 270

15. The Protestants do ingenuously confess, that they have no way to end

all Controversies in this life, but that we have a sufficient way so far to decide them as is necessary to the peace of the soul, of the Church, and of the Commonwealth; but no way for a final absolute Decision, till the

Chapter 271

16. The Protestants would have none but seeming Professing Saints in

their Churches: But the Papists Canonize a Saint as a wonder; and shut them up in Monasteries, and call a few [Religious] that are separated from other Christians, as Christians formerly were from the world: which brings

Chapter 272

19. The main business and administration of Protestant Pastors, is against

that flesh that is predominant in the unregenerate, and therefore must needs be distasteful to the multitude of the ungodly. Our preaching is to open men’s sin and misery, and cause them to perceive their lost condition,

Chapter 273

20. Lastly, how the Jesuits have fitted their whole frame of Moral doctrine

and Case Divinity to humor the unconscionable, Montaltus the Jansenist will fully show you through the whole (fore-cited) Mystery of Jesuitism. Those that would escape any worldly trouble or danger, the Jesuits have a he

Chapter 274

4. Are you not at odds among yourselves about perseverance? Some

laying it first on man’s free will, and some with Austin, ascertaining perseverance to the Elect, because Elect, and laying it on God’s free Gift; and some Jesuits and School men affirming that the confirmed in Grace are

Chapter 275

4. But if you speak not of the sense of a particular Text, but of the Matter

in difference, it can be nothing but the habit of sin that you mean, that we say, that God takes not away. And here you play partly the Calumniators, and partly the erroneous Pharisees. 1. You Calumniate, in feigning us

Chapter 276

part I cannot help you out of this snare.

-- 432 of 651 -- D etect. 32. Another of their juggling’s is, By working upon the people’s natural affections, and asking them, Where they think all their forefathers are that died in the communion of the Roman Church?

Chapter 277

2. Our forefathers were all saved that were holy, justified persons, and no

others. But among so many and great impediments as Popery cast in their way, we have great reason to fear that far fewer of them were saved, then are now among the Reformed Churches. And must I needs go that difficult wa

Chapter 278

3. If this were a good way of Reasoning, then may all the Heathens,

Infidels, Mohammedans, use it, that have been educated in darkness. And indeed it is the Argument which the barbarous Heathens use, when the Gospel is preached to them; [What think you, say they, is become of our fathers

Chapter 279

4. If this be good reasoning, then we may use it much more then you. For

we would ask you, where be all our fore fathers that are dead since the Reformation? And where be all those that died between the Resurrection of Christ and the appearing of Popery, or the prevailing of it in the world?

Chapter 280

5. Why should we be more foolish for our souls then for our bodies? I

would not be poor because my Ancestors were so: Nor would I have the Stone or Gout because my Ancestors had them: Nor will I say that they are -- 434 of 651 -- no diseases, for fear of dishonoring my Ancestors that had

Chapter 281

6. It is not our forefathers but God that we must follow: It is he, and not

they, that is the Lord of our faith and of our souls. It will not excuse us in judgment for disobeying God, to say that our forefathers led us the way; Nor will it ease us in Hell to suffer with our forefathers. Christ t

Chapter 282

30. Say unto the house of Israel, Thus saith the Lord God; Are ye polluted

after the manner of your fathers? And commit ye whoredom after their abominations? Jer. 44:9. [Have ye forgotten the wickedness of your fathers —They are not humbled even to this day.] The 18th of Ezek. is almost all of

Chapter 283

7. Our forefathers might be saved that sinned in the dark, and yet we be

damned if we will follow them in the Light, or at least we shall be beaten with more stripes than they, if both must perish. They had not our means, or liberty: If they had seen and heard what we have done, many of them

Chapter 284

2. Christ himself doth oppose himself to all terrestrial inhabitants, saying,

[One is your Master, even Christ.] And what then? Why [Be not ye called -- 438 of 651 -- Masters? But he that is greatest among you, shall be your servant.] And [Be not ye called Rabbi, for one is your Master, even Chr

Chapter 285

5. If Christ would have left a Vice-christ upon earth, which should have

been an Essential part, even the Head of his Church; he would doubtless have plainly expressed it in Scripture, and described his Office and Power, and given him directions to exercise it, and us directions how to know w

Chapter 286

7. It is not enough for your silly wit, to say its fit that Christ have a

Successor, therefore he hath one: but let him that claimeth so high an honor -- 439 of 651 -- as to be the Vice-christ, produce his Commission, and prove his claim if he will be believed.

Chapter 287

8. Christ is still the visible Head of his Church, seen in Heaven, and as

much seen over all the world, except Judea and Egypt, as ever he was. When he was on earth, he was not visible at Rome, Spain, Asia, &c. He that is Emperor of the Turkish Monarchy, perhaps was never personally a hundred

Chapter 288

9. And yet if the Pope would usurp no more Power than Christ exercised

visibly on earth, it would not be all so bad as it is or hath been. He would not then divide inheritances, nor be a temporal Prince, nor wear a Triple Crown, nor keep so glorious a Court and Retinue, nor depose Princes,

Chapter 289

2. Thought it should not dishonor Christ, it is such a transcendent honor to

man, as we will not believe that any man hath, that proveth not his claim. It was no dishonor to the Godhead to be united to the manhood of Christ in Personal union; but if the Pope say, that the Godhead is thus united t

Chapter 290

3. Though we should not have presumed to question Christ if he had done

it, yet we must presume to tell the Pope that he is guilty of dishonoring Christ by his usurpation. 1. Because he sets up himself as Vice-christ, without his Commission; and takes that to himself, that is, Christ’s Prero

Chapter 291

4. It would ruin the Church to have built on so sandy a foundation, and to

have laid so much work on one that is so unable to perform it. Doubtless common reason tells us, that if God made any one man the Monarch of the whole world (especially leaving his Commission as obscure, as the Popes is,

Chapter 292

3. But if it had been spoken of Peter, it had been no more than is spoken

of the other Apostles, on whom as on a Foundation the Church is said to be -- 443 of 651 -- built, Jesus Christ himself being the head corner stone, Eph. 2:20. But what need we more, if we put not out our eyes, then to

Chapter 293

2. And for the Metaphorical title of an Army, I answer, It sufficeth that it

hath an Universal General in Heaven, that can command it twice as well there as the Pope can on earth, yea and is as Visible to the Antipodes, yea to me, as ever the Pope was. All the world is God’s Army: But I will not

Chapter 294

3. And for the Sheepfold of Christ, he hath appointed particular Shepherds

to watch for the several parts of the flock. But if one man were to look to all the sheep in the world, he would make such work as the Pope would do with the sheep of Christ. If you tell us still that Christ is out of si

Chapter 295

4. For the Metaphor of a Family, I answer, That God can Govern all the

Families in the world: and when the Pope can do so, then all the world shall acknowledge him the Master of the Family. Till then we have learned that the whole Family of Heaven and Earth is named of God, and of the Redee

Chapter 296

5. And for the similitude of a Ship, I answer, One man can Govern a ship

of the common size; but a ship as big as all the world, I think no man but Christ can govern: And so confident am I in this opinion, that I profess I will not be in that ship as big as the world which the Pope shall unde

Chapter 297

4. This is the Application of the Law to the fact and person: And though

the fact and person be not in the Law, yet the Application of the Law to the fact and person is no addition to it. Otherwise to use any such thing would be to add to it.

Chapter 298

8. But there is no Law but may many ways be broken, and no Doctrine

but may be diverse ways opposed. And therefore though we yield that nothing but the express words of God are the Scripture, for terms and sense, yet many thousand words may be against Scripture, that be not there express

Chapter 299

9. The Law of Nature is God’s Law, and the Light of Nature is his

Revelation. And therefore that which the Light of Nature seeth immediately in Nature, or that which it seeth from Scripture and Nature compared together, and soundly concludeth from these premises, is truly a revelation

Chapter 300

10. The Conclusion followeth the more debile of the Premises, in point of

evidence or certainty to us. Where Scripture is the more debile, there the conclusion is of Scripture faith: but where the fact or Proposition from the Light of Nature is more debile, there the conclusion is of Natural E

Chapter 301

2. By this trick they would condemn Christ himself also, as adding to the

Law in judgment. He will say to them, I was hungry and ye fed me not, &c. But where said the Scripture so, that such or such a man fed not Christ? It needs not: Christ knows the fact without the Scripture. The Scripture

Chapter 302

3. By this trick they would give a man leave to vent any Blasphemy, or do

any villainy, changing but the name. But they shall find that the Law intended not bare words, but by words to signify things: And if they do the things prohibited, or hold the opinions condemned, whatever names or words

Chapter 303

4. By this they would leave almost nothing provable by the Scripture,

seeing a Papist or Heretic may put the same into other terms, and then call for the Proof of that. For example, they may ask where God commandeth or instituteth any one of the Sacraments in Scripture? And when we tell th

Chapter 304

6. If this be the way of it, let us remember that they must in Reason stand

to their own Rules. Let them tell us then what Scripture saith, that Peter was the Vicar of Christ, or the Head of the Catholic Church: or the Bishop of Rome, or that the Pope is his Successor, or that the Pope is the Vi

Chapter 305

7. And why do not these blind and partial men see, that the same course

also must be taken with their own Laws? And that all their Decretals and Canons are insufficient, according to these Rules. It’s easy for any Heretic to form up his Error into other words then those condemned by Pope or

Chapter 306

1. The Authority of the Law-givers is none of them, for that is in the

Constitution, before the Administration; and it is the formal objectum of every Law, which is more noble than the Material object: 2. And the Promulgation of these Laws, is not itself a Law; but a necessary Medium, sine

Chapter 307

2. If they deal with a Minister, it is usually with one that hath some at

least of these disadvantages. 1. Either with some young or weak unstudied man, that is not verst in their way of Controversy. 2. Or one that is not of so voluble and plausible a tongue as others. For they know how much t

Chapter 308

2. Whence came the doctrine contended for by Sir H. V. and others,

against the Power of the Magistrate in matters of Religion, and for Universal Liberty in Religion? I know the Papists are not for such liberty in Spain, or anywhere, where they can hinder it: but with all I know, that it

Chapter 309

5. How came our Armies so corrupted with principles of impiety,

Licentiousness and Anarchy, that so many turned Levelers (to say nothing of all the rest), and rose up against their Commanders, and were fain to be subdued by force, and some of them shot to death, and many cashiered? &

Chapter 310

8. How came it to pass, that the Petitions of the Protestant Presbyters of

London, and of other Protestants for the Life of the King, could not be heard? But that the Levelling party carried on their work, till they had set the foreign and domestic Papists on reproaching the Protestants as King

Chapter 311

9. Whence came it to pass, that Levelling went on with continued success

till the House of Lord’s, with the Regal Office was taken down, and an engagement put (on all those ductile souls that would take it) to be [True to the Common-wealth, as established without a King or House of Lord’s?]

Chapter 312

10. Whence came it that the Weekly News Books contained the Letters of

the Agents of the Agitators from France, telling us how good men the Jesuits were, and how agreeable to them in their principles for a Democracy, (which they vainly call a Republic, as if there were no Common-wealth, but

Chapter 313

12. And whence came it that Sexby, and others, that have been Soldiers in

our Armies, have confederated with Spain to murder the Lord Protector? And whence came their Jesuitical Treasonable Pamphlets (such as Killing no Murder) provoking men to take away his life? Much more may be proposed ten

Chapter 314

1. As for the old English Bishops and conformable Ministers, who were of

the faith and doctrine publicly here professed, I confess I find but little evidence that ever the Papists had much to do with them, save only to instigate them against the Puritans, and draw some of them to a compliance

Chapter 315

2. As for the Presbyterians, I do not see any reason to think that ever the

Papists had any interest in them of any men, there being none that they -- 475 of 651 -- more hate then these two sorts (the old sound Episcopal men, and the Presbyterians) But yet both in France and Scotland they have

Chapter 316

3. As for the new Episcopal party that followed Grotius (Arminius in

doctrine) and the Greek Church, and were for a reconciliation with Rome, on those terms (which doubtless Rome would never have yielded to) the interest that the Papists had among them, and influence that they had on them

Chapter 317

4. The persecuted Nonconformists of the Protestant party, though they

were most adverse to the Papists, yet had some of the Popish brood at last crept in among them, not only to spy out their minds and ways, but to head the party, and sow among them the seeds of further discontent and erro

Chapter 318

6. And its a thing notorious, that they have crept in among the

Anabaptists, and fomented that Sect. The story of the Scottish Missionary that pretended himself a Jew, and gave the Anabaptists the glory of his Conversion, and Rebaptizing at Hexham, and was discovered at Newcastle, is

Chapter 319

2. But the principal design that the Papists have upon our Religion, at this

day, is managed under a sort of Jugglers, who all are confederate in the same grand principles, and are busy at the same work, and are agreed to carry it on in the dark, and with wonderful secrecy do conceal the principa

Chapter 320

2. The next sort of Hiders, are the Paracesians, Weigelians, and

Behmenists, who go the same way in the main with the former, and are indeed the same party, but think meet to take another name, and fetch their vizor from Jacob Behmen: of their life of Community, and Chastity, and Visi

Chapter 321

3. Another sort of the Hiders are those called Seekers, among whom I

have reason to believe the Papists have not the least of their strength in England at this day. They practice the lesson that Boverius in Apparat. ad Consultat, taught Prince Charles long ago [Primum est, ut quoniam vera

Chapter 322

4. Another sort of Seekers do not only doubt of, or deny these Particular

Churches and Ordinances, but also they are to seek for the Universal -- 483 of 651 -- Church itself, and the holy Scriptures; yea many of them not only Questioning them, but flatly maintaining, that we have no certaint

Chapter 323

4. Another sort of Hiders are the Quakers; an impudent Generation, and

open enough in pulling down; but as secret and reserved as the rest in asserting and building up. What interests the Papists have in breeding and -- 485 of 651 -- feeding this Sect among us, hath been partly proved fro

Chapter 324

5. A fifth sort of Hiders, are those Enthusiasts, that shun the affected

bombasted language of Behmen, and such like, but yet give us much of the body of Popery, Headed by an infallible Prophetic Spirit, instead of the Pope. Such as the Authors of the Book against the Assemblies Confession, o

Chapter 325

3. Another sort that are spawned by the Papists, are stark Heathens,

Atheists, or Infidels: These carry their judgment as to the positive part as close as any of the rest, and are grown in England to a far greater number and strength then is commonly imagined. It is not only Leviathan or

Chapter 326

4. Another sort that Popery hath here hatch or cherished are the Socinians;

a Sect with whom both Papists and Heathens do join hands, as the Bond of their Conjunction. Yet I know that they were not bred at first by Popery: and I know that the genuine Papist that holds fast the Articles of their

Chapter 327

1. The principal means by which they conceal themselves is, By thrusting

themselves into all Sects and Parties, and putting on the vizor of any side, as their cause requireth. It’s well known that formerly we had abundance of them that went under the name of Protestants, and were commonly cal

Chapter 328

2. Another way of Hiding themselves is, by having a Dispensation to

come to any of our Assemblies, or join in worship with any party, good or bad: Or else they will prove it lawful without a Dispensation, where the Pope interdicteth it not. And their way is this: that all the old known P

Chapter 329

3. Another most effectual way of Hiding themselves is, by Equivocation

or mental reservations, which we use to call Lying, when they are examined about their Religion, their Orders or their actions. Lying that hurteth not another, they commonly maintain to be but a venial sin, which say mos

Chapter 330

2. But what get they by this Hiding of themselves? Answ. 1. They hereby

secure themselves from danger. 2. They do the more easily prevail for the multiplication of their sect: For worldly persons would not so easily flock into them without some such security from suffering. 3. They preserve

Chapter 331

6. By this means they have easier access to a greater number then openly

they could have. 7. And by this means they may insinuate into our Counsels, and know all our ways, and how to resist us. 8. But above all, by this means they may be capable of any office and trust among us. They may --

Chapter 332

3. But how shall these Hiders be Detected? Answ. 1. You have cause to

suspect all that use a Mask, and purposely hide their minds. To suspect them I say, to be Papists or worse: They walk not in God’s way that walk in Darkness: It is the Kingdom of Satan that is the Kingdom of Darkness, an

Chapter 333

2. The Juggling Papists may be known by this, that they are always

loosening people from their Religion, and leading them into a dislike of what they have been taught; that they may be receptive of their new Impressions. And therefore of any one Sect in England, there is none to be so m

Chapter 334

3. The Juggling Papists may be much detected by this, that they are all

upon the Destructive part in their Disputes, and very little on the Assertive part. They pull down with both hands, but tell you not what they will build up, till they have prepared you for the discovery. They tell you w

Chapter 335

4. And you may strongly conjecture at the quality of these Jugglers, by

their constant opposition against the Ministry. It is Ministers that are their eye-fore; the hinderers of their Kingdom: Could they but get down these, the work were done, the day were their own: And therefore their main

Chapter 336

5. The Juggling Papist, what vizor soever he wears, is commonly putting

in for his own opinions, of the Necessity of a Judge of Controversies, an Infallible Church, a state of perfection here, the magnifying of our own inherent Righteousness, without any great esteem of Justification by the

Chapter 337

7. Papists have still an enmity against the Power of the Magistrate in

matters of Religion: For in such matters their Vice-christ must be the only Judge. Whereas indeed, by that time the Magistrate hath judged, Who is Punishable by the Sword, and the Pastors and Particulars Churches have ju

Chapter 338

8. And it is a suspicious sign when you find men enemies to the Unity,

Peace and Settlement of our Churches, but would still keep us in division and distraction. And yet some of these men will lament our Divisions, and cry up Unity, but they will secretly hinder it, or do nothing to attain

Chapter 339

9. And it is somewhat suspicious to see men hang loose from all our

Churches in their practice, and join with none, nor communicate in the Sacraments. If they know not Sacraments and Church-communion to be both our Duty, and the Means of our strength and comfort, it is doubtful whether t

Chapter 340

10. And yet on the contrary side, there are some Juggling Papists,

especially in our Councils, Civil and Ecclesiastic, that play their game by over-doing, and making everything to be Popish and Antichristian, to drive us into extremes, and into opinions in which we may easily be baffled

Chapter 341

2. That you would read a little more the learned solid writings of our

Divines against the Papists, such as Dr. Fields, Crakenthorps, Ushers, Chillingworths, Jewels, Rivets, Chamiers, Ames, Reynolds, Whittakers, and such like, beginning with Sir Humfrey Linds Via Devia, & via Tuta, (& du Pl

Chapter 342

3. That you will not hearken to Papists secretly, nor masked, nor coming

to you by indirect and Juggling ways: but open their persuasions, and call to some able studied Divines to deal with them in your hearing, if needs you will hear them, that so you may hear one side as well as the other.

Chapter 343

4. That you take heed what Retainers, Servants, or Familiars are about

you: For some that pretend to be acquainted with these men, are much mistaken, if they be not more frequent at your elbows, and in your Bed- chambers, then many do imagine. If they cannot be of your Councils, and -- 502

Chapter 344

2. The wars in England were raised between a King and Parliament, that

joined together, did constitute the Highest Power; and upon the lamentable division (occasioned by the Papists,) the people were many of them uncertain which part was the Higher, and of greatest Authority: some thought t

Chapter 345

3. And withal that very Parliament (consisting of Nobles, Knights,

Gentlemen and Lawyers, who all declared to the people, that by Law they were bound to obey and assist them) did yet profess to take up offensive Arms only against Delinquents, or rather, even but defensive against those

Chapter 346

4. And really if you take either Vanists or Levelers (who were the chief

agents in this) for Protestants, you may as well say that Papists are Protestants. The world knows that the Prayers, the Petitions, Protestations, and other endeavors of the Protestants, even the Presbyterians, was for t

Chapter 347

5. And what Protestants be they that give power to any man on earth to

depose Princes, and give their Kingdoms to others; or to disoblige all their -- 514 of 651 -- subjects, and warrant them to kill them, and dispense with oaths, and turn them all into smoke and straw as yours do? Renoun

Chapter 348

2. I do also protest that it is none of my desire or design, to create any

unjust Censures of the final state of Papists in any Readers: nor to persuade men that they are all damned, or that there are no honest godly men among them. When I read such writers as Gerson, Barbanson, Ferus, and othe

Chapter 349

4. Nor is it any of my desire or design to provoke the Magistrate to any

cruelty or injustice towards them; nor to lay any penalty on them, but what is truly of necessity for the safety of himself and the Common-wealth, and a just restraint of them from perverting others, and doing mischief t

Chapter 350

5. Nor is it any of my desire or design to make the generality of them

unjustly more odious with Rulers or People, then the measure of their corruptions do deserve: Or to hide any of their virtues, or deprive them of any honor which is their due. This much my conscience witnesseth of my int

Chapter 351

2. If that cannot be attained, the next Degree desirable is, That we may

hold a Catholic Christian Communion in several Assemblies, under several Pastors, acknowledging each other the true Churches of Christ and joining in Synods when there is need, or at least, giving each other, as Christia

Chapter 352

3. If that may not be attained, the next Degree desirable is, That we may

take one another for Christians and Churches of Christ, though under such corruptions as we think we are bound to disown by denying the present CHAP. LI. Five several Degrees of Peace which lie before us to be attempted

Chapter 353

4. If this much may not be had, but we will needs excommunicate each

other absolutely, the next degree of Peace desirable is, That we may at least so far regard the common truths that we are agreed upon, and the souls of the people, as to consult on certain terms on which we may most peac

Chapter 354

5. If this may not be attained, the lowest Degree desirable is, That at least

we may take each other for more tolerable adversaries then Mohammedans and Infidels are, and therefore may make a common Agreement to cease our wars and blood-shed, and turn all our Arms against the great and common enem

Chapter 355

3. That no Party be tolerated under this pretense, to teach anything against

the Essentials or Necessary points that we are agreed on, nor anything that is against the peace of the Common-wealth, or lives, or dignities of the Governors thereof. Two parties among ourselves will dislike this propos

Chapter 356

1. Some will say, If Liberty be desirable, why may not we grant it in

England, though Spain, Italy, &c. will not? Answ. This Liberty is not Desirable for itself, but as a means to that end which is so Desirable. And therefore it is no further desirable then it tendeth to that end. And a pa

Chapter 357

2. Others will say, It is unlawful to grant such a Liberty to Papists,

because it is false doctrine which they will preach, and Idolatry which they will exercise; and we must not do evil that good may come by it. Answ. We may do no evil, but we may omit that which at another time is a duty,

Chapter 358

3. Another particular that should here be agreed on is this, (whether the

former be consented to or not;) That on both sides where the Teachers have any Toleration or forbearance, they may be forced by the Magistrate to teach the Ignorant people that adhere to them, the great Articles of the C

Chapter 359

4. Another necessary particular to be agreed on is, that we use not bitter

invectives against each other, nor uncharitable contending’s, especially in the ears of the ignorant people that have not yet learned the common truths which we agree in: but that our Debates be managed only in such Asse

Chapter 360

5. Another is, that such Magistrates that will not grant Toleration, may yet

on both sides avoid cruelties, and inflict no more penalties for matters of mere Religious worship, then necessity shall require: and that herein they -- 541 of 651 -- may agree upon some equality in the several Nation

Chapter 361

7. Let those afford us the common Love of men, that think us not capable

of the special Love of Christians: and so let us Love our Neighbors as ourselves, and study to do good, and not hurt to one another; and give over plotting to undermine one another, and destroy one another’s civil intere

Chapter 362

PART II.

Monergism Books -- 546 of 651 -- I have already in the first Part of this Book (and formerly in another) disproved the Popes Universal Headship, and answered what Bellarmine, Boverius, and some others say for the maint

Chapter 363

3. But did I not all that my task required, by reciting the Negation of the

causes [It was not saith Grotius, the Primacy of the Bishop of Rome according to the Canons?] And I shown you partly, and the Canons show you fully, that that Primacy is the Universal Headship, which Protestants (I mean

Chapter 364

4. Because I perceive in part what influence the design of Grotius had

upon England, in the changes that were the occasion of our late wars; He saith himself Discuss. p. 16. [That the labors of Grotius for the Peace of the Church were not displeasing to many equal men, many know at Paris, a

Chapter 365

5. And I am the more provoked also to perform this task, because I see by

many more as well as Mr. P. that the design is still on foot: and that the Papists that are got so strong in England, under the mask of the Vani, the Seekers, the Infidels, the Quakers, the Behmenists, and many other Sec

Chapter 366

6. And it moveth me much also to consider the consequence of the point

in hand. It is not a mere speculation, but a point so practical, that the right decision and understanding of it, is as much as the Peace of millions of souls, yea of all the Churches and Common-wealths in Christendom is

Chapter 367

1. If men mistake about the Nature of the visible form of the Catholic

Church, and its unity, it is like to pervert their judgments in many other weighty points of Religion. For when they have received this Error as a Truth, then they will be exceedingly inclined to bend the rest of their o

Chapter 368

2. As soon as ever any man hath received this opinion of the necessity of a

Universal Visible Head, or common Government of the whole Church, he is either a Papist, or of an opinion equivalent in folly, tyranny, and impiety, to Popery. For if such a Visible Head must be, there is no other that c

Chapter 369

3. And then when men are drawn over to be Papists for the avoiding of

Schism, and the obtaining of Unity, they are unawares involved in the most desperate Schism; which I have proved that party to be guilty of: (and with it drink in the dregs of all the Roman abominations.) When men have s

Chapter 370

4. And by this means Charity is much destroyed in men’s souls, (and he

that hath least of Love, hath least of God) and the Preachers and Pastors turn all their studies into matter of Controversy, and their labors into wranglings, and all under pretense of Catholic Unity: And having not char

Chapter 371

7. Besides this, it takes men off from seeking the true Peace of the church,

while they mistakenly pursue a false peace. The Devil, the cunning Enemy of Concord, hath not a more effectual way to take men off from the ways and means of holy Concord, then by starting them a false game, and causing

Chapter 372

4. They have all the same kind of Holy Ordinances, as Reading, Preaching,

Praying, Praise, Sacraments, &c. appointed them by the Lord. 5. They are all engaged in One and the same Holy Covenant to the Lord: More might be mentioned (and shall be God willing, in a peculiar Treatise of Catholicism

Chapter 373

7. It is a mere impossibility for one man to be the Sovereign of all the

Churches in the world, and do the work of a Sovereign for them. He had need of many millions and millions of Treasure to defray the charge (which Peter had not.) While he pretends to govern all the world, he doth but lea

Chapter 374

10. There is not so much Reason for it, or possibility of it, as that One

man must be King or Monarch of all the world. Considering that spiritual Government requireth residency, and can less be done by Deputies then temporal: And that Princes are truly Church-Governors also in their kind and

Chapter 375

15. To set up a Vice-god (as Pope Julius paraphrastically called himself)

and a Vice-christ on earth over all the Church (as the Papist commonly do, maintaining that the Pope is the Vicar of Christ) is to set up an Idol, and a name of Blasphemy, against Jesus Christ, whose prerogative it is to

Chapter 376

1. Its proved at large by many a volume of Protestant writers; and 2. By the

present visible state of the Church; The greatest part of the Church on Earth (and all those in Heaven) disown the Universal Sovereignty or Headship of the Pope; The Greeks, Abyssinians, Armenians, Protestants, &c. That

Chapter 377

2. If the Church have had any General Council within this thousand years,

it was either that of Trent, that of Canstance, Basil, Florence, the Lateran, &c. But none of these were such. For 1. There were no Bishops from the most of the Christian world. I have told you before how few at Trent di

Chapter 378

2. Yea de facto, the case is known, 1. That they did not summon the

Bishops of other Princes Dominions. 2. That those Bishops (at least no considerable number were there.) What Mandates or Invitations were sent to all the Churches of India, Ethiopia, Persia, or the parts of Parthia, Arme

Chapter 379

3. And then before the Nicene Council, what General Councils were there

since the Apostle days? None doubtless that the world now knows of. It’s senseless enough to think that 350 Roman Bishops at the second Council of Nice, or the 150 Bishops in the third Council at Constantinople, or the 1

Chapter 380

1. From the distance of their habitations, some dwell in Mesopotamia,

some in Armenia, some in Ethiopia, some in Mexico, the Philippines, or other parts of the East and West-Indies: some at St. Thome’s, some dispersed through most of the Turks Dominions. Now how long must it be, before all

Chapter 381

2. Moreover the persons for the most part are not able to perform such

journeys. Bishops are Elders: Most of them are aged persons. The wisest are they that are fit to be trusted in so great a business by all the rest: And few attain that maturity but the aged: Especially in the most of the

Chapter 382

3. Moreover abundance of the Pastors of the Churches live under

Mohammedans and other Infidels, that will not give them leave to travail so far into the Countries of Christian Princes on such occasions. They hate us and our Religion. They are oft at war with us, and then would hang t

Chapter 383

4. And they must many of them pass through the Countries of other

Princes, that are Infidels, and oft in war with the parts which they come from or go to. And it cannot be expected that in such cases they should allow them passage through their Countries. If one do, all will not: When

Chapter 384

5. Even at home in Europe, the Princes are so commonly in Wars (as are

France, Spain, Venice, Sweden, Denmark, Poland, the Emperor, -- 587 of 651 -- Brandenburgh, Holland, Portugal, England, Transylvania, &c. at this very day) that there is not the least probability that they should all o

Chapter 385

6. Moreover many Princes understand that the Pope hath no power to call

such Councils, nor any man else: and they know the design of the Pope to subject the world to himself. And therefore they will abhor that their subjects should travail so far at his call, that hath such designs, (or at a

Chapter 386

8. And they would be uncapable of conferring, through diversity of

languages. Few of the Abyssinians, Egyptians, Syrians, Armenians, or of most of the world, understand and speak any language that would commonly be understood and used in a Council. Nor is it possible to do it by Interpr

Chapter 387

9. And Councils use to be so long, that it cannot be expected that after so

many years journey, old men should live to see the issue, or do any great matters there. Eighteen years at Trent would consume a great many of the -- 588 of 651 -- Bishops: How many even of the Popes own Legates died b

Chapter 388

10. And if they should live to see the end, can you dream that they should

live to perform the like tedious dangerous journeys and voyages to bring back the Decrees of the Council to their Churches? Judge now whether such Councils are not Naturally Impossible. I will add but this. No men can be

Chapter 389

1. Christ hath made us Laws already sufficient for salvation. And I hope

he hath not constituted so loose a Society, and left his Body to such mutations, as that they must so frequently have new Laws. And if it must, sure it must be from their Sovereign, who hath reserved the Legislative Powe

Chapter 390

2. It would be guilty of cruelty and Church destroying by the starving and

desertion of the flocks at home. What will become of the poor people’s souls, when they are left to the Wolves, to Heretics, and Deceivers, and to the temptations of their own flesh, and the world, being for ten or twent

Chapter 391

3. In Councils things are carried by Votes: and so Abyssinia, Armenia,

Mexico, and places so remote that they can send but one or two, would be out-voted by that corner of the world where the Council is called, that can send in proportionably an hundred for one; and so under the name of a G

Chapter 392

4. If the Pope be he that must call General Councils, we shall have none,

till it will stand with his interest. And if he have not the power of calling them, no one else hath, for none pretendeth to it. And if they must be called by universal consent, three hundred years is little enough for a

Chapter 393

6. Those that think it the Popes prerogative to call a Council, do also

affirm (as I before shown in the express words of Binius and others) that a Council hath no more power than the Pope will give them, and that when they are convened by him, and have done their work, it is all of no Valid

Chapter 394

7. By what Justice shall all the Catholic Church be obliged by the Decrees

of such a General Council? Is it by Law, or Contract? If by Law, it is by Divine Law, or by Human. If by Divine, let it be shown that ever God made such a Government for the Catholic Church, and then take all. If by Huma

Chapter 395

8. By what Justice shall any people be required to send Delegates, on such

terms as these to Councils, or to stand to their definitions when they have done? When our faith and souls are preciouser things then so boldly to cast upon the trust of a few Delegates so to be chosen and employed? What

Chapter 396

9. No Church that sendeth three or four Bishops to represent a thousand or

two thousand Pastors, can be sure how those Bishops will carry it when they come thither. For ought we know they may betray our cause, and cross -- 593 of 651 -- their instructions: They may be perverted by the reasoni

Chapter 397

10. If consent only bind us to the Decrees of Councils (to submit to them

as our Rule,) then is Posterity bound that did not consent as their Fathers did, or are they not? If not, we are free? If yea, by what bond? And then why do not the Grotians in Ireland and England obey the Antiarminian D

Chapter 398

11. It is unjust that any (especially most) of the Churches should be

obliged by the votes of others, and oppressed by Majority, merely because their distance, or poverty, or the age, or weakness of their Pastors disableth them to send any, or an equal number, or to defray the charge of th

Chapter 399

12. Moreover such Councils are unjust, because of the multitude of

Bishops that must there meet and cannot be heard speak. As the case standeth already, there are many more Bishops in the world then can meet, and speak, and hear in one, or two, or three Assemblies: And many thousand mor

Chapter 400

13. Moreover such Councils are unjust, because there can be no just

satisfaction given by men that live at so vast a distance, that this great number that come thither are truly Bishops: yea or Presbyters either. Its not possible under many years time, so much as to take any satisfactory

Chapter 401

1. Because neither the form of Baptism, nor any word in Scripture doth

affirm such a thing. 2. No persons in Scripture times were so baptized: Men were baptized before there was a Pope at Rome, or a General Council. And afterward none were baptized to them, at least for many hundred years:

Chapter 402

2. The Apostles as extraordinarily qualified, and as the Secretaries of the

Spirit, have no successors: But the Apostles as ambulatory unfixed Ministers, had even then many companions: For Barnabas, Luke, Apollo, and abundance more, did then go up and down preaching, as well as the Apostles; yet

Chapter 403

1. The first General Ground is this [Peace and Holiness must be carried on

together: Yea Peace must be sought as a Means to Holiness: and therefore Holiness which is the End, must be preferred.] The wisdom that is from above, is first Pure, then Peaceable, Gentle, easy to be entreated, &c. Jam.

Chapter 404

3. A man may be saved that cannot attain Peace with men: and therefore we

are commanded to seek it as an uncertain good, Rom. 12:18. If it be possible, as much as in you lieth, live peaceably with all men: But no man can be saved without Holiness, Heb. 12:14. Follow Peace with all men, and Hol

Chapter 405

2. The second General Ground. From hence it followeth that the first

closure of the members of the Church must be upon principles of Faith and Holiness: and therefore only between the Professors of Faith and Holiness. And therefore we ought not to be solicitous of obtaining a Unity with o

Chapter 406

3. The third General Ground. Unity and Peace are such excellent things,

and so much depend upon Love and Holiness, and suppose also so much Illumination, that the perfection of them is reserved for Heaven: and as it is but a small measure of Illumination, and Love and Holiness that is here a

Chapter 407

1. Ground it is the Prerogative of the Lord Jesus to be the only Head and

Sovereign of the Church. And his will revealed is our Law, and in him only must we center: and not in any Vicarious Universal Head: And from him must all receive their power: and all must worship God according to his pra

Chapter 408

2. Gr. The Holy Scriptures with the Law of Nature, are the only Laws of

Christ: unless as he may possibly by extraordinary Revelation, oblige some person to a particular duty, not contrary to that word, but left undetermined: which yet is so rare a thing that men must not rashly presume of s

Chapter 409

3. It is the prerogative of Christ himself to be the supreme, absolute and

final Judge of the sense of his own Laws, and of the causes that are to be tried thereby. And therefore it is treasonable folly to attribute any of this to man: and to cry out for an Absolute Judge of Controversies here

Chapter 410

4. All Councils whether General, or Provincial, or Classical, which consist

of the Bishops or Pastors of several Churches met together, are appointed and to be used directly, but gratiâ Unitatis, & Communionis Christianae, and not directly gratia regiminis for the Governing of Pastors, in order

Chapter 411

2. And as to the flocks, they are not in a direct superior order above their

particular Pastors; but only from their concord are accidentally more to be regarded and obeyed then a single Pastor, as a College of Physicians is more to be regarded then a single Physician, not as being of higher auth

Chapter 412

5. A Council consisting of Bishops or Pastors that by distance are not

uncapable of ordinary local Communion, whether it be a General Council (as they are commonly called, which are not such properly) or National, or Provincial. 1. As they are Christians singly, have a Judgment of Discernin

Chapter 413

6. As the properest matter for such General Assemblies to Consult and

Agree upon, is General things; as, What Doctrine is sound, and what unsound in General; what persons in General fit for the Churches Communion, and what unfit, &c. so smaller Assemblies that are capable of ordinary perso

Chapter 414

7. The Pastors of particular Worshipping Churches, are the Authorized

Guides, Rulers or Teachers of those Churches, and each Member thereof: and must first discern in their own minds, and next (if they be many over a Church) Agree among themselves, and then teach the people, what is to be

Chapter 415

8. The work of Councils how large so ever, is not to make new Scriptures

to be the Rule of our Faith and Life, nor to make new Articles or Doctrines of Faith, nor to frame God a new Worship in whole or in part; But by Consultations and Agreements to strengthen each other, and Direct the peopl

Chapter 416

9. Those necessary Circumstances in Religious Worship which are of

human determination, and left undetermined by God, are unfit matter for General Councils or remote Assemblies to make standing General Laws of: For 1. The Nature of the things are such as are mutable, and unfit to be fix

Chapter 417

10. Where some Impositions by Magistrates or Agreements by Ministers

in such Circumstances are thought lawful or fit, yet must not the Churches Unity or Peace be laid upon them: So that if through the weakness of Christians they could not perceive the lawfulness of them, but did think the

Chapter 418

11. The Churches Peace or Unity must not be laid on any bare words of

man’s devising. It’s not a work for Councils or Prelates to form the Christian doctrine in new methods and terms, and then to force others to subscribe or use those very terms: If the same men that refuse this, be willin

Chapter 419

12. The Churches Unity and Peace must not be laid upon all Divine

Truths: as not on lesser darker points, which neither the being nor well- being of Christianity is concerned in so much as to rest upon them, Phil. 3:15,16; Rom. 14:15,17,20; Heb. 5:11-14; 1 Cor. 7:19; Gal. 5:6, and 6:15

Chapter 420

13. We ought to love and esteem as Christians and members of the

Catholic Church all those that profess to believe the Essentials of Christianity, and to be sanctified by the Spirit of God, and lead a holy upright life; so they make a credible profession, not evidently contradicted by

Chapter 421

14. We ought so to manage the Worship of God in our particular solemn

Assemblies, that no sober peaceable Christian may be repulsed or forced from our local Communion, through differences in things of indifferent nature, Heb. 8:5; Matth. 15:9; Rom. 14:13, and 14:1; 2 Cor. 11:3; Joh. 4:23,2

Chapter 422

15. If any Churches differ from us in Ceremonies or smaller things, or if

any particular Christians differ, so that they cannot in conscience hold local Communion with us in the same Assemblies for Worship (E. G. if we sit at the Lord’s Supper, and they dare not take it without kneeling: if we

Chapter 423

16. Ecclesiastical Ministerial Government (by whomsoever exercised)

must not degenerate into a secular coercive Government; nor may we use carnal weapons, nor meddle by force with men’s bodies or estates; nor yet can we oblige the Magistrate to do it, merely to execute our censures, or w

Chapter 424

17. Magistrates are Governors of the Church even as a Church, and of

Christians as Christians, though not Absolutely, nor in the same respects, by the same means, and to the same nearest Ends, as Pastors. Magistrates must force us to our duty, and punish us if we be wicked or negligent, e

Chapter 425

18. Yet are the Pastors of the Church in their places Rulers or Guides of

Princes and Magistrates: that is, we Guide them by Doctrine and Church discipline, as they Rule us by force. The Pastors are the Judges of Heresy and Vice, ad hoc thus far, so as to judge who shall be Denounced by themse

Chapter 426

19. The honor and power of the Pastors is for their work: And so great is

that work, that as to fleshly accommodations, it layeth us under abundance more trouble, then the power and honor affordeth us relief from. All true Pastors therefore should be so far from striving for Power, and Greatne

Chapter 427

20. No man is called by God to more work than he can possibly do, nor

should desire and undertake more. And therefore if Prelates, and Councils, and Popes would but conscionably bethink them of the work, what it is, and how to be done, and of what weight, and how strict will be the account

Chapter 428

4. Among those that are out of our reach, or being near us, yet differing in

some smaller things, where a difference is tolerable, we may yet in word, writing and deed own each other as Brethren, and combine for the promoting of the common good, and the commonly received truths and -- 639 of 651

Chapter 429

1. Let every man profess his belief of the Holy Scriptures in General; and

in particular of all that Scripture hath expressed to be of Necessity to Salvation: by denouncing death to them that have it not; And let them also Profess to consent that God be their God, and Christ their Savior, and t

Chapter 430

3. Let those that make not the foresaid Christian Profession, be excluded

the number of Christians, and those that own not the Fundamentals of communion, (the Church, Ministry, Word, Prayer, Praise, Sacrament of Communion) be taken as unmeet for actual communion with us, though yet we censure

Chapter 431

9. Let them study Holiness as much as Peace, and keep clean themselves

and their societies as far as they can, and look at labor and suffering, and not at any other honor and power, but what is for duty; and let them look abroad and help the dark parts within their reach, and lay out themse

Chapter 432

10. Let him that is justly cast out of one Church, be received by none into

communion till he be reconciled; and if they suspect that he is unjustly cast out, let him not be received till the Church that cast him out be heard, and the injury or his Repentance manifest.

Chapter 433

14. Let the correspondency of Pastors extend as far as there is Capacity,

Opportunity, and need. We cannot correspond with the Antipodes, nor much with the Ethiopians, nor such remote parts: there is seldom opportunity, and seldom necessity of actual correspondence with foreign Nations: But ye

Chapter 434

16. The chief consultations for General Peace and effectual promoting the

healing of the Churches, and the propagation of the Gospel into the unbelieving parts of the world, should be done by Christian Princes by their Agents: and though Ministers are fit to be (partly) their Agents in such co

Chapter 435

3. Unitatem, Vetitatem, Felicitatem,

<Querit.> Homo Socialis, Philosophia, Natura, <Invenit.> Catholicus Speculativus, Theologia, Fides Historica, <Possidet.> Sanctus Charitativus, Religio, Charitas. Therefore to seek for Unity, Verity or Felicity, by the l