Church how described by Augustine 227 Optatus 231 Tertullian 232 The third Argument 238 The fourth Argument 241 242 Arguments proving the Visibility of a Church without the Papacy since Christ. Argument first from the Council of Calcedon 242 Argument 2. From the silence of the Ancients in cases where the allegation of the Papal power would have been most pertinent and necessary 244 Argument 3. From the Tradition and Testimony of the greatest part of the Church 248 Argument 4. From the Churches without the verge of the Empire not subject to the Pope 249 Argument 5. From the Eastern Churches within the Empire not subjects of the Pope 251 Argument 6. From the full Testimony of Greâ—ory the first p. 252 c. defended against Bellarmine Argument 7. From the Confession of â—â—ieâ— Papists 〈◊〉 Sylvius Melchioâ— Câ—nus Reynerius 267 Argument 8. From Historical Testimony about the Original of Vniversal Hâ—â—dship 269 Argument 9. The generality of Christians in the first ages and most in the latter free from owning the Papacy 271 Argument 10. Most Christians in all ages ignorant of Popery 275 Object The Armenians Greeks c. differ from Protestants Answered 280 Misceâ—â—any considerable Testimonies 288 Mr. Johnsons exception 292 My Answer to his exception shewing in what sense Hereticks are or are not in the Church applyed to the Eastern and Southern Churches 293 c. Mr. Johnsons Explication of the most used terms with my Quere's thereupon and his Answer and my Reply 1. Of the Church 311 2. Of Heresie 324 c. 3. Of the Pope 330 c. 4. Of Bishops 337 5. Of Tradition 342 Of General Councils 345 6. Of Schism 350 An Appendix about successive Ordination 355 Letters between me and T. S. a Papist with a Narrative of the success written by his friend 363 ERRATA PAge 176. l. 24. for it r. that p. 179. l. 14. r. Freheri p. 217. l. 26. r. necessitate p. 271. l. 6. r. Ecclesia Romana p. 355. l. 2. for here r. hear Mr. Iohnsons first PAPER THe Church of Christ wherein only Salvation is to be had never was nor is any other then those Assemblies of Christians who were united in communion and obedience to S. Peter in the beginning since the Ascension of Christ. And ever since to his lawful successors the Bishops of Rome as to their chief Pastor Proof Whatsoever Congregation of Christians is now the true Church of Christ acknowledges S. Peter and his lawful successors the Bishops of Rome ever since the Ascension of Christ to have been and now to be by the Institution of Christ their chief Head and Governour on earth in matters belonging to the soul next under Christ. But there is no salvation to be had out of that Congregation of Christians which is now the true Church of Christ. Ergo there is no salvation to be had out of that Congregation of Christians which acknowledges S. Peter and his lawful successors the Bishops of Rome ever to have been since the Ascension of Christ and now to be by the Institution of Christ their chief Head and Governour on earth in matters belonging to the soul next under Christ. The Minor is clear For all Christians agree in this that to be saved it is necessary to be in the true Church of Christ that only being his mystical Body Spouse and Mother of the faithful to which must belong all those who ever have been are or shall be saved The Major I prove thus Whatsoever Congregation of Christians as now the true Church of Christ hath been alwaies visible since the time of Christ either under persecution or in peace and flourishing But no Congregation of Christians hath been alwaies visible since the time of Christ either under persecution or in peace and flourishing save that only which acknowledges S. Peter and his lawful successors the Bishops of Rome ever to have been since the Ascension of Christ and now to be by Christs Institution their chief Head and Governour on earth in matters belonging to the soul next under Christ. Ergo whatsoever Congregation of Christians is now the true Church of Christ acknowledges St. Peter and his lawful successors the Bishops of Rome ever to have been since the Ascension of Christ and now to be by Christs Institution their chief Head and Governour on earth in matters belonging to the soul next under Christ. The Major is proved thus Whatsoever Congregation of Christians hath alwaies had visible Pastors and People united hath alwaies been visible either under persecution or in peace and flourishing But whatsoever Congregation of Christians is now the true Church of Christ hath alwaies had visible Pastors and People united Ergo whatsoever Congregation of Christians is now the true Church of Christ hath alwaies been visible either under persecution or in peace and flourishing The Major of this last Sylogism is evident for seeing a visible Church is nothing but a visible Pastor and people united where there have alwaies been visible Pastors and people united there hath alwaies been a visible Church The Minor I prove from Ephesians cap. 4. ver 10 11 12 13 14 c. Where S. Paul saies that Christ had Instituted that there should be Pastors and Teachers in the Church for the work of the Ministry and preserving the people under their respective charges from being carried away with every wind of doctrine c. which evidently shews those Pastors must be visible seeing the work of the Ministry which Preaching and Administration of Sacraments and Governing their flocks are all external and visible actions And this shews likewise that those Pastors and People must be alwaies visible because they are to continue from Christs Ascension untill we all meet together in the unity of faith c. which cannot be before the day of judgement Neither can it be said as some say that this promise of Christ is only conditional since to put it to be so without evident Reason giveth scope to every one at his pleasure to make every other promise of Christ to be conditional And so we shall be certain of nothing that Christ hath promised neither that shall alwaies be a visible or invisible Church nor any Church at all no nor of Judgement nor of Eternal life or of the Resurrection of the dead c. for one may say with as much ground as this is said that some conditions were included in all those promises which being not fulfilled hinders the execution of them There remains only to prove the Minor of the second Sylogism viz. That no Congregation of Christians hath been alwaies visible c. save that which acknowledges S. Peter and his lawful successors c. to be their chief Head and Governour c. next under Christ. This Minor I prove by obliging the answerers to nominate any Congregation of Christians which alwaies till this present time since Christ hath been visible either under persecution or in peace and flourishing save that only which acknowledges S.
party the most Visible Catholick Church was theirs who yet had no part in it because they were not Christians as denying that which is essentiall to Christ the object of the Christian faith and therefore none of the Church and therefore though most visible and numerous yet not the visible Church And the Church which to others was as wheat hidden in this chaffe or rather a few ears among so many rares was yet Visible to it self in its Truth of faith and visible to its Enemies in its Profession and assemblies though in number far below them So also in some places it may be Latent through persecution the paucity of believers when in other places it is more Patent And its Degrees of soundness being various are accordingly variously visible One part may be really and visibly more strong and another more weak in the faith One part much more corrupt then others and other parts retain their purity And the same Countries increase or decrease in that purity as is apparent in the case of the Churches of Galatia Corinth the seven Asian Churches Rev. 2. and 3. c. Lastly note that it is only that part of the Church which is on earth whose visibility we assert though that in Heaven be also a true part of the Body of Christ. Nor is it in the same Individuals that the Church continueth Visible but in successive Matter So much for explication of the terms Thes. The Church of which the Protestants are Members hath been Visible ever since the dayes of Christ on earth Arg. 1. The Body of Christians on earth subjected to Christ their Head hath been in its parts Visible ever since the dayes of Christ on earth But the Body of Christians on earth subjected to Christ their Head is the Church of which the Protestants are Members Therefore the Church of which the Protestants are Members hath been visible ever since the dayes of Christ on earth I have not sagacity enough to conjecture what any Papist can say against the Major proposition The Minor is proved by our own Professions As the profession of Popery proveth a man a Papist so the profession of Christianity as much proveth us to be Christians α Those that profess the true Christian Religion in all its essentials are Members of that Church which is the Body of Christians on earth subjected to Christ the Head But the Protestants profess the true Christian Religion in all its essentialls therefore the Protestants are Members of that Church which is the Body of Christians on earth subjected to Christ the Head The Major is undeniable The Minor is thus proved 1. Those that profess so much as God hath promised salvation upon in the Covenant of Grace do profess the Christian Religion in all its Essentials For God promiseth salvation in that Covenant to none but Christians But the Protestants profess so much as God hath promised salvation upon in the Covenant of Grace Therefore the Protestants do profess the Christian Religion in all its essentials The Minor is thus proved All that profess faith in God the Father Son and holy Ghost our Creator Redeemer and Sanctifier and love to him and absolute obedience to all his Laws of Nature and holy Scripture with willingness and diligence to know the true meaning of all these Laws as far as they are able and with Repentance for all known sin do profess so much as God hath promised salvation upon Ioh. 3.16 17. Mark 16.16 Heb. 5.9 Rom. 8.28 1. Act 26.18 But so do the Protestants Therefore the Protestants profess so much as God hath promised salvation on 2. Those that profess as much and much more of the Christian faith and Religion as the Catechumens were ordinarily taught in the ancient Churches and the Competentes at Baptism did profess do profess the true Christian Religion in all its essentials But so do the Protestants Therefore c. 3. Those that explicitely profess the Belief of all that was contained in the Churches Symbols or Creeds for six hundred years after Christ and much more holy truth and implicitly to believe all that is contained in the holy Scriptures and to be willing and diligent for the explicite knowledge of all the rest with a Resolution to obey all the will of God which they know do profess the true Christian Religion in all its Essentials But so do the Protestants Therefore c. Ad hominem I confirm the Major and most that went before from the Testimonies of some most eminent Papists Bellarmine saith 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 Commandments and of some Sacraments The rest are not so necessary that a man cannot be saved without the explicite knowledge belief and profession of them These things that are simply necessary and are profitable to all the Apostles preached to all All things are written by the Apostles which are Necessary to all and which they openly preacht to all Costerus Enchirid. c. 1. p. 49. We deny not that those chief heads of Belief which are necessary to all Christians to be known to salvation are perspicuously enough comprehended in the writings of the Apostles But all this the Protestants profess to believe ◠If sincere Protestants are Members of the true Church as intrinsecally informed or as Bellarmine speaks Living Members then professed Protestants are Members of the true Church as extrinsecally denominated or as it is Visible consisting of Professors But the Antecedent is true Therefore so is the Consequent The Reason of the Consequence is because it is the same thing that is professed by all Professors and existent in all true Believers and that as to Profession is necessary to Visibility of Membership and as to sincere inexistence is necessary to salvation The Antecedent or Minor I thus prove All that by saith in Christ are brought to the unfeigned Love of God above all and speciall Love to his servants and unfeigned willingness to obey him are Members of the true Church as intrinsecally informed But such are all sincere Protestants Therefore all sincere Protestants are Members of the true Church as intrinsecally informed The Major is granted by the Papists who affirm charity to be the form of Grace and all that have it to be justified And the promises of Scripture prove it to our Comfort The Minor 1. Is proved to others by our Professions If this be in our Profession then the sincere are such indeed But this is in our Profession Therefore c. 2. It s certainly known to our selves by the inward knowledge and sense of our souls I know that I Love God and his servants and am willing to obey him Therefore all the Papists Sophisms shall never make me not know what I do know and not feel what I do feel They reason in vain with me when
so many years as that at Trent did are then become an Ordinary Government 4. What is given to the Church Representative is by many of you given to the Church reall or essentiall as you call it which is ordinarily existent only not capable of exerting the power it hath The singulis major at universis minor is no rare doctrine with you 5. But let it be as extraordinary as you please if while these Councils sit the Pope lose his Headship your Church is then two Churches specifically distinct and the form of it changeth when a Council sitteth which is a two-headed mutable Church not like the Spouse of Jesus Christ. 6. As your Popes are said to live in their constitutions and Laws when the person dyeth and your Church is not thought by you to die with them so why may not Councils do The Laws of Councils live when they sit not and the French think that these Laws are above the Pope though I shewed you even now that Iulius 2. in Conc. Later concluded otherwise of Decrees and the Council of the Popes power 7. If a Nation be Governed by Trienniall and so Decenniall Parliaments as the highest power and Councils of State in the intervalls who shall be accountable to Parliaments will you say that these Parliaments are extraordinary and not the ordinary Soveraign No doubt they are And the Council of State is not the Soveraign but the chief Officer or Magistrate for execution in the intervals Having begun this Reply May 2. I was again taken off it about May 5. or 6. And about May 11. I received a Letter from you wherein you tell me of a quarter of a years expectation Be patient good Sir These matters concern Eternity Believe it I have somewhat else to do of greater hast and moment Even some of your own friends find me more work What if ten of you write to me at once is it fair for each one of you to call for an answer as hastily as if I had but one in hand This is not my case but it is more then thus Fear not lest I give you over till you first prove the deserter and turn your back if God enable me Only I must tell you that I take it for a flight already and a forsaking of your Cause that you turn to these rambling impertinent citations and discourses in stead of a Syllogisticall arguing the case and that when you had spoken so much for it I have here that you may have no cause of exception nor pretence of cause in this Paper replyed to your last and in another proved the Visibility of our Church syllogistically and as overplus also disproved yours and proved it to be an upstart the sprout of Pride upon occasion of the greatness of the City of Rome and of the forming the Church to the Civil State in that one Empire If now you will deny to do the like I shall conclude you fly and forsake your Cause Besides your Rejoinder to this Reply I principally expect that you syllogistically in close and faithfull Arguing do prove to us the Affirmative of these Questions following Qu. Whether the Church of which the subjects of the Pope are Members hath been visible ever since the dayes of Christ on earth In which these three Questions are involved which you have to prove 1. Whether the Papacy that is the Vniversal Monarchy or Soveraign Government or Vice-Christship of the Pope take which term you like hath continued from Christs dayes till now 2 Whether all the Catholick Church did still submit to it and were subjects of the Pope 3. Whether those that did submit to it did take it to be necessary to the Being of the Church and the salvation of all believers or only to the more peaceable and better being If you call for Catalogues or proof of Visible succession and pretend so high to it your selves and yet will give us none when we importune you to it you tell us that you seek not to reveal the truth and Church but to hide them I urge you the harder though it may seem immodest because as the Cause doth lie upon your proof here so I know you cannot do it Pardon my confidence I know you can do no more then Baronius Bellarmine Bullinger c. set together have done and therefore I say I know you cannot do it I know your Vice-Christ I doubt the Antichrist is of humane introduction springing out of a Nationall I mean Imperiall Primacy which also was of humane invention It was but one Civil Government or Commonwealth in which your Bishop had his Primacy and that long without a Governing power And this National Primacy because of the greatness of the Empire was at last called Universal And even this was long after the dayes of Christ some hundreds of years a stranger in the Church unless as the Greatness of the Church of Rome and advantages of the place did give that Church such authority as ariseth from magnitude splendour honour and accidental advantages from the populousness wealth and glory of the City of Rome The carnall Church is led by the Vice-Christ the earthly Prince of Pride contending in the world for command and superiority and prosecuting his Cause with Strappados fire sword and gunpowder when Christ gave no Pastor a Coercive power to touch mens bodies or estates The true spirituall Church is Headed and commanded by Jesus Christ the Prince of Peace and knoweth no other Universal Head because no other hath either Capacity or Authority It obeyeth his Laws and learneth of him to be charitable patient meek and lowly and wonders not at errours and divisions on earth nor therefore accuseth the providence of God but knoweth by faith that the Universal Judge of Controversies is at the door and that it is but a very little while and we shall see that the Church had an Universal Head that was alone sufficient for his work for he that cometh will come and will not tarry Amen Even so come Lord Jesus Sir I desire you presently to send me word whether you will by close Syllogisticall arguing prove the successive visibility of your Church as Papal or not that I may know what to expect And once more I pray you take the help of the ablest of your party both that I may not be so troubled with wrong or impertinent allegations and that I may be sure that your insufficient arguings are not from any imperfection of the person but of the Cause If you meet in these Papers with any passages which you think too confident and earnest I beseech you charge them not with uncharitableness or passion for I hope it proceeded not from either but I confess I am inclined to speak confidently where I am certain and to speak seriously about the things of God which are of everlasting consequence May 18. 1659. For Mr. William Iohnson THE SECOND PART Wherein the successive Visibility of the Church of which the
Protestants are chief Members is clearly proved And the Papists exceptions against it confuted LONDON Printed in the year 1660. Qu. Whether the Church of which the Protestants are Members have been Visible ever since the dayes of Christ on earth Aff. THe terms explained 1. The Church sometime signifieth a particular Congregation actually met or associated for such personal meeting for Communion in Gods worship 2. Sometime it signifieth an Association of Churches and that either of sewer or of more as they have opportunity of Communion or correspondency by their Pastors and also the Assemblies of the Pastors of the particular Churches so associated Scripture useth it in the first sense and Later custome whether Scripture also I omit in the later 3. Both Scripture and Custome have used the word to signifie the Church Universal of which all particular Churches are Members This is the Church that we speak of in the Question Defin. The Universal Church of which the Protestants profess themselves Members is The Kingdome of Iesus Christ or The whole company of Believers or true Christians upon earth subjected to Iesus Christ their Head The constitutive parts or the Relate and Correlate are as in every Politick Body the Pars Imperans and Pars subdita which is Christ and Christians The form consisteth in the mutuall Relation The End is the common good of the Church and the glory of the Head and the accomplishment of the will of God 2. The Protestants Defin. Protestants are Christians protesting against or disowning Popery The word Protestant expresseth not the essence of our Religion And therefore it must not denominate the Universal Church of which we are Members we are not to call it A Protestant Universal Church Nor doth it signifie an inseparable proper accident For when the Catholick Church had no Popery there was none to protest against and therefore there could be no Protestants And Ethiopia India and other Nations that never had Popery or those Nations that never heard of it have no occasion to protest against it Nor doth it signifie any Positive part directly of our Religion but only the Negation or Rejection of Popery Even as when a man is called Homo purgatus sanatus liberatus à leprâ peste tabe c. a man purged healed freed from the leprosie plague consumption c. it is no positive part nor inseparable proper accident much less any essential part of the man that is signified by the word Healed Purged c. Nor is it necessary in order to the proving him a man or a healthfull man to prove that he was ever a purged or healed man We undertake not therefore to prove that there have been alwayes Protestants that is men Protesting against Popery Nor have we any need in order to the proof of our Thesis to prove that the Catholick Church hath all been free from Popery in all ages or in any age since the Apostles no more then that it hath been free from Pride Ambition or Contention But yet we shall do it ex abundanti The Religion then of a Protestant is Christianity and he knoweth and owneth no other Which is called the Protestant Religion as cleansed from Popery Members that is true integral parts Of which are By Profession We profess our selves to be of no other Church And before men a man is to be taken to be of that Religion and Church of which he professeth himself to be till he be proved false in that Profession If a Papist affirm himself a member of the Roman Church in disputing with him we will take it for granted that he is so every man being best acquainted with his own mind and fittest to describe the Religion which he owns So that two things I here include 1. It is only such a Catholick Church that hath been still visible that Protestants own 2. And only such that really they are of their Profession being valid Note also that it is not directly the inexistency by internal invisible faith that is in question among us or that I mean but the inexistency by external Visible Profession Bellarmine thinks the bare Professors that are wicked are best termed Dead members and the true Professors Living members we will not stick needlesly on words We take the Living members only to be in strict propriety members but Sincerity and Hypocrisie being known only to God and the possessors we speak of Professors as Professors abstractively from their Sincerity or Hypocrisie Hath been Visible 1. Not visible to man in its Internal faith but in its external Profession 2. Not Visible at once to any one man for no man can see all the Christian world at once But Visible in its parts both in Congregations and individual persons 3. Not Visible in the soundness of its professed faith unto Infidels and Hereticks For they cannot see that faith to be sound which they take to be fabulous and false But Visible in the soundness of its professed faith to themselves that know the soundness of faith 4. Not Visible in the excellent degree of soundness in the better parts unto the corrupter or infirmer parts For though de facto they may know what Doctrine the better part do hold as Infidels know what Doctrine the Church holdeth yet they know it not to be true and sound in the points wherein they differ And note again that it is not the Visibility of every accident of the Church nor of every Truth or duty that is but of the Integrity of Religion and necessary only ad melius esse Ecclesiae to the Better being of the Church but it is the Visibility of the Church that we speak of Lastly it is the Body and not the Head whose Visibility is in Question by us Though the Head also is truly Visible in Heaven and Visus or seen to the most excellent Triumphant part of his Body who are fittest to be his Courtiers and in his presence and as much seen on earth as the Pope is to most of the Church which is not at all Ever since the dayes of Christ on earth 1. But not still in one and the same place on earth It might be in one age much of it in Iudea at Ephesus Sardis Laodicaea Colosse Philippi and other parts of Asia and in other ages removed thence either wholly or for the most part It might be in one age in Tenduâ— Nâ—bia and other great Kingdoms where it shall afâ—er cease to be But in some part or other of the earth it hath been still 2. Not equally visible in all Times and Places of the earth In some Times as in the Arrians prevalency it was so oppressed and obscured that the world groaned to find it self turn'd Arrian and the Arrians in General Councils and number of Bishops to whom the true Christians were very few did seem to carry away the Name and glory of the Catholick Church so that in their eyes and in the eyes of slanders by that were of neither
they reason against the knowledge and experience of my soul. Your scope is to prove me in a state of damnation You confess that if I have charity I am in a state of salvation I know and feel that I have charity Therefore I know that your Reasonings are deceit Arg. 2. The Church whose faith is contained in the holy Scriptures as its Rule in all points necessary to salvation hath been Visible ever since the dayes of Christ on earth But the Church whose faith is contained in the holy Scriptures as its Rule in all points necessary to salvation is it of which the Protestants are Members Therefore the Church of which the Protestants are Members hath been visible ever since the dayes of Christ on earth That the Catholick Church which hath been Visible till now hath received the Holy Scriptures which we receive is confessed by all Papists that ever I heard or read making mention of it And no wonder for it cannot be denied That this Church hath taken these Scriptures for the Rule of faith in all points necessary to salvation allowing Church-Governours to make Canons about the circumstantials of Government and worship which in the Universal Law are not determined but left to humane prudence to determine 1. I have proved in my third Dispute of the safe Religion already 2. It is confessed by the Papists the forecited passages of Bellarmine and Costerus are sufficient But in the great Council at Basil Orat. Ragus Bin. p. 299. it is most plainly and with fuller authority asserted The holy Scripture in the Literal sense soundly and well understood is the infallible and Most sufficient Rule of faith See my vindication of this Testimony in my Catholick Key and the like from Card. Richlieu Gerson saith de exam doctr p. 2. cont 1. Nihil audendum dicere de divinis nisi quae nobis à sacra Scriptura tradita sunt Durandus in his Preface is wholly for the excellency and sufficiency of the Scriptures Three wayes he saith God revealeth himself and other things to man The lowest way is by the book of the creatures so heathens may know him The highest is by manifest Vision as in heaven and the middle way is in the Book of holy Scripture without which there is no coming to the highest way And going on to extoll the Scripture he citeth Ieromes words ad Paulinum Let us learn on earth the knowledge of those things which will abide with us in heaven But this is only saith he in the holy Scripture And after ex Hierom ad Marcell If Reason be brought against the authority of the Scriptures how acute soever it is it cannot be true And after We must speak of the mysterie of Christ and universally of those things that meerly concern faith conformably to what the holy Scripture delivereth So Christ Iohn 5. Search the Scriptures It is they that testifie of me If any observe not this he speaks not of the mysterie of Christ and of other things directly touching faith as he ought but falls into that of the Apostle 1 Cor. 8. If any man think he knoweth any thing he yet knoweth nothing as he ought to know For the measure is not to exceed the measure of faith of which the Apostle bids us Rom. 12. Not to be wiser then we ought to be but to be wise to sobriety and as God hath divided to every man the measure of faith Which Measure consisteth in two things to wit that we subtract not from faith that which is of faith nor N.B. attribute that to faith which is not of faith For by either of these wayes the measure of faith is exceeded and men deviate from the continence of the sacred Scripture which expresseth the measure of faith That is from the full sufficiency of the Scripture measure And this measure by Gods assistance we will hold that we may write or teach nothing dissonant to the holy Scripture But if by ignorance or inadvertency we should write any thing dissonant let it be taken ipso facto as not written This is a confession of the Religion of the Protestants And though he adjoyn a submission to the Roman Church because he was bred in it it is only as to an interpreter of doubtfull Texts of Scripture So that the sufficiency of our Rule and measure of faith is granted by him and zealously asserted and that without Bellarmine and Costerus limitation to points necessary to the salvation of all he extendeth it to all the faith Aquin. 22. q. 1. a. 10. ad 1. saith That in the Doctrine of Christ and his Apostles the truth of the faith is sufficiently explicated even when he is pleading for the Popes power to make new Creeds to obviate errours And in his sum de Verit. disp de fide q. 10. ad 11. he saith That all the means by which the faith cometh to us are free from suspicion The Prophets and Apostles we believe for this reason because God bore them witness by working Miracles as Mar. 16. confirming their speech with following signs But their successors we believe not but so far as they declare to us those things which they have left us in the Scripture This is the Religion of the Protestants Scotus in Prolog in sent 1. makes it his second Question Whether supernaturall knowledge necessary to us in the Way be sufficiently delivered in the holy Scâ—ipture which he proveth having first given ten arguments to prove the Truth of Scripture And first he shews it containeth the Doctrine of the End and 2. of the things necessary to that end and the sufficiency of them summarily in the Decalogue explained in the other Scriptures as to matter of faith hope and practice and so concludes that the holy Scripture sufficiently containeth the doctrine necessary viatori to us in the way And he answereth the objection of Difficulties in it without flying to the Church that no science explaineth all things to be known but those things from which the rest may conveniently be gathered and so many needfull truths are not expressed in Scripture though they are virtually there contained as conclusions in the Principles about the investigation whereof the labour of Expositors and Doctors hath been profitable This is his doctrine out of Origen Gregor Ariminensis in Prol. q. 1. act 2. Resp. ad act fol. 3. 4. saith A discourse properly Theologicall is that which consisteth of words or propositions contained in the holy Scripture or of those that are deduced from them or at least from one of these This is proved 1. by the forealledged authority of Dionys. For he will have it that there can be no leading of that man to Theologicall science that assenteth not to the sayings of the holy Scripture It follows therefore that no discourse that proceedeth not from the words of holy Scripture or of that which is deduced from them is Theologicall 2. The same is proved from the common conception of all men For
like of the Ordinary Glosses of the Bible which yet seem of greater authority then Aquinas The sixth example is of some not Canonized Saints as Anselm Cantuar. Hugo de Sancto Victore and others as authentick as S. Thomas And say they his Canonization hindereth not which some pretend as of great colour To say that S. Tho. in some part of his doctrine erred in faith derogates not from his Canonization nor from the approbation of his Theologicall doctrine even as to say this of other Saints and chief Doctors derogateth not from their Canonization or approbation For as the Church by Canonizing one a Saint doth not thereby approve all his Deeds so in approving his doctrine it doth not hereby approve all his sayings or writings but only that which is not retracted by himself or corrected by another or deservedly to be corrected as contrary to truth And now when Fathers even the chief and your Saints and highest Doctors have this Testimony from the famous University of Paris to have somewhat hereticall or erroneous in the faith and so who among you is free I leave it to modesty to judge whether the Greeks Armenians c. and we are not of one Faith Religion and Catholick Church for all our differences in some points Have you had all these Nations man by man before your bar and convinced them of pertinaciousness in heresie If not call them not Hereticks till you are willing to be called such your selves and that by your selves And thus I have evinced 1. That the Church of which the Protestants are Members hath been Visible since the dayes of Christ on earth 2. And ex abundanti that the Papal Church as Papal hath not been visible and that Christian Churches without Papal Soveraignty have been Visible since Gregories dayes and the whole Catholick Church was such before And you see both in the Essentialls and in the freedom from the Romish Vice-Christ where our Church hath been before Luther even since Christ. Sir I have performed this task on this supposed condition that you will now do the like as to your own Church and send me in solid Arguments your proof of this Thesis The Church of which the Subjects of the Pope are Members hath been Visible ever since the dayes of Christ on earth Where note that it is not the Visibility of your Church as Christian United in Christ the Head that is in Question We grant as Christians all of you are of the true Christian Church that destroy not your Christianity But it is your new Church form as Papal that we question and renounce Protestants are of no Church but the Christian united in Christ The name Protestant signifieth not any essentiall of their Church but their Rejection of your Church as Headed by the Pope You are therefore to prove that your Catholick Church as Headed by the Pope hath been visible in all ages And here I must in Justice expect that you give us such a Definition as you will stand to through the dispute 1. Of the Church 2. Of the Pope and 3. Of the Subjects of the Pope or Papists The term Roman Catholicks would but divert and elude For it is not as Romane that we oppose you that is as inhabitants of Rome or as subject to him as a Bishop of Rome Nor is it as Catholicks that is as of the Universal Christian Church but as Papists that is subjects of the Pope as universal Soveraign or Bishop To dispute of terms not agreed on is lost labour Define first or you do nothing I find of your Writers some by the Church mean the Pope as Gretser Defens cap. 10. lib. 3. de Verbo Dei pag. 1450 1451. By the Church saith he we mean the Pope of Rome and per Ecclesiam Papam interpretantur Non abnuo Some by the Church mean a Council and what they mean by a Council I know not well And some mean the Roman Clergy i. e. of that Diocess And some mean all the Clergy under the Pope And some mean all the people that are his subjects I have given you the Reason of my doubting of your meaning in these terms in a Book come out of the Press since your last to me where I have answered most of yours 2. Let me desire of you such proofs as in your own judgement are cogent I suppose as I have there told you Key pag. 41. cap. 12. that none of you will take either Sense Reason Scripture the Tradition or judgement of most of the Church for a sufficient proof but yet we will accept of them when you argue but ad hominem for we renounce them not I think what ever you say that is not the Determination of the Pope or a Council by him approved which is all one you will give us leave to judge that you are uncertain your selves whether you say true in it if de fide Saith Skul Revius Apol. pro Bellâ—rm c. 6. p. 255. The Popes Power is as the hinge the foundation and that I may comprehend all in a word the summ of the Christian faith Greg. Valent. Anal. fid l. 8. c. 7. The Authority that resideth in the Pope alone is called the Authority of the Church and Councils Bellâ—r de Rom. Pont. l. 4. c. 3. It is apparent that the whole firmness or strength of Councils is from the Pope not partly of the Pope and partly of the Council Binnius Vol. 2. p. 515. saith Every Council hath just so much strength and authority as the Apostolike seat bestoweth on it But I leave you to give us your own judgement Your Testimonies from Fathers can seem of no great weight to us while you so slight them your selves as commonly you do with what lies or Errors or other incompetency you charge Iustin Mart. Irenaeus Tertullian Origen Victorinus Cyprian Eusebius Epiphanius Prudentius Hierom Lactantius Augustine Procopius Theodoret Isidore Euthymius Sozomen Oecumenius Bernard and all the Fathers see Dr. Iames Corrupt of Fath. Part. 4. p. 2 3. Tell us therefore how far you credit them Sir if you refuse thus first to explain your terms and then prove the Visibility of your Church as Papal successively as I have proved the Visibility of the Church that I am of I shall be forced to conclude that you love not the light but at once give up your cause and the reputation of your impartial Love of truth Addenda Miscellanea COncil Ephes. 1. in Epistola ad Nestor Tom. 1 fol. 315. ed. Pet. Crab. Petrus Iohannes aequalis sunt ad alterutrum dignitatis Comment in epist Synodal Basil. p. 31. p. 40. Impress Colon. 1613. saith that The Provinces subject to the four great Patriarchs from the beginning of the Christian Church did know no other supream but their own Patriarcks And if the Pope be a Patriarck it is by the Church If he be Head of all Churches it is by the Church And whereas we have said that it is expressed in the
told me those with whom he had to do about it were much offended with him in so much that he intimated himself to be apprehensive of danger from some of them yet he seemed resolved to adventure whatsoever might befall him in that respect rather then he would stifle those convictions which by Mr. Baxters letter had been begotten in him This letter of Mr. Baxters together with The Safe Religion a Book which he did refer him to either then or near that time in the press which he went for and had of the Stationer upon Mr. Baxters account which I had almost forgot gave him such resolution and satisfaction that he thereupon altered his judgement and practice and waited upon the Ordinances here in London in our Congregations for some time I my self having seen him at the morning exercise in London what further effects it wrought upon him I know not for that he left the City and went over into Flanders as his Mother hath informed me and is since dead Sir Your affectionate friend to serve you T. S. For Mr. William Johnson Sir WHen I was invited to this Disputation with you I entertained hopes from your profest desires of close argumentation that we should speedily bring it to such an issue as might in some good measure answer our endeavours in taking off the covering that Sophistry and carnal interest had cast upon the truth When my necessary employments denyed me the leisure of reading over your second Papers for some weeks and when the loss of my Reply by the Carrier and the difficulty of procuring another Copy had caused a little longer delay you urged so hard for a Reply as put me in some further hopes that you were resolved to go through with it your self But after near a twelve months expectation of a Rejoinder and of the Proof of your own succession from the Apostles being here at London I desired you to resolve me whether I might expect any such Return and Performance from you or not And when you would not promise it I took up the thoughts of publishing what had past between us But upon further urging you some moneths after you renewed my hopes which caused me to make some stay of my publication and to desire you to give me your sense of the most used terms promising you that I shall do the like when you require it which I am ready to perform But yet I hear nothing to this day of your Answer to my Papers or the Performance of what is incumbent on you for the justification of your Church And therefore having waited and importuned you in vain so long and finding by your last that you cannot or will not so explicate your terms as to be understood without which there is no disputing and also perceiving that my abode in London is like to be but little longer my discretion and the ends of my writing have commanded me to forbear no longer the publication of what hath past between us For though the work be not copious and elaborate yet being on a subject which your party do so much insist upon I am assured it may be of common use And I know that the publication is no breach of any promise on my part nor do I perceive how it can be any way injurious to you and therefore I see nothing to prohibite it And I am not willing to be used as Mr. Gunning and Mr. Pierson were by the partial unhansome publication of another If yet I may prevail with you to justifie your cause as you are engaged I must entreat you specially to try your strength for the proof of your own succession for we are most confident that its a notorious impossibility which you undertake Our Arguments against it are such as these 1. That Church which since the time of Christ hath received a new essential part hath not its being successively from the Apostles But such is the Church of Rome Ergo The Major is undenyable The Minor is thus proved A Vice-Christ or vice-Vice-head or Governour of the Universal Church is an essential part of the now Church of Rome But a Vice-Christ or vice-Vice-head or Goveâ—â—â—â— of the Universal Church is new or a â—oveâ—â— or hath not been from the time of Christ on earth Ergo the Church of Rome since the time of Christ hath received a new essential part The novelty I have here and elsewhere proved And Blondel and Molinaeus against Perron have done it more at large 2. That Church which hath had frequent and long interceisions in its head or essential part hath not had a continued succession from the Apostles But such is the Church of Rome Ergo The Minor is here proved and some hints of it are in the Appendix 3. That Church which hath had many new essential Articles of Religion hath not had a continued succession from the Apostles For if the essence be new the Church is new But such is the Church of Rome Ergo First it is commonly maintained by you that all Articles are Essential or Fundamental and you deride the contrary doctrine from the Protestants Secondly that you have had many new Articles of Religion of faith and points of worship is proved by our writers and your own confessions See Molinaeus de Novit Papismi Prove a succession of all that is de fide determined in your Councils or but of all in Pope Pius his Creed and the Council of Trent alone or of all that with you is de fide of those two and thirty points which I have named in my Key for Catholikes p. 143 144 145. Chap. 25. Detect 16. and I will yeild you all the cause or I will profess my belief of every one of those points of which you prove such a succession as held by the Catholike Church as you now hold them Read and answer my Detect 21. Cap. 33. in my Key for Catholikes And how far you own Innovations see what I have proved ibid. cap. 35. and 36. But these arguings being works of supererogation I shall trouble you here with no more but wait for such proof of all your essentials as we give you of all ours In the mean time I shall endeavour so to defend the Truth as not to lose or weaken Charity but approve my self An unfeigned lover of the Truth and you Richard Baxter Sep. 1. 1660. FINIS Syll. 2. * * But how far from truth this is appears from St. Leo in his Sermons de natali suo where he saies Sedes Roma Petri quicquid non possidet almis Religione tenet and by this that the Abyssines of Ethiopia were under the Patriarch of Alexandria antiently which Patriarch was under the Authority of the Romane Bishop as we shall presently see * * See Rosse his view of Religions p. 99. 489 492 c. Where he saies that they circumcise their children the eighth day they use Mosaical ceremonies They mention not the council of Calcedon because saies he they
15. and to Civil Government and Peace which might all easily be fully proved though here but touched I say whether such a Religion should be embraced and advanced with such diligence and violence and mens souls laid upon it is the controversie before us And whether is should be tolerated even the propagation of it to the damnation of the peoples souls is now the Question which the juggling Papists have set a foot among those that have made themselves our Rulers and there are found men among us that call themselves Protestants and godly that plead for the said Toleration and consequently for the delivering up of these Nations to Popery if not to Spanish or other forreign Powers which if they effect and after their contrary Professions prove such Traitors to Christ his Gospel and their posterity as they leave the Land of their Nativity in misery they shall leave their stinking names for a reproach and curse to future Generations and on such Pillars shall be written This pride self-seeking uncharitableness and schism hath done This was written and printed under the late Usurpers Postscript Reader THough the Papists have seemed to be the most discountenanced party under the late Usurpers and to have no interest or power yet I have still found that those sped worst from men that were most against them and that I never wrote any book against them but it brought a sharper storm upon me then any thing that I wrote against any other Sect that was more visibly in power And yet it was not openly professed to be for my opposition to Popery but on some other account and though the fountain by the taste of the waters might be known yet it self and secret conducts were all underground and undiscernable The Jesuits that are the spring of these and greater things then these are latent and their motion is not seen while we see the motions which are caused by their secret force So that by this means its only those few inquisitive discerning persons that can see a cause in its effect that find them out and those few are unable to make full proof even of the things they know and thereby are prohibited from appearing openly in the cause lest coming short in legal proof they leave the guilty triumphing over the innocent as calumniators For the last book that I wrote against them My Key for Catholikes the Parliament-house it self and all the land did ring of my accusations and the menaces were so high that my intended ruine was the common talk And I know their indignation is not abated My crime is that their zeal to proselyte me hath acquainted me with some of their secrets and let me know what the Jesuits are doing and how great a party that are masked under the name of Seekers Familists c. they have in the land I have therefore Reader this double request to thee First arm thy self diligently against Popery if thou would'st preserve thy Religion and thy soul. Whatever Sects assault thee openly suspect and avoid the disease that is endeavouring with greatest advantages to be Epidemical To this end be well studied in the writings that have opened their vanity and shame I hope what I have written on that subject will not be useless to them that are not at leisure to read the larger volumes Read Dr. Challoners Credo sanctam Ecclesiaâ— Catholicam Peter Moulins Answer to Cottons Questions And for larger Volumes Vsher Chillingworth Field Whittakers especially de Pontif. Roman may be numbered with the most solid judicious and useful And Dr. Mouline of the Novelty of Popery now in the press with River and Chamier to add no more And if ever thou fall in company with Seekers or Familists that are questioning all things and endeavouring to disparage the holy Scriptures and the Ministry and Church and Ordinances though but in a questioning way look then to thy Religion and suspect a Papist Secondly because experience hath taught me to expect that my renewed assault of Popery should raise some storm and renew my dangers though I know not which way it will come and expect it should be upon pretence of something that is no kin to the real cause let him that hath been so exceedingly beholden to the servants of Christ for prayers have thy prayers in particular for this that he may be satisfied in Gods approbation and count it a small matter to be censured by man or to suffer those soft and harmless stroaks that the impotent arm of flesh can inflict and may live and dye in the Army of believers described Heb. 11 and 12. and be so far preserved from the contrivances of malice as is needful to his appointed work in which it is the top of his ambition to be found A faithful though unworthy servant of Christ for his Church Rich. Baxter Sâ—p 3. 1660. The CONTENTS The first Part. Mr. Johnsons Argument prosecuted to pag. 6 My Answer 7 to 26 Mr. Johnsons second Paper 27 His attempt to prove the succession of the Roman Soveraignty 49 to the end My letter to the sender of his 68 My Reply to the second Paper 77 On which of us the Proof is incumbent 87 Of the Eastern and Southern Churches 94 95 c. Whether we are one Church with them of Rome 107 c. Of our separation 107 Whether the Armenians Ethiopians Syrians c. are excluded as Hereticks 113 The instance of an Appeal of John of Antioch refuted 127 The instance of Flavianus Appeal refuted 129 Of Leo's pretended restoring Theodoret upon Appeal 132 Of Cyprians desire that Stephen would depose Martian Bishop of Arles 133 A pretended Decree of the Council of Sardis examined 135 Basils words Epist. 74. examined 138 Chrysostoms words to Innocent 140 A pretended Proof from the Council of Ephesus confuted 141 Of the addresses to Pope Julius by Athanasius and the Arrians 143 Chamiers words hereabout 146 Of Chrysostoms case 147 Of Theodosius and the Concil Ephes. 152 Of the Council of Calcedon 154 Of Pope Agapet deposing Anthymius of Constantinople 159 Of Gregories words 160 Of Cyril and Celestine against Nestorius 161 Of Juvenals words 163 Of Valentinians and Theodosius words 164 Of Vincentius Lirinensis words 169 Of Philip and Arcadius at Concil Ephesus 170 The nullity of all these pretended Proofs 174 Whether Papists give and Popes accept the Title of Vice-Christ Monarch c. 175 to 188 Of the Contest of Councils for the Rule 188 Mr. Johnsons work to which his cause engageth him 191 The Contents of the second Part. Qu. WHether the Church of which the Protestants are members have been visible ever since the daies of Christ on earth Aff. The Church what 197 Protestants what 198 Of Membership and Visibility 201 The first Argument to prove the successive Visibility 204 The second Argument 209 Papists Testimonies for the sufficiency of Scripture as the Rule 219 Some of the Fathers of the same 221 Where was our Church 225 The true Catholike
fair Remember it hereafter that you have discharged me from proving a Church that denied the Papacy formally expresly But as to what you yet demand 1. I have here given it you because you shall not say â—'le sail you I have answered your desire But 2. It is not as a thing necessary but ex abundanti as an overplus For you may now see plainly that to prove that the Church was without an universal Pastor which you require is to prove the Negative viz. that then there was none such whereas its you that must prove that there was such I prove our Religion do you prove yours though I say to pleasure you I 'le disprove it and have done it in two books already My reason from the stress of necessity which you lay on your Affirmative and Additions was but subservient to the foregoing Reasons not first to prove you bound but to prove you the more bound to the proof of your Affirmative And therefore your instance of Mahumetans is impertinent He that saith you shall be damned if you believe not this or that is more obliged to prove it then he that affirmeth a point as of no such moment To what I say of an accident and a corrupt part you say you have answered and do but say so having said nothing to it that is considerable Me thinks you that make Christ to be corporally present in every Church in the Eucharist should not say that the King of the Church is absent But when you have proved 1. That Christ is so absent from his Church that there 's need of a Deputy to essentiate his Kingdom and 2. That the Pope is so Deputed you will have done more then is yet done for your cause And yet let me tell you that in the absence of a King it is only the King and Subjects that are essential to the Kingdom The Deputy is but an officer and not essential Your naked assertion that whatsoever Government Christ instituteth of his Church must be essential to his Church is no proof nor like the task of an Opponent The Government of inferiour officers is not essential to the universal Church no more then Judges and Justices to a Kingdom And yet we must wait long before you will prove that Peter and the Pope of Rome are in Christs place as Governours of the universal Church Sir I desire open dealing as between men that believe these matters are of eternal consequence I watch not for any advantage against you Though it be your part to prove the Affirmative which our Negative supposeth yet I have begun the proof of our Negative but it was on supposition that you will equally now prove your Affirmative better then you have here done I have proved a visible Church successively that hâ—ld not the Popes universal Government do you now prove that the universal Church in all ages did hold the Popes universal Government which is your part or I must say again I shall think you do but run away and give up your cause as unable to defend it I have not failed you do not you fail me You complain of a deficiency in quality though you confess that I abound in number But where is the defect you say I must assert both that these were one Congregation and ever visible since Christs time Reply If by one Congregation you meant one assembly met for personal Communion which is the first sense of the word Congregation it were ridiculous to feign the universal Church to be such If you mean One as united in one visible humane Head that 's it that we deny and therefore may not be required to prove But that these Churches are One as united in Christ the Head we easily prove In that from him the whole family is named the body is Christs body 1 Cor. 12.12 13. and one in him Eph. 4.4 5 6 c. All that are true Christians are one Kingdom or Church of Christ but these of whom I speak are true Christians therefore they are one Kingdom or Church of Christ. And that they have been visible since Christs time till now all history even your own affirms As in Iudaea from the Apostles times in Ethiopia Egypt and other parts Rome was no Church in the time of Christs being on earth And to what purpose talk you of determinate Congregations Do you mean individual assemblies those cease when the persons die or do you mean assemblies meeting in the same place so they have not done still at Rome I told you and tell you still that we hold not that God hath secured the perpetual visibility of his Church in any one City or Country but if it cease in one place it is still in others It may cease at Ephesus at Philippi Colosse c. in Tenduc Nubia c. and yet remain in other parts I never said that the Church must needs be visible still in one Town or Country And yet it hath been so de facto as in Asia Ethiopia c. But you say I nominate none Are you serious must I nominate Christians of these Nations to prove that there were such you require not this of the Church Historians It sufficeth that they tell you that Ethiopia Egypt Armenia Syria c. had Christians without naming them When all history tells you that these Countries were Christians or had Churches I must tell you what and who they were must you have their names sirnames and Genealogies I cannot name you one of a thousand in this small Nation in the age I live in How then should I name you the people of Armenia Abassia c. so long ago You can name but few of the Roman Church in each age And had they wanted learning and records as much as the Abassins and Indians and others you might have been as much to seek for names as they You ask were they different Congregations Answ. As united in Christ they were one Church but as assembling at one time or in one place or under the same guide so they were not one but divers Congregations That there were any Papists of 400. years after Christ do you prove if you are able My conclusion that all have been against you for many hundred years must stand good till you prove that some were for you yet I have herewith proved that there were none at least that could deserve the name of the Church Do you think to satisfie any reasonable man by calling for positive proof from Authors of such Negatives yet proof you shall not want such as the nature of the point requireth viz. That the said Churches of Ethiopia India the outer Armenia and other extra-imperial Nations were not under the jurisdiction of the Bishop of Rome 1. You find all these Churches or most of them at this day that remain from under your jurisdiction and you cannot tell us when or how they turned from you If you could it had been done 2. These Nations
cannot force our own understandings to believe all such things that you believe and meerly because the Pope commands it and when we cannot thus force our own understandings must we be burned or else called Separatists would you have the Communion of our Ashes or else say We forsake your Communion In your Churches we cannot have leave to come without lying against God and our consciences and saying We believe what our senses contradict and without committing that which our consciences tell us are most heynous sins We solemnly protest that we would do as you do and say as you say were it not for the love of truth and holiness and for fear of the wrath of God and the flames of hell but we cannot we dare not rush upon these errours and sell our souls to please the Pope And must we then either be murdered or taken for unchaâ—â—â—â—ble will you say to so many poor souls that are ready to enter into another world Either sin against your consciences and so damn your souls or else let us burn and murder you or else you do not love us you are uncharitable if you deny us leave to kill you and you separate from the Communion of the Church We appeal from the Pope and all unreasonable men to the great God of heaven and earth to judge righteously between you and us concerning this dealing As for possessing our selves of your Bishopricks and Cures if any particular person had personal injury in the change being cast out without cause they must answer for it that did it and not I though I never heard any thing to make me believe it But must the Prince and people let alone delinquent Pastors for fear of being blamed for taking their Bishopricks Ministers of the same Religion with us may be cast out for their crimes Princes have power over Pastors as well as David Solomon and other Kings of Israel had Guil. Barklay and some few of your own knew this The Popes treasonable exemption of the Clergy from their Soveraigns judgement will not warrant those Princes before God that neglect to punish offeâ—â—ing Pastors And I beseech you tell us â—hen our consciences after the use of all means that we can use to be informed cannot renounce all our sences nor our reason nor the judgement of the most of the Church or of antiquity or the Word of God and yet we must do so or be no members of your Church what wrong is it to you if we choose us Pastors of our own in the order that God hath appointed Had not the people in all former ages the choice of their Pastors we and our late forefathers here were never under your oversight but we know not why we may not now choose our Pastors as well as formerly We do it not by tumults we kill not men and tread not in their blood while we choose our Pastors as Pope Damasus was chosen The tythes and other temporal maintenance we take from none but the Magistrate disposeth of it as he seeth meet for the Churches good And the maintenance is for the cure or work and therefore they that are justly cast out of the cure are justly deprived of the maintenance And surely when they are dead none of you can with any shew of reason stand up and say These Bishopricks are yours or these Parsonages yourâ—â— It is the Incumbent personally that only â—an claim title saving the supereminent title of Christ to whom they are devoted But the successive Popes cannot have title to all the tithes and Temples in the world nor any of his Clergy that never were called to the charges If this be disunion it is you that are the Separatists and cause of all If you will needs tell all the Christian world that except they will be ruled by the Pope of Rome and be burned if they believe not as he bids them in despight of all their senses he will call them Separatists Schismaticks and say they disunite and are uncharitable again we appeal to God and all wise men that are impartial whether it be he or we that is the divider You ask me Is not charity subordination and obedience to the same state and Government required as well to make one Congregation of Christians as it is required to make a Congregation of Commonwealths men Answ. Yes it is But as all the world is one Kingdom under God the universal King but yet hath no universal Vice-King but every Commonwealth only hath its own Soveraign even so all the Christian world is one Church under Christ the universal King of the Church but haâ—â— not one Vice-Christ but every Church hath its own Pastors as every School hath its own Schoolmaster But all the anger is because we are loth to be ruled by a cruel usurper therefore we are uncharitable Your next reason against me is because They cannot be parts of the Catholike Church unless Arrians and Pelagians and Donatists be parts and so Hereticks and Schismaticks be parts Reply 1. You know sure that your own Divines are not agreed whether Hereticks and Schismaticks are parts of the Church And if they were yet it is not de fide with you as not determined by the Pope If it be then all yours are Hereticks that are for the affirmative Bellarmine nameth you some of them If it be not then how can you be sure its true and so impose it on me that they are no parts 2. Arrians are no Christians as denying that which is essential to Christ and so to Christianity Pelagianism is a thing that you are not agreed among your selves of the true nature of Many of the Dominicans and Jansenists think the Jesuits Pelagianize or Semipelagianize at least I hope you will not shut them out Donatists were â—chismaticks because they divided in the Catholike Church and not absolutely from it and because they divided from the particular Churches about them that held the most universal external Communion I think they were still members of the universal Church but I 'le not contend with any that will plead for his uncharitable denyal It s nothing to our case That the Aethiopians are Eutychian Hereticks I will see better proved before I will believe it Rosses words I so little regard that I will not so much as open his book to see whether he say so or not I know that Heresie is a personal crime and cannot be charged on Nations unless you have evidence that the Nations consent to it which here you have none Some are called Hereticks for denying points essential to Christianity these are no Christians and so not in the Church but many also are called Hereticks by you and by the Fathers for lesser errors consistent with Christianity and these may be in the Church The Abassines and all the rest have not been yet tryed and convicted before any competent Judge and slanderers we regard not 2. Many of your own writers acquit them of Heresie and say the