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england_n	bishop_n	emperor_n	king_n	3,569	5	4.0009	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26962	Naked popery, or, The naked falshood of a book called The Catholick naked truth, or, The Puritan convert to apostolical Christianity, written by W.H. opening their fundamental errour of unwritten tradition, and their unjust description of the Puritans, the prelatical Protestant, and the papist, and their differences, and better acquainting the ignorant of the same difference, especially what a Puritan and what a papist is / by Richard Baxter ...	Baxter, Richard, 1615-1691.	1677 (1677)	Wing B1315; ESTC R13884	120,987	206

him for the Primacy in the Empire At first he claimed but an Equality but afterward a Priority as Universal Bishop because his Seat was the Imperial Seat The Patriarch of Jerusalem was so far from the Court and of so small power that he made the least stir of any of the five though he had the fairest pretense incomparably for a claim of Supremacy on Religious reasons if a Supreme there must have been Christ himself having been there a Minister to the Circumcision and Shepherd of the Sheep of the House of Israel and his Kinsman James then Bishop after and that being the Mother-Church out of which sprung all the rest But the other four Patriarchs especially three of them became as so many Generals of Armies militating frequently against each other and he that got the stronger Party of Bishops and Court-favourers carryed all against the rest But no place more turbulent nor no Bishop more unquiet than those of Alexandria Pride and Worldliness now grew apace and so corrupted the Clergie that in their Synods the fleshly part too oft prevailed against the spiritual When Court and Councils were for the Arrians the whole Eastern part of the Empire was embroiled in the Contention and the Orthodox in the greater Bishopricks cast out When they were down and cast out themselves the temporizing and turbulent Bishops usually got the Major Vote Excellent Gregory Nazianzen for the great service that he had done against the Arrians was chosen by the People and made Patriarch of Constantinople But the Synod of Bishops envyed him and rejected him to whom he gave place and would not strive Dioscorus of Alexandria and his party fought it out at the General Council and killed Flavianus And being after overcome and outed of his Seat did still claim and keep the Title with his followers and the most of his Patriarchate of the People stuck to him so that he propagated his Opinion and Interest in all those remote parts of the Empire Yea among Volunteers in Ethiopia and other extra-imperial parts which no Law or Canon had subjected to him while the Patriarch that succeeded him by the Councils Decree had his party only as the rest within the Empire So that to this day the Syrians Ethiopians and abundance others profess themselves the followers of Dioscorus as the true Bishop injuriously say they cast out Chrysostome afterwards was cast out of his Patriarchate of Constantinople by a Synod of Bishops and the Court. At Rome the Bishoprick was such a prey that contending for it troubled the Publick Peace At the choice of Damasus they fought it out in the Church and his party won that sacred Field leaving many Carcasses there to the Church-Communion of the dead But it became the great advantage of Rome that when the Empire was divided the Western Emperour proved Orthodox while the Eastern were oft Arrians Which kept up the honour of the Western Bishops who had not the temptations of the East where sharp persecutions and the desolation of their Flocks and the boast of the Arrians as the Major part that was also setled by Authority caused the ejected Bishops sometime to solicite them of the West for help by sending them some to acquaint the Arrians that their Cause was owned by the Western Bishops or to put some Countenance on their depressed Cause and indeed the Western Emperour did rescue them This occasioneth the Papists to this day to pretend that this was an Act of their subjection to the Pope St. Basil was the chief in this solicitation and you shall read his words Translated Verily the manners of proud men speaking of the Western Bishops use to grow more insolent if they be honoured And if God be merciful to us what other addition have we need of but if Gods anger remain on us what help can the pride of the West bring us when they neither know the truth nor can endure to speak it but being prepossessed with false suspicions they do the same things now which they did in the Case of Marcellus contentiously disputing against those that taught the truth but for Heresie confirming it by their Authority Indeed I was willing not as representing the Publick Person of the East to write to their Leader Damasus but not about Church-matters but that I might intimate that they neither knew the truth of the things that are done with us nor did admit the way by which they might learn them And in general that they should not insult over the calamitous and afflicted nor think that Pride did make for their dignity when that one sin alone is enough to make us hateful to God But this Epistle of Basil Andr. Schottus the Jesuite left out of Basil's Works when he published them Antw. Lat. A. D. 1616. Tertullian had made as bold with the Bishop of Rome long before lib. de Pudic. pag. 742. against Zepherinus So had Cyprian and Firmilian against Stephen Hilary Pictav with Liberius and the Councils even that of Nice But most notable was the sharp Contest of the Carthage Council of which Augustine was one against Zosimus and Boniface and Celestine when the Pope falsly alledged a Canon of the Nicene Council for Appeal to Rome they denyed his claim and evinced the forgery and stood it out against him to the last I. And here you may see that they took not the Pope's Power to be of God jure divino For they searched only all the Archives to find out the true Copies of the Nicene Council Pisanus Canons being not then made and did not go to the Scripture to decide the Case nor to Tradition Apostolical only pleading Church-Laws and Order as on their side And that they never dreamt of a Divine Institution of this Roman Papacy or Primacy but only as the Arch-Bishop of Canterbury in England hath precedency by the King's Laws and not by God's so Rome was the first Seat by the meer appointment of man even Emperours and Councils is yet fully evident 1. In that the same Power that made the other four Patriarchs made the Bishop of Rome a Patriarch and he was not made Pope or Prime Patriarch before he was made Patriarch But no man dreameth of a Divine Institution of the other four Patriarchs Ergo. 2. Because the whole Eastern Church which was far greater than the Western first equalled the Patriarch of Constantinople to him of Rome and after preferred him when yet they never dreamed of a Divine Institution of the Patriarchate of Constantinople For it was but lately made And no man of reason can judge that all the Catholick Emperours Bishops and People of the far greatest part of the Imperial Church would professedly equal or prefer a Humane Office before one which they believed to be of Divine Institution 3. To this day all the Greek Church shew themselves to be of that judgment by adhering to the Patriarch of Constantinople whom they confess to have been made such by Emperours and Councils

should on such Terms be of one Religion They believe Socrates and Sozomen who tell us of the great diversity of Rites and Orders in the ancient Churches which all consisted with the same Religion Faith and Love They abhor the Principle of hating persecuting yea and separating from one another for such differences as will unavoidably adhere to the imperfect condition of Christians here on Earth At this time in England a considerable part if not the far greatest of the silenced Ministers are for the Primitive Episcopacy and some Liturgie as you may see in their offer of A. Bishop Usher's Reduction to the King and their desires of a reformed Liturgie Among the old Non-conformists there were divers degrees such as Dr. Regnolds Mr. Perkins Dr. Humfrey Paul Bayn c. did yield to more than some others could do How can you tell then by the name of a Puritane what to charge any single Person with But it seemeth you take their Non-conformity in General and their temper of mind and life together But then you greatly wrong them and seem not at all to know what their Religion is There are two things which you say they mistake in 1. Their Doctrine of Imputed Righteousness and the Covenant and not solicitously endeavouring after the acquisition of Virtue because they trust to the Imputed Righteousness your words are too large to recite You partly here unworthily injure them by ascribing to them the very opinions and words of the Antinomians whom they have better confuted than ever you did And as to their Doctrine of Imputed Righteousness even Bellarmine in one sense owneth it And whether our sense be sound I provoke you to try particularly by your perusal of my own Writings on that Subject especially a late Treatise of Justifying Righteousness and Imputation and a Treatise called Catholick Theologie In which if there be nothing which you dare or can confute judge whether your meer derision of Imputative Righteousness be not delusory If you dare say that you trust not to Christs Sacrifice and meritorious perfect righteousness as procuring you pardon and life Jus ad Impunitatem Regnum Coelorum enjoy your self-confidence while you can But if you say in this as we then make publick Confession of the injury of your reproach of such Imputed Righteousness as you trust your salvation upon your self I imagine you will say that my judgment is no certain signification of the judgment of the Puritans for I am singular and therefore what I say in these Books is no proof of the sense of the Non-conforming Puritans But 1. my judgment of their sense is as good as yours 2. Do you know of any one Nonconformist that hath published any dissent to what I have written Dr. Tully was a Conformist 3. You profess before to borrow the name Puritan from the Prelatists And I have this to say for my Authority in declaring the sense of Puritans that one or more whose genius is of kin to the Roman but far less mild than yours who are Prelatical or super-Prelatical have about 17 years ago being Masters of that Language branded me with the Name of Purus putus Puritanus qui totum Puritanismum totus spirat The Pseudo-Tilenus hath just the same stile as the late Unmasker of the Presbyterians who revileth modest judicious pious and peaceable J. Corbet and in the most ingenious strain of wrath and malice doth valiantly militate against Love Therefore Prelatists being Judges I may as credibly as another tell you what is the Puritan Judgment 2. Your second accusation of the Puritan is that He begins to quarrel with all external Worship and Ceremonies But this is also spoken ignorantly and untruly You before mistook the Antinomian for the Puritan and here you seem to take the Separatist for the Puritan Read the Reformed Liturgy and other Papers offered at the Savoy to the Bishops and you may see that though they are not for silencing excommunicating and damning men for a Ceremony nor for making as many Religions as there are differences about Ceremonies yet they are for doing all things to edification decently and in order and for external as well as internal Worship of God As knowing that the Body is his and made to Worship him as well as the Soul and therefore should fall down and kneel before him and reverently and holily behave it self in his Service You say p. 5. He is much confirmed in this his imagination by considering the open profaneness and little sense of God he observeth generally in zealous Conformists And on the other side he taketh notice of his Brethren the Non-conformists that they are generally free from open and scandalous sins and at least sigh and breath after interior spirit and devotion which certainly must be that must give us a title to Heaven rather than a few Cringes and exterior Verbal Devotions which any one though never so prophane may easily exercise 1. But do you not here and in your former description quite contradict your self when you charge them as neglecting inherent righteousness 2. We are not so foolish as not to know that the unreverent hypocritical abuse of Gods external Worship by others whosoever will not excuse us for neglecting it Of the Conformists we must speak anon 3. By the way I would you could impartially consider if the Puritans be so good men as you fairly confess them to be what the reason is that Papists generally are far more fiery against them than against those whom you speak so meanly of as Prelatical Protestants Remember how your Writer after the London Fire answered by Dr. Lloid did flatter these as more suitable to the Papists genius in comparison of the Puritans And the Unmasker against J. Corbet will tell you out of Watson an honourable Witness hanged for Treason in Cobham's c. Conspiracy how bad the Puritans are comparing them with the Jesuites And if your Laws took place in England what abundance of these Puritans would you make Bonfires of yea your own Relations were not like to scape you They have told me to my face how quickly they would otherwise silence me than the Prelates do if I were in their power And the Decrees De Haereticis comburendis exterminandis more fully tell it us Yea whence is it that most certain experience proveth it that by how much the nearer any Protestants genius is to the Papists by so much the more bloody cruel malicious or slanderous and unmerciful he is to the Puritanes You 'll say for both that it is because the Puritans are most against them and Interest ruleth the World But I answer 1. God's Interest is highest with every true Christian 2. I confess it 's true that Puritans are most against Popery But truly as far as I have been acquainted with them they are not most against your Persons nor would have any injustice or cruelty exercised against you But the fear of your Faggots or Powder-Plots and such

words of Reynerius saying that the outer Churches planted by the Apostles were not under the Church of Rome 8. The executive part neither could nor ever was performed upon the Churches without the Empire When did any Patriarch or any Provincial or General Council send for any Bishop or other person out of India Scythia Ethiopia or any other exterior Nation to answer any Accusation or pass any Sentence of Deposition or Suspension against them or put any other into their places 9. General Councils are confessed by Papists to be but a Humane and not a Divine Institution and what Humane Power could settle them in and over the Church Universal If you say It is by Universal Consent prove to us that ever there was such a Consent or that ever there was any meeting or treaty for such Consent of all the Christian World and we will yield it to you Surely if there be any Christians at the Antipodes they were not sent to in those days when Lactantius Augustine and others denyed that there were any Antipodes and derided it nor when the Pope by our Countryman Boniface his Instigation excommunicated Virgilius for holding that there were Antipodes Hear their great disputer Pighius Hierarch Eccles lib. 6. c. 1. fol. 230. General Councils saith he have not a Divine or Supernatural Original but meerly an Humane Original and are the Invention of Constantine a Prince profitable indeed sometimes to find out in Controversie which is the Orthodox and Catholick Truth though to this they are not necessary seeing it is a readier way to advise with the Apostolick Seat So that General Councils are Novel Humane and only of the Empire then 10. But to end all the Controversie the names of the Subscribers are yet to be seen who were not the representatives of the Christian World but of the Empire as is notorious Aeneas Sylvius Epist 288. saith that before the Council of Nice there was little respect had to the Church of Rome And though when he was made Pope Interest caused him to revoke his judgment of the Councils being above the Pope he never revoked such historical narratives Their great Learned Mathematical yet militant Cardinal Cusanus li. de Concord Cathol c. 13. c. saith that the Papacie is but of Positive right and that Priests are jure Divino equal and that it is subjectional Consent which giveth the Pope and Bishops their Majority and that the distinction of Dioceses and that a Bishop be over Presbyters are of Positive Right and that Christ gave no more to Peter than the rest and that if the congregate Church should chuse the Bishop of Trent for their President and Head he should be more properly Peter 's Successor than the Bishop of Rome Object Oh but this Book is disallowed by the Pope Answ No wonder So is all that is against him The Exceptions which we grant are these 1. There were some Cities of the Empire that were near to other Nations where the Princes being Heathens Christians were underlings and few And the Bishops of these Cities extended their care to as many of the Neighbour Countries as would voluntarily submit to them So the Bishop of Tomys was Bishop of many Scythians and so some that were on the Borders of Persia had many Persians and were at Nice 2. There were some Countries that were sometimes under the Roman Power and sometime under the Persian or others as Victory carried it and these when they had been once of the Imperial Church took it when they fell under Heathens to be their Honour Strength and Priviledge to be so accounted still and so would come to their Councils after if they could So it was with the Armenians and the Africans when the 〈◊〉 had conquered them c. 3. There were some Bishops that lived on the Borders of the Empire under Heathens that needed the help of Neighbour Churches and accordingly were oft with them craving their help So it was with the old Britans as to the Bishops of France 4. There were some small Countries adjoining to the Empire who took the Friendship of the Roman Power for their great Honour and safety and therefore were glad to conform in Religion to the Empire and to let their Bishops join with them 5. And there were some Neighbour Countries who were turned to Christianity by the Emissaries of the Bishop of Rome who therefore rejoicing also in so powerful a Patronage were willingly his Subjects But this was long after the first great Councils These two last were the Saxons case in England Accordingly you may sometimes find two or three out of such Countries at some of the General Councils of the Empire Which yet were called General but as to the Empire and not as to the World To proceed in the History When Christians were mostly exempted from the Magistrates Judicatures that were most Heathens though under a Christian Prince and so the Bishops Canons were to them as the Laws of the Land are to us it is no wonder that Councils must then be very frequent and Canons of great esteem and hereupon Bishops by prosperity growing more and more worldly and carnal made use of their Synodical Power as is aforesaid to accomplish their own Wills So that the Synods of Bishops became the great Incendiaries and Troublers of the Empire You need no more to satisfie you of this but to read the Acts of the Councils and the words of Nazianzen called Theologus against Synods and contentious Bishops and the sad Exclamations of Hillary Pictav They that had too little zeal against Ungodliness Unrighteousness Pride and Malice were so zealous against any that withdrew from their Power and contradicted them that they easily stigmatized them for Hereticks and made even godly sober Christians suspected of Heresie for their sakes while notorious Vice was used gently in those that adhered unto them Even holy Augustine saith Drunkenness is a mortal sin si sit assidua if it be daily or constant what not else and that they must not be roughly and sharply dealt with but gently and by fair words Vid. Aquin. 22. q. 150. a. 1. 4. ad 4. a. 2. 1. And their Great Gregory That with leave they must be lest to their own wit or disposition lest they grow worse if they be pulled away from such a Custom as Drunkenness But when it came to such as withdrew from under them they were not so gentle Lucifer Calaritanus is made the Head of a Heresie because he was but too much against the receiving of such as had been Arrians The large Catalogues of Heresies contain many that never erred in Fundamentals They prosecuted the Priscillianists so hotly that if godly men were but given to fasting and strictness of life they were brought into suspicion of Priscillianism And the Vulgar took advantage of the Bishops turbulency and ill disposition to abuse the godly S. Martin therefore separated from the whole Synod of the Bishops about him and

Wernerus Fascial and my Key p. 28 29 30. Wernerus and others say that Silvester the second was made Pope by the help of the Devil to whom he did homage that all might go as he would have it but he quickly met with the End that such have that place their hope in deceitful Devils When one Pope cuts another in pieces and casteth his Careass into the Water as unworthy of Christian Burial as you may find in the Lives of Formosus and Sergius must we yet suppose such the Lawful Rulers of the World The fourteenth Schisme saith Wernerus was scandalous and full of confusion between Benedict the Ninth and five others Which Benedict was wholly vitious and therefore being damned appeared in a monstrous and horrid shape his Head and Tail were like an Asses the rest of his Body like a Bear saying I thus appear because I lived like a Beast In this Schisme saith the Author there was no less than six Popes at once 1. Benedict was expulsed 2. Silvester the Third gets in but is cast out again and Benedict restored 3. But being again cast out Gregory the Sixth is put into his place Who because he was ignorant of Letters caused another Pope to be Consecrated with him to perform Church-Offices which was the fourth Which displeased many and therefore a third is chosen instead of the two that were fighting with one another But Henry the Emperour coming in deposed them all and chose Clement the Second who was the sixth of them that were alive at once In my Opinion this Gregory the Sixth shewed himself the honestest Man of them all Who though he could not read himself had the humility by chusing a Partner to confess his ignorance And I am perswaded if the question had come before him which was the truest Translation of the Hebrew or Greek Text or such like the Man would scarce have pretended to Infallibility in judging The nineteenth Schisme was between Innocent the Second and Peter Leonis and Innocent saith the Author got the better because he had more on his side A good Title no doubt and thence a good Succession The twentieth Schisme saith Wernerus was great between Alexander the Third and four others and it lasted seventeen years After Nicolas the Fourth saith he there was no Pope for two years and a half where was the Church then and Celestine the Fifth that succeeded him resigning it Boniface the Eighth entered that stiled himself Lord of the whole World in Spirituals and Temporals of whom it was said he entered as a Fox lived as a Lyon and dyed like a Dog I have as good hope of the salvation of Celestine the Fifth and Felix the Fifth as any two of them because as they were drawn in as simple Men in ignorance so their resignation shewed some hope that they repented The 22. Schisme saith Wernerus ad an 1373. was the worst and most subtil Schisme of all that were before it for it was so perplexed that the most Learned and Conscientious Men were not able to find out to whom they should adhere And it was continued for forty years to the great scandal of the whole Clergie and the great loss of souls because of Heresies and other evils that then sprung up because there was no discipline in the Church against them And therefore from this Urban the Sixth to the time of Martin the Fifth I know not who was Pope Nor I neither nor any one else I think The twenty third Schisme was between Felix the Fifth and Eugenius the Fourth of which saith Wernerus Hence arose great contention among the Writers of this Matter pro contra and they cannot agree to this day For one part saith that a Council is above the Pope the other part on the contrary saith no but the Pope is above the Council God grant his Church Peace c. The Christian World being all in Divisions because of sidings for these several Popes the Emperours were constrained to call General Councils to end the Schismes That at Constance thought they had done the Work but they left Work enough for that at Basil and more than they could do When they found not a fit Man among the Clergy they chose a Lay-man to be Pope the Duke of Savoy a Man noted for honest Simplicity and Piety and called him Felix the Fifth But Eugenius who was cast out by the Council for his wickedness kept the place and made the Duke glad to resign and leave the Popedome Should I stay to tell you after the Barbarous Age 900. what work the Popes made in the World how many thousand they forced to death upon the Wars at Jerusalem how many score thousand Waldenses and Albigenses they Murdered How they forced Kings to kiss their Feet and trod on the Neck of Frederick the Emperour How they divided the Empire by a Rebellious War against the Emperours Henry the Third and Fourth And how they Armed their Subjects and Neighbours against them yea the Emperours Son against his own Father And how the Writers of those times are divided and open the lamentable Divisions of the Ages in which they lived What work they made here against the Kings of England and what passed between Boniface the Eighth and the King of France and the Coin on which he Stamped his Resolution to destroy Babylon c. you would little think that either Holiness or Unity were any Property of the Roman Church Qu. But if most did not favour them how did they ascend to so great power Ans 1. The old Name of the Imperial Rome and the Popes Primacie in the Empire kept up a Veneration for him in the ignorant 2. The Eastern Emperours seated at Constantinople were so taken up with Wars Rebellions and other Difficulties at home that they could not take sufficient care of the West but left the Popes too much advantage to grow great and wickedness also increasing among them though the Princes presence kept their Patriarchs in more order and submission than the Popes that were become masterless provoked God to give them up to be conquered by the Mahometan Turks And by the Ambition of the Popes the Emperours wanted the due assistance of their Western Subjects to resist their Enemies And the Pope took the advantage of the Eastern Emperours weakness to lead the West into a settled Rebellion offering the King of France the Western Empire which he embraced the Pope making his Bargain with him for his own advantage 3. And in the Wars of Christian Princes the Pope used to obtrude his Arbitration in such a manner as tended to his gain so that he shortly got to be a temporal Prince of a great part of Italy and to have Crowns and Kingdoms made feudatary to him 4. And he got Germany to be broken into so many small Republicks and Liberties as that they were not able to unite to resist him 5. And he took great advantage of the religious humours of any that were devout

name p. 47. What men many Bishops and Conformists have been and are in England p. 48. The Religion which is uppermost right or wrong will be professed usually by the most and therefore by bad men p. 49. It is worse with the Papists who are many very bad even where they differ from superiours and suffer ibid. His accusations of Puritanes and Prelaticks Protestants about imputed Righteousness and inherent confuted A true description of the Protestants judgment of justifying Righteousness p. 51 52 c. His derision of Imputed Righteousness as a Mummery p. 54 55. His gross slander that we are for meer Imputed Holiness p. 55. The true middle way about Indifferent Rituals p. 56. I. Of his charge on Prelatists for silencing Puritanes for not observing Fasts c. which they neglect themselves p. 57. Puritanes and Papists fasting 2. Of wax tapers on the Altar p. 58. 3. Of the Sign of the Cross p. 58 59. 4. Of the real presence p. 60. 5. Of Confession and Absolution p. 61. 6. Of bowing at the Name Jesus and Images p. 62. 7. Of the Surplice Girdle Stole and Casuble p. 63. 8. Of praying for the Dead p. 64. 9. Of the Government of the Pope and Councils p. 65. 1. Whether Gods Wisdom require it 2. Civil and Ecclesiastick Monarchy of the whole world Compared p. 66 67. 3. Is the Pope Universal Apostle or Teacher p. 55. 4. Whether the Pope be Head but in the Vacancy of Councils p. 66. 5. Most of the Christian World by far are no Papists 68. 6. The Pope dissenteth from General Councils and so far from the Universal Church we own them when he doth not 69. 7. The difference between the Kings Headship and the Popes 37. 8. Puritanes are for the Kings supremacie 70. 9. How far they submit their judgment to the Churches p. 70. 10. The Church teacheth us the Faith but may not judge in partem utramlibet viz. that there is no God no Christ no Heaven c. p. 71. II. It 's Schismatical and worse to feign that various habite Gestures Meats c. make various Religions Q. 1. Do variety of Liturgies make various Religions 2. Is not Religion more concerned in the Papists Doctrinal Differences among themselves about Predestination Grace Free-will the immaculate conception and hundreds more in the School Doctors and about the deposing excommunicating and killing Kings and about all the Controversies mentioned by the Jansenists in the Jesuits Morals and by Mr. Clarkson in the Practical Divinity of the Papists than in variety of Clothes Formes or Ceremonies And is it not as laudable for Protestants to hold Union and Communion with them that use not the same words or rites as in the Church of Rome to tolerate without so much as any disowning censure the foresaid Doctrinal Differences about King killing when excommunicate Murder Adultery Fornication Perjury Lying Stealing c. mentioned in the foresaid Books p. 72. CHAP. IV. H. W's ill forming Accusations which he can best answer p. 77. What Grotius meant by Papists p. 79. I. Of Papists Image-worship p. 79. II. Of Popes Pardons p. 80. III. Their praying to the Virgin Mary 83. IV. Latine prayers 84. V. Implicite belief in Teachers 85. VI. Preferring the Churches Laws to Gods 87. VII Obedience 88. CHAP. V. THe true History of the Papacie its original and growth 94. 1. The ancient Church took not the Papacie to be of Gods institution but Mans fully proved p. 99. c. 2. The Roman Primacie was ever but one Empire and not all the Christian People in the world proved p. 103 c. 3. Councils were General only as to the Empire and not the World p. 104. Five exceptions p. 106. Remarks upon the Africans pretended schism Austin being one p. 112. The not able words of Mel. Canus against the Roman Universality 113. The means of the Popes last growth to maturity 119. The doctrines by which they do their work p. 122. 1. Depressing the Scriptures sufficiency and crying up their Traditions which are again conjuted 123. 2. Pretending Antiquity and Universality 125. Both confuted The objection of Heresie and Schism to other Churches answered p. 127. 3. Aggravating our Divisions and boasting of their Unity p. 128. Even the scandalous contending Sects among Protestants have more Unity with each other than the Papists proved 4. Their vile Counsel to men to suspect all Religion and suspend it to make them Papists Boverius to our late King p. 131. CHAP. VI. WHat the Pope is in forty Characters or inadequate conceptions of him p. 134. c. CHAP. VII WHat a Papist is The word PAPIST is equivocal Many sorts are called Papists that differ both in the Foundation and the very Form and the Subject and the Terminus of Church Power and are not formally one Church as is commonly thought pag. 165. A PAPIST of the most learned sort described who placeth the Authority Universal and the Infallibility in the Pope and Council agreeing Thirty Properties or Characters of them The first about the Resolution of their Faith into the Authority or Infallibility of the Church proposing How Protestants resolve their Faith and how they take it from their Teachers p. 169. c. See the rest CHAP. VIII WHat the Papists Church called the Roman Catholick Church is in twenty Characters p. 184. CHAP. IX TWenty Properties of the Protestant's Religion as it differeth from Popery 187. ERRATA PAge 26. line 28. for Turrian read Pisanus p. 76. l. 7. for in r. it p. 97. l. 21. r. Presbyters p. 93. l. 20. r. Roman p. 94. l. 2. for or r. of p. 107. l. 1. for Gothes r. Vandals p. 110. l. 4. dele and. p 115. l. 13. for Com. r. Corn. p. 123. l. 11. r. Libraries p. 156. l. 28. r. Greatreaks Errata in Roman Tradition c. Page 18. l. 1. for most real r. Moral p. 20. l. 5. r. Georgians p. 29. l. 16. r. Sirmium p. 37. l. 5. for sind r. said