The second part of the dissuasive from popery in vindication of the first part, and further reproof and conviction of the Roman errors / by Jer. Taylor ...

SECTION I.

Of the Church: shewing that, The Church of Rome relies upon no certain foundation for their faith.

THat the Scriptures are infallibly true, though it be acknowledged by the Roman Church, yet this is not an infal∣lible rule to them, for several reasons: 1. Because it is imperfect and insuffi∣cient (as they say) to determine all matters of Faith. 2. Because it is not sufficient to de∣termine any that shall be questioned: not onely be∣cause its authority and truth is to be determin'd by something else that must be before it; but also be∣cause its sense and meaning must be found out by something after it. And not he that writes or speaks, but he that expounds it, gives the Rule; so that Scripture no more is to rule us, then matter made the world: until something else gives it form and life, and motion and operative powers, it is but iners massa, not so much as a clod of earth. And they, who speak so much of the obscurity of Scripture, of the seeming

contradictions in it, of the variety of readings, and the mysteriousness of its manner of delivery, can but little trust that obscure, dark, intricate, and at last, imperfect book, for a perfect clear Rule. But I shall not need to drive them out of this Fort, which they so willingly of themselves quit. If they did acknowledge Scripture for their Rule, all Controversies about this, would be at an end, and we should all be agreed: but because they do not, they can claim no title here.

That which they pretend to be the infallible Judge, and the measure of our faith, and is to give us our Rule, is the Church; and she is a rock; the pillar and ground of truth, and therefore here they fix. Now how little as∣surance they have by this Confidence, will appear by many considerations.

1. It ought to be known and agreed upon, what is meant by this word Church, or Ecclesia. For it is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and the Church cannot be a Rule or Guide if it be not known what you mean when you speak the word. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, said Suidas. His body, viz. mystical, Christ calls his Church: Among the Greeks it signifies, a Convention or Assembly met to∣gether for publick imployment, and affairs; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so Aristophanes understands it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Is there not a Convocation or an Assembly called for this Plutus? Now by Translation this word is us'd amongst Christians to signifie all them who out of the whole mass of mankind are called and come, and are ga∣thered together by the voice and call of God, to the wor∣ship of God through Jesus Christ, and the participation of eternal good things to follow: So that, The Church is a Company of men and women professing the saving do∣ctrine of Jesus Christ. This is the Church in sensu forensi, and in the sight of men; But because glorious things are spoken of the city of God; the Professors of Christs Doctrine are but imperfectly and inchoatively the

Church of God; but they who are indeed holy and obedient to Christs laws of faith and manners; that live according to his laws, and walk by his example; these are truly and perfectly the Church, and they have this signature, God knoweth who are his. These are the Church of God in the eyes and heart of God. For the Church of God are the body of Christ; but the meer profession of Christianity makes no man a mem∣ber of Christ; Nither circumcision nor uncircumcision availeth any thing in Christ Jesus, nothing but a new creature; nothing but a faith working by love; and keeping the Commandements of God. Now they that do this are not known to be such, by Men; but they are onely known to God; and therefore it is in a true sense the invisible Church; not that there are two Churches, or two Societies, in separation from each other; or that one can be seen by men, and the other cannot: for then either we must run after the Church, whom we ought not to imitate; or be blind in pursuit of the other that can never be found; and our eyes serve for nothing but to run after false fires. No, these two Churches are but one Society; the one is within the other, They walk together to the house of God as friends, they take sweet Counsel together, and eat the bread of God in common: but yet though the men be visible, yet that quality and excellency by which they are constituted Christs members and distinguish'd from meer Professors and outsides of Christians, this, I say, is not visible. All that really and heartily serve Christ in abdito, do also profess to do so; they serve him in the secret of the heart, and in the secret chamber, and in the publick Assemblies, unless by an intervening cloud of persecu∣tion they be for a while hid, and made less conspicuous: but the invisible Church ordinary and regularly is part of the visible, but yet that onely part that is the true one; and the rest but by denomination of law, and in

common speaking are the Church: not in mystical union, not in proper relation to Christ, they are not the House of God, not the Temple of the Holy Ghost, not the members of Christ; and no man can deny this. Hypocrites are not Christs servants, and therefore not Christs members, and therefore no part of the Church of God, but improperly and equivocally, as a dead man is a man; all which is perfectly summ'd up in those words of S. Austin,* 1.1 saying, that the body of Christ is not bipartitum, it is not a double body. Non enim revera Domini corpus est, quod cum illo non erit in aeter∣num, All that are Christs body shall reign with Christ for ever.] And therefore they who are of their father the Devil, are the synagogue of Satan, and of such is not the Kingdom of God: and all this is no more then what S. Paul said,* 1.2 They are not all Israel, who are of Israel:* 1.3 and, He is not a Jew that is one outwardly, but he is a Jew that is one inwardly. Now if any part of mankind will agree to call the universality of Pro∣fessors by the title of the Church, they may if they will; any word, by consent, may signifie any thing: but if by Church we mean that Society which is really joyn'd to Christ, which hath receiv'd the holy Spirit, which is heir of the Promises, and the good things of God, which is the body of which Christ is head; then the invisible part of the visible Church, that is, the true servants of Christ onely are the Church; that is, to them onely appertains the spirit, and the truth, the promises, and the graces, the privileges and advantages of the Gospel: to others they appertain, as the promise of pardon does; that is, when they have made them∣selves capable.

For since it is plain and certain, that Christs promise of giving the spirit to his Apostles was meerly condi∣tional,* 1.4 If they did love him, If they did keep his Com∣mandments: Since it is plainly affirmed by the Apostle,

that by reason of wicked lives men and women did turn Apostates from the faith, since nothing in the world does more quench the spirit of wisdom and of God than an impure life; it is not to be suppos'd that the Church, as it signifies the Professors onely of Chri∣stianity, can have an infallible spirit of truth. If the Church of Christ have an indefectibility, then it must be that which is in the state of grace, and the Divine favour. They whom God does not love, cannot fall from Gods love; but the faithful onely and obedient are beloved of God: others may believe rightly; but so do the Devils who are no parts of the Church, but Princes of Ecclesia Malignantium; and it will be a strange proposition which affirms any one to be of the Church for no other reason but such as qualifies the Devil to be so too. For there is no other difference be∣tween the Devils faith and the faith of a man that lives wickedly; but that there is hopes the wicked man may by his faith be converted to holiness of life, and consequently be a member of Christ and the Church; which the Devils never can be. To be converted from Gentilism, or Judaism to the Christian faith is an ex∣cellent thing; but it is therefore so excellent, because that is Gods usual way by that faith to convert them unto God, from their vain conversation unto holiness. That was the Conversion which was designed by the preaching of the Gospel; of which, to believe meerly, was but the entrance and introduction.

Now besides the evidence of the thing it self and the notice of it in Scripture;* 1.5 let me observe, that this very thing is in it self a part of the article of faith; for if it be asked What is the Catholick Church? the Apo∣stles Creed defines it; it is Communio Sanctorum, I be∣lieve the holy Catholick Church, that is, the Communion of Saints, the conjunction of all them who heartily serve God through Jesus Christ; the one is indeed exege∣tical

of the other, as that which is plainer is explica∣tive of that which is less plain; but else they are but the same thing: which appears also in this, that in some Creeds the latter words are left out, and parti∣cularly in the Constantinopolitan, as being understood to be in effect but another expression of the same Article. To the same sense exactly Clemens of Alexandria de∣fines the Church to be,* 1.6 the Congregation of the Elect. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. By the Church, I do not mean the place, but the gathering, or heap of the Elect; for this is the better Temple for the receiving the greatness of the dignity of God. For that living thing which is of great price, to him who is wor∣thy of all price, yea to whose price nothing is too great, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is consecrated by the excellency of holiness]. But more full is that of Saint Austin,* 1.7 who spends two chapters in affirming, that one∣ly they who serve God faithfully are the Church of God.

[The temple of God is holy, which Temple ye are. For this is in the good and faithful, and the holy ser∣vants of God, scattered every where, and combin'd by a spiritual union in the same communion of Sacra∣ments, whether they know one another by face or no. Others it is certain are so said to be in the House of God, that they do not pertain to the structure of the house, nor to the society of fructifying and peace-making justice, but are as chaff in the wheat. For we cannot deny that they are in the house, the Apostle Paul saying, That in a great house there are not onely vessels of gold and silver, but wood and earth, some for honour and some for dishonour.]

And a little before

[I do not speak rashly, when I say, Some are so in the house of God, that they also are that very house of God, which is said to be built upon a rock, which is called the onely dove, the fair spouse with∣out spot or wrinkle, the garden shut up, a fountain

sealed, a pit of living water, a fruitful paradise. This is the house which hath received the Keys, and the power of loosing and binding; whosoever shall de∣spise this house (reproving and correcting him, he saith) let him be as an heathen and a Publican.]

And then he proceeds to describe who are this house, by the characters of sanctity,* 1.8 of charity, and unity. Propter malam pollutámque conscientiam damnati à Christo, jam in corpore Christi non sunt, quod est Ecclesia, quoniam non potest Christus habere damnata membra, Those who are condemned by Christ for their evil and polluted con∣sciences are not in Christs body which is the Church; for Christ hath no damned members.

And this, besides that it is expressly taught in the Au∣gustan Confession;* 1.9 it is also the Do∣ctrine of divers Roman Doctors; that wicked men are not true mem∣bers of the body of the Church, but equivocally. So Alexander of Hales, Hugo, and Aquinas, as they are quoted by Turrecremata; so Petrus à Soto, Melchior Canus,* 1.10 and others, as Bellarmine himself con∣fesses; so that if it be said that evil men are in the Church, it is true, but they are not of the Church, as S. John's expression is, for if they had been of us, they would have tarried with us: which words seem to be of the same sense with those Fathers, who affirm the Church to be, The number of the predestinate, whom God loves to the end. But however, the wicked are onely in the body of the Church,* 1.11 as peccant humours, and excrements, and hair, and putrefaction; so said S. Austin as Bellarmine quotes him: and the same thing in almost the same words is set down by* 1.12 Coster the Jesuit: and when Bellarmine attempts to answer this saying of S. Austin; he says, he means that the wicked are not in the Church in the same manner as the godly are; that is, not as living members: which though it

be put in the place of an Answer to amuse the young fellows that are captivated with the admirable me∣thod of Ob. and Sol. yet it plainly confesses the point in question; viz. that the wicked are not members of Christs body; and if they be not, then to them be∣long not the Privileges and Promises which God gave and promised to his Church: for they were given for the sake of the Saints onely,* 1.13 saith S. Austin; and Bel∣larmine confesses it. But I need not be digging the Cisterns for this truth; Christ himself hath taught it to us very plainly;* 1.14 Ye are my friends if ye do what∣soever I command you:] not upon any other terms; and I hope none but friends are parts of Christs mystical body, members of the Church whereof he is head; and the onely condition of this,* 1.15 is, if we do whatsoever Christ commands us. And that this very blessing and promise of knowing and understanding the will of God appertains onely to the godly, Christ declares in the very next words; Henceforth I call you not ser∣vants, for the servant knoweth not what his Lord doth; but I have called you friends, for all things I have heard from my Father I have made known unto you.] So that, being the friends of God, is the onely way to know the will of God; None are infallible but they that are holy; and they shall certainly be directed by Christ, and the Spirit of Christ.* 1.16 If any man will do his will, he shall know of the doctrine whether it be of God, or whe∣ther I speak of my self, said our Blessed Lord. And S. John* 1.17 said; Ye have received the unction from above, and that anointing teacheth you all things. The Spirit of God is the great teacher of all truth to the Church; but they that grieve the holy Spirit of God, they that quench the Spirit, they that defile his Temple, from these men he will surely depart: That he shall abide with men unto the end of the world, is a promise not belonging to them, but to them that keep his Command∣ments:

The external parts of Religion may be mini∣stred by wicked persons, and by wicked persons may be received; but the secrets of the Kingdom, the spi∣ritual excellencies of the Gospel, that is, truth and holiness, a saving and an unreprovable faith, and an indefectible love, to be United to Christ, and to be mem∣bers of his body; these are the portions of Saints, not of wicked persons, whether Clergy or Laity. The mouth of the just bringeth forth wisdom,* 1.18 and the lips of the righteous know what is acceptable, said Solomon: but when we consider those men who detain the Faith in Vnrighteousness, it is no wonder that God leaves them and gives them over to believe a Lye, and deli∣vers them to the spirit of Illusion; and therefore it will be ill to make our Faith to rely upon such dange∣rous foundations. As all the Principles and graces of the Gospel are the propriety of the Godly; so they only are the Church of God, of which glorious things are spoken, and it will be vain to talk of the infallibi∣lity of God's Church: the Roman Doctors either must confess it Subjected here, that is, in the Church in this sense, or they can find it no where. In short; This is the Church (in the sense now explicated) which is the pillar and ground of truth; but this is not the sense of the Church of Rome, and therefore from hence they refusing to have their learning, can never pretend wise∣ly, that they can be Infalliby directed.

We have seen what is the true meaning of the Church of God, according to the Scriptures, and Fa∣thers, and sometimes Persons formerly in the Church of Rome: In the next place, let us see what now a days they mean by the Church, with which name or word they so much abuse the world.

1. Therefore, by Church sometimes they mean the [ I] whole body of them that profess Christianity; Greges pastoribus adunatos, Priest and People, Bishops and

their Flocks, all over the world, upon whom the name of Christ is called, whether they be dead in sins, or alive in the spirit, whether good Christians or false hypocrites: but all the number of the Baptized, except Excommunicates that are since cut off, make this body.

Now the word Church, I grant may and is given to them, by way of supposition and legal presumption; as a Jury of twelve men, are called, Good men and true: that is, they are not known to be otherwise, and there∣fore presum'd to be such: And they are the Church in all humane accounts; that is, they are the Congrega∣tion of all that profess the name of Christ; of whom every particular that is not known to be wicked, is pre∣sum'd to be good; and therefore is still part of the Ex∣ternal Church, in which are the wheat and the tares: and they are bound up in Common by the Union of Sacraments and external rites,* 1.19 name, and profession, but by nothing else. This Doctrine is well explicated by S. Austin [

That is not the body of Christ which shall not reign with him for ever.

And yet we must not say it is bipartite; but it is either true or mixt, or it is either true, or counterfeit; or some such thing.

For not on∣ly in eternity, but even now, hypocrites are not to be said to be with Christ, although they may seem to be of his Church. But the Scripture speaks of those and these as if they were both of one body, propter temporalem commixtionem & communionem Sacramentorum:

they are only combin'd by a temporal mixtion, and united by the common use of the Sacraments.] And this, to my sense, all the Churches of the world seem to say; for when they excommunicate a person, then they throw him out of the Church; meaning, that all his being in the Church of which they could take cogni∣sance, is but by the Communion of Sacraments and external society.* 1.20 Now out of this society no man must depart; because although a better union with

Christ and one another is most necessary, yet even this cannot, ought not, to be neglected; for by the outward, the inward is set forward and promoted: and there∣fore to depart from the external communion of the Church upon pretence that the wicked are mingled with the godly, is foolish and unreasonable; for by such departing,* 1.21 a man is not sure he shall depart from all the wicked, but he is sure he shall leave the com∣munion of the good, who are mingled in the common Mass with the wicked, or else, all that which we call the Church is wicked. And what can such men pro∣pound to themselves of advantage, when they cer∣tainly forsake the society of the good, for an imagina∣ry departure from the wicked; and after all the care they can take, they leave a society in which are some intemperate, or many worldly men, and erect a Con∣gregation, for ought they know, of none but hypo∣crites?

So that which we call the Church is permixta Ec∣clesia, as S. Austin is content it should be called, a mixt Assembly;* 1.22 and for this mixture sake, under the cover and knot of external communion, the Church, that is, all that company, is esteemed one body; and the appellatives are made in common, and so are the addresses, and offices and ministeries: because, of those that are not now, some will be good; and a great ma∣ny that are evil, are undiscernably so; and in that communion are the ways, and ministeries, and engage∣ments of being good; and above all, in that society are all those that are really good; therefore it is no wonder, that we call this Great mixtion by the name of Ecclesia, or the Church: But then, since the Church hath a more sacred Notion, it is the spouse of Christ, his dove, his beloved, his body, his members, his temple, his house in which he loves to dwell, and which shall dwell with him for ever; and this Church is known,

and discern'd, and lov'd by God, and is United unto Christ: therefore although, when we speak of all the acts and duties, of the judgments and nomencla∣tures, of outward appearances and accounts of law, we call the mixt Society by the name of the Church. Yet when we consider it in the true, proper, and pri∣mary meaning, by the intention of God, and the na∣ture of the thing, and the Entercourses between God and his Church; all the promises of God, the Spirit of God, the life of God, and all the good things of God are peculiar to the Church of God, in God's sense, in the way in which he owns it, that is, as it is holy, Uni∣ted unto Christ, like to him and partaker of the Divine nature. The other are but a heap of men keeping good Company, calling themselves by a good name, managing the external parts of Union and Ministery; but because they otherwise belong not to God, the promises no otherwise belong to them, but as they may, and when they ** 1.23 do, return to God. Here then are two senses of the word Church, God's sense and Man's sense: The sense of Religion, and the sense of Government; common rites, and spiritual union.

II. Having now laid this founda∣tion, that none but the true ser∣vants of Christ make the true Church of Christ, and have title to the promises of Christ, and particu∣larly of the Spirit of truth; and having observ'd that the Roman Church, relies upon the Church under an∣other notion and definition: the next inquiry is to be, What certainty there is of finding truth in this Church, and in what sense and meaning it is, that in the Church of God we shall be sure to find it.

Of the Church in the first sense,* 1.24 S. Paul affirms; it is the pillar and ground of truth. He spake it of the

Church of Ephesus, or the Holy Catholick Church over the world; for there is the same reason of one and all; if it be, as S. Paul calls it, Ecclesia Dei vivi, if it be united to the head Christ Jesus, every Church is as much the pillar and ground of truth, as all the Church; which that we may understand rightly, we are to con∣sider that what is commonly called the Church, is but Domus Ecclesiae verae, as the Ecclesia vera is Domus Dei: it is the School of Piety, the place of institution and discipline. Good and bad dwell here; but God onely and his Spirit dwells with the good. They are all taught in the Church; but the good onely are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taught by God, by an infallible Spirit, that is, by a Spi∣rit which neither can deceive nor be deceived, and therefore by him the good, and they onely, are lead in∣to all saving truth; and these are the men that pre∣serve the truth in holiness; without this society, the truth would be hidden and held in Unrighteousness; so that all good men, all particular Congregations of good men, who upon the foundation Christ Jesus build the superstructure of a holy life, are the pillar and ground of truth; that is, they support and defend the truth, they follow and adorn the truth; which truth would in a little time be suppress'd, or obscur'd, or varied, or conceal'd, and mis-interpreted, if the wicked onely had it in their conduct. That is: Amongst good men we are most like to find the ways of peace and truth, all saving truth, and the proper spiritual advantages and loveliness of truth. Now then, this does no more relate to all Churches, then to every Church, God will no more leave or for∣sake any one of his faithful servants, then he will for∣sake all the world. And therefore here the Notion of Catholick is of no use; for the Church is the Com∣munion of Saints, where-ever it be, or may be; and that this Church is Catholick, it does not mean by any

distinct existence; but by comprehension and actual and potential inclosure of all Communions of holy peo∣ple in the unity of the spirit, and in the band of peace; that is, both externally and internally: Externally means the common use of the Symbol and Sacraments; for they are the band of peace; but the unity of the Spirit is the peculiar of the Saints, and is the internal confederation and conjunction of the members of Christs body in themselves, and to their head. And by the Energy of this state, where-ever it happens to be, all the blessings of the Spirit are entail'd; every man hath his share in it, he shall never be left or forsaken, and the Spirit of God will never depart from him; as long as he remains in, and is of the Communion of Saints. But this promise is made to him onely as he is part of this Communion, that is, of the body of Christ; Membrum divulsum, if a limb be cut off from the union of the body, it dies. No man belongs to God but he that is of this Communion; but therefore the great∣er the Communion is, the more abundance of the Spirit they shall receive; as there is more wisdom in many wise men, than in a few: and since every single Church or Convention receives it in the vertue of the whole Church, that is, in conjunction with the body of Christ; it is the whole body to whom this appellative belongs, that she is the pillar and ground of truth. But as every member receives life and nourishment, and is alive, and is defended and provided for, by the head and stomach, as truly and really as the whole body: so it is in the Church; every member preserves the sa∣ving truth, and every member lives unto God, and so long as they do so they shall never be forsaken by the Spirit of God; and this is to every man as really as to every Church; and therefore every good man hath his share in this appellative;* 1.25 and the Saints of Vienna and Lyons called Attalus the Martyr, a pillar and ground of

the Churches; and truly he seems to have been a man that was fully grounded in the truth, one that hath built his house upon a rock, one with whom truth dwels, to whom Christ the fountain of truth will come and dwell with him; for he hath built upon the foun∣dation, Christ Jesus being the chief corner-stone; and thus Attalus was a pillar, one upon whose strength others were made more confident, bold and firm in their perswasion; he was one of the Pillars that helped to * 1.26 support the Christian faith, and Church; and yet no man supposes that Attalus was infallible; but so it is in the case of every particular Church as really as of the Catholick, that is, as to all Churches; for that is the meaning of the word Catholick; not that it signifies a distinct being from a particular Church; and if taken abstractly, nothing is effected by the word; but if taken distributively, then it is useful, and material, for it signifies, that in every Congregation where two or three are gathered in the name of Christ, God is in the midst of them with his blessing and with his Spirit; it is so in all the Churches of the Saints, and in all of them, (as long as they remain such) the truth and faith is certainly preserv'd. But then that in the Apostolical Creed the Church is recommended under the notion of Catho∣lick, it is of great use and excellent mysterie, for by it we understand that in all ages there is, and in all places there may be a Church or Collection of true Christi∣ans; and this Catholick Church cannot fail; that is, all particular Churches shall not fail; for still it is to be observed, there is no Church Catholick really distinct from all particular Churches; and therefore there is no promise made to a Church in the capacitie of being Catholick or Universal; for that which hath no distinct Being can have no distinct Promises, no distinct capa∣cities, but the promises are made to all Churches and to every Church: onely there is this in it, if any

Church of one denomination shall be cut off, other branches shall stand by faith and still be in the vine: The Church of God cannot be without Christ their head, and the head will not suffer his body to pe∣rish. Thus I understand the meaning of the Chur∣ches being the pillar and ground of truth. Just as we may say, Humane understanding, and the ex∣perience of mankind, is the pillar and ground of true Philosophy: but there is no such abstracted Be∣ing as Humane understanding, distinct from the under∣standing of all individual men. Every Universal is but an intentional or notional Being: so is the word Catholick relating to the Church, if it be understood as something separated from all particular Churches; and I do not find that it is any other ways us'd in Scripture than in the distributive sense. So S. Paul, The care of all the Churches is upon me: that is, he was the Apostle of the Catholick Church of the Gentiles: And so I teach in all the Churches of the Saints: And in this sense it is, that I say, the Apostles have in the Creed comprehended all the Christian world, all the the congregations of Christ's servants, in the word Catholick.

But then 2. It is to be considered that this Epithet of the Church to be the pillar and ground of truth is to be understood, to signifie in opposition to all Religions that were not Christian. The implied Antithesis is not of the whole to its parts, but of kind to kind; it is not so called to distinguish it from conventions of those who disagree in the house of God, but from those that are out of the house; meaning that whatever pretences of Religion the Gentile Temples, or the Jewish Synagogues could make, truth could not be found among them; but only in those who are assem∣bled in the name of Christ, who profess his faith, and are of the Christian Religion: for they alone can truly

pretend to be the conservers of truth; to them only now are committed the Oracles of God, and if these should fail, Truth would be at a loss, and not be found in any other Assemblies. In this sense S. Paul spake usefully and intelligibly; for if the several conven∣tions of separated and disagreeing Christians should call themselves, as they do and always did, the Church; the question would be, which were the Church of God; and by this rule you were never the nearer to know where truh is to be found: for if you say, In the Church of God; several pretend to it, who yet do not teach the truth: and then you must find out what is truth, before you find the Church. But when the Churches of Christians are distinguish'd from the Assemblies of Jews, and Turks, and Heathens; she is visible and distinguishable, and notorious: and there∣fore they that love the truth of God, the saving truth that makes us wise unto salvation, must become Chri∣stians; and in the Assemblies of Christians they must look for it as in the proper repository, and there they shall find it.

3. But then it is also considerable, What truth that is, of which the Church of the living God is the pillar and ground? It is only of the saving truths of the Gospel, that whereby they are made members of Christ, the house of God, the temples of the Holy Spirit. For the Spirit of God being the Churches teacher; he will teach us to avoid evil and to do good, to be wise and simple, to be careful and profitable, to know God, and whom he hath sent Jesus Christ, to increase in the know∣ledge and love of them, to be peaceable and charitable, but not to entertain our selves and our weak Brethren with doubtful disputations, but to keep close to the foundation, and to superstruct upon that a holy life; that is, God teaches his Church the way of salvation, that which is necessary, and that which is useful

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which will make us wise unto salvation. But in this School we are not taught curious questions, Unedifying notions, to unty knots which interest and vanity, which pride and covetous∣ness have introduc'd; these are taught by the Devil, to divide the Church, and by busying them in that which profits not, to make them neglect the wisdom of God and the holiness of the Spirit. And we see this truth by the experience of above 1500 years. The Churches have troubled themselves with infinite variety of questions, & divided their precious unity, & destroy∣ed charity, and instead of contending against the Devil and all his crafty methods, they have contended against one another, and excommunicated one another, and anathematiz'd and damn'd one another; and no man is the better after all, but most men are very much the worse; and the Churches are in the world still divi∣ded about questions that commenc'd twelve or thirteen ages since; and they are like to be so for ever till Elias come; which shows plainly, that God hath not inte∣rested himself in the revelations of such things; and that he hath given us no means of ending them, but Charity, and a return to the simple ways of Faith. And this is yet the more considerable, because men are so far from finding out a way to end the questions they have made, that the very ways of ending them which they propounded to themselves are now become the greatest questions; and consequently themselves, and all their other unnecessary questions, are indeterminable: their very remedies have increased the disease. And yet we may observe, that God's ways are not like ours, and that his ways are the ways of truth and Ever∣lasting; he hath by his wise providence preserv'd the plain places of Scripture, and the Apostles Creed in all Churches to be the rule and measure of that faith by which the Churches are sav'd, and which is only

that means of the unity of Spirit, which is the band of peace in matters of belief. And what have the Chur∣ches done since? To what necessary truths are they, after all their clampers, advanc'd since the Apostles left to them that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that sound form of words and doctrine? What one great thing is there beyond this, in which they all agree, or in which they can be brought to agree? He that wisely observes the ways of God, and the ways of man, will easily perceive that God's goodness prevails over all the malice and all the follies of mankind; and that nothing is to be relied upon as a rule of truth, and the wayes of peace, but what Christ hath plainly taught, and the Apostles from him; for he alone is the Author and Finisher of our Faith; he began it, and he perfected it: and unless God had mightily preserved it, we had spoil'd it.

Now to bring all this home to the present Inquiry. The event and intendment of the premisses is this. They, who slighting the plain and perfect rule of Scri∣pture, rely upon the Church as an infallible guide of faith, and judge of questions; either by the Church mean the Congregation and Communion of Saints, or the outward Church mingled of good and bad: and this is intended either to mean a particular Church of one name; or by it they understand the Catholick Church. Now in what sense soever they depend upon the Church for decision of questions, expecting an in∣fallible determination and conduct; the Church of Rome will find she relies upon a Reed of Egypt, or at least a staff of wooll. If by the Church they mean the Communion of Saints only; though the persons of men be visible, yet because their distinctive cognisance is invisible, they can never see their guide; and there∣fore they can never know whether they go right or wrong.* 1.27 And the sad pressure of this argument Bel∣larmine saw well enough.* 1.28

It is necessary (saith he)

it should be infallibly certain to us which Assembly of men is the Church. For, since the Scriptures, tradi∣tions, and plainly all Doctrines depend on the testi∣mony of the Church, unless it be most sure which is the true Church, all things will be wholly uncertain. But it cannot appear to us which is the true Church, if internal faith be required of every member or part of the Church.]

Now how necessary true saving Faith, or holiness is (which Bellarmine calls internal faith,) I referr my self to the premisses. It is not the Church, unless the members of the Church be mem∣bers of Christ, living members; for the Church is tru∣ly Christ's living body. And yet if they by Church mean any thing else, they cannot be assur'd of an infalli∣ble guide; for all that are not the true servants of God have no promise of the abode of the Spirit of truth with them: so that the true Church cannot be a publick Judge of questions to men, because God only knows her numbers and her members; and the Church in the other sense, if she be made a Judge, she is very likely to be deceiv'd her self, and therefore cannot be relied upon by you; for the promise of an infallible Spirit, the Spirit of truth was never made to any but to the Communion of Saints. 3. If by the Church you mean any particular Church, which will you chuse; since every such Church is esteemed fallible? But if you mean the Catholick Church; then if you mean her an abstracted separate Being, from all particulars, you pursue a cloud and fall in love with an Idea, and a child of fancy: but if by Catholick you mean all particular Churches is the world; then though truth does infal∣libly dwell amongst them, yet you can never go to school to them all to learn it; in such questions which are curious and unnecessary, and by which the salvation of Souls is not promoted, and on which it does not rely: not only because God never intended his Saints and

servants should have an infallible Spirit, so to no pur∣pose; but also because no man can hear what all the Christians of the world do say; no man can go to them, nor consult with them all; nor ever come to the knowledge of their opinions and particular sentiments. And therefore in this inquiry to talk of the Church in any of the present significations, is to make use of a word that hath no meaning serving to the end of this great Inquiry.

The Church of Rome, to provide for this necessity, [ III] have thought of a way to find out such a Church as may salve this Phaenomenon: and by Church they mean the Representation of a Church; The Church represen∣tative is this infallible guide; The Clergy they are the Church; the teaching and the judging Church. And of these we may better know what is truth in all our Questions; for their lips are to preserve know∣ledge; and they are to rule and feed the rest; and the people must require the law from them; and must follow their faith.* 1.29 Indeed this was a good way once, even in the days of the Apostles, who were faithful stewards of the mysteries of God. And the Aposto∣lical men, the first Bishops who did preach the Faith, and liv'd accordingly, these are to be remembred, that is, their lives to be transscribed, their faith and perseve∣rance in faith is to be imitated: To this purpose is that of S. Irenaeus to be understood. Tantae ostensiones cum sint,* 1.30 non oportet adhuc quaerere apud alios ve∣ritatem, quam facile est ab Ecclesiâ sumere; cum Apostoli quasi in repositorium dives plenissimè in eâ contulerint omnia quae sint veritatis, ubi omnis quicunque velit sumat ex eâ potum vitae. Haec est enim vitae introitus. Omnes autem reliqui fures sunt & latrones, propter quod opor∣tet devitare quidem illos. As long as the Apostles lived, as long as those Bishops lived, who being their Disci∣ples, did evidently and notoriously teach the doctrine

of Christ, and were of that communion; so long they, that is, the Apostolical Churches, were a sure way to fol∣low; because it was known and confess'd, These Clergy-guides had an infallible Unerring spirit. But as the Church hath decayed in Discipline, and Charity hath waxen-cold, and Faith is become interest and dis∣putation, this Counsel of the Apostle, and these words of S. Irenaeus come off still the fainter. But now here is a new question, viz. Whether the Rulers of the Church be the Church, that Church which is the pillar and ground of truth; whether, when they represent the diffusive Church, the Promises of an indeficient faith, and the perpetual abode of the Holy Spirit, and his leading into all truth, and teaching all things, does in propriety belong to them? For if they do not; then we are yet to seek for an Infallible Judge, a Church on which our Faith may relie with certainty and infallibility.

In answer to which I find that in Scripture the word Ecclesia or Church is taken in contradistinction from the Clergy; but never that it is us'd to signifie them alone.* 1.31 Then it pleas'd the Apostles and the Elders with the whole Church to choose men of their own company, &c. And the Holy Ghost hath made you overseers to feed the Church of God.* 1.32 And Hilarius Diac. observes, that the Apostle to the Church of Coloss sent by them a message to their Bishop:* 1.33 Praepositum illorum per eos ipsos com∣monet ut sit sollicitus de salute ipsorum, & quia plebis solius scribitur epistola, ideò non ad rectorem ipsorum destinata est, sed ad Ecclesiam: observing that the Bishop is the Ruler of the Church, but his Flock is that which he intended onely to signifie by the Church. The Clergy in their publick capacity are not the Church, but the Rulers of the Church; Ecclesiastici, but not Ecclesia; they are denominatives of the Church; Bishops and Pastors of the Church: and in their personal capacity

are but parts and members of the Church; and are ne∣ver in the New Testament call'd the Church indefinitely; and this is so notorious and evident in Scripture that it is never pretended otherwise, but in 18 of S. Mat∣thew, Dic Ecclesiae; If thy Brother offend thee, re∣buke him; and then, before two or three; and, if he neglect them, tell it unto the Church, that is, to the Rulers of the Church, say the Roman Doctors. But this cannot be directly so, for Ecclesia or Church is, the highest degree of the same ascent; first in private, to one of the Church surely, for they had no society with any else, especially in the matter of fraternal correpti∣on: then in the company of some few [of the Church still;] for not to heathens: and at last, of the whole Church, that is, of all the Brethren in your publick Assembly: this is a natural Climax; and it is made more then probable by the nature of the punishment of the incorrigible; they become as Heathen, because they have slighted the whole Church; and therefore are not to be reckon'd as any part of the Church: And then last∣ly, this being an advice given to S. Peter and the other Apostles; that they in this case should tell the Church; by the Church must be meant something distinct from the Clergy, who are not here commanded to tell them∣selves alone, but the whole Congregation of Elders and Brethren, that is, of Clergy and people. It is not to be denied but every National Church, whereof the King is always understood to be the supreme Governour, may change their form of Judicature, in things (I mean) that are without; that is, such things which are not immediately by Christ, intrusted to the sole conduct of the Bishops and Priests, such as are the Ministery of the Word and Sacraments; and the immediate cure of Souls. Concerning other things S. Paul gave order to the Corinthians that in the cases of law, and matters of secular division upon interest, which the Apostle

calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.34 those who are least esteemed in the Church should be appointed to judge between them by way of reference; But, by the way, this does not au∣thorize the Rulers of Churches, the Pastors and Bi∣shops to intermeddle; for they are most esteem'd, that is, the Principals in the Church: but then this very thing proves that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the duty and right of judging is in the whole Church of the Saints; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Know ye not that the Saints shall judge the world; that is, the Church hath the power of judging; and it is yet more plain, because he calls upon the Church of Corinth to delegate this judica∣ture, this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this little, this least Judgement, though now it is esteemed the Greatest; but little or great, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, do you appoint the Judges; those that are least esteemed. And for other things they may ap∣point greater Judges, and put their power in execu∣tion by such ministeries which are better done by one or by a few persons, than by a whole multitude; who in the declension of piety would rather make Tumults than wise Judgements. And upon this account, though for a long time the people did interest themselves in publick Judicatures, and even in elections of Bishops, which were matters greater then any of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and this S. Cyprian said was their due by Divine right,* 1.35 (let him answer for the expression) yet in these affairs the people were also conducted, and so ought to be by their Clergy-guides, who by their abilities to perswade and govern them were the fittest for the execution of that power. But then that which I say is this, that this word Ecclesia or Church signifying this Judicatory, does not signifie the Clergy, as distinct from their flocks; and there is not any instance in the New Testament to any such purpose; and yet that the Clergy may also rea∣sonably, but with a Metonymie, be represented by the word Church, is very true; but this is onely by the

change of words and their first significations. They are the fittest to order and conduct the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the whole Ecclesiastical Judicature. Vt omnis actus Ecclesiae per Praepositos gubernetur,* 1.36 it is S. Cyprian's expression; That whatever act the Church intends to do, it should be governed by their Rulers; viz. by consent, by preaching, by exhortation, by reason and experience, and better knowledge of things: but the people are to stand or fall at these Judicatories, not because God hath given them the judgment of an in∣fallible Spirit, more than to the whole Church or Congregation; but because they are fittest to do it, and for many other great reasons. And this appears without contradiction true, because even the Decrees of General Councils bind not but as they are accepted by the several Churches in their respective Districts and Dioceses: of which I am to give an account in the following Periods.

But if this thing were otherwise; yet if by the Church they understand the Clergy only, it must be all the Clergy that must be the judge of spiritual questions; for no example is offered from the N. T. no instance can be produc'd that by Ecclesia is meant the Clergy, and by Clergy is meant only a part of the Clergy; these cannot in any sense be the Catholick Church; and then, if this sense were obtained by the Church of Rome, no man were the better, unless all the Bishops and Priests of the world were consulted in their Questions.

They therefore think it necessary to do as God did [ IV] to Gideon's Army; they will not make use of all, but send away the multitude, and retain the 10000; and yet because these are too many to overthrow the Mi∣dianites, they Reduce them to 300. The Church must have a representative; but this shall be of a select num∣ber; a few, but enough to make a Council: A General Council is the Church Representative, and it is pre∣tended

here, they can set their foot, and stand fast up∣on infallibity; for all the promises made to the Church, are crouded into the tenure and possession of a Gene∣ral Council:* 1.37 and therefore Dic Ecclesiae is, Tell it to the Council, that's the Church, said a great Expositor of the Canon Law.

This indeed is said by very many of the Roman Do∣ctors, but not by all; and therefore this will at first seem but a trembling foundation, and themselves are doubtful in their confidences of it; and there is an in∣superable prejudice laid against it, by the title of the first General Council that ever was;* 1.38 that, I mean, of Jerusalem, where the Apostles were presidents, and the Presbyters were assistants, but the Church was the bo∣dy of the Council [When they were come to Jerusalem they were receiv'd of the Church,* 1.39 and of the Apostles and Elders: And again; Then it pleased the Apostles and Elders with the Church to send chosen men:]* 1.40 and they did so, they sent a Decretal, with this style; The A∣postles, and Elders, and Brethren, send greeting to the Brethren which are of the Gentiles. Now no man doubts but the Spirit of Infallibility was in the Apo∣stles; and yet they had the consent of the Church in the Decree; which Church was the company of the converted Brethren; and by this it became a Rule: certainly, it was the first precedent, and therefore ought to be the measure of the rest, and this the rather be∣cause from hence the succeeding Councils have de∣riv'd their sacramental sanction, of Visum est Spiritui sancto & nobis: now as it was the first, so it was the on∣ly precedent in Scripture; and it was manag'd by the Apostles, and therefore we can have no other warrant of an Authentick Council, but this; and to think that a few of the Rulers of Churches should be a just repre∣sentation of the Church, for infallible determination of all questions of Faith is no way warranted in Scri∣pture:

and there is neither here, nor any where else, any word or commission that the Church ever did or could delegate the Spirit to any representatives, or pass In∣fallibility by a Commission or Letter of Attorney: and therefore to call a General Council the Church, or to think that all the priviledges and graces given by Christ to his Church is there in a part of the Church, is whol∣ly without warrant or authority.

But this is made manifest by matter of fact; and the Church never did intend to delegate any such power, but always kept it in her own hand; I mean the su∣preme Judicature, both in faith and discipline. I shall not go far for instances, but observe some in the Ro∣man Church it self, which are therefore the more re∣markable, because in the time of her Reign, General Councils were arrived to great heights, and the highest pretensions. Clement the 7th. calls the Council of Ferrara,* 1.41 the Eighth General Synod, in his Bull of the 22th. of April, 1527. directed to the Bishop of Fernae∣sia, who it seems had translated it out of Greek into Latin: yet this General Council is not accepted in France; but was expresly rejected by King Charles the 7th. and the instance of the Cardinals who came from P. Eugenius, to desire the acceptation of it, was denied. This Council,* 1.42 was it seems, begun at Basil; and though the King did then, and his Great Council and Parlia∣ment, and the Church of France then assembled at Bruges, accept it; yet it was but in part: for of 45 Sessions of that Council, France hath receiv'd only the first 32. and those not intirely as they lie, but with certain qualifications, Aliqua simpliciter ut jacent, alia verò cum certis modificationibus & formis; as is to be seen in the pragmatick Sanction. To the same purpose is that which hapned to the last Council of Lateran, which was called to be a countermine to the second Council of Pisa, and to frustrate the intended Refor∣mation

of the Church in head and members: This Council excommunicated Lewis the XIIth. of France, repealed the Pragmatical Sanction, and condemned the second Council of Pisa. So that here was an end of the Council of Pisa, by the Decree of the Lateran; and on the other side, the Lateran Council had as bad a Fate; for, besides that it was accounted in Germany, and so called by Paulus Langius a Monk of Germany,* 1.43 A pack of Cardinals; it is wholly rejected in France: and an appeal to the next Council put in against it by the University of Paris. And as ill success hath hap∣ned to the Council of Trent; which it seems could not oblige the Roman Catholick countries without their own consent: But therefore there were many pressing instances, messages, petitions, and artifices to get it to be published in France. First to Charles the IXth. by Pius Quartus, An. Dom. 1563. than by Cardinal Aldo∣brandino the Pope's Nephew 1572: then by the French Clergy 1576 in an Assembly of the States at Blois, Peter Espinac Arch Bishop of Lyons being Spea∣ker for the Clergy; after this, by the French Clergy at Melun 1579. the Bishop of Bazas making the Oration to the King; and after him, the same year they pressed it again, Nicolas Angelier the Bishop of Brien being Speaker. After this, by Renald of Beaune, Arch-Bishop of Bruges 1582.* 1.44 and the very next year by the Pope's Nuncio to Henry the 3d. And in An. Dom. 1583. and 88. and 93. it was press'd again and again; but all would not do: By which it appears, that even in the Church of Rome, the Authority of General Councils is but preca∣rious; and that the last resort is to the respective Chur∣ches, who did or did not send their delegates to con∣sider and consent. Here then is but little ground of confidence in General Councils; whom surely the Chur∣ches would absolutely trust, if they had reason to be∣lieve them to be infallible.

But there are many more things to be considered. For there being many sorts of Councils; General, Pro∣vincial,* 1.45 National, Diocesan; the first inquiry will be which of all these, or whether all of these, will be an infallible guide, and of necessity to be obeyed. I doubt not, but it will be roundly answered; that only the Ge∣neral Councils are the last and supreme Judicatory, and that alone which is infallible. But yet how Uncertain this Rule will be,* 1.46 appears in this, that the gloss of the Canon Law * says, Non videtur, Metropolitanos posse condere Canones in suis Conciliis; at least not in great matters, imò non licet: yet the VIIth. Synod allows the Decrees, Decistones localium Conciliorum, the de∣finitions of local Councils. But I suppose it is in these as it is in the General: they that will accept them, may; and if they will approve the Decrees of Provincial Councils, they become a Law unto themselves; and without this acceptation, General Councils cannot give Laws to others.

2. It will be hard to tell, which are General Coun∣cils,* 1.47 and which are not; for, the Roman Councils un∣der Symmachus, all the world knows can but pretend to be local or provincial, consisting only of Italians, and yet they bear Vniversal in their Style; and it is always said (as Bellarmine * confesses) Symmachus Con∣cilio Generali praesidens, and the 3d. Council of Toledo, in the 18th Chapter, uses this mandatory form, Praeci∣pit haec sancta & Vniversalis Synodus.

3, But if we will suppose a Catachrêsis in this style; and that this title of Vniversal, means but a Particu∣lar, that is, an Universal of that place; though this be a hard expression; because the most particular or lo∣cal Councils are or may be universal to that place; yet this may be pardon'd; since it is like the Catholick Ro∣man style, that is, the manner of speaking in the Uni∣versal particular Church; but after all this, it will be

very hard in good Earnest to tell which Councils are indeed Universal, or General Councils. Bellarmine reckons eighteen from Nicene to Trent inclusively; so that the Council of Florence is the sixteenth; and yet Pope Clement the seventh calls it the eighth General; and is reproved for it by Surius, who, for all the Pope's infallibility, pretended to know more than the Pope would allow. The last Lateran Council, viz. the fifth, is at Rome esteem'd a General Council; In Germany and France it passes for none at all, but a faction and pack of Cardinals.

4. There are divers General Councils, that, though they were such, yet they are rejected by almost all the christian world. It ought not to be said, that these are not General Councils, because they were conventi∣ons of heretical persons; for if a Council can consist of heretical persons (as by this instance it appears it may) then a General Council is no sure rule or ground of faith. And all those Councils which Bellarmin calls reprobate are as so many proofs of this. For what ever can be said against the Council of Ariminum; yet they cannot say but it consisted of DC▪ Bishops: and therefore it was as general as any ever was before it, but the faults that are found with it, prove indeed that it is not to be accepted; but then they prove two things more, First, That a General Council binds not till it be accepted by the Churches; and therefore that all its authority depends on them; and they do not depend upon it. And secondly, that there are some General Councils which are so far from being infal∣lible, that they are directly false, schismatical, and he∣retical. And if when the Churches are divided in a question, and the communion, like the Question, is in flux and reflux; when one side prevails greatly they get a General Council on their side, and prevail by it; but lose as much, when the other side play the same

game in the day of their advantages. And it will be to no purpose to tell me of any Collateral advantages that this Council hath more than another Council; for though I believe so, yet others do not; and their Council is as much a General Council to them as our Council is to us. And therefore if General Councils are the rule and law of faith in those things they de∣termine, then all that is to be considered in this affair, is, Whether they be General Councils. Whether they say true or no, is not now the question, but is to be determin'd by this, viz. whether are they General Councils or no; for relying upon their authority for the truth, if they be satisfied that they are General Councils; that they speak and determine truth will be consequent and allowed. Now then if this be the question, then since divers General Councils are repro∣bated, the consequent is, that although they be Gene∣ral Councils, yet they may be reprov'd. And if a Ca∣tholick producing the Nicene Council be r'encontred by an Arian producing the Council of Ariminum which was farre more numerous; here are aquilis aquilae & pila minantia pilis; but who shall prevail? If a General Council be the rule and guide they will both prevail; that is, neither. And it ought not to be said by the Catholick; Yea, but our Council determin'd for the truth, but yours for errour; for the Arian will say so too. But whether they do or no; yet it is plain, that they may both say so: and if they do, then we do not find the truth out by the conduct and decision of a General Council; but we approve this General, be∣cause upon other accounts we believe that what is there defin'd is true. And therefore S. Austin's way here is best; Neque ego Nicenum Concilium, neque tu Ari∣minense, &c. both sides pretend to General Councils: that which both equally pretend to, will help neither; therefore let us go to Scripture. But there are amongst

many others two very considerable instances, by which we may see plainly at what rate Councils are declar'd General.* 1.48 There was a Council held at C. P. under Con∣stantinus Copronymus of 338 Bishops. It was in that unhappy time when the question of worshipping or breaking images was disputed.* 1.49 This Council com∣manded images to be destroyed out of Churches; and this was a General Council: and yet 26, or, as some say, 31 years after, this was condemned by another General Council, viz. the second at Nice which decreed images to be worshipped; not long after, about five years, this General Council of Nice, for that very reason was con∣demned by a General Council of Francford, and gene∣rally by the Western Churches. Now of what value is a General Council to the determination of questi∣ons of faith, when one General Council condemns an∣other General Council with great liberty, and without scruple. And it is to no purpose to allege reasons or excuses why this or that Council is condemn'd; for if they be General, and yet may without reason be con∣demn'd, then they have no authority; but if they be condemned with reason, then they are not infallible. The other instance is in those Councils which were held when the dispute began between the Council and the Pope. The Council of Constance consisting of al∣most a thousand Fathers first and last, defin'd the Coun∣cil to be above the Pope; the Council of Florence, and the fift Council in the Lateran, have condemn'd this Council so far, as to that article. The Council of Basil, all the world knows how greatly they asserted their own Authority over the Pope; but therefore though in France it is accepted, yet in Italy and Spain it is not.

But what is the meaning, that some Councils are partly approv'd and partly condemned, the Council of Sardis, that in Trullo, those of Francfort, Constance, and Basil? but that every man, and every Church ac∣cepts

the General Councils, as far as they please, and no further? The Greeks receive but seven General Councils, the Lutherans receive six, the Eutychians in Asia receive but the first three, the Nestorians in the East receive but the first two, the Anti-trinitarians in Hungary and Poland receive none. The Church of England receives the four first Generals as of highest regard, not that they are infallible; but that they have determin'd wisely and holily. Pro captu lectoris habent sua fata—It is as every one likes: for the Church of Rome that receives sixteen, are divided; and some take-in others, and reject some of these, as I have shown.

5. How can it be known which is a General Coun∣cil, and how many conditions are requir'd for the building such a great House? The question is worth the asking, not only because the Church of Rome teaches us to rely upon a General Council as the su∣preme Judge and final determiner of questions; but because I perceive that the Church of Rome is at a loss concerning General Councils.* 1.50 The Council of Pisa, Bellarmine says, is neither approv'd, nor reprov'd; for Pope Alexander the 6th approv'd it, because he ac∣knowledg'd the Election of Alexander the 5th, who was created Pope by that Council: and yet Antoninus called it Conciliabulum illegitimum, an unlawful Conventicle. But here Bellarmine was a little forgetful; for the fift Lateran Council which they in Rome will call a Gene∣ral, hath condemn'd this Pisan, with great interest and fancie; and therefore it was both approv'd and reprov'd.

But it is fit that it be inquir'd, How we shall know which, or what, is a General Council; and which is not. 1. If we inquire into the number of the Bishops there present, we cannot find any certain Rule for that: but be they many or few, the parties interested will,

if they please, call it a General Council. And they will not, dare not, I suppose at Rome, make a quarrel upon that point; when in the sixth Session of Trent, as some printed Catalogues* 1.51 inform us, they may remem∣ber there were but 38 persons in all, at their first sitting down, of which number some were not Bishops: and at last, there were but 57 Archbishops and Bishops in all. In the first Session were but three Archbishops, and twenty three Bishops; and in all the rest about sixty Archbishops and Bishops was the usual number till the last; and yet there are some Councils of far greater antiquity who are rejected, although their number of Bishops very far surpass the numbers of Trent: In Nice, were 318 Bishops; in that of Chalcedon were 600; and in that of Basil were above 400 Bishops, and in that of Con∣stance were 300, besides the other Fathers (as they call them.) But this is but one thing of many; though it will be very hard to think that all the power and ener∣gy, the virtual faith, and potential infallibility of the whole Christian Church should be in 80 or 90 Bishops taken out of the neighbour-Countreys.

6. But then if we consider upon what pitiful pre∣tences the Roman Doctors do evacuate the Authority of Councils; we shall find them to be such, that by the like, which can never be wanting to a witty person, the authority of every one of them may be vilified, and consequently, they can be infallible security to no man's faith. Charles the 7th of France, and the French Church assembled at Bruges, rejected the latter Ses∣sions of the Council of Basil; because they depriv'd P. Eugenius, and created Felix the 5th; and because it was doubtful whether that Assembly did sufficiently represent the Catholick Church. But Bellarmine says, that the former Sessions of the Council of Basil, are in∣valid and null; because certain Bishops fell off there, and were faulty. Now if this be a sufficient cause of

nullity; then if ever there be a schism, or but a divi∣sion of opinions, the other party may deny the Au∣thority of the Council; and especially, if any of them change their opinion, and go to the prevailing side; the other hath the same cause of complaint: but this ought not at all to prevail, till it be agreed how many Bishops must be present; for if some fail, if enough remain there is no harm done to the Authority. But because any thing is made use of for an excuse; it is a sure sign they are but pretended more than regarded, but just when they serve mens turns. The Council of C. P. under Leo Isaurus is rejected by the Roma∣nists; because there was no Patriarch present but S. German; though all the world knows, the reason is because they decreed against images. But if the other were a good Reason; then it is necessary that all the old Patriarchs should be present; and if this be true, then the General Council of Ephesus is null; because all the Patriarchs were not present at it; and particularly the Patriarch of Antioch; and in that of Chalcedon there wanted the Patriarch of Alexandria. And the first of C. P. could not have all the Patriarchs, nether could it be Representative of the whole Church; because at the same time there was another Council at Rome: and, which is worse to the Romanists than all that, the Council of Trent upon this, and a 1000 more is invalid; because themselves reckon but three Patriarchs there present; one was of Venice, another of Aquileia, and the third was only a titular of Jerusalem; none of which were really any of the old Patriarchs, whose Autho∣rity was so great in the Ancient Councils.

7. It is impossible as things are now that a General Council should be a sure Rule or Judge of Faith,* 1.52 since it can never be agreed who of necessity are to be called, and who have decisive voices in Councils.* 1.53 At Rome they allow none but Bishops to give sentence, and to

subscribe: and yet anciently not only the Emperours and their Embassadours did subscribe; but lately at Florence, Lateran, and Trent, Cardinals and Bishops, Abbots and Generals of Orders did subscribe; and in the Council of Basil, Priests had decisive voices, and it is notorious that the ancient Councils were subscri∣bed by the Archimandrites who were but Abbots, not Bishops:* 1.54 and Cardinal Jacobatius affirms, that some∣times Lay-men were admitted to Councils, to be Judges between those that disputed some deep Que∣stions. Nay, Gerson says, that Controversies of Faith were sometimes referred to Pagan Philosophers, who though they believ'd it not, yet, supposing it such, they determin'd what was the proper consequent of such Principles; which the Christians consented in: and he says,* 1.55 it was so in the Council of Nice, as is left unto us upon record. * And Eutropius a Pagan, was chosen Judge between Origen and the Marcionites; and against these he gave sentence, and in behalf of Origen. Certain it is, that the States of Germany in their Diet at Noremberg propounded to Pope Adrian the VIth that Lay-men might be admitted as well as the Clergy and freely to declare their judgments without hindrance. And this was no new matter; for it was practis'd in all Nations; in Germany, France, England, and Spain it self; as who please may see in the 6th 8th and 12th Councils of Toledo. So that it is apparent that the Romanists, though now they do not, yet formerly they did; and were certainly in the right:* 1.56 and if any man shall think otherwise, he can never be sure that they were in the wrong:* 1.57 especially when he shall consider that the Council of the Apostles, not only admitted Presbyters, but the Laity; who were parties in the Decree: as is to be seen in the* 1.58 Acts of the Apostles: And that for this there was also a very great Precedent in the Old Testament in a case perfectly like it; when Elijah ap∣pealed

to the people to Judge between God and Baal,* 1.59 which of them was the Lord, by answering by fire.

8. But how if the Church be divided in a Question which hath caused so great disturbances that it is thought fit to call a Council: here will be an Eternal Uncertainty. If they call both sides, they will never agree. If they call but one, then they are Parties and Judges too.* 1.60 In the General Council of Sardis, by com∣mand of the two Emperors Constans and Constantius,* 1.61 all Bishops, Catholick and Arians, were equally admit∣ted; so it was also both at Ariminum and Seleucia; and so it was at Ferrara, where the Greeks and Latines sate together. But if one side onely, exclude all the ad∣versaries, and declare them criminals before hand, as it happened at Trent and Dort, how is that one party a representative of the Church; when so great a part of Christendom is not consulted, not heard, not suffer'd?

9. Suppose, a Council being called, the Bishops be divided in their opinion, how shall the decision be? By the major number of voices, surely. But how much the major? shall one alone above the equal number carry it? That were strange that one man should de∣termine the faith of Christendom? Must there be two thirds, as it was propounded in Trent, in some cases; but if this be, who shall make any man sure that the Holy Spirit of God shall go over to those two thirds, and leave the remaining party to themselves? And who can ascertain us that the major part is the more wise and more holy; or, if they be not, yet that they shall speak more truth? But in this also, the Doctors are uncertain and divided; and how little truth is to be given to the major part in causes of faith, the Ro∣man Doctors may learn from their own Abbot of Pa∣normo,* 1.62 and the Chancellour of Paris. The first saying, The opinion of one Godly man ought to be preferr'd be∣fore the Pope's, if it be grounded upon better authorities

of the Old and New Testament: and the latter saying, Every learned man may and ought to withstand a whole Council, if he perceive it erres of malice or ignorance.

10. The world is not yet agreed, in whose power it is to call the Councils; and if it be done by an in∣competent authority, the whole convention is schis∣matical; and therefore not to be trusted as a Judge of Consciences and questions of faith. The Emperors al∣ways did it of old; and the Popes of late: but let this be agreed first, and then let the other questions come before them; till then, we cannot be sure.

11. Lastly, if General Councils be suppos'd to be the rule and measure of Faith; Christendom must needs be in a sad condition and state of doubt for ever: not onely because a Council is not called, it may be, in two or three Ages; but because no man can be sure that all things are observed which men say are necessa∣ry: neither did the several Churches ever agree what was necessary, nor did they ever agree to set down the laws and conditions requisite to their being such: and therefore they have well and wisely comported them∣selves in this; that never any General Council did de∣clare that a General Council is infallible. Indeed Bel∣larmine labours greatly to prove it out of Scripture: his best argument is the promise that Christ made, that when two or three are gathered in my name, I will be in the midst of them; and, I will be with you to the end of the world. Now to these authorities I am now no other way to answer but by observing that these ar∣guments do as much prove every Christian-meeting of any sort of good Christians to be as infallible as a Council, and that a Diocesan Council is as sure a guide as a General: and it is impossible, from those, or any other like words of Christ, to prove the contrary; and therefore gives us no certainty here.

[ V] But if General Councils in themselves be so uncer∣tain,

yet the Roman Doctors now at last are come to some certainty; for if the Pope confirm a Council, then it is right and true, and the Church is a rule which can never fail, and never can deceive, or leave men in uncertainty; for a spirit of infallibility is then in the Churches representative, when head and members are joyn'd together. This is their last stress, and if this cord break they have nothing to hold them.

Now for this, there are divers great Considerations which will soon put this matter to issue. For although this be the new device of the Court of Rome, and the Pope's flatterers, especially the Jesuites, and that this never was so much as probably prov'd; but boldly af∣firm'd and weakly grounded: yet this is not defin'd as a doctrine of the Roman Church.* 1.63 For 1. we find Bellarmine reckoning six cases of necessity or utility of calling General Councils; and four of them are of that nature, that the Pope is either not in being, or else is a party, the person to be judg'd: As, 1. if there be a schism amongst the Popes of Rome, as when there hap∣pen to be two or three Popes together; which hapned in the Councils of Constance and Basil. Or 2. if the Pope of Rome be suspected of heresie. Or 3. when there is great necessity of reformation of manner in head and members; which hath been so notoriously called for above 400 years. Or 4. if the election of the Pope be question'd. Now in these cases it is impossible that the consent of the Pope should be necessary to make up the Authority of the Council, since the Pope is the pars rea, and the Council is the onely Judge. And of this there can be no question: And therefore the Popes authority is not necessary, nor of avail to make the Council valid.

2. If the Popes approbation of the Council make it to be an infallible guide, then since without it, it is not Infallible, not yet the supreme Judicatory, it fol∣lows

that the Pope is above the Council: which is a thing very uncertain in the Church of Rome; but it hath been denied in divers General Councils, as by the first Pisan; by the Council of Constance, the fourth and fifth Sessions; by the Council of Basil in the se∣cond, the sixteenth and eighteenth and 33^d Sessions; by the Council of Bruges under Charles the VII^th, and by the pragmatick Sanction: all which have de∣clar'd that

[A General Council hath its authority im∣mediately from Christ (and consequently not de∣pending on the Pope) and that it is necessary that every person in what dignity soever, though Papal, should be obedient to it, in things that concern faith, the extirpation of schism, and the reformation of the Church of God both in head and members]

This is the decree of the Council of Constance; which also addes further

[That whosoever shall neglect to obey the commands, statutes, ordinances and decrees of this or any other General Council lawfully as∣sembled, in the things aforesaid, or thereunto per∣taining [viz. in matters of faith, or manners] made or to be made, if he do not repent of it, he shall un∣dergo a condign penance; yea, and with recourse to other remedies of law against him, of what condition, estate or dignity soever he be, though he be the Pope.]

The same was confirm'd in the Council of Lausanna, and the second Pisan in the third Session: so that here are six General Councils all declaring the Pope to be inferior and submitted to a Council; They created Popes in some of them; they decreed when Councils should be called, they Judged Popes, they deposed them, they commanded their obedience, they threat∣ned to impose penances if they obeyed not, and to pro∣ceed to further remedies in law; and the second Pi∣san, beside the former particulars, declared that the Synod neither could nor should be dissolved without

their universal consent; nevertheless, by the common consent it might be removed to a place of safety, espe∣cially with the Pope, if he could be got to consent thereunto; always provided it be not at Rome. And yet this very Council was approv'd and commended by Pope Alexander the 5th,* 1.64 as both Platina, and Nau∣clerus witness: and the Council of Constance was called by Pope John the 23. He presided in it, and was for his wicked life deposed by it; and yet Platina in his life, says, he approv'd it; and after him so did Pope Martin the 5th (as is to be seen in the last Session of that Coun∣cil,) and Eugenius the 4th,* 1.65 and the Council of Basil, and Lausanna was confirm'd by Pope Nicolas the 5th, as is to be seen in his Bull; and not only Pope Martin the 5th, but Pope Eugenius the 4th, approv'd the Coun∣cil of Basil. It were a needless trouble to reckon the consenting testimonies of many learned Divines and Lawyers, bearing witness to the Council's superiority over Popes. More material it is that many famous Universities, particularly that of Paris, Erford, Colein, Vienna, Cracovia; all unanimously did affirm the power of General Councils over Popes, and principally for this thing relied upon the Authority of the General Councils of Constance and Basil.

Now if a General Council, confirmed by a Pope, be a Rule or Judge of Faith and Manners; then this is an Article of Faith, that the Authority of a General Council does not depend upon the Pope, but on Christ immediately; and then the Pope's confirmation does not make it valid, any more than the confirmation or consent of the other Patriarchs for their respective Provinces. For here are many Councils, and they con∣firmed by divers Popes.

But that it may appear how Uncertain all,* 1.66 even the Greatest things are at Rome, Cardinal Cajetan wrote a Book against this doctrine, and against the Councils

of Constance, Basil, and Pisa, and Gerson the Chan∣cellor of Paris: which book King Lewis the XIIth of France, required the University of Paris to exa∣mine; which they did to very good purpose. And the latter Popes of Rome have us'd their utmost dili∣gence to disgrace and nullifie all these Councils, and to stifle the voice and consciences of all men, and to trample General Councils under their feet. Now how can the Souls of Christian people put their questions and differences to their determination, who them∣selves are biting and scratching one another? He was likely to prove but an ill Physician, who gave advices to a woman that had gotten a cold, when himself could scarce speak for coughing. I am not concern'd here to say what I think of the question, or whether the Council or the Pope be in the right; for I think, as to the power of determining matters of Faith infalli∣bly, they are both in the wrong. But that which I observe, is, That the Church of Rome is greatly divided about their Judge of Controversies, and are never like to make an end of it, unless one Party be beaten into a good compliant belief with the other. I shall only add a conclusion to these premisses in the words of Bellarmine;* 1.67 Si Concilia Generalia possent errare, nullum esset in Ecclesia firmum judicium, quo Contro∣versiae componi, & Vnitas in Ecclesiâ servari possit, If a General Council can erre, there is no sure judge∣ment in Church for the composing Controversies, and preserving Unity. I shall not need to take advantage of these words, by observing that Bellarmine hath by them evacuated all the Authority of the Pope's defi∣ning questions in Cathedrâ for if a General Council can fail, nothing amongst them can be certain. This is that which I observe; that since this thing is rendred so Uncertain upon the stock of their own wranglings, and not agreeing upon which are General Councils; one

part condemning some, which very many others a∣mong them acknowledge for such: it is impossible, by their own Doctrine, that they can have any place where to set their foot, and say, Here I fix upon a Rock, and cannot be moved. And there being so many condi∣tions requir'd, and so many ways of failing laid to their charge, and many more that may be found out; and it being impossible that we can be infallibly assu∣red that none of them hath hapned in any General Council that comes to be question'd: How can any man rely upon the decision of a Council as infallible, of which he cannot ever be infallibly assured that it hath proceeded Concilialiter (as Bellarmine's new word is,) or that it hath in it nothing that does evacuate or lessen its authority. And after all this, suppose we are all agreed about any Convention, and allow it to be a General Council; yet they do not always end the questions when they have defin'd them; and the Decrees them∣selves make a new harvest of Uncertainties: Of this we have too many witnesses, even all the Questions which in the world are made concerning the sense and mean∣ing of the Decrees and Canons in the respective Coun∣cils. And when Andreas Vega, and Dominicus à Soto, and Soto,* 1.68 and Catarinus (who were all present at the Council of Trent, and understood the meaning of the Council as well as any, except the Legats and their se∣cret Juncto) wrote books against one another, and both sides brought the words of the Council for themselves, and yet neither prevailed; Sancta Croce the Legat, who well enough understood that the Council intended not to determine the truth, yet, to silence their wranglings in the Council, let them dispute abroad; but the Coun∣cil would not end it, by clearing the ambiguity. And since this became the mode of Christendom to do so upon design; it can be no wonder that things are left Uncertain for all the Decrees of Councils.

It is well therefore that the Church of Rome requires Faith to her Conclusions, greater than her Premisses can perswade. It is the only way of escaping that is left them, as being conscious that none of their Arguments can enforce what they would have believ'd. And to the same purpose it is, that they teach the Conclusions and definitions of Councils to be infallible, though their Arguments and Proceedings be fallible, and pi∣tiful and false. If they can perswade the world to this, they have got the Goal; only it ought to be confess'd by them that do submit to the definition, that they do so, mov'd to it by none of their Reasons, but they know not why.

I do not here enter into the particular examination of the matters determined by many Councils; by which it might largely and plainly appear how greatly General Councils have been mistaken. This hath been observed already by many very learned men: And the Council of Trent is the greatest instance of it in the world, as will be made to appear in the procedure of this Book. But the Romanists themselves by rejecting divers General Councils have (as I have above ob∣serv'd) given proof enough of this. That all things are here Uncertain I have prov'd; and that if there be error here, there can be no certainty any where else, Bellarmine confesses: So that I have thus far discharg'd what I undertook.

But beyond this, there are some other particulars fit to be consider'd, by which it will yet further appear that in the Church of Rome, unless they will rely upon the plain Scriptures, they have no sure foundation: instance in those several Articles, which some of the Roman Doctors say are de fide; and others of their own par∣ty, when they are press'd with them, say they are not de fide, but the opinions of private Doctors; That, if a Prince turn Heretick, that is, be not of the Roman

party, he presently loses all right to his temporal Do∣minions; That the Pope can change Kingdoms, taking from one, and giving to another, this is esteemed by the Jesuits a matter of Faith. It is certa, indubitata, definita virorum clarissimorum sententia; said Creswel the Jesuit in his Philopater. F. Garnet said more, it is, Totius Ecclesiae & quidem ab antiquissimis temporibus consensione recepta doctrina. It is receiv'd, saith Cres∣wel, by the whole School of Divines and Canon-Law∣yers; nay it is Certum & de fide, It is matter of Faith. I know that the English Priests will think themselves injur'd if you impute this Doctrine to them, or say, It is the Catholick Doctrine: and yet, that this power in Temporals that he can depose Kings sometimes, is in the Pope,* 1.69 Non opinio, sed certitudo apud Catholicos est, said Bellarmine, It is more than an opinion, it is certain amongst the Catholicks. Now since this is not believ'd by all that call themselves Catholicks, and yet by others of greatest note it is said to be the Catholick Doctrine, to be certain, to be a point of Faith; I desire to know, Where this Faith is founded, which is the house of Faith, where is their warrant, their authori∣ty and foundation of their Article. For if an English Scholar in the Colledge at Rome, had, in confession to F. Parsons, Creswel, Garnet, Bellarmine, or any of their parties, confessed that he had spoken against the Pope's power of deposing Kings in any case, or of any pretence of killing Kings: it is certain they could not have ab∣solved him, till he had renounc'd his Heresy; and they must have declar'd that if he had died in that perswa∣sion, he must have been damned; what rest shall this poor man have, or hope for? He pretends that the Council of Constance had declar'd for his opinion; and therefore that his and not theirs, is certain and matter of Faith: They, tell him no; and yet for their Article of Faith, have neither Father nor Council, Scripture nor

Reason, Tradition, nor Ancient Precedent; where then is this foundation upon which the article is built? It lies low, as low as Hell, but can never be made to ap∣pear; and yet amongst them, Articles of faith grow up without root and without foundation; but a man may be threatned with damnation amongst them for any trifle, and affrighted with clappers and men of clouts. If they have a clear and certain rule, why do their Do∣ctors differ about the points of faith? They say some things are articles of faith, and yet do not think fit to give a reason of their faith; for indeed they cannot. But if this be the way of it amongst Roman Doctors, they may have many faiths, as they have Breviaries in several Churches; secundum usum Sarum, secundum usum Scholae Romanae; and so, without ground or rea∣son, even the Catholicks become hereticks one to an∣other: it is by chance if it happen to be otherwise.

2. What makes a point to be de fide? If it be said, The decision of a General Council; Then since no General Council hath said so; then this proposition is not de fide? that what a General Council says is true, is to be believed as matter of faith; for if the authority be not de fide, then how can the particulars of her de∣termination be de fide? for the conclusion must follow the weaker part; and if the Authority it self be left in uncertainty, the Decrees cannot be infallible.

3. As no man living can tell, that a Council hath proceeded rightly; so no man can tell when an Article of faith is firmly decreed, or when a matter is suffici∣ently propounded, or when the Pope hath perfectly defin'd an article: of all this the Canon law is the Greatest testimony in the world, where there is Coun∣cil against Council, Pope against Pope; and among so many decrees of faith and manners it cannot be told what is, and what is not certain. For when the Popes have sent their rescripts to a Bishop, or any other Pre∣late,

to order an affair of life or doctrine; either he wrote that with an intent to oblige all Christendom, or did not. If not, why is it put into the body of the laws; for what is a greater signature, or can pass a greater obligation then the Authentick Code of laws? But if these were written with an intent to oblige all Christendom; how come they to be prejudic'd, re∣scinded, abrogated, by contrary laws; and desuetude, by change of times and changes of opinion? And in all that great body of laws registred in the decretum, and the Decretals, Clementins, and Extravagants, there is no signe or distinctive cognisance of one from an∣other, and yet some of them are regarded, and very many are not. When Pope Stephen decreed that those who were converted from heresie should not be re∣baptiz'd;* 1.70 and to that purpose wrote against S. Cyprian in the Question, and declar'd it to be unlawful, and threatned excommunication to them that did it (as S. Austin tells); S. Cyprian regarded it not, but he and a Council of fourscore Bishops decreed it ought to be done, and did so to their dying day. Bellarmine ad∣mits all this to be true; but says, that Pope Stephen did not declare this tanquam de fide; but that after this definition it was free to every one to think as they list; nay,* 1.71 that though it was plain that S. Cyprian refus'd to obey the Pope's sentence, yet non est omninò certum, that he did sin mortally. By all this he hath made it appa∣rent, that it cannot easily be known when a Pope does define a thing to be de fide, or when it is a sin to dis∣obey him, or when it is necessary he should be obeyed. Now then since in the Canon law there are so very ma∣ny decrees, and yet no mark of difference, of right or wrong, necessary or not necessary; how shall we be able to know certainly in what state or condition the soul of every of the Pope's subjects is? especially since without any cognisance or certain mark all the world

are commanded under pain of damnation to obey the Pope. In the Extravagant de Majoritate & Obedientiâ are these words, Dicimus, definimus, pronunciamus ab∣solutè necessarium ad salutem omni humanae creaturae, subesse Romano Pontifici. Now when can it be thought that a Pope defines any article in Cathedra, if these words, Dicimus, definimus, pronunciamus, & necessa∣rium ad salutem, be not sufficient to declare his inten∣tion? Now if this be true that the Pope said this; he said true or false. If false, how sad is the condition of the Romanists, who are affrighted with the terrible threatnings of damnation for nothing? And if it be true, what became of the souls of S. Cyprian and the African Bishops,* 1.72 who did not submit to the Bishop of Rome, but call'd him proud, ignorant, and of a dark and wicked mind? Seriò praecepit, said Bellarmine; he se∣riously commanded it, but did not determine it as necessary: and how in a Question of faith, and so great Concern this distinction can be of any avail, can never be known, and can never be prov'd; since they declare the Pope sufficiently to be of that faith against S. Cy∣prian, and the Africans, and that in pursuance of this his faith he proceeded so far, and so violently. But now the matter is grown infinitely worse. For 1. the Popes of Rome have made innumerable decrees in the Decretum,* 1.73 Decretals, Bulls, Taxes, Constitutions, Cle∣mentines, and Extravagants. 2. They, as Albericus de Rosate, a Great Canonist, affirms, sometimes exalt their constitutions, and sometimes abase them, according to the times. And yet 3. All of them are verified and im∣pos'd under the same Sanction by the Council of Trent;* 1.74 all, I say, which were ever made in favour of Ecclesiastical Persons, and the Liberties of the Church; which are indeed the greater part of all after Gratians decree: witness the Decretals of Gregory the 9^th, Boniface the 8^th, the Collectio diversarum Constitutio∣num

& literarum Romanorum Pontificum, and the De∣cretal Epistles of the Roman Bishops in three Volumes, besides the Ecloga Bullarum & motuum propriorum. All this is not onely an intolerable burden to the Christian Churches, but a snare to consciences, and no man can tell by all this that is before him, whether he deserve love or hatred, whether he be in the state of mortal sin, of damnation, or salvation. But this is no new thing: More than this was decreed in the Ancient Canon law it self.* 1.75 Sic omnes Sanctiones Apostolicae sedis accipiendae sunt tanquam ipsius Divinâ voce Petri fir∣matae. And again, Ab omnibus quicquid statuit, quicquid ordinat, perpetuò quidem & infragibiliter observandum est. All men must at all times with all submission ob∣serve all things whatsoever are decreed or ordain'd by the Roman Church. Nay, licèt vix ferendum, although what that holy See imposes, be as yet scarce tolerable, yet let us bear it, and with holy devotion suffer it, says the Canon,* 1.76 In memoriam. And that all this might indeed be an intolerable yoke, the Canon, Nulli fas est, addes the Pope's curse and final threatnings. Sit ergo ruinae suae dolore prostratus, quisquis Apostolicis voluerit contraire decretis; and every one that obeys not the Apostolical decrees is majoris excommunicationis de∣jectione abjiciendus. The Canon is directed particu∣larly against the Clergy. And the gloss upon this Ca∣non affirms, that he who denies the Pope's power of making Canons, (viz. to oblige the Church) is a here∣tick. Now considering that the decree of Gratian is Concordantia discordantiarum, a heap or bundle of Contrary opinions, doctrines and rules; and they agree no otherwise then a Hyaena and a Dog catch'd in the same snare, or put into a bag; and that the Decretals and Extravagants are in very great parts of them no∣thing but boxes of tyranny and errour, usurpation and superstition; onely that upon those boxes they write

Ecclesia Catholica, and that all these are commanded to be believ'd and observ'd respectively; and all gain∣sayers to be cursed and excommunicated; and that the twentieth part of them is not known to the Christian world, and some are rejected, and some never accepted, and some slighted into desuetude, and some thrown off as being a load too heavie, and yet that there is no rule to discern these things: it must follow that matters of faith determin'd and recorded in the Canon law, and the laws of manners there established, and the matter of salvation and damnation consequent to the obser∣vation or not observation of them, must needs be in∣finitely uncertain, and no man can from their grounds know, what shall become of him.

There are so very many points of faith in the Church of Rome, and so many Decrees of Councils, which, when they please, make an Article of faith, and so many are presumptuously by private Doctors affirm'd to be de fide which are not; that, considering that the common people are not taught to rely upon the plain words of Scripture, and the Apostles Creed, for a sufficient rule of their faith, but are threatned with damnation, if they do not believe whatever their Church hath deter∣min'd; and yet they neither do, nor can know it but by the word of their Parish Priest, or Confessor; it lies in the hand of every Parish Priest to make the People believe any thing, and be of any religion, and trust to any Article, as they shall choose and find to their pur∣pose. The Council of Trent requires Traditions to be added and received equal with Scriptures; they both, not singly but in conjunction making up the full object of faith; and so the most learned, and indeed ge∣nerally their whole Church understands one to be in∣complete without the other: and yet Master White, who I suppose tells the same thing to his Neighbours, affirms that it is not the Catholick position, That all

its doctrines are not contain'd in Scripture: which pro∣position being tied with the decree of the Council of Trent, gives a very good account of it, and makes it ex∣cellent sense. Thus, Traditions must be receiv'd with equal authority to the Scripture, (saith the Council) and wonder not; for (saith Master White) all the Tra∣ditions of the Church are in Scripture. You may be∣lieve so, if you please; for the contrary is not a Catho∣lick doctrine. But if these two things do not agree bet∣ter; then it will be hard to tell what regard will be had to what the Council says: the People know not that, but as their Priest teaches them. And though they are bound under greatest pains to believe the whole Catholick Religion: yet that the Priests them∣selves do not know it, or wilfully mis-report it; and therefore that the people cannot tell it; it is too evi∣dent in this instance, and in the multitude of disputes which are amongst themselves, about many conside∣rable Articles in their Catholick religion.* 1.77 Pius Quintus speaking of Thomas Aquinas calls his doctrine the most certain rule of Christian religion. And divers particu∣lars of the religion of the Romanists are prov'd out of the revelations of S. Briget, which are contradicted by those of S. Katherine of Siena. Now they not relying on the way of God, fall into the hands of men, who teach them according to the interest of their order, or private fancy, and expound their rules by measures of their own, but yet such which they make to be the measures of salvation and damnation. They are taught to rely for their faith upon the Church, and this when it comes to practise is nothing but their private Priest; and he does not always tell them the sense of their Church, and is not infallible in declaring the sense of it, and is not always (as appears in the instance now set down) faithful in relating of it, but first consens himself by his subtilty, and then others by his confidence;

and therefore in is impossible there can be any certain∣ty to them that proceed this way, when God hath so plainly given them a better, and requires of them no∣thing but to live a holy life, as a superstructure of Christian Faith describ'd by the Apostles in plain places of Scripture, and in the Apostolical Creed; in which they can suffer no illusion, and where there is no Un∣certainty in the matters to be believ'd.

IV. The next thing I observe, is, that they all talking of the Church, as of a charm and sacred Amulet, yet they cannot by all their arts make us certain where, or how, infallibly to find this Church. I have already in this Section prov'd this in the main Inquiry; by shewing that the Church is that body, which they do not rely upon: but now I shall shew that the Church which they would point out, can never be certainly known to be the true Church by those indications and signs which they offer to the world as her characteristick notes. S. Austin in his excellent Book De Vnitate Ecclesiae,* 1.78 affirms, that the Church is no whereto be found, but in Praescripto legis, in prophetarum praedictis, in Psalmo∣rum cantibus, in ipsius Pastoris vocibus; in Evangelista∣rum praedicationibus & laboribus; hoc est, in omnibus Sanctorum canonicis authoritatibus; in the Scriptures only. And he gives but one great note of it; and that is, adhering to the head Jesus Christ; for the Church is Christ's body, who by charity are united to one an∣other, and to Christ their Head; and he that is not a member of Christ cannot obtain salvation. And he adds no other mark; but that Christ's Church is not this, or that, viz. not of one denomination; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dis∣persed over the face of the earth. The Church of Rome makes adhesion to the head,* 1.79 (not Jesus Christ, but) the Bishop of Rome to be of the essential constitu∣tion of the Church. Now this being the great Que∣stion between the Church of Rome, and the Greek

Church, and indeed of all other Churches of the world; is so far from being a sign to know the Church by, that it is apparent, they have no ground of their Faith; but the great Question of Christendom, and that which is condemn'd by all the Christian world but themselves, is their foundation.

And this is so much the more considerable, because concerning very many Heads of their Church, it was too apparent that they were not so much as members of Christ, but the basest of Criminals, and Enemies of all godliness. And concerning others that were not so notoriously wicked, they could not be certain that they were members of Christ; or that they were not of their Father the Devil. The spirit of truth was promis'd to the Apostles upon condition; and Judas fell from it by transgression. But the uncertainties are yetgreater.

Adhering to the Pope cannot be a certain note of the Church; because no man can be certain, who is true Pope. For the Pope, if he be a Simoniac, is ipso facto no Pope: as appears in the Bull of Julius the 2d. And yet besides that he himself was called a most noto∣rious Simoniac, Sixtus Quintus gave an obligation un∣der his hand upon condition that the Cardinal d'Este would bring over his voices to him and make him Pope, that he would never make Hierom Matthew a Cardinal; which when he broke, the Cardinal sent his Obligation to the King of Spain, who intended to accuse him of Simony, but it broke the Pope's heart, and so he esca∣ped here, and was reserved to be heard before a more Unerring Judicatory. And when Pius Quartus used all the secret arts to dissolve the Council of Trent, and yet not to be seen in it, and to that purpose dispatch'd away the Bishops from Rome, he forbad the Archbishop of Turris to go,* 1.80 because he had been too free in decla∣ring his opinion for the Jus Divinum of the Residence of Bishops; he at the same time durst not trust the Bishop

of Cesena, for a more secret reason; but it was known enough to many. He was a familiar friend of the Car∣dinal of Naples, whose Father the Count of Montebello had in his hand an Obligation, which that Pope had gi∣ven to the Cardinal for a sum of money for his Voice in the Election of him to the Papacy. And all the world have been full of noises and Pasquils, sober and grave, Comical and Tragical accusations of the Simony of the Popes for divers ages together; and since no man can certainly know that the Pope is not Simo∣niacal, no man can safely rely on him as a true Pope, or the true Pope for an infallible Judge.

2. If the Pope be a Heretick, he is ipso facto, no Pope; now that this is very possible Bellarmine supposes, be∣cause he makes that one of the necessary cases in which a General Council is to be called; as I have shewed a∣bove. And this uncertainty is manifest in an instance that can never be wip'd off; for when Liberius had subscrib'd Arianism, and the condemnation of S. Atha∣sius, and the Roman Clergy had depriv'd Liberius of his Papacy, S. Felix was made Pope; and then either Liberius was no Pope, or S. Felix was not; and one was a Heretick, or the other a Schismatick; and then as it was hard to tell who was their Churches head, so it was impossible that by adherence to either of them, their subjects could be prov'd to be Catholicks.

3. There have been many Schisms in the Church of Rome, and many Anti-popes which were acknowledged for true and legitimate by several Churches and King∣doms respectively; and some that were chosen into the places of the depos'd even by Councils, were a while after disown'd and others chosen; which was a known case in the times of the Councils of Constance and Basil. And when a Council was sitting, and it be∣came a Question, who had power to chuse; the Coun∣cil, or the Cardinals? What man could cast his hopes

of Eternity upon the adherence to one, the certainty of whose legitimation was determin'd by power and interest, and could not, by all the learning and wis∣dom of Christendom?

4. There was one Pope who was made head of the Church before he was a Priest: It was Constantine the second; who certainly succeeded not in S. Peter's Pri∣vileges, when he was not capable of his Chair; and yet he was their head of the Church for a year; but how adherence to the Pope should then be a note of the Church, I desire to know from some of the Roman Lawyers; for the Divines know it not. I will not trouble this account with any questions about the Female-head of their Church; I need not seek for matter, I am press'd with too much; and therefore I shall omit very many other considerations about the nullities, and insufficiencies, and impieties, and irregularities of many Popes; and consider their other notes of the Church, to try if they can fix this inquiry upon any certainty.

Bellarmine reckons fifteen notes of the Church. It is a mighty hue and cry after a thing that he pretends is visible to all the world. 1. The very name Catholick, is his first note: he might as well have said the word Church, is a note of the Church; for he cannot be ignorant but that all Christians who esteem themselves members of the Church, think and call themselves mem∣bers of the Catholick Church; and the Greeks give the same title to their Churches. Nay all Conventions of Hereticks anciently did so; and therefore I shall quit Bel∣larmine of this note by the words of Lactantius, which himself* 1.81 also (a little forgetting himself) quotes. Sed tamen singuli quique Haereticorum coetus, se potissimum Christianos, & suam esse Catholicam Ecclesiam putant. 2. Antiquity indeed is a note of the Church, and Salmeron proves it to be so, from the Example of Adam and Eve, most learnedly. But it is certain, that God

had a Church in Paradise, is as good an argument for the Church of England and Ireland, as for Rome; for we de∣rive from them as certainly as do the Italians, and have as much of Adam's religion as they have. But a Church might have been very ancient, and yet become no Church; and without separating from a greater Church. The Church of the Jews is the great example; and the Church of Rome, unless she takes better heed, may be another.* 1.82 S. Paul hath plainly threatned it to the Church of Rome. 3. Duration is made a note, now this respects the time past, or the time to come. If the time past, then the Church of Britain was Christian before Rome was; and blessed be God are so at this day. If Duration means the time to come; for so Bel∣larmine says,* 1.83 Ecclesia dicitur Catholica, non solùm quia semper fuit, sed etiam quia semper erit: so we have a rare note for us who are alive to discern the Church of Rome to be the Catholick Church, and we may possibly come to know it by this sign many ages after we are dead; because she will last always. But this sign is not yet come to pass; and when it shall come to pass, it will prove our Church to be the Catholick Church, as well as that of Rome, and the Greek Church as well as both of us; for these Churches, at least some of them, have begun sooner, and for ought they, or we know, they all may so continue longer. 4. Amplitude was no note of the Church when the world was Arian; and is as little now, because that a great part of Eu∣rope is Papal. 5. Succession of Bishops is an excel∣lent conservatory of Christian doctrine, but it is as notorious in the Greek Church as in the Roman; and therefore cannot signifie which is the true Church, unless they be both true, and then the Church of England can claim by this tenure, as having since her being Christian, a succession of Bishops never inter∣rupted, but, as all others have been, in persecution.

6. Consent in doctrine with the Ancient Church may be a good sign or a bad, as it happens; but the Church of Rome hath not, and never can prove, the pure and prime Antiquity to be of her side. 7. Vnion of mem∣bers among themselves and with their head, is very good; if the members be united in truth (for else it may be a Conspiracy); and if by head be meant Je∣sus Christ; and indeed this is the onely true sign of the Church: but if by head be meant the Roman Pope, it may be Ecclesia Malignantium, and Antichrist may sit in the chair. But the uncertainty of this note, as it relates to this question, I have already manifested; and what excellent concord there is in the Church of Rome, we are taught by the Question of supremacy of Councils or Popes; and now also by the strict and lo∣ving concord between the Jansenists and Molinists; and the abetters of the immaculate conception of the B. Virgin-Mother, with their Antagonists. 8. Sanctity of doctrine is an excellent note of the Church: but that is the question amongst all the pretenders; and is not any advantage to the Church of Rome, unless it be a holy thing to worship images, to trample upon Kings, to reconcile a wicked life with the hopes of heaven at the last minute, by the charm of external ministeries; to domineer over Consciences, to impose useless and intolerable burdens, to damn all the world that are not their slaves, to shut up the fountains of salvation from the people; to be easier in dispensing with the laws of God, than the laws of the Church; to give leave to Princes to break their Oaths; as Pope Clement the 7^th did to Francis the first of France to co∣sen the Emperor;* 1.84 and as P. Julius the second did to Ferdinand of Arragon, sending him an absolution for his treachery against the King of France; not to keep faith with hereticks; to find out tricks to entrap them that trusted to their letters of safe conduct; to declare

that Popes cannot be bound by their promises: for Pope Paul the 4^th in a Conclave, A. D. 1555. complain∣ed of them that said he could make but four Cardinals,* 1.85 because (forsooth) he had sworn so in the Conclave; saying, This was to bind the Pope, whose authority is absolute, that it is an Article of faith that the Pope cannot be bound, much less can he bind himself; that to say otherwise was a manifest heresie; and against them that should obstinately persevere in saying so, he threatned the Inquisition. These indeed are holy do∣ctrines taught and practis'd respectively by their Holi∣nesses at Rome, and indeed are the notes of their Church; if by the doctrine of the head to whom they are bound to adhere, we may guess at the doctrine of their body. 9. The prevalency of their doctrine is produc'd for a good note; and yet this is a greater note of Mahumetanism, than of Christianity; and was once of Arianism: and yet the Argument is not now so good at Rome, as it was before Luther's time. 10. That the chiefs of the Pope's religion liv'd more holy lives than others, gives some light that their Church is the true one. But I had thought that their Popes had been the chiefs of their religion, till now; and if so, then this was a good note while they did live well; but that was before Popery: Since that time, we will guess at their Church by the holiness of the lives of those that rule and teach all; and then if we have none to follow amongst us, yet we know whom we are to fly amongst them. 11. Miracles were in the beginning of Christianity a note of true believers;* 1.86 Christ told us so. And he also taught us that Antichrist should be revealed in lying signs and wonders; and commanded us by that token to take heed of them. And the Church of Rome would take it ill, if we should call them, as S. Austin did the Donatists, Mirabiliarios Miracle-mongers; concern∣ing which he that pleases to read that excellent Tract

of S. Austin, De Vnitate Ecclesiae, cap. 14. will be suffi∣ciently satisfied in this particular, and in the main ground and foundation of the Protestant Religion. In the mean time,* 1.87 it may suffice, that Bellarmine says, Miracles are a sign of the true Church; and Salmeron says, that they are no certain signs of the true Church; but may be done by the false. 12. The Spirit of Pro∣phecy is also a prety sure note of the true Church, and yet, in the dispute between Israel and Judah, Samaria and Jerusalem, it was of no force, but was really in both. And at the day of Judgment Christ shall reject some, who will alledge that they prophesied in his name. I deny that not but there have been some Pro∣phets in the Church of Rome, Johannes de Rupe seissâ. Anselmus Marsicanus; Robert Grosthead, Bishop of Lincoln, S. Hildegardis, Abbot Joachim; whose pro∣phecies and pictures prophetical were published by Theophrastus Paracelsus, and John Adrasder, and by Paschalinus Rigeselmus at Venice 1589; but (as Ahab said concerning Micaiah) these do not prophesy good concerning Rome, but evil: and that Rome should be reformed in ore gladii cruentandi was one of the Pro∣phesies; and, Vniversa Sanctorum Ecclesia abscondetur, that the whole Church of the Saints shall be hidden, viz. in the days of Anti-christ; and that in the days of darkness, the elect of God shall have that faith, or wis∣dom to themselves, which they have; and shall not dare to preach it publickly,] was another prophecy, and carries its meaning upon the forehead, and many more I could tell; but whether such prophesies as these be good signs that the Church of Rome is the true Church, I desire to be informed by the Roman Doctors, before I trouble my self any further to consider the particulars. 13. Towards the latter end of this Cata∣logue of wonderful signs, the confession of adversaries is brought in for a note; and no question, they intend∣ed

it so! But did ever any Protestant, remaining so, con∣fess the Church of Rome to be the true Catholick Church? Let the man be nam'd, and a sufficient testi∣mony brought, that he was mentis compos, and I will grant to the Church of Rome this to be the best note they have. 14. But since the enemies of the Church have all had tragical ends; it is no question but this signifies the Church of Rome to be the only Church. Indeed if all the Protestants had died unnatural deaths; and all the Papists, nay if all the Popes had died quiet∣ly in their Beds, we had reason to deplore our sad cala∣mity, and inquir'd after the cause; but we could never have told by this: for by all that is before him, a man cannot tell whether he deserves love or hatred. And all the world finds, that, As dies the Papist, so dies the Protestant; and the like event happens to them all: excepting only some Popes have been remark'd by their own Histories, for funest and direful deaths. 15. And lately, Temporal Prosperity is brought for a note of the true Church; and for this there is great reason: be∣cause the Cross is the high-way to Heaven, and Christ promised to his Disciples for their Lot in this world great and lasting persecutions, and the Church felt this blessing for 300 years together. But this had been a better argument in the mouth of a Turkish Mufty, than a Roman Cardinal.

And now if by all these things we cannot certainly know that the Church of Rome is the true Catholick Church, how shall the poor Roman Catholick be at rest in his inquiry? Here is in all this, nothing but uncer∣tainty of truth, or certainty of error.

And what is needful to be added more? I might tire my self and my Reader, if I should enumerate all that were very considerable in this inquiry. I shall not therefore insist upon their uncertainties in their great and considerable Questions about the number of the

Sacraments: which to be Seven is with them an Article of Faith; and yet since there is not amongst them any authentick definition of a Sacrament; and it is not, nor cannot be a matter of Faith, to tell what is the form of a Sacrament; therefore it is impossible it should be a matter of Faith, to tell how many they are: for in this case they cannot tell the number, unless they know for what reason they are to be accounted so. The Fathers and School-men differ greatly in the defi∣nition of a Sacrament; and consequently in the num∣bring of them. S. Cyprian and S. Bernard reckon wash∣ing the Disciples feet to be a Sacrament; and S. Austin called omnem ritunt cultus Divini, a Sacrament; and otherwhile, he says, there are but two: and the School∣men dispute whether or no, a Sacrament can be defin'd. And by the Council of Trent, Clandestine Marriages are said to be a Sacrament; and yet that the Church al∣ways detested them: which indeed might very well be, for the blessed Eucharist is a Sacrament, but yet private Masses and Communions the Ancient Church al∣ways did detest, except in the cases of necessity. But then, when at Trent they declar'd them to be Nullities, it would be very hard to prove them to be Sacraments. All the whole affair in their Sacrament of Order, is a body of contingent propositions. They cannot agree where the Apostles receiv'd their several Orders, by what form of words; and whether at one time, or by parts: and in the Institution of the Lord's Supper, the same words by which some of them say they were made Priests, they generally expound them to signifie a duty of the Laity, as well as the Clergy; Hoc facite, which signifies one thing to the Priest, and another to the People, and yet there is no mark of difference. They cannot agree where, or by whom, extreme Unction was instituted. They cannot tell, whether any Wafer be actually transubstantiated, because they never can

know by Divine Faith, whether the supposed Priest be a real Priest, or had right intention; and yet they certainly do worship it in the midst of all Uncertainties. But I will add nothing more, but this; what Wonder is it, if all things in the Church of Rome be Uncertain; when they cannot, dare not, trust their reason or their senses in the wonderful invention of Transubstantia∣tion? and when many of their wisest Doctors profess that their pretended infallibility does finally rely upon prudential motives?

I conclude this therefore with the words of S. Austin.

Remotis ergo omnibus talibus,* 1.88 &c. All things there∣fore being remov'd, let them demonstrate their Church if they can, not in the Sermons and Rumors of the Africans [Romans,] not in the Councils of their Bishops, not in the Letters of any disputers, not in signs and deceitful Miracles; because against these things, we are warned and prepar'd by the word of the Lord: But in the praescript of the Law, of the Prophets, of the Psalms, of the Evangelists, and all the Canonical authorities of the Holy Books.]

And that's my next undertaking; to show the firmness of the foundation, and the Great Principle of the Religi∣on of the Church of England and Ireland; even the Holy Scriptures.

Notes

• * 1.1

  De doctr. Christ. lib. 3. cap 22
• * 1.2

  Rom. 9. 6.
• * 1.3

  Rom. 2. 28, 29.
• * 1.4

  Joh. 14. 15, 16.
• * 1.5

  Ephes. 2. 1, 2, 3, 4, 5.
• * 1.6

  Clem. Alex. strom. lib. pag. 715. edit. Paris. A. D. 1629.
• * 1.7

  De Papt contr. Donatist. lib. ••. cap 51. & 52.
• * 1.8

  S. Aug. lib. 2. c••nt••. Cres••n. cap. 21. vide eund. lib. ••. contr. Pet••. cap. ult. l. ••. de bapt. cap. 3. l. 6. c. 3.
• * 1.9

  Mali quidem sunt in Ecclesi••, sed non de Ecclesiâ; quia mali non su••t de regn•••• ei, sed de regn Diaboli. Vide etiam Gregor. M. lib. 28. Moral. c 9.
• * 1.10

  Lib. 1. cap. 57. apud B. ll. l. 3. cap. 9. De Eccle∣siâ mil••tante.
• * 1.11

  Tract. 3. in Epist. Johan Bellar. ubi su∣prà. Sect. Idem Augustinus.
• * 1.12

  Coster. ap. log∣pro parte 3••. Enchirid. c. 12. Sect. Qui non.
• * 1.13

  Ibid. Sect. Re∣spondeo, Augu∣sti••um.
• * 1.14

  Joh. 15. 14. & Joh. 14. 21.
• * 1.15

  ver. 15.
• * 1.16

  Joh. 7▪ 17.
• * 1.17

  1 Joh. 2. 27.
• * 1.18

  Prov. 10. 31.
• * 1.19

  De doctr. Christ. lib. 3. c. 32.
• * 1.20

  Imped ri non debet fides aut charitas nostra, ut, quoniam zi∣zania esse in Ecclesiâ cerni∣mus, ipsi de Ec∣clesiâ receda∣mus. ••. Cypr. lib. 3. ep. 3. ad Maximum.
• * 1.21

  Scil. ep. 51. edit. Rigaltianae.
• * 1.22

  Vbi suprà.
• * 1.23

  In Ecclesiâ non est macula aut ruga; quia peccatores, donec non poenitet eos vitae prioris, n••n sunt in Ecclesiâ; cum autem poenitel, jam sani sunt. Pacian ep. 3. ad Symp onium.

  Idem a••t S. Hieron. comment. in Ephes. c. 5. Macula••i ab eâ [Ecclesiâ] alieni esse censentur▪ nisi rursum per poenitentiam fue∣rint expurgati.
• * 1.24

  1 Tim. 3. 15, ••6.
• * 1.25

  Apud Euseb. Eccles. hist. lib. 5. c. 1.
• * 1.26

  Pu••o quod con∣venienter hi qui Episcopa••um be∣nè administrant in Ecclesiâ, Tra∣bes dici possunt quibus susten∣tatur & tegitur omne aedifici••m. Origen. homil. in Cantica.
• * 1.27

  Lib. 3. de Eccl. milit. cap 10.
• * 1.28

  Sect. Ad hoc, necesse est.
• * 1.29

  Heb. 13. 7.
• * 1.30

  Lib. 3. cap. 3. in principis.
• * 1.31

  Act. 15. 22.
• * 1.32

  Act. 20. 28.
• * 1.33

  In Col. 4. 16.
• * 1.34

  1 Cor. 6. 2, 3, 4.
• * 1.35

  Vide S. Cypr. ep. 68. 32. 28.
• * 1.36

  Epist. 27.
• * 1.37

  Archidiac: in cap. Praecipu. 11. q. 3.
• * 1.38

  Acts 15. 4.
• * 1.39

  22.
• * 1.40

  23.
• * 1.41

  Vide edit. Ro∣man. Actorum Generalis octa∣vae Syn••di per Anton. Bladrum 1516.
• * 1.42

  A. D. 1431.
• * 1.43

  In Chron. Siti∣zensi, A. D. 1513.
• * 1.44

  Vide Thuan. hist. lib. 105. & revieu du Con∣cile de Trent. lib. 1.
• * 1.45

  Gratian dist. 3. ca••. P••rrè.
• * 1.46

  Vbi supra. act. 3.
• * 1.47

  Lib. 1. c. 4. de Concil. & Ec∣cles. Sect. Vocuntur enim.
• * 1.48

  A. D. 755.
• * 1.49

  A D. 786. aut 789.
• * 1.50

  A. D. 1409. de••••o••cil. & Eccles. l. ••. c. 8.
• * 1.51

  1546.
• * 1.52

  Bellarm. lib. 1. de Concil. & Eccles. cap. 15.
• * 1.53

  Sect. At a∣th••licorum.
• * 1.54

  L ••b. 2. de Con∣cil. act. 6.
• * 1.55

  Socrat. l. ••. c 5. Eccles. hist.
• * 1.56

  Vide Marsil. Patav. in de∣fens: pacis.
• * 1.57

  Part. 2. c. 20.
• * 1.58

  Cap. 15. V. 22. 23.
• * 1.59

  1 Kings 18.
• * 1.60

  Socrat. lib. 2. cap. 16.
• * 1.61

  Sozomen. l. 3. c. 10.
• * 1.62

  Panorm. in corp. s ignificasti▪de Elect.
• * 1.63

  Lib. 3. cap. 9 de Concil. & Ec∣clesia.
• * 1.64

  Platina in Alex. Quinto. Naucl. tom. 2. gene∣rat. 47.
• * 1.65

  Vide 16. c. 18. Session.
• * 1.66

  De comparatio∣ne authoritatis Papae & Con∣ci. ii.
• * 1.67

  De Concil cu∣thor. l. 2. c. 24. Sect. Accedit.
• * 1.68

  A. D. 1546.
• * 1.69

  Contr. Barclai. cap. 3.
• * 1.70

  Euseb. lib. 7. hist. 4. c. 3 & 4. lib. de unico baptis. c. 14.
• * 1.71

  Bellar. lib. 4. de Pont. Rom. c. 7. Sect. Et per hoc.
• * 1.72

  Epist. S. Cyprian. ad Pompeium.
• * 1.73

  In l. Benè à Zeno••e c. de quadrien. prae∣script.
• * 1.74

  Sess. 25. c. 20.
• * 1.75

  Decret. dist. 19. c. Sic omnes, C. Eni••vero.
• * 1.76

  Ibid.
• * 1.77

  Vide Wadding of Immac. on∣cept. p. 282. & p. 334. & alibi.
• * 1.78

  Lib. de Vnit. Eccles. cap. & cap. 17. Ergo in Scri∣pturis Canoni∣cis eam (Eccle∣siam) requira∣mus. cap. 3.
• * 1.79

  Bellarm. de Ec∣cles. Militant lib. 3. cap. Sect. Nostra autem Sententia.
• * 1.80

  Hist. Concil. Trid. lib. 7, ••. D. 156••.
• * 1.81

  Bellarm. l. 4. de Notis Eccles. cap. 1. Lact. lib. 3. Divinar. insti∣tut. cap. ult.
• * 1.82

  Rom. 11. 20, 21.
• * 1.83

  Denotis Eccles. lib. 4. cap. 6.
• * 1.84

  Vid. The Le∣gend of Fla∣mens, & Re∣vieu. de Concile de Trent. l. ••, ••. 7.
• * 1.85

  Hist. Concil. Trident. lib. 5.
• * 1.86

  Marc. 16. 17.
• * 1.87

  Tom. 13. p. 193.
• * 1.88

  De Vnit. Ec∣cles. cap. 16.