decoy and divert Men from the state of our chief Controversie to hide their Design 2. Because it seemeth to me to be of no use He that will not read impartially what we say as well as they will never be cured of his Errours by any thing that we can write And he that will impartially read but my first Plea for Peace Apology and Treatise of Episcopacy and take this Book to be a Satisfactory answer shall never be troubled by my Replyes no more than the distracted § 20. This much I shall presume to say lest he expect some account of his Success upon my self I. That when he tells the Reader at last of my Concessions as if I scarce differed from them save by not giving over Preaching when forbidden they do but shew how charitable and humble they are in their Domination who yet can hardly suffer such Men alive out of Jail much less to preach who come so near them II. That when he tells us that the Presbyterian Cause is given up and yet their Party make the name of Presbyterian odious to them but not to us the Engine of their reproachful malice this seemeth not to me to come from the Spirit of Christ. III. That when this whole Book pretendeth to confute us and scarce once that I find in all the Book truely stateth the case of our difference but still silenceth or falsly representeth the points which we judge sin yea heinous sin such a Deceiving Volume seemeth not to me to beseem a Bishop or his Amanuensis or Chaplain IV. That when he tells us what pitiful proof he hath for the justification of their Silencing and Ruining ways and yet how extream confident he is it maketh me wish Christians to pray yet harder that Christ would save his Church from such Bishops I will now stay but to instance in that which they say the Bishop hath some peculiarity in viz. Our Assent to the Rubrick about the Salvation of dying Baptized Infants Reader I have reason to believe that it is the Bishop as well as Dr. Saywell that speaketh to me And 1. He dealeth more ingenuously than they that on pretence of Assenting to the use say that we are not to Assent to the Truth of this as a Doctrine of Religion He professeth the contrary and that Assent to this is required as well as to the Catechism 2. He seeketh not their Evasion that make not the phrase Vniversal but Indefinite For he knew 1. That in re necessaria which he takes this to be an Indefinite is equal to an Universal And 2. That a quatenus ad omne valet consequentia And the assertion is of Infants quâ Baptized 3. It is a certainty mentioned by Tautology that must be by every Minister professed It is certain by the Word of God that they are undoubtedly saved Here we ask them two things or three 1. VVhether none should be a Minister of Christ who cannot truely profess this undoubted Certainty 2. VVhether almost all the Learned Writers and Ministers of the Reformed Churches should be Silenced that hold the contrary 3. But specially what be the words of God here meant which express this undoubted certainty They confess that God saith Deut. 12.32 Thou shalt not add thereto nor take ought there-from and concludeth the Bible with If any Man add to these things God shall add to him the Plagues that are written in this Book We tell them we dare not venture on such a dreadful Curse This cannot be one of their things indifferent Therefore before we profess our Assent that this is undoubtedly certain by the Word of God they will shew us so much compassion as to tell us where to find that Word of God And after all our intreaty even my own to the Bishop he giveth us by his Chaplain but this one Text of Scripture Gal. 3.27 As many of you as have been baptized into Christ have put on Christ. Reader is here one word of the certain undoubted Salvation of dying baptized Infants without exception 1. Here is no mention of baptizing Infants and it 's usual with this sort of Men to say That we cannot prove Infant Baptism by Scripture but only by Tradition or the authority of the Church 2. This Text most certainly speaketh of the Adult And will not these Drs. believe St. Peter himself who told Simon when he was Baptized Thou hast no part nor lot in this matter For thy heart is not right in the sight of God Thou art yet in the gall of bitterness and bond of iniquity If they say that Simon had been saved if he had died as soon as he was Baptized and that he fell to that false Heart and gall of bitterness after who will take such Drs words in despight of the evident truth His Friend Grotius more modestly expoundeth Gal. 3.27 Sicut à baptismo vesies sumuntur ita vos Promisistis vos induturos Christum id est victuros secundum Christi regulam Do these Men believe that all Infidels and Hypocrites shall be saved if they die as soon as they are Baptized Or do they think that none such may be and are Baptized The very words before the Text are Ye are all the Children of God by Faith in Christ Jesus And Christ saith He that believeth and is Baptized shall be saved and he that believeth not shall be damned And yet they bring us no Text for their new Article of Faith but one which will as much prove the Salvation of all dying baptized Hypocrites and Vnbelievers as of all dying Infants As if none came in without the Wedding Garment or such were in a state of Life I must profess that I cannot see should I subscribe this how I could escape the guilt of Heresie being liable to the foresaid Curse and Plagues of adding to the Word of God by saying that Gods Word speaketh this certain and undoubted Salvation of dying Baptized Infants as such without Exception Yet if we would all conform to all their Oaths Covenants and Impositions besides we must all be cast out and forbid to preach the Gospel if we durst not Assent to this one Article Such is the mercy of these Men And all is justified as for sound Doctrine which we are ignorant of and these Masters are the Judges whom we must believe Yet note that though when he got the Church of England to pass this Article he put not in the least Exception and the Canon forbids the refusing Baptism to any Child that is offered to it yet now he limits it to all Children seriously offered by any that have power to educate them in that profession And as it is not the Parent that must be the Promiser nor is suffered to be so much as one of the Godfathers or Sureties for his Child so by this little limitation what a dreadful brand of perfidious Covenanting with God doth he six on our common English Baptism For sure it is not the confident talk
know such Matter of Fact better by Universal Consent of all Christians and true History than by such a Judicature of all the Bishops of the VVorld 2. But Protestants do so strongly prove that the S. Scripture is the entire Regulating VVord of God without defect or supplement by Unwritten Tradition as that nothing is left out of it which is of Divine Obligation to all the Christian VVorld in all Ages And therefore that all that the Spirit instituted as Universally Necessary in Church-Government is there 3. If it were not so this Gap of Unwritten Necessary Supplemental Tradition will let in no Man knoweth what besides Church-Power on the like Pretences 4. Tradition hath been oft pretended by General Councils against each other as I undertake to prove 5. All that is not in Scripture of Church-Offices and Government have been so far new or changed up and down as proveth that the Church never took them as Universal Necessary Institutions of Christ delivered by the Apostles I need not instance in Patriarcks and such like nor such difference of Seats as Nazianzen and Isidore Pelusiota wish levelled when if General Councils themselves had been this Necessary Church-Government the Church had not been Three Hundred Years without them yea and to this Day indeed 6. As the King by his Laws and by his Officers Judges and Justices Lawyers c. without another Vicarious Soveraign or Vice-King doth tell the Subjects what is the Constituted Government of the Kingdom and all Official Powers which they must obey so doth Christ by his Written Law and by his Ministers teaching us in their several places tell us what is his Church-Government without an Universal Vicarious Soveraign 7. When Leo the First called himself Caput Ecclesiae Vniversalis and Boniface was called Vniversal Bishop much more long after for many Hundred Years so great a part of the Empire judged the Roman Bishop to be the prime in the Empire and in Councils and Principium Vnitatis as Archbishop Bromhal speaketh as that it seemeth then to have been the Major part of the Bishops of the whole World the Empire being then the far greatest part of the Universal Church And even Salmasius liberally granteth that the Pope was not a meer Patriarch but the Heads of the Patriarchs and Church Universal in the Empire de Eccles. Suburbicar prope fin And I understand not how he is Principium Vnitatis in a Governed Society as such who is not Principium Regens But it followeth not that it was so from the Apostles nor that it must continue so when the Empire is overthrown or the Emperor will change it If most of the Church be in one Empire and the Prince think he should form the Government to that of the State as the Chalcedon Council that magnified Leo yet witnesseth doth this make one of his Subjects Ruler of all other Christian Kings or subject the World to Foreigners Yea and that when the Empire and its Laws are overthrown and most of the Church is without the Empire enlarged more over other Lands Must we turn Papists if they can but prove that once a General Council or the Major part of Bishops was for them by Corruption or Secular Advantage What Changes have the Majority oft made § IV. Your fourth VVork of Universal Supremacy is To declare what Ordinances were received from the Apostles as Imposition of Hands to give the Holy Ghost and such others 1. I acknowledge that Baptism and the Eucharist were known by practice before the New Testament was written and the continued practice hath been as sure a Tradition of the substance of them as the Scripture it self hath had But it is all Christians Lay and Clergy that assure us of this yea Hereticks and Enemies with them by Universal Historical Concord and not the Authority of a Supreme Universal Judicature And yet it was all recorded in the Scripture that without those sure sufficient Records the Tradition might not as Oral or practical only be continued So that all that is Universally Necessary is now in Gods written Law And if it had not been so the Papists changes of the Eucharist which yet Holden with others pleadeth Current Tradition for tell us how little security we should have had of them If there be more Sacraments than two in the Scripture we will receive them Or if more could be proved instituted by Christ and delivered from the Apostles than the Scripture mentioneth we should not refuse them But we are perswaded there is no such proof The Papists plead Scripture for all their seven Sacraments and we quarrel not at the Name but expect better proof of all that is Obligatory to the whole Church on Earth than an unproved Universal Judicature VVhat Confirmation is I now pass by § V. Your fifth VVork for the Soveraign Power is Judicial Sentencing not Individuals ordinarily but by Description such as are to be cast out by Excommunication 1. This is not part of Judicial Government but Legislative To say He that is impenitent in Drunkenness or Heresie shall be cast out is the Penal part of the Law And Gods Law hath already told us who shall be cast out There are Sins enough enumerated to this use 2. If all the Necessary Doctrine and Practice be expressed in Scripture then so is the Necessary Cause of Excommunication For that Cause is bringing other Doctrine or Impenitence in breaking Gods Law But the Antecedent is true Ergo. 3. How happy had it been for the Church if there had been no Hereticating or Anathematizing but for violating Scripture Doctrine and Law impenitently Alas what Work have Hereticators and Anathematizers made in the Church 4. How know we what Curses are valid when General Councils have cursed per Vices almost all the Christian World And the same Bishops in one Council cursed one party and in the next the contrary and cursed their own Councils 5. As there needeth no Vicarious Monarch of the whole World no nor of one Kingdom under the King to tell who shall be Fined or Hanged but the Kings Law as the Rule and the Judges and Justices in their several Limits to pass Sentence in particular Cases so there needs no Church-Vicarious-Judicature of all the Earth to judge who shall be cursed and cast out Christs Laws and the Pastors respectively in the several Churches are enough And in doubtful Cases and for Concord Neighbor-Bishops in Synods must Consult § VI. Your sixth Use of an Universal Supremacy is to make mutable Church-Laws 1. God is the only Lawgiver to all the World Christ to all the Church We deny any such Church on Earth as hath an Universal Soveraign under Christ and can make Laws for all the Christian World 2. How is Gods Law sufficient in sâ—o Genere if it leave out that which is to be commanded to all the World of Christians How is Mans Universal Legislative Power proved any more than an Universal Civil Soveraignty Or how differeth it from
the Universal Church And so it is not only Bishops that have every one a Charge in his Place to promote the Universal welfare but every Presbyter and every Christian in his Place Therefore that Bishops are related to the whole Church no more proveth that they have as a Senate a summa potestas or any Universal Government over it as one College than it will prove it in all other Christians who are all related to the whole Nor no more than the Members of the Body do make one natural Governing Part by Consent XXX This Communion of Christians in the Church as Catholick is essentiated by the Essentials of Christianity and Ministry for Christians as Christians with Christ the Head do constitute the Catholick Church in its first being as in fieri And Christians as Christian Ministers of Christ and private Disciples do constitute the organized Body which with Christ the Head make an organized Catholick Church XXXI The Integrals of Christianity Communion are not necessary to the Essence of the Church but to the Integrity Much less the Accidents XXXII The Christian Churches through the World have Communion in all these things following at this day 1. They are all Baptized with the same Baptism in Essence and so are all Christians Particularly they all profess to believe in God the Father one Jesus Christ our Redeemer and one Holy Ghost one in Essence with the Father and the Son They all profess the same Creed called the Apostles yea and the Nicene and the Lord's Prayer as the Rule of our Desires and the Decalogue as a summary Rule of Practice They all believe the same holy Canonical Scripture as to as many Books at least as are necessary to the being of Christianity and Salvation They all agree in the Essentials of the Sacred Ministry that such must teach the Infidels of the World and make them Disciples of Christ baptizing them and then must teach them Christ's Commands That they are under Christ's Teaching Priestly and Kingly office to be to the Churches the Peoples Teachers their Guides in Publick Worship and the Rulers of their Communion by the Power of the Keys They agree in the Essentials of the Lord's Supper save that the Papists have corrupted it by Transubstantiation and other foul Abuses The Protestants Greeks Armenians Abassines and all or near all the Parties of Christians in the World are agreed in all this and much more excepting the said Corruptions of Popery 2. Their Religion teacheth them all to Love one another as the Members of the same Body of Christ to do good to all especially to the Houshold of Faith and to Pray for one another and and relieve each other in want and to do to all as they would have others do to them In a word to Love God as God and Saints as Saints and Men as Men and all to seek one Heavenly Kingdom and all fight against the same Enemies the World the Flesh and the Devil And this is Catholick Communion XXXIII The greater Communion they have in all the Integral parts of Christian Faith Worship and Government the more strong and amiable the several Churches are and so is the whole by such Communion But it is not necessary to the Essence It is not the Papists trick of challenging us to name Fundamentals that will cheat men of understanding to confound Essentials and Integrals That which hath no Essence is nothing that whose Essentials are unknown is not knowable nor can be defined Christianity was once known by Baptism and it was once knowable who were to be Baptized and who to be received as Christians into Communion There are multitudes of Divine Truths revealed in Scripture and therefore to be believed which are not essential to a Christian or a Church And so there are Integral Parts of Worship and Discipline He that needs more proof of this is not one of those that I write for XXXIV The Accidents of Christianity and Churches are of two sorts some such as it is desireable that all Churches should agree in though it be necessary neither to their Essence or Integrity And some such in which an Universal Agreement is neither possible nor desireable As it is desireable to comeliness that all men have Hair and Nails c. but not that they all wear Cloaths of the same Stuff Shape or Price or all dwell in Houses of the same materials form or bigness nor all use the same Trade of Life nor be of one Age or Rank c. It is desireable that all the World spake one Language and were of one Judgment in all things of common concernment But it 's hopeless And he would play the hypocritical Devil that on pretence of seeking Unity would destroy or ruin all that agree not in these things so is it as to Church Communion It is desireable that all Christians understood and spake one Language and that we had but one perfect sort of Copy of the Bible without various readings or where Translations are necessary that they were all perfect and agreeable but it 's hopeless As the case is it is not desireable much less necessary that we all Worship God in one Language when all understand it not or that we all use the same Translations Liturgy or words of Prayer or Preaching or all wear the same sort of Garments and an hundred such like And to silence all that do not or reject them from Catholick Communion is the like hypocritical Diabolism and in that way the Devil and the Pope are the greatest Vniters that is Dividers and Destroyers in the World XXXV The Vniversal Church containeth many particular Churches throughout the World This none denieth As a Kingdom hath many Cities and Corporations XXXVI These particular Churches Parts of the Universal have a distinct constitutive Form That is Christ only is Soveraign of the Universal but his Officers are the particular constitutive ruling part of the particular though under Christ. King and Subjects only are Essential to a Kingdom But a Mayor Bailiff or other chief Officer and the common Citizens are Essential to a City And to call a man Chief or Head of a Family or City that is no King is no Treason but to claim the Royalty is XXXVII Therefore there is more necessary to Communion in a particular Church as a Member of it than to Catholick Communion Viz. He must consent to his Relation and Submission to the particular Pastors of that Church and to meet at the same time and place and joyn in all the necessary Parts of Publick Worship with them Else local Communion will be impossible Therefore it is injurious ignorance which maintaineth of late that he that separateth from or is justly cast out of one Church separateth from or is cast out of all For he that will not own the Pastor of that Church cannot have Communion with it as a Member of that Church who can come to School to a Schoolmaster that he consents not to
for such when divers Churches and Countries may have divers such Accidentals and the same Churches may change them as they see cause Q. 80. If it be not Legislation but Judicature that we must have an Universal Judge or Power for what are the Cases that they must Judge Sure it is not whether John or Thomas shall be judged capable of Baptism or of the Lord's Supper or whether he be an Adulterer a Drunkard and impenitent therein and so to be Excommunicate Must all the World come before all the World Shall Millions of Sinners be unjudged till all the Bishops of the World Judge them If it be Persons accused of Heresie Schism or any Sin that must be judged must they not be heard and their witness heard before they can be judged justly But if they Judge not of Persons but of Doctrines whether they be Heresie or not this will make no Alteration or Reformation till it be judged what persons are guilty of such Errors or Heresies And if particular Pastors on the place must judge all such persons is not the Scripture the Rule of Faith a sufficient Rule to judge of Heresie by Q. 81. If it be whole Churches that are to be judged will not a brotherly power of disowning their Communion serve without a Governing Power Had every one a Governing Power to whom the Apostles commanded with such not to eat nor bid them good speed May not Princes renounce Communion with Neighbour Princes and Nations without being their Governour Q. 82. In conclusion doth it not remain that this pretended Universal Soveraignty Monarchical or Aristocratical is the device of the Prince of Pride a Treasonable Usurpation over all Princes disobedience to Christ Luke 22. and Antichristian Usurpation of his Prerogative and a base Captivating of the Souls and Reason of Mankind to a pretended Power which common sense reason and experience fully proveth to be a natural impossibility or that which in practice no Mortal Man or College is capable of Chap. XI A Breviate of the Papists Faith and Church Doctrine both the Monarchical and Aristocratical sort § 1. WE must believe that Christ hath a Church before we believe that he is Christ the Redeemer § 2. VVe must believe that this Church is Infallible or our Governour before we can believe that Jesus is Christ and our Governour § 3. We must believe that Christ Promised Infallibility or Governing Authority to this Church before we can believe that he is Christ. § 4. We must believe that this Promise is true and shall be fulfilled before we believe the Gospel Promise of Pardon and Salvation that is before we are Christians or believe the Scripture § 5. We must believe that the Pope is Christ's Vicegerent or Vicar General or General Councils at least before we can believe that Christ is Christ. § 6. We must believe that the Words of the Apostles were Intelligible else why did they speak but their Writings are not till a General Council make them so by an Exposition § 7. We must believe that it is intelligible which be true Bishops and Councils and what is the meaning of their Voluminous Decrees but it is not intelligible what is the sense of the Scripture till Councils tell us § 8. We must believe that God is the great Deceiver of the World by sense and things sensible e. g. by sense which takes Bread to be Bread and Wine to be Wine § 9. We must believe that all men are Hereticks who deny not their senses and all that believe sense even of all the sound men in the World shall be Damned That is All that believe God speaking by things sensible § 10. We must believe that God who is the great Deceiver of the World even to and by the senses yet hath given a Spirit of Infallibility to those Popes and Prelates in Council who live in worldliness and wickedness § 11. We must believe that an unlearned Pope and Prelates who never understood the Original Tongue but are ignorant men are by Miracle in Council inspired with the gift of right expounding the Scriptures which they never studied or understood before § 12. We must believe that every Priest how ignorant or wicked soever doth by pronouncing the bare words of Consecration work many Miracles turning Bread into no Bread Wine into no Wine making quantity and other Accidents to exist without Substance c. And that he can work such Miracles every hour of the day and if he can but get into a Bakers Shop or Vintners Celler to say Mass may in malice undo the poor men when he will by turning all their Bread and Wine into none § 13. We must believe that the Roman Empire was all the Christian VVorld or that a Council General as to that Empire was General as to all the VVorld And that the Roman Emperor or the Pope called the Bishops of all the VVorld together And that the humane Primate of one Empire was Governour of all the VVorld § 14. VVe must believe that now that Empire is dissolved the Laws then made bind all the Princes and Churches on Earth viz. that a defunct power still ruleth even those that never owed them obedience § 15. VVe must believe that we in England are rightfully under a Foreign Church Jurisdiction contrary to the Oath of Supremacy § 16. VVe must believe that all Temporal Lords must be sworn to extirpate all Protestants and to perform it if able on pain of Excommunication Deposition and Damnation And that if they do not the Pope may execute this penalty of Excommunicating and Deposing them and giving their Dominion to others and may Absolve their Subjects from their Oaths of Allegiance Concil Later sub Innoc. 3. Can. 1 2 3. § 17. VVe must Swear never to expound the Scripture but according to the Concordant sense of the Ancient Fathers who never expounded much at all much less ever agreed in any Exposition of them all § 18. VVe must believe that God hath given the Church that is the Pope and Councils a Power to Expound hard Scriptures and to end Controversies and that this is a great Blessing to us VVhen yet neither Pope nor Councils will give us a Commentary on the Bible or exposition of hard Texts nor will determine most of the Controversies that now trouble us § 19. VVe must believe that the Governing part of the Church is to be obeyed and Gods VVord received but by their Proposal when yet it is not known who is the Governing part Pope or Council nor which Councils be true and which but false Conventions nor can they assure us how we may ever come to know it § 20. VVe must believe those Councils to be true and credible which contradict and condemn each other and that both are in the right § 21. VVe must believe both that all Gods VVord in the Sacred Scripture is true and that Councils and Popes say Truth when they contradict it § 22. VVe must believe
Rule delivered by himself and by the Council of Trent c. P. 239. The Augustane Confession commodiously explained hath scarce any thing which may not be reconciled with those Opinions which are received with the Catholicks by Authority of Antiquity and of Synods as may be known out of Cassander and Hoffmeister And there are among the Jesuits also that think not otherwise P. 71. The Churches that join with Rome have not only the Scriptures but the Opinions explained in the Councils and the Popes decree against Pelagius c. They have also received the egregious Constitutions of Councils and Fathers in which there is abundantly enough for the Correction of Vices But all use them not as they ought And this is it that all the Lovers of Piety and Peace would have corrected as Borromaeus did Page 18. Speaking of false Doctrine These are the things which thanks be to God the Catholicks do not thus believe though many that call themselves Catholicks so live as if they did believe them But Protestants so live by force of their Opinions and Catholicks by the decay of Discipline Page 95. What was long ago the judgment of the Church of Rome the Mistress of others we may best know by the Epistles of the Roman Bishops to the Africans and French to which Grotius will subscribe with a willing mind Page 7. They accuse the Bull of Pius Quintus that it hath Articles besides those of the Creed but the Synod of Dort hath more But these in the Bull are New as Dr. Rivet will have it But very many Learned Men think otherwise that they are not new if they be rightly understood and that this appeareth by the places both of Holy Scripture and of such as have ever been of great Authority in the Church which are cited in the Margin of the Canons of Trent Page 35. And this is it which the Synod of Trent saith That in that Sacrament Jesus Christ true God and truely Man is really and substantially contained under the form of those sensible things Yet not according to the Natural manner of existing but Sacramentally and by that way of existing which though we cannot express in words yet may we by Cogitation illustrated by Faith be certain that to God it is possible The Councils expressions are that There is made a change of the whole substance of the Bread into the Body and of the whole substance of Wine into the Blood Which Conversion the Catholick calleth Transubstantiation Page 79. When the Synod of Trent saith That the Sacrament is to be adored with Divine Worship it intends no more but that the Son of God himself is to be adored Page 14. Grotius distinguisheth between the Opinions of School men which oblige no Man for saith Melchior Canus our Church alloweth us great liberty and therefore could give no just cause of departing as the Protestants did and between those things that are defined by Councils Even by that of Trent The Acts of which if any Man read with a mind propense to peace he will find that they may be explained fitly and agreeably to the places of Holy Scripture and of the ancient Doctors that are put in the Margin And if besides this by the care of Bishops and Kings those things be taken away which contradict that holy Doctrine and were brought in by evil Manners and not by Authority of Councils or old Tradition then Grotius and many more with him will have that with which they may be content Val. pro pace That which he blameth is 1. The School-mens liberty of disputing and Opinions not agreeable to Councils 2. And the Pride Covetousness and ill Lives of the Prelates and others which all sober Jesuits and Papists blame Page 16. That the labours of Grotius for the peace of the Church were not displeasing to many equal Men many know at Paris and many in all France many in Poland and Germany and not a few in England that are placid and Lovers of peace For as for the now-raging Brownists and others like them with whom Dr. Rivet better agreeth than with the Bishops of England who can desire to please them that is not touched with their Venom And whereas you may find Grotius and his Adherents yet disclaiming Popery and saying They are no Papists he tells you his meaning Ib. p. 15. In that Epistle Grotius by Papists meant those that without any difference do approve of all the sayings and doings of the Pope for Honour and Lucres sake as is usual By this description I suppose that many Popes even of late were no Papists such as condemned the Acts and Persons of their Predecessors and such as censured Liberius and Honorius nor Adrian the sixth that saith a Pope may be a Heretick nor Baronius Binnius Genebrard that exclaim against many of them Nor Bellarmine nor Queen Mary nor More or Fisher nor Bonner nor Gardiner nor any that ever I met with But others more moderately call only those Papists that are for the Popes Power above Councils And so the French are none nor the Councils of Constance and Basil were none Grotius addeth p. 45. that By Papists he doth not mean them that saving the Rights of Kings and Bishops do give to the Pope or Bishop of Rome that Primacy which ancient Customs and Canons and the Edicts of ancient Emperors and Kings assign them which Primacy is not so much the Bishops as the Roman Churches preferred before all other by common consent So Liberius the Bishop being so lapsed that he was dead to the Church the Church of Rome retained its right and defended the Cause of the Universal Church Ans. If it be a Primacy of Name and Honour only without any Governing Power it 's nothing to our case But seeing it 's a Governing Primacy that he means 1. It 's against the right of Kings and Kingdoms that Foreigners claim Jurisdiction over them 2. Emperors never gave Popes or Councils power over other Princes Dominions nor could give any such 3. Nor did ancient Councils nor could do Who gave it them And who knows to what Councils he will limit this power Councils these thousand years have been for much of Popery 4. If Common Consent give this power it binds not the Dissenters The Judgment of others concerning Grotius 1. Vincentius wrote a Book called Grotius Papizans 2. Claud. Saravius an Eminent Parliament-man in Paris in his Epistles p. 52 53. ad Gron. saith Heri invisi Legatum De ejus libro libello postremis interrogatus respondet plane Mileterio consona Romanam fidem esse veram sinceram solosque clericorum mores degeneres schismati dedisse locum Adferebatque plura in hanc sententiam Quid dicam Merito quod falso olim Paulo Festus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sed haec tibi soli Infensissimus est Riveto Est sanè in praecipiti in quo diu stare non licet Deploro veris lacrymis tantam jacturam Deumque ex
Supremacy in these parts of Christendom which I conceive no man of Learning and Sobriety would have grudged to grant him It was also condescended to in the Name of the Pope that Marriage might be permitted to Priests that the Communion might be administred sub utraque specie and the Liturgy be officiated in the English Tongue And though the Author adds not long after that it was to be suspected that so far as the inferior Clergy and the People were concerned the after-performance was to be left to the Pope's discretion yet this was but his own suspicion without any ground at all And to obtain a Reconciliation on these Advantages the Archbishop had all the reason in the world to do as he did in ordering the Lord's Table to be set where the Altar stood and making the accustomed reverence in all approaches towards it and accesses to it and in beautifying and adorning Churches and celebrating Divine Service with all due Solemnities in taking Care that all offensive and exasperating Passages should be expunged out of all such Books as were brought to the Press and for reducing the extravagancy of some Opinions to an evener temper His Majesty had the like reason also for tolerating lawful Recreations on the Sundays and Holidays the rigorous restraint whereof had made some Papists think those most especially of the vulgar sort whom it most concerned that all honest Pastimes were incompatible with our Religion And if he approved auricular Confession and shewed himself willing to introduce it into the use of the Church as both our Authors say he did it is no more than what the Liturgy commends to the care of the Penitent though we find not the word Auricular in it and what the Canons have provided for in the point of security for such as shall be willing to Confess themselves But whereas we are told by one of our Authors that the King should say he would use force to make it be received were it not for fear of Sedition among the People yet it is but in one of our Authors neither who hath no other Author for it but a nameless Doctor And in the way to so happy an Agreement though they all stand accused for it by The English Pope p. 15 Sparrow may be excused for Pleading for Auricular Confession and Watts for Pennance Heylin for Adoration towards the Altar and Mountague for such a qualified Praying to Saints as his Book maintaineth against the Papists If you would know how far they had proceeded towards this happy Reconciliation the Pope's Nuntio will assure us thus That the Universities Bishops and Divines of this Realm did daily embrace Catholick Opinions though they professed not so much with Pen or Mouth for fear of the Puritans For example they held that the Church of Rome is a true Church that the Pope is Superior to all Bishops that to him it pertaineth to call General Councils that it 's lawful to Pray for the Souls of the Departed that Altars ought to be erected of Stone In sum that they believed all that is taught by the Church but not by the Court of Rome Another of their Authors tells us that those among us of greatest Worth Learning and Authority began to love Temper and Moderation that their Doctrines began to be altered in many things for which their Progenitors forsook the visible Church of Christ As for example The Pope not Antichrist Prayers for the Dead Limbus Patrum Pictures that the Church hath Authority in determining Controversies of Faith and to interpret Scripture About Free Will Predestination Universal Grace that all our Works are not Sins Merit of good Works inherent Justice that Faith alone doth not justifie Charity to be preferred before knowledge the authority of Traditions Commandments possible to be kept that in Exposition of Scripture they are by Canon bound to follow the Fathers And that the once fearful Names of Priests and Altars are used willingly in their Talk and Writings In which Compliances so far forth as they speak the truth for in some Points through Ignorance of the one and Malice of the other they are much mistaken there is scarce any thing which may not well consist with the established though for a time discontinued Doctrine of the Church of England the Articles whereof as the same Jesuit hath observed seem patient or ambitious rather of some sence wherein they may seem Catholick And such a sence is put upon them by him that calls himself Franciscus à Sancta Clara as before was said And if upon such Compliances as those before on the part of the English the Conditions offered by the Pope might have been Confirmed who seeth not that the greatest benefit of the Reconciliation must have redounded to this Church to the King and People His Majesty's Security provided for by the Oaths of Supremacy and Allegiance so far as it concerned his Temporal Power The Bishops of England to be Independent on the Pope of Rome The Clergy to be permitted the use of Marriage the People to receive the Communion in both Kinds and all Divine Offices officiated in the English Tongue no Innovation made in Doctrine but only in qualifying some Expressions and discharging some Outlandish Glosses that were put upon them And seeing this what Man could be so void of Charity so uncompassionate of the Miseries and Distractions of Christendom as not to wish from the very bottom of his Soul that the Reconciliation had proceeded on so good terms as not to magnifie the Men to succeeding Ages who were the Instrument Authors of so great a Blesâ—ing So far Dr. Heylin who was the Archbishop's Intimate and Agent Archbishop Laud's own words as laid down in his Book defended by Dr. Stillingfleet § 1. The Archbishop disclaimeth the Divine Institution and the Infallibility of General Councils But he thinks we must allow them external Obedience and that honour and priviledge which all other GREAT COURTS have that there be a Declaration of the invalidity of their Decrees as well as of the LAWS of other Courts before private Men can take Liberty to refuse Obedience Part. 3. c. 2. And page 540. It doth not follow because the Church may erre that therefore she may not govern For the Church hath not only a Pastoral Power to Teach and Direct but a Praetorian Power to controul and censure too where Errors and Crimes are against fundamental Points or of great Consequence Thus the Archbishop It is the Universal Church and Councils that he speaks of But 1. There is no such thing on Earth as he calls the Church that is One Universal Aristocracy that hath Power of Governing all the Christian World in one Council or otherwise as one Supream 2. General Councils of divers Kingdoms o're all the World are no more a Court than the Assembly at Nimeguen was 3. No Obedience is due to them but only consent for Concord so far as their Canons tend to true Concord
Communion of the Churches 8. But I supposed that none but those who were called to it immediately by Christ or endued with the gift of Infallibility therein were to be as his Mouth and Hand in so delivering the Gospel and writing the Holy Scriptures as should be his Word or Law to all the Christian World and to all future Generations 9. But as Prophets of old were the bringers of all new Revelations and the Priests were but the Preservers Expounders and Appliers of the Word which the Prophets had brought So the Spirit in the Apostles Evangelists and Prophets infallibly delivered that Word and Law which all succeeding Pastors must Preach Practise and Rule by as the only Universal Law This being hitherto my Judgment if you are not mistaken I am no Member of the Universal Church and so no Christian and therefore am uncapable of Communion and have not Christ's Spirit nor title to Salvation and therefore it concerneth me speedily to try and receive Instructions However we are of two Religions and Churches if you are in the right II That which I have hitherto denied herein is 1. That there is any Vicarious Constitutive or Governing Head of the Church Universal or Soveraign Power Personal or Collective having Supream Universal Legislative Judicial and Executive Power under Christ which all Christians are bound to be Subjects of and to obey 2. That Obedience to such an Universal Church-Soveraign or Power is not the necessary means or terms of Universal Concord or Communion 1. Because there is no such Power 2. If there be it cannot be Universally known by Christians 1. That it is 2. What it is 3. And in whom it is 3. Nor can the Measure of Obedience to such Power necessary to Concord and Communion of all be Universally known 4. And de facto there is no such Concord or Communion Universal in the World nor ever was at least since the Apostles days Of these in order I. If there be any Vicarious Universal Supream Power that all must obey that will be Members of the Church the Institution of it is to be found in Scripture or in some other Divine Record But no such thing is found in either we have no other Divine Record that notifyeth this and Scripture doth not It is the Apostles Power that is the thing hence alledged But 1. While they were near the whole Church in its Infancy or small Number Men could have sent to them for their Judgment But so they could not had they lived to see the Church in its present extent If the twelve Apostles were now at Jerusalem and we doubted of the Nestorian Eutychian Monothelite Controversies and the rest in Epiphanius and Philastrius Catalogue Could all the Christians in America Africa Asia and Europe know that the major Vote of the Apostles met at Jerusalem had thus or thus decided How few would live long enough for that Satisfaction 2. The Apostles singly by an infallible Uniting Spirit were the Mouth of Christ to deliver obligatorily his Laws and Doctrine without meeting to Consult and Vote it Paul professeth Gal. 1. that he received not his Gospel from the Apostles but from Christ And his Epistles need not a proof of their Authority from the Votes or Consent of the rest but were otherwise received And so of other parts of Scripture 3. The Apostles were to be dispersed about the World and not to stay long together to Govern the World as a College And while they stayed at Jerusalem we read not of their doing any thing in a College and Conciliar way save that Act. 15. 11. which was 1. No General Council from all the Churches 2. Nor done by Apostles only but the Elders and Brethren also of the Church at Jerusalem 3. And was not laid on the Authority of a major Vote but on the Apostolical Spirit of Infallibility and their special knowledge of Christ's mind in which they all concurred 2. Therefore their Authority of Teaching the World all Christ's Commands M-28-20 being proper to them by these two advantages being chosen Ear-witnesses and having the Spirit to guide them into all truth in this they have no Successors though they have in the continued parts of their Work They were Christs Instruments in Universal Legislation and the Scripture written by them is his Word and Law and they were accordingly enabled to Seal it by Miracles and giving the Holy Ghost by Imposition of their Hands This Law of Christ all Christians own But if in this they have Successors 1. The Church hath a larger Law than we have thought on and Gods Word is a greater Volume 2. And Miracles are as necessary to Seal the new Word as to Seal the old II. The Scripture denieth a Vicarious summam potestatem or Soveraignty over the Universal Church having a Legislative Power 1. In that it saith that There is One Law-giver Jam. 4.12 that is But One. 2. In calling Christ only the Head Lord and King and calling Apostles but Members 1 Cor. 12.27 and Stewards and Ministers by whom we believe 3. Baptizing us only into the Name of Christ and not of the Apostles and Baptism is Christening and sheweth all that is necessary to make us Members of the Church and Body which Christ is the Saviour of 4. Paul decryeth it as Carnality and Schism to think of Men above what is written as if they had been Baptized into the Names of Men. 5. The Apostles did not Convert Men by preaching up themselves as Soveraign but Christ only professing themselves Witnesses and Messengers of his Words and Deeds The Eunuch Acts 8. was Baptized by Philip upon his bare believing in Christ without hearing the â—ote of a Colledge of Apostles Nor did the Preachers that Converted Men do it by the Argument of the Authority of such a Colledge As Dr. Hammond saith on 1 Tim. 3. And such are all particular Churches of the whole World considered together under the Supream Head Christ Jesus dispensing them all by himself and administring them severally not by any one Oeconomus but by the several Bishops as Inferior Heads of Unity to the several Bodies so constituted by the several Apostles in their Plantations each of them having an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a several distinct Commission from Christ Immediately and Subordinate to none but the Supream Donor or Plenipotentiary Neither to a Personal nor Collective Soveraign Power The Judges of England have a Power which limitedly in their several Courts and Circuits respecteth all the Kingdom But 1. They have no Legislative Power 2. Nor are they Constitutive Essential parts of the Kingdom It would be the same Kingdom were their Power changed 3. Therefore the Constitutive Oaths or Bond is only between King and Subjects and we are not to Swear Allegiance to any other than the King 4. Nor are they Judges out of their several Courts and Circuits 5. Much less in other Kingdoms 6. Nor is any a Judge to all the World so is
hath authorized a Vicarious Soveraign Prelacy before he can believe that there is a Christ that had any Authority himself 2. And he must be so good a Casuist as to know what maketh a true Bishop 3. And so well acquainted with all the World as to know what parts of the Earth have true Bishops and what they hold And is this the way of making Christians Perhaps you will say That Parents Tutors and Priests tell them what all the Bishops of the World hold as a Soveraign Judicature I answer 1. If they did Holden confesseth that the Certainty of Faith can be no greater than our Certainty of the Medium And the Child or Hearer that knoweth not that his Parent and Teacher therein saith true can no more know that the Creed or Scripture is true on that account 2. The generality of Protestants believe not an Universal-Governing Soveraign under Christ but deny it Therefore they never Preach any such Medium of Faith And can you prove that those that are brought to Christianity by Protestant Parents Tutors or Preachers are all yet Unchristened or have no true Faith 7. Why should we make Impossibilities necessary while surer and easier Means are obvious It is impossible to Children to the Vulgar to almost all the Priests themselves to know certainly what the Major Vote of Bishops in the whole World now think of this or that Text or Article save only consequently when we first believe the Articles of Faith we next know that he is no true Bishop that denieth them And it is impossible to know that Christ hath authorized a Soveraign Colledge before we believe Christs own Authority and Word But the Protestant Method is obvious viz. To hear Parents Tutors and Preachers as humble Learners To believe them Fide humana first while they teach us to know the Divine Evidence of Certain Credibility in the Creed and Scriptures and when they have taught us that to believe Fide Divinâ by the Light of that Divine Evidence which they have taught us What that is I have opened as aforecited and also in a small Treatise against the Papists called The Certainty of Christianity without Popery in which also I have confuted your way Besides what I have said in the Second Part of The Saints Rest and my More Reasons for the Christian Religion 8. I cannot by all your Words understand how you can have any Faith on your Grounds 1. You that renounce Popery I suppose take not the Popish Prelates for any part of the Soveraign Colledge 2. I perceive that you take not the Southern and Eastern Christians for a part who are called Nestorians Eutychians or Jacobites 3. I find that you take not the Protestant Churches that have no Bishops for any part for the Soveraignty is only in Bishops 4. I find that you take not the Lutheran Churches or any other for a part whose Bishops Succession from the Apostles hath not a Continuance uninterrupted which Rome hath not 5. And me thinks you should not think better of the Greeks than of such Protestants on many accounts which I pass by Where then is that Universal Colledge on whose Judging-Authority you are a Christian Sure you take not our little Island for the Universal Church I would I knew which you take for the Universal Church and how you prove the Inclusion and Exclusion 9. I find not that the Universal Church hath so agreed as you suppose of the Canon of Scripture and the Readings Translations c. Four or five Books were long questioned by many General Councils have not agreed of the Canon Bishop Cousins hath given us the best account of the Reception of the true Canon Provincial Councils have said most of this Even the fullest at Laodicea hath left out the Revâ—lations The Romanists take in the Apocrypha Many Churches have less or more than others What Grotius himself thought of Job and the Canticles I need not tell you Nor how Augustine and most others strove for the Septuagint against Jerome And if the Universal Judicature have decided the many Hundred Doubts about the Various Lections I would you would tell us where to find it for I know not § II. Your second Use of the Soveraign Power is to judge of the Sense of Fundamental Articles of Faith because the Words may be taken in a false Sense 1. This is very cautelously spoken Is it only Fundamentals that they are to expound by Soveraign Judgment How then shall we know the Sense of all the rest of the S. Scriptures And how will this end a Thousand Controversies 2. And why may not the same Means satisfie us about Fundamentals which satisfieth us about the Integrals of Religion Yea we have here far better help The first Christians Catechized and taught the Sense of Baptism before they were Baptized They and their Tutors and Preachers taught the same to their Children and so on Baptism and the Fundamentals have been constantly repeated in all the Churches of the World There are as many Witnesses or Teachers of these as there are Understanding Christians And yet must all needs hear from the Antipodes or know the Sense of a Humane Soveraign of the World before they receive them 3. Can this Supreme Colledge speak the Fundamentals plainlier than God hath done and than the Parish Priest can do Are they necessary to tell us that Christ died rose ascended because Scripture speaketh it not plain enough We know that no Words of Creed or Scripture falsly understood make a true Believer But is not that as true of a Councils Words as of the Creed And are there any Words that Men cannot misunderstand Why hath Filioque continued such a Distraction in the Churches and Councils yet end it not To say nothing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other such Have we a necessity of a Soveraign Judicature to be to all Men in stead of a Schoolmaster to tell them what is the meaning of Greek and Hebrew Words And could not one Origen or Jerom tell that better than a General Council of Men that understand not those Tongues I must confess that what understanding of the Words of Creed or Scripture I have received was more from Parents Tutors Teachers and Books than from Soveraign Councils or Colledge of Bishops though Dr. Holden say he is no true Believer and Catholick that believeth an Article of Faith because his Reason findeth it in Scripture and not rather because all the Christian World believeth it There is more skill in Cosmography Arithmetick and History necessary to such a Faith than I have attained or can attain I can tell E. g. by Lexicons and other Books what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth in the Creed better than how all the Bishops in the World interpret it by an Authoritative Sentence § III. Your third Work of this Soveraign Power is Authoritatively to declare what Government of the Church was delivered by the Apostles 1. As I said of Scripture we
differences 1. By the Church they mean not the People but the Prelates and Councils headed by their great President 2. They suppose these to be God's Proxies and that God doth what they do and they so oblige God to stand to it and men to take it as God's act 3. They suppose these Prelates and their President alike impowered by God as the Apostles were and therefore God by his Proxies now may undo what he did by his Proxies then Do you now wonder if Pope and Council by Canons have power from God to make new Canonical Scriptures and new Universal Laws for the Church yea and for the World And if these may undo the Scripture Laws and Institutions and make other Sacraments and Worship in their stead But Protestants have long ago proved 1. That there is no Vice-God and that God hath no Proxies or proper Representatives with whom he hath entrusted his Power so as that their word must lead and he will follow But only Embassadors whose Message is prescribed them by God and they are to speak and do only what he bids them and he will own it and not that which they add of their own or which they do against his Word 2. That the present Pastors have not the same power as the Apostles had who were commissioned to deliver Christ's Commands to the World and enabled for it by the Spirit of Infallibility and Miracles Even as the Jewish Priests had not the Power of Moses nor could change a tittle of the Law but only keep it teach it and apply it VII That he and his followers are for a Supreme Governing Visible Humane Power over the Universal Church is a thing that I need not cite their words further to prove Mr. Thorndike Bishop Bromhall Bishop Gunning Bishop Sparrow Dr. Saywell and the rest of that mind are not ashamed of it And it is a General Council that by some of them is supposed to be this Supreme Power And when I have proved against Johnson that there never was a General Council of the Christian World but of the Empire I can get none of them to answer me save that when the Empire was broken some of the pieces came together for a Job at Florence c. But it is the Pope's right saith Bishop Bromhall to be President and Patriarch of the West which Thorndike and others largelier insist on as the necessary Principium Vnitatis which turned poor Grotius to them for Unity But I confess I thought Mr. Dodwell had been more for a Councils Power than I find he is The Protestants believe no Supreme Governor of the whole Church but Christ. Dr. Iz. Barrow of the Unity of the Church hath fully overthrown the fiction of a human Supreme Aristocracy as well as of a Monarchy But an Union of all the parts in one Head Christ we all believe and consequently a Communion among themselves VIII But what Mr. Dodwell's Judgment is of the Power of the Council and whether the Supremacy be in it or in the President I will tell you only in his own words supposing the Reader to know that the Papists so far differ among themselves that 1. Some are for the Pope's Supremacy alone the Council being but his Counsellors as some are for the Kings the Parliament being but his Counsellors 2. Some are for the Councils Superiority over the Pope as some say Parliaments are greater than the King and urge his old Oath to pass such Laws quas Vulgus elegerit so say they the Pope must own those that the Council passeth yea that they may depose him if he deserve it 3. Some say that Universal Legislation belongs only to the Pope and Council agreeing the Pope being to Call and Approve them And this is the prevailing Opinion among them so that the Controversie is much like that which men have raised about Kings and Parliaments Now saith Mr. Dodwell Ch. 24. Pag. 509 c. Even by the Principles of Aristocratical Government no Power can be given validly but to persons who are are at least in conjunction with those from whom they receive their Power Subordinate Authority must be derived from the Supreme No act can be presumed to be the act of the whole Body but what has passed them in their Publick Assemblies in which Body is the Right of Government so it have the prevailing Vote Nay though that prevailing Vote be not the greater part of the Society so it be the greater part present at such Assemblies God himself cannot be supposed to have made a Government even of his own Institution practicable till he have setled these Rules of Administring it As nothing but the Society it self can in justice make a valid Conveyance of its Right so it is not conceivable how the Society it self can do it by any thing but its own act If this be so 1. Mark that this man disclaimeth any other Divine Institution than by the Society 2. The People that have no Power being the greater part of the Society or Church give the Bishop and Pope and Council their Power 3. If the Clergy were all the Church the Presbyters give that Power to the Bishops and Pope which they had not themselves 4. All runs on the false Antimonarchical and Anarchical Principle which I have confuted in Hooker that the Body makes Power by giving up their own Right 5. Then the General Councils and Pope have no Power For the Body of the Universal Church never gave it them but the Emperors save as to Teaching and Arbitrations 6. Then in those Countries where the Body of Clergy and People put down Bishops there Bishops are put down by such as had Power to do it For 1. If man may set up Diocesans Popes and Councils man may take them down Yet the Proteus changeth his face and presently supposeth that the whole Right of these Assemblies could not have proceeded from the bare consent of the Society but from the actual Establishment of God No Assemblies can dispose of the Rights of such Societies but such as are lawful ones according to the Constitutions of that Society As out of Assemblies they have no power to act who might act in them how many soever of the Suffrages and how freely soever they had been gotten so all those Meetings how numerous soever for acts of Government if they be not Legal they add nothing of advantage to the power of particulars singly considered They are not in the Eye of the Law Assemblies but Routs and their concurrence not Consent but Confederacy And as it were Rebellion in particular persons to attempt any thing of that nature concerning the Government without the consent of their present Established Governours so is there nothing in such a Meeting that can give them any Power as united more than they had as singly considered that may excuse them from Rebellion Nay rather by the Principles of all Societies that which had not been Rebellion if done
confirm their Doctrine have none of the extraordinary Apostolical work to do The Commands which Christ gave his Apostles to teach the World are already told us and recorded by the Apostles They left not part of that work undone for others after them to do If they had how could the Bishops have known but from the Apostles themselves what Christ Commanded And what means have they to know it but what all other men have The Scripture now added to the Law of Nature containeth all that can pretend to be an Universal Law For no Law but of a Universal Lawgiver can be Universal And if all Bishops pretend to Apostolick Inspiration they must prove it by Miracles or pass for Fanaticks And methinks those among us who deride even the pretence of Praying by the Spirit when it meaneth no Enthusiasm but the illuminating quickning and sanctifying influx of the Spirit should hardly believe that all or most of the ignorant and erroneous Bishops of the World have Apostolick Inspiration If they have are not their Decrees and Writings God 's Word and equal to the Scriptures God's Law is not so imperfect a thing nor Christ so imperfect a Law-giver as that more and more must be added to it and no man can tell by whom nor when it will be perfect Nothing unnecessary is fit for an Universal Law And all that is Universally necessary Christ hath done already An Universal Law-giver is a Christ If a false pretender he is a false Christ. But all Pastors are Successors to the Apostles as ordinary Ministers in that ordinary part of their work viz. To Preach Christ and make and baptize Disciples and teach them to observe all that Christ commanded the Apostles as Official Guides of their several Flocks And to do this in order decently and to edification And being the Church-Guides it is their Office to judge of their own acts that is when where in what words to Preach and Pray and whom to Baptize and to whom to deliver the Sacraments of Communion c. § 6. III. But the next doubt is of the extent of the Apostles Office and next of the Bishops and ordinary Pastors And 1. It is evident that what the Apostles did in delivering Christ's Commands in writing in the Scriptures though at first and most immediately it was for the use of particular Persons and Churches yet was intended for all the Christian World as being the Word of the Universal Bishop and King 2. But their Personal Vocal Preaching was confined by natural necessity Their Mandate or Commission was but indefinite or limitedly universal Christ never bound them to go to every Nation or Person in the World else how greatly had they sinned They went not into the fourth part of the Earth And in those parts not to one person of many hundred or thousands Yet their Commission had no positive prohibition restraining them from any one place or person But Natural Incapacity restrained them They were to go as far as they could and speak to as many in the World as they could And this Mandate was given to each one nor do we read that ever they went abroad all twelve together nor ever met when dispersed to consult nor ever judged any cause or persons as a College after It was easie for them to meet when they dwelt together and easie to govern all Christians when they were all before them or at hand And easie to record Christ's Laws and Doctrine by which all must be governed to the end being thereunto inspired by his Spirit But as the Church grew greater they increased the number of Pastors but gave them no Universal Soveraignty § 7. And now what pretence can ordinary Ministers or Bishops have for Universality of Soveraignty Legislation and Judgment in an Aristocratical Senate or Council If they were Apostles they must but teach men to observe all Christ's Commands They may do their proper work as far as they have capacity and ability If they can Preach at the Antipodes we shall pray for their success But sure they will not do it as a Senate or Church Parliament To leave them no excuse Christ hath left no Universal Legislation or Judgment to do The continuance of the Question so oft answered How shall Controversies be ended And who shall Judge When they never attempt to confute our answer sheweth that they are so full of themselves that they have not room for the plainest Truth that comes from others Judgment of Controversies is Private or Publick that is either Private Mens Discerning Judgment or Governors Deciding Judgment The Private is either that of each single person for himself and this is every mans as he is a Rational Moral Agent who cannot do his Duty undiscerned or it is for the guidance of Charity to others And that is either the Judgment of an Arbitrator or of a private Instructer or Reprover Hitherto there is no difficulty who shall Judge Publick Judgment supposeth a forum Tribunal and a Ruling Judge And every one is Judge in proprio foro in his own Court The Magistrates in their several Degrees are Judges in their several Courts who shall suffer or be Protected by them And the Pastors in their several Churches who shall be Baptized and used as of their Communion and who not But there is no Vniversal forum or Court to judge all the World but Christs None out of this Kingdom are publick Judges of King or Subjects Other Princes and Prelates all over the World have a judicium privatum whether they will take our King and Kingdom for Christians and Communicate with them or not and such a judgment have we towards any other Nation But a Ruling Publick Judgment none hath out of the Kingdom Civil or Ecclesiastick All Controversies shall be ended by Christ at last It 's Madness to think of ending all till then so that there is no Judgment but Christ's that is Vniversal and Final for the ending of Controversies or deciding any Cause by Government And were there nothing but a double incapacity 1. NATURAL and 2. POLITICAL or Accidental by the restraint of the Princes of the Earth I have oft shewed here that a Dream of an Universal Soveraign Council or Senate yea or Pope is utterly irrational § 8. But if the Apostolick Succession prove not such a Soveraignty will not the Antient General Councils do it No I have oft enough proved that General Councils were but General in the Empire While they kept sober and humble they never claimed more Nor was there any on Earth that had power to call them out of all the World And when they claimed more they broke the Church and by Usurpation brought on Desolation There is neither Scripture nor reason nor obliging example for extending the Ecclesiastick jurisdiction beyond the Civil but much of all these against it § 9. And what man can think that a claim is the proof of a title in those Councils which began to transgress the
3. Did not Christ that sent out his Preachers by two and two and bid them shake off the dust of their feet as a Witness against those that did not receive them expect that they should be received and believed without the Authority of a Council Q. 4. Did Christ or his Apostles ever institute a General Council or Unifying College of Bishops to be the standing Aristocratical Government of all the Universal Church as one Q. 5. Would not this have been plainly done if the certainty of Scripture and Salvation and the Churches Unity had been founded on it Q. 6. If thousands were then made Christians without the knowledge of Councils or College may they not be so now Q. 7. Was the Church no Church or ungoverned for the first 300 years when there was no General Council Q. 8. And were not Christians all that while sure that the Scripture was true And were they not of the same Faith as now Q. 9. Was it not Constantine that called the first General Council at Nice and had he any Authority to call any but his Subjects Q. 10. Do not the Subscriptions of the Antient Councils shew that they were General only as to the Roman Empire and not to all the World Q. 11. How shall we be sure that the Council of one Nation or Empire is Ruler of all the other Kingdoms of the World Q. 12. When Councils of equal number and called by equal Authority of Emperors condemned one another in the days of Constantius Valens Valentinian Gratian Arcadius and Honorius Theodosius senior and junior Martian Zeno Basiliscus Leo Philippicus Anastasius Justinian c. how were all men and women sure which was of Conciliar Power and which not As to their faulty carriage each accused other Q. 13. Seeing so many then erred and are called Hereticks at this day as the Councils of Tyre Ephes. 2. Arimin Sirmium Milane Constantinople Alexandria Antioch Jerusalem Rome c. how shall we now be sure which err not Q. 14. If we must believe Scripture on the credit of Councils must we not also believe which Councils are true upon the credit of Councils And if so is it on the Authority of that same Council or another If of the same then must every Council even the Heretical be so believed or which and how known If of another must the Church suspend its belief of one Council till anoâ—her is called to attest it And on what account is that other to be believed And what if the later condemn the former and the next condemn that as Florence and Pisa Constance and Basil Q. 15. Is it all the Council agreeing or the major Vote against the rest that hath the credit or authority aforesaid Q. 16. How shall we be sure that the minor part are not in the right Q. 17. How shall all the distant World be sure the Votes were truly taken Q. 18. Why was the major Vote counted invalid if the Patriarchs were against it And are those Patriarchs of Divine Authority infallible Q. 19. What if one or two Votes turn the scales for a majority and what if afterward more come in on the other side and turn it back the other way as the Constantinopol Council did in Nazianzens case are both the sides infallible or authoritative So at Eph. 1. Q. 20. Who must call a valid Council What if the Pope call one and the Patriarch of Alexandria another and the Emperor another which is valid Q. 21. Is the Church no Church in the long intervals of Councils Q. 22. If it be where is the Visible Constitutive Supremacy or Power If in the Patriarchs and Metropolitans they are divided and account each other sometime Hereticks and sometime Schismaticks Q. 23. Who hath Authority to make Patriarchs now or Metropolitans for all the Christian World Q. 24. Must we now obey the major part of the old Patriarchal Seats Q. 25. If it be in all the Bishops of the Earth 1. Who shall go to them all over the World with all our Church cases 2. Who shall judge which of them are Hereticks while they hereticate each other 3. Who shall assure us that their Votes are truly gathered 4. Who shall bring them from all over the Earth to the person to be judged 5. Can they judge truly without hearing the accused and their witnesses 6. Where at this day may we find their Decrees by which they Rule except in Councils Q. 26. Must a General Council or this College consist of all the Bishops of the World or but of part Q. 27. If of all is such a Council possible or lawful Q. 28. If of part who shall chuse them And seeing undoubted experience tells us that most of the Clergy every where in such cases obey the Power that hath the Sword whether the choice that is made in the Turks Empire will not be made by the Turk and in other Kingdoms of Heathens Infidels Papists Hereticks by their several Kings and Magistrates And can we be sure such are infallible Q. 29. If the Empire of Abassia have but one Bishop the Abuna shall that Empire have but one Vote in Councils and be ruled by the rest And is it not certain that those next the Antipodes and remotest Kingdoms can send but few and must they therefore be ruled by those near the place who will be many Q. 30 Yea is it not wickedness or madness to attempt to call aged Bishops or any from all the Christian World to displease prohibiting Princes to hazard their lives in travel many years to forsake their Flocks so long and by differing Languages not able to understand each other nor like to live long enough to bring home the Decrees when perhaps they must sit so many years in Council as they did at Trent wearing out the lives of many Popes And what is the necessity of all this Q. 31. If those few that are sent do that which the rest at home dissent from is it valid e. g. King James chose Six to go to the Synod at Dort and most then consented and most now dissent The Parliament chose a Synod of one Mind and the King by his Clergy one of another And how shall we know that the Churches own the Acts of their Delegates and dissent not as the Greeks did after the Council of Florence Can all Men and Women rest on things no better known to them Q. 32. Seeing that it is notorious that the Bishops of almost all the Christian World except part of Europe are very unlearned ignorant Men Armenians Georgians Iberians Mengrelians most of the Greeks Moscovites and the numerous Easterns called Nestorians and Jacobites and Copties c. and abundance of the Papists also in Europe How shall we be sure that so many Ignorant Men and too vicious will do the work of Wise or Infallible Judges of the Christian World if they do but meet together in Council much less as scattered and called a College Must not this
Preach meer desperation to all that have not more knowledge than I have who cannot possibly find out a Governing Universal Church nor its Laws though I would willingly find it and obey it Q. 53. Do they not Preach common desperation who say that Schism is a damnable Sin and he is in that guilt who suffers himself to be Excommunicated by Prelates for not obeying them in any unsinful condition of Communion as H. Dodwell speaketh Do not such Carnifices animarum make it necessary to Salvation to know all the unsinful things in the World which a Prelate may impose to be unsinful And is any man on Earth so Skilful How many indifferent things are there which the wisest man may doubt whether they be indifferent Of old it was thought enough to know the few things which God made necessary and now these Tormenting Uniters make it necessary to know the multitude of things indifferent to be such Q. 54. Must we needs know what sense perceiveth by the credit of a General Council or all the Bishops of the World As whether I see the Light or Colours What taste my Meat hath c If not why may I not take Bread to be Bread and Wine to be Wine on the credit of my senses though the Bishops or Council say the contrary Q. 55. Must I have the Authority of a Council or College of Bishops to believe that there is a God and that he is most Great and Wise and Good most Holy Merciful True and Just or to know that there is a Life to come and the Soul Immortal or that men must not hate the Good and love the Evil as such nor live in Murther Theft Adultery Perjury c. Doth not the Law of Nature bind men without a Council of Prelates And can they null that Law by their pretended Soveraignty Q. 56. Must every man have the Sentence of a General Council or College as wide as the Christian World to satisfie him of the truth of Christianity before he is Baptized and made a Christian Q. 57. Must we know what the Council or spacious College saith before we believe the Creed Lord's Prayer and Ten Commandments or did the ancient Christians receive them only on such Authority Did not every Baptizer expect a Profession of the Creed Q. 58. Was not the Bible received before there was a General Council Q. 59. Have not Councils differed about the Canonical Books of Scripture See Bishop Cousins of the Canon Compared with the Council of Trent Q. 60. Must we have new Councils to deliver us again the same Creed and Bible Q. 61. Is it not a reproaching of Christianity to tell the World that after 1691 Years it is not yet fully known what it is but we must have new Councils to tell it us and to make it up Q. 62. Did Councils only receive the old Apostles Creed when they made so many new ones or added so many Articles Q. 63. Was the Primitive Church of the same Species with the present Romish and Imposing Church when he was then a Christian who profest belief of the Creed as the Christian Symbol and to desire according to the Lord's Prayer and Practise according to Christ's Commands And now so many other things are made necessary hereto Q. 64. Do not those men deal falsely who subscribe the 39 Articles of the sufficiency of the Scripture as to all things necessary to Salvation and yet say that it 's necessary to Salvation to obey the Bishop of the place in all unsinful things and consequently to Believe them all to be unsinful Q. 65. Is it by the Divine Authority of a Council or Mundane College of Prelates that we know which are the true Writings of Ignatius Irenaeus Clemens R. Alex. Tertullian Cyprian Hierom Augustin c Or do their Critical Writers send us to the College or Council to know If not why may not the Canon of Scripture be known yea much better by meer Historical Tradition and inherent Evidence Q. 66. Is it not by History and not Church Power that we know what Popes have been at Rome what Councils have been called and what they decreed And may not the same way secure us of the Matter of Fact about the Scripture Q. 67. Hath any Council or College yet Decreed which are the true and current Copies of the Original of the Scripture and which of the various Lections are true If they had agreed but of the vulgar Latin would Sixtus 5th and Clemens 8th have Published Editions so vastly different If they never did it yet when will they do it Q. 68. Did ever Council or College determine which is the truest Translation Q. 69. Did ever Council or College give the Church a Commentary on the Bible Q. 70. Did they ever write a Decision of the multitudes of Controversies about the meaning of several Texts and the multitudes of Doctrines which are yet controverted among Papists themselves and all the World Q. 71. Is it a Satisfaction or a gross Cheat to tell us of a necessary Church Power to Expound Scripture and Judge of Controversies who yet will not do it but leave all unexpounded and undecided Q. 72. Was Gregory Nazianzen a Fool that spake so much of the hurt that Councils do and resolved never to go to more Q. 73. Can I know that Pope or Council have Authority given them by Christ before I believe that Christ is Christ and had Authority himself Q. 74. Can I know that Christ's Promise to Pope Council or Prelate is true before I know that the Promise of Justification Adoption and Salvation are true that is Before I am a Christian Q. 75. Can I believe the Promise of Pardon and Salvation or the Promise made to General Councils or Prelates without knowing the meaning of those Promises And can I believe the Churches Power from God without believing the Promise of it And if I can understand all these Promises without a Council why may I not understand more And how then do I receive all Scripture from a Council Q. 76. Do those that Preach to convert Infidels in Congo China Japan Mexico among Turks c. Preach first the Authority of General Councils or a Mundane College as the Primum credendum upon whose credit Christianity is to be received Hath this been the way to Convert the World Q. 77. If Paul curse an Angel from Heaven if he bring another Gospel and Paul charge Timothy to see that men Preach no other or new Doctrine must there be Councils or a College to make either a new Gospel or a new Doctrine or Universal Law Q. 78. If men were saved without believing the Canons and Decrees of Councils before they were made even by simple Christianity is it not necessary Mercy to let men be so saved still Q. 79. If it be not a new Gospel but mutable Accidents which the Church Laws do determine of what need there an Universal Power or Soveraignty or an Universal Law
take them to mean seven Ages and States of the Catholick Church and two of them to mean the blessed Thousand years State For whether by the Angel be meant the Bishop alone or the Bishop with his Elders or the Presbyters as a College it is plain one Governing Power over each Church whether Monarch or Aristocracy is there mentioned by the word Angel And if the Universal Church have such in all Ages and that by Christ's Institution should we be against it Even that which the Thousand years shall have § III. It is a very ordinary Doctrine with us that the Jewish Church was the Universal then in Infancy or at least a Type of it And if so that Church had one summa Potestâ—s both in Magistracy and Ministry sacredly Civil and Ecclesiastical And Christ plainly offered to gather them under him and continue their Polity tho' not their Laws and set up twelve and seventy over them accordingly You I say Though one Aaron was their Head yet Christ is now the only High Priest it followeth not that the Universal Church must have one Humane Priest or King I answer By your way it will follow that it must have one Vniting Specifying Humane Soveraignty Civil and Ecclesiastical If Aaron be down so is not the Sanedrim Civil or Priestly Christ plainly offered to continue them in one Visible Body by his choice of twelve and seventy And it is an Aristocratical Universal Jurisdiction that is as bad as the Monarchical 2. Christ was not a Priest according to the Order of Aaron but of Melchizedeck 3. Christ is Universal King as well as Priest and hath National Kings under him supreme Therefore his being King or Priest in Israel would not exclude the necessity of a supreme King or Priest under him And if Israel was the Catholick Church in Type or Infancy it would follow that it also must have one such Head § IV. Too few Protestants have sufficiently answered the Papists Argument fetcht from the instance of the Apostles viz. The College of Apostles Peter called Primus were one Aristocratical Governing Power over the Universal Church Ergo such a Polity was instituted by Christ. And Christ never revoked this institution Government as well as Word and Sacraments is an ordinary work to be continued And not as Miracles Writing Scripture Witnessing what they saw and heard the extraordinary part of the Apostles VVork Ergo in this they have Successors This is the plausiblest of all Arguments for an Universal Jurisdiction I have shewed you how it prevailed with Bishop Guning and other New Church-men I am not willing to say The new Church How it is to be answered I have before shewed and more fully in my Treatise of National Churches § V. Have not the old and many later Nonconformists advantaged Popery by decrying all Episcopacy or Imparity of Ministers VVhen it is so plain that Christ did set Twelve above Seventy and kept up the number by Matthias and gave power to Apostles and they to other to be exercised over other Churches and Pastors And when it is apparent that all the Churches for many hundred years had Episcopal Government though not such as Popery and Tyranny hath since brought in Those called Hereticks and Schismaticks were for it The Novatians and Donatists over zealous for it Nestorians Eutychians Monothelites Macedonians Acacians and all the Sects in the time of Heathen Persecution I find not that Aerius alone excepted did ever call it unlawful or saw that it was better for the Churches to be with them But that the Bishops and Presbyters Officers were equal And will it not greatly confirm the Papists to find such Protestants reject the judgment and practice of all the ancient Churches and differ from the rest of the Christian VVorld § VI. But it advantaged them much more than our opinion when the Scots Covenant was imposed as the necessary terms of Ministry and Magistracy Thereby weakening the Protestants by a doleful Division that by opinions were divided too much before VVhen so great a part of the Kingdom Clergy Gentry and Vulgar were for the renounced Prelacy to shut all these and all of their mind that ever should come after from Ministry and Magistracy such men as Vsher Beadle Downame Davenant Brownrig Ward Prideaux Field c. Oh how many and how great was this to unite the Protestants and to strengthen them against the United Papists § VII And alas how greatly have those Zealous Protestants confirmed the Papists and dishonoured the Church and Christ their King that maintain that the Church became Antichristian in Anno 300 or 400 or at least 606 if not as soon as Christ by Constantine took possession of the Imperial Visible Government I will not aggravate this as it deserveth But I wonder not if it make thousands of Papists § VIII And Protestants too many have greatly hardened Papists by too bold and forced Expositions of the Apocalyps and laying too much of the stress of their Cause on it as that Pagan Rome is not the Babylon there meant nor that Rome as the Mother or Nurse of Pagan Idolatry the Whore nor the Pagan Empire the Beast with seven Heads and ten Horns nor the Pontifical Oracular Foretelling and Literate Tribe the Beast with two Horns nor the Jew and Gentile Miracle-working persecuted Christians radically Epitomized in Peter and Paul the two Witnesses and that Antichrist is spoken of in the Revelations and that Christ intended it as a Prophecy of all the great Affairs and Changes of the Church to the end of the World I say laying the stress of our Cause on these is next to giving it away When a Papist shall call for the proof of this and ask whether John and the seven Churches understood it and what one man on Earth so expounded it of a Thousand years or a Thousand four hundred after Christ and why Mr. Mede saith That the Waldenses were the first of all Mortals that took the Pope to be Antichrist And whether the Book was written for none but a few men that agree not of the sence of it so near the End of the World It will puzzle the Hearers before all these and many such Questions are well Answered When we have so much plain Evidence against Popery in the whole Bible to lay it mainly on these Expositions of the Revelation where I find not three men in thirty that differ not in great Material Points is almost to betray it when such a man as John Fox P. 111. Vol. 1. Sweareth that he had a Revelation contrary to much of this which he repeateth in his Comment on Revelations Specially those that venture to foretel thence the Year of Antichrist's fall and other particulars which time confuteth do expose us to the Scorn of Confirmed Papists § IX Protestants have too often advantaged Popery by ill answering the Question Where was your Church before Luther Pleading the Catholick Churches invisibility When non apparere and non esse