Full and Easy Satisfaction — Richard Baxter

Full and Easy Satisfaction · Richard Baxter

CHAP. XI. The Concluſion of the firſt Book: The Cauſes of Popery.

I Have now made plain to you, 1. What the Proteſtants Religion is, (or at leaſt my own, and all that I perſwade you or any other to embrace.) 2. And alſo that it is granted to be all true by the generality of the Papiſts (as is explained and proved.) 3. And I have told you, by an enumeration of ſome particulars, why I am not a Papiſt, and why I do diſſwade you from it. 4. And I have made good my firſt charge, in the point of Tranſubſtantiation, if any thing in the world can be proved. The ſecond I ſhall leave till another time, viz. To ſhew you how far their Religion (as Popiſh) is from Infallible Certainty; and what horrid confuſion is among them; and how they have done much to promote Infidelity in the world, by building Religion upon ſome notorious untruths, and upon a multitude of utter uncertainties. Though I doubt not but among them there are many true Chriſtians, who practically reſolve their faith into the ſurer evidences of Divine Revelation, yet I ſhall clearly prove to you, that all thoſe whoſe practical faith is no ſurer or better, than the notional opinions of their Divines will allow, have no certain faith or Religion at all: And what impudency is it to make men believe, that there is no certainty of Religion to be had, but in their way, who build their Religion upon ſuch a multitude of uncertainties and certain falſhoods, as will amaze you when I come to open them to you, viz. that ever ſo many Learned men, and perſons of all ranks, can be induced ſo to jeſt in the matters of their ſalvation.

And if I be not by death or other greater work prevented, I hope in order to make good all the reſt of the Charges before mentioned, which are our Reaſons againſt the Popiſh way of Religion. In the mean time tell me what you think of that which is already ſaid.

I know not how to confute what you have ſaid: And yet when I hear them on the other ſide, me thinks their tale ſeems fair, and I cannot anſwer them neither: ſo that between you both, we that are unlearned are in a ſad caſe, who muſt thus be toſt up and down by the diſputations of diſagreeing Prieſts, ſo that we know not what a man may ſay is certain.

To this I have ſeveral things to ſay; 1. Ordination doth not make men wiſe, holy, humble and ſelf-denying; but ſets ſuch men apart for the ſacred office, who ſeek it, and have tolerable gifts of utterance: And it is too ordinary for worldly minded men, to make a worldly trade of the Prieſthood, meerly for eaſe, and wealth, and honour. In which caſe, do you not think that the Papiſts who have multitudes of rich benefices, prelacies, preferments, and Church-power, and worldly honour, are liker to be drawn by worldly intereſt, than ſuch as I that am exceeding glad and thankful, if I might but preach for nothing?

2. Do you lay your faith and ſalvation upon plauſible diſcourſes? and will you be of that mans faith, whom you cannot confute? Then you muſt be of every mans faith: or indeed of no mans. There are none of all theſe ſects, ſo hardly confuted, as a Porphyry, a Julian or ſuch like Infidels who diſpute againſt Chriſt, and the truth of the Scriptures? or ſuch Sadducees as diſpute againſt the Immortality of the ſoul. Alas, the tattle of Papiſts, Pelagians, Antinomians, Separatiſts, Quakers, and all ſuch, ſuppoſing the truth of the ſouls Immortality and the Scriptures, is eaſily reſiſted and confuted, in compariſon of their aſſaults who deny theſe our foundations. And will you turn Sadducee▪ Atheiſt or Infidel becauſe you cannot confute their Sophiſtry? I tell you, if you knew how much harder it is, to deal with one of theſe than with a Papiſt or any other Sectary, you would ſhake the head, to hear one man diſpute for an univerſal Monarch, and another diſpute againſt a form of prayer, and another whether it be lawful to Communicate with diſſenters, &c. while ſo few of them all can defend their foundations, even the ſouls Immortality and the Scriptures, nor confute a ſubtle Infidel or Sadducee.

3. What if we all agreed to ſay that there is no Bread in the Sacrament after Conſecration? Were it ever the truer for that? Will you be deceived as oft as men can but agree to deceive you? There is a far greater party Agreed againſt Jeſus Chriſt (even five parts of the World) than that which is agreed for him: Will you therefore be againſt Chriſt too? There are more Agreed for Mahomet (a groſs upſtart deceiver) than are agreed for Chriſt: And doth that make it certain that they are in the right?

4. Will you deny all your ſenſes, and the ſenſes of all the World, as oft as you cannot anſwer him that denyeth them? Upon theſe terms, what end will there be of any Controverſie, or what evidence ſhall ever ſatisfie man? Have Papiſts any ſurer and more ſatisfying evidence for you, than ſenſe?

I pray you tell me; Did you ever meet with any of them that doubt of another life, or of the Immortality of the ſoul?

Yes, many a one: I would we were all more certain than we are.

And what is it that ſuch men would have to put them out of doubt?

They ſay that our talk of Prophets and ſupernatural revelation are all uncertainties; and if they could ſee, they would believe. Could they ſee ſuch Miracles as they read of: Had they ſeen Lazarus raiſed, or Chriſt riſen from the dead, &c. Had they ſeen Angels or Devils or Spirits appearing: Had they ſeen Heaven or Hell, they would believe.

And are not you more obſtinate than they, if you will not believe that there is any Bread and Wine, when you ſee, feel, ſmell, and taſte it, and all men that have ſenſes are of the ſame mind? What is left to ſatisfie you, if you give ſo little credit to the common ſenſe of all the world?

But I oft think that the faith of all the Church is much ſurer than my ſenſe, or my private faith: At leaſt it is ſafeſt to venture in the common road, and to ſpeed as the Church ſpeedeth, which Chriſt died for, and is his Spouſe.

1. But do you think that the opinion of the Papal faction who are not the third part of the Univerſal Church, that is, the Chriſtian world, is the faith of all the Church? Why call you Opinion faith? and a ſect and faction, All the Church?

2. Indeed if all the Church did ſet their ſenſes againſt mine, I would rather believe them than my ſenſes: For I ſhould think, that I were in that point diſtracted, or my ſenſes by ſome diſeaſe perverted, which I did not perceive: I mean if it were in a caſe where they had the affirmative: As if all England ſhould witneſs that they ſaw it Light at Midnight, I would think my eyes had ſome impediment which I knew not of, if I ſaw none. But this is not your caſe; The Papiſts themſelves do not ſet all their ſenſes againſt yours: much leſs the ſenſes of all mankind: They do not ſay, that [We and all men, except the Proteſtants, do ſee, and feel, and taſte that There is no Bread and Wine.] But contrarily, You have the ſenſes of all the world, and the ſaith of two or three parts of the Chriſtian world, againſt the Opinion of one Sect, which Schiſmatically call themſelves All the Church.

But ſuppoſe that they err in this one point, they may for all that be in the right in all the reſt: Who is it that hath no error? I muſt not for this one forſake them.

1. I will ſtand to their own judgements in this, Whether all their foundation and faith be not uncertain, if any one Article of their faith prove falſe? They are all (that ever I knew) agreed of the affirmative: And will give you no thanks for ſuch a defence.

2. And if we come to that work, I ſhall prove all the reſt of their opinions before mentioned to be alſo falſe.

What then if I find but one point falſe in the Proteſtants Religion? Muſt I therefore forſake it all as falſe?

1. Still remember to diſtinguiſh between our Objective and our Subjective faith: or if you underſtand not thoſe words, between Gods Revelation and Mans Belief of it: or the Divine Rule and Matter of our faith, and our faith it ſelf. And about our own Belief you muſt diſtinguiſh between a mans Profeſſion of Belief, and the Reality of his belief.

All true Proteſtants profeſs to take Gods word alone, or his Revelation in Nature and Scripture, for the whole Matter of their Divine Belief and Religion▪ But who it is that ſincerely believeth little do I know: nor how much of this word any ſingular perſon underſtandeth, and believeth, I can give you no account of. If perſonal faith were that which we diſpute of, I would be accountable for no mans but mine own. In this ſenſe, There are as many Faiths and Religions as men: For every man hath his Own Faith and Religion: And if you know that a man erreth in one point, it followeth not that he erreth in another. They that believed that the Reſurrection was paſt, believed a falſhood: and yet truly believed that Chriſt was the Meſſiah: They erred that thought it lawful to eat things offered to Idols; and yet they erred not in believing in Chriſt. No two men in the world, its like, have the ſame degree of perſonal faith and knowledge; as I oft ſaid before. But if our profeſſed object of faith, that is, Gods word, were falſe in one thing, we could not be ſure that it were true in any thing.

Yet here I told you before, 1. That a man may be much ſurer that one part of Scripture is Gods word, than another; becauſe ſome Copies are doubtful in the diverſe Readings of ſome particular words or ſentences; and which of them that ſo differ is Gods word, we oft know not: But ſo much as we are ſure is the word of God, we are ſure is true: So if the Authority of ſome few books was once doubted of, (as 2 Pet. Jam. Jud. Heb. &c.) and yet be by any, it followeth not that they doubt of the truth of any, which they know to be the word of God. 2. Or if any do hold that the Penmen might be left to their natural fallibility in ſome by hiſtorical circumſtances or words, it would not follow, that one Article of the Goſpel or Chriſtian faith is doubtful, which is plainly as the Kernel of it, delivered in all the Scripture, and alſo by infallible Univerſal Tradition, by it ſelf, in the Sacrament, Creed, Lords Prayer and Decalogue.

And our caſe alſo much differeth from the Papiſts in this: For We profeſs that our objective faith, (Gods word) is Infallible, and we are Infallible ſo far as we believe it: But we confeſs that we are lyable to miſunderſtand ſome parts of it; and ſo far are fallible, as being imperfect: But the Papiſts ſay, that their Pope and Councils and Univerſal-Practicers are perſonally Infallible, ſo as not to be lyable to any miſunderſtanding of any Article of faith (ſay ſome) or Article of Catholick faith (ſay others): And ſo they make their own Act of Believing to be Commenſurate and equally certain with Gods word of faith; and therefore they allow you to queſtion them in all, if they err in one, as pretending to a gift of never erring in any.

But is it not a great reaſon to incline us to them rather than to you, when They only pretend to Infallibility, and You confeſs that you are all fallible in your Belief?

This is to be the ſubject of our next Conference, and therefore not now to be anticipated; only I ſhall tell you, that It is a meer noiſe of ambiguous words to deceive the heedleſs that cannot ſearch out the meaning of them. 1. We not only Pretend, but Profeſs and prove that our Chriſtian Religion is altogether Infallible. For which end I have written divers Treatiſes my ſelf. 2. And we profeſs that all the myſtical Church of Chriſt (that is all ſincere Chriſtians) do truly and Infallibly believe all that is Eſſential to Chriſtianity, and as much of the Integrals as they can know. 3. And we profeſs that the Catholick Church-Viſible (that is, All profeſſors of Chriſtianity in the world) do profeſs all theſe Eſſentials of Chriſtianity, and are Infallible in this profeſſion.

But we hold withall, that there is no particular Church, or Biſhop, no Synod or Council, that is ſo Infallible, but that, 1. They that hold to the Eſſentials may miſunderſtand and err about ſome Integrals: 2. And thoſe perſons have no Certainty that they ſhall not err by Hereſie or Apoſtacy from the Eſſentials themſelves: So that the Church is Infallible, becauſe it is eſſentiated by believing an Infallible Word; which who ever believeth not, ceaſeth to be of the Church: not Gods Word infallible, becauſe the Church or any number of men believe it, or ſay Its true: For Truth is before Knowledge and Faith: As Ariſtotle was a Philoſopher, becauſe he underſtood and taught the doctrine of real Philoſophy; and not that doctrine called Phyſicks or Philoſophy, becauſe that Ariſtotle knew or taught it.

But, alas, What work ſhall I ſhew you when I come to open their bewildring uncertainties?

But to deal freely with you, methinks their way of meaſuring out the Neceſſaries in Faith and Religion according to mens various parts and opportunities, ſeemeth to me more ſatisfactory than yours, who fix upon certain points (as the Baptiſmal Covenant) as Eſſentials. For there is great diverſity of mens Capacities.

This cometh from confounding ſeveral Queſtions as if they were all one.

1. It is one Queſtion, What is the Chriſtian Religion?

2. ☞ It is another Queſtion, Whether the Chriſtian Religion be abſolutely neceſſary to the ſalvation of all thoſe to whom it was never competently revealed?

3. And it is another Queſtion, Whether more than the Eſſentials of Chriſtian Religion be not neceſſary to the ſalvation of many who have opportunity to know more? Alas, what work doth Confuſion make in the world!

To the firſt, It is evident that as Mahometaniſm is a thing which may be defined, ſo much more may Chriſtianity: Who that writeth of the ſeveral Religions of the world, Ethnick, Jewiſh, Mahometan, and Chriſtian, do not take them to be diſtinguiſhable and diſcernable? Eſpecially when Chriſt hath ſummed up Chriſtianity into a Covenant, and given it us in expreſs words, and affixed a flat promiſe of ſalvation to the true Covenanters, and the Church hath ever called our Baptiſm, our Chriſtening? Is Chriſtianity Nothing? If Something, Why may it not be defined, and differenced from all falſe Religions? And if ſo, It hath its Eſſential Conſtitutive parts. All this is plain to Children that will ſee.

2. And then as to the ſecond queſtion, it concerneth not our Controverſie at all. It is but Whether any Infidels may be ſaved? Or any that are no Chriſtians? And if it could be proved, that any are ſaved that are no Chriſtians, do you thereby prove that they are Chriſtians, or members of the Chriſtian Church? or that Chriſtianity is not a Religion which may be defined?

3. And as to the third queſtion, We are on all ſides agreed in it, That they that have more than the naked Eſſentials of Chriſtianity revealed to them aptly, are bound to believe more: Yea, it is hardly conceiveable that any one ſhould know and believe the Eſſentials only, and no more: It is not Eſſential to the Chriſtian Covenant or Chriſtianity to know that the Name of Chriſts Mother was Mary; or that Pontius Pilate was the man that condemned him; And if an Ignorant man thought that his continuance in the Grave was four dayes, I do not think that this would damn his ſoul to Hell: (Much leſs the not believing that Mary dyed a Virgin.) And yet it is not like that any man ſhould come to the Eſſentials of Chriſtianity by any ſuch way, as ſhould acquaint him with no one of theſe, or any point beſides the ſaid Eſſentials.

And yet it is certain for all this, that he that truly receiveth the Eſſentials, and is true to the Baptiſmal Covenant, ſhall be ſaved, whatſoever elſe he want: But it is as true, that he that Receiveth the Eſſentials, will (from the ſame principles and obligations) receive more, when it is aptly notified to him: And he that truly Covenanteth, will honeſtly keep the Covenant he maketh; which bindeth him ſtill to learn of Chriſt. But if any man be ſaved without the Eſſentials, he muſt be ſaved without Chriſtianity.

But you know that they diſtinguiſh of faith Explicite and Implicite: He may be Implicitely a Chriſtian that believeth not the Eſſentials Explicitely; as long as he believeth that which would infer them; if they were made known to him to be indeed the Word of God.

Thus do Words abuſe and cheat the ignorant: Could you but read their own Dr. Holden before cited in his Analyſ. fid. you would find this diſtinction juſtly rendred by him ſhameful and ridiculous, according to their common ſenſe and uſe of it; and the truer ſenſe delivered and vindicated. An Implicite faith or Knowledge we confeſs to be true, as it is oppoſed to 1. A diſtinct, or 2. To a well-expreſſed faith or Knowledge. For it is Implicite, ☞ 1. As to the Object, when a man knoweth the whole matter, but not by diſtinct parts: As a man may know a Cup of water, and not know how many drops or drams it is; or he may know a ſentence, and not know how many letters are in it. 2. Or it is Implicite as to the Act, when it is yet but a crude imperfect conception,Apply this to Mr. Johnſons Rejoynder on this Point, and you will ſee his Vanity. and the thing is really known, but not the Logical notions, or Grammatical names, either the verba oris or mentis by which it ſhould be expreſſed: So that the man cannot notifie his knowledge to another. Theſe two are called Implicite; the firſt ſignifieth Confuſed and General Knowledge, and the other Imperfect and undigeſted.

But to call that Implicite faith or knowledge, which extendeth only to ſome Principles, and not to the Concluſions themſelves, is 1. To Call No-knowledge and faith, by the name of knowledge and faith. 2. And by their application to confound the World and the Church, and to make all the Infidels and Heathens to be Chriſtians, and every Fool a Philoſopher.

For, 1. All men of Reaſon know theſe two Principles (who own a God), 1. That God is not a lyer, but all his Word is True. 2. That all the Truths in the world are God's, ſome way or other revealed by him. Therefore, if they knew that the Goſpel were Gods word, they would believe it: or if they knew it to be one of thoſe Truths that are in the world, they would take it to be of God. And thus all Infidels, and Turks, and Pagans may (by ſuch abuſe) be called Implicite Chriſtians.

But why then do the Papiſts burn the Proteſtants when if their Religion were true, we are all Implicitely Papiſts. For we believe, 1. That all Divine Revelations are True; 2. And that all thoſe are Infallible whom God hath promiſed to make Infallible; 3. And that all thoſe muſt be believed and obeyed whom God hath commanded us to believe and obey; 4. And that we muſt not forſake that Church which God hath commanded us to adhere to; 5. And that all our Lawful Paſtors muſt be reverenced and ſubmitted to; 6. And all their lawful Precepts obeyed. 7. And all Gods Sacraments holily uſed; 8. And all Traditions from the Apoſtles to the Churches received; with many more ſuch: Only we know not that the Pope is our Paſtor, or that his Councils are the Church, or have a promiſe of Infallibility; and ſo of the reſt. And yet we muſt burn for it, if they can procure it. And yet he is a true believer Implicitely who believeth not the Eſſentials of Chriſtianity.

But the Deſign which is predominant here is too viſible, when this Implicite faith cometh to be deſcribed: For it is not a Belief in God, or in Chriſt only that will ſerve the turn, but it muſt be a belief in the Church, and their Church, and their Pope too, or elſe it will not do. The Implicite faith is the explicite belief of theſe three Articles: 1. All Gods Word is true: 2. All that is Gods Word, which the Church tells us is Gods Word. 3. The Pope and his Council and Subjects are this Church. And yet this man muſt be ſuppoſed if he know no more, per impoſſibile, not to know that there is a Chriſt, or who he is as to his Perſon or Office, or what he hath done, or will do for us: And yet that he hath a Vicar and a Church. Or elſe they may know Chriſt and Chriſtianity before they know that there is any Pope or Church, and then the Pope hath loſt the Game.

But if Popery be ſo ſenſeleſs a thing as you make it, how come ſo great a number of perſons of all ranks and qualities, Kings, Nobles, Learned men, and Religiouſly-diſpoſed perſons to embrace it? Have not they ſouls to ſave or loſe as well as you? and do they not lay all their hopes of Heaven upon it? and can ſuch perſons, and ſo many, be ſo mad and ſenſeleſs?

Do we need thus to ramble round about, as if we would doubt of the thing till we know the Cauſes of it? when we ſee and they all confeſs that they deny all our ſenſes? Will you not believe that there is a Sun, till you know what it is made of? Or whether the Sea ebb and flow, till you know the Cauſes of it? I pray you tell me,

Q. 1. Do you think that the Mahometan's is not a very fooliſh Religion, and their foundation (the pretended Miſſion of their Prophet) without any ſhew of truth; and his Alcoran (if ever you read it) a heap of Non-ſenſe and Confuſion?

Yes: I think it deſerveth no better thoughts.

And do you not know that (though it aroſe not till about ſix hundred years after Chriſt) much more of the world is Mahometan than Chriſtian? And are there not far Greater Emperours and Princes Mahometans than any that are Chriſtians? And have not all theſe ſouls to ſave or loſe? And do they not all venture their ſouls upon that Religion? Why then is not your argument here as good for Mahometaniſm as for Popery?

Though the Emperours of Conſtantinople, the Great Mogul, the Perſian, Tartarian Mahometans, &c. be all Great as to their vaſt Dominions, yet they are barbarous and unlearned in compariſon of the Papiſts.

1. It is not becauſe they have not as much wit as we: but becauſe they think that our laborious wordy kind of learning, is an abuſe of wit, and againſt true Policy, ludicrouſly or contentiouſly diverting mens minds and time from thoſe employments which they think more manly and profitable to the Commonwealth; Though no doubt but they do err more unmanly on that extream. But I further ask you,

Q. 2. Do you not think that the Common Religion of the Heathens is very unworthy for any wiſe man to venture his ſoul upon? If you have but read how it is deſcribed by the Antient Chriſtians, Juſtin, Athenagoras, Origen, Arnobius, Minutius Foelix, Tertullian, Lactantius, Euſebius, Auguſtine, &c. you will ſay that they thought it a ridiculous unmanly Religion.

I think no better of it than they did.

And 1. Do you not know that almoſt all the world was then Heathen and Idolaters? Alas, what was Judaea (leſs than England) to all the world? Was not the Roman Empire, and Alexanders before that, far Greater than any Chriſtian Prince hath now? And to this day, are not four ſixth parts of the whole world (at leaſt) Heathens and Idolaters? Brierwoods Calculation is, that if you divide the world into thirty parts, nineteen are Heathen, ſix Mahometans, and five only Chriſtians of all ſorts: beſides the vaſt unknown parts of the world, which are not like to have any Religion of ſupernatural Revelation.

2. And do you not know, that Athens and Rome-Heathen were no Barbarians, but of moſt polite literature, and the Fathers of the Learning now in uſe; and that when the Chriſtians aroſe among them, they accounted them Barbarians? And at this day, and long before us, the Chinenſes have been addicted to Arts and Literature: And the Brachmanes and Bonzii are no Barbarians. And have not all theſe ſouls to ſave or loſe? And are all theſe ſo mad as to caſt away their ſouls upon a ſenſeleſs contemptible Religion? If your reaſon be good, how much more will it hold for the Heathens, than the Papiſts? Alas, what a handful are the Papiſts in compariſon of the preſent Idolaters! much more in compariſon of the Antient Heathen world, before Chriſtianity and Mahometaniſm diſpoſſeſſed them of thoſe parts which they now hold!

With what greater ſhew of advantage did the Heathens uſe the Arguments which the Papiſts do now put their truſt in, and lay their Cauſe upon!

1. Do they talk of Antiquity? Why, it was the Novelty of Chriſtianity in compariſon of Heatheniſm through the world, which was it that hardned them to contemn and perſecute it.

2. Do they talk of Ʋniverſality and Conſent? Alas, how little a part of the world were the Chriſtians at firſt, and are the Papiſts now, in compariſon of the Heathens, then and now?

3. Do they talk of Greatneſs, Empire, Acts and Learning? How little are they as to the firſt, to the Heathen Empires? And for Learning, they received it of them: And Ariſtotle ſtill is the Schoolmens Oracle. And yet doubtleſs all theſe advantages are not ſufficient to diſprove the follies of Heaniſm, nor the badneſs of their Religion? And yet will ſo much leſs ſerve to ſupport the credit of ſenſeleſs Popery?

But Chriſtians may well expect greater helps from God, than Heathens or Mahometans: Therefore that ſo many Great and Learned and Religious Chriſtians ſhould go ſuch a ſenſeleſs way to another world, methinks ſeemeth ſtrange.

And are not Greeks, Armenians, Syrians, Abaſſines and Proteſtants, all Chriſtians as well as they? Their proud ſchiſmatical unchriſtening all but the ſubjects of the Pope, is a ſilly proof that we are no Chriſtians, or that they are any better than others; unleſs Malignity, uncharitableneſs and Schiſm be the true Excellency.

1. And are not other Chriſtians More than the Papiſts? Biſhop Bramhall reckons the Papiſts to be about the fifth part of Chriſtians: Suppoſe they be a third part? They are ſtill the Minor part.

2. And are not the Proteſtants as Learned as the Papiſts? Why then will not your argument hold againſt them as well as for them? Have not all theſe Chriſtians ſouls to ſave or loſe? And do they not take that for the true Religion on which they truſt their ſouls?

But though all theſe ſet together are more than the Church of Rome, yet no one Sect of them is ſo great; and what matter is it how many various Sects are?

1. The Greek Church is judged by wiſe men, te be yet bigger than the Roman, even in this its broken ſtate: But there is no doubt but it was much bigger long after the firſt diviſion, before the Turk did win the Eaſtern Empire.

2. But, if it were not ſo, your objection is frivolous. The Queſtion is either of Different Churches, or of Different opinions and parties in the ſame Church. As to the firſt, There are but two opinions in the Chriſtian world, that I know of, about the Conſtitution of the Catholick Church. The one is the opinion of the Papiſts only, ☞ that The Catholick Church is eſſentially conſtituted both of Chriſt, and the Pope as his Vicar and univerſal Monarch, with all his ſubjects; as the pars Imperans and pars ſubdita.

The other is the judgement of all other Chriſtians, (that I know or hear of,) that The Catholick Church is eſſentially conſtituted only of Chriſt as the ſupream Head, or King, or pars Imperans, and his ſubjects as the pars ſubdita; ☞ And that Patriarchs, Archbiſhops, Biſhops, &c. are but Officiales & ſubditi primarii vel nobiles, conſtitutive parts indeed of their particular Churches (ſome humane, and ſome Divine) but no eſſential parts of the Catholick Church.

☞ This is the Grand difference between the Papiſts and all other Chriſtians in the World, What the Catholick Church is? Whether it have any Conſtitutive Ʋniverſal Head or Monarch beſides Chriſt? Now ſeeing that Greeks, Abaſſines, Armenians and all agree with us in this againſt the Papiſts, it is evident to them that are willing to ſee that we are all of the ſame Catholick Church, though not of the ſame particular Churches, nor all for the ſame Official Miniſters; Becauſe we are all for the ſame Conſtitutive Head, and his ſubjects as ſuch, and agree in all the Eſſential parts, ☞ So that our differences among all theſe parties or particular Churches or Countries is but the difference of Opinions and parties in one and the ſame Church; and not a difference of Catholick Churches (which can be but one.)

And if that be the queſtion, I undertake to prove that there is no one Sect of Chriſtians known under Heaven, that hath ſo many different opinions within it ſelf, (if half ſo many,) nor have written half ſo much againſt one another, as the Papiſts have done.

3. But I muſt not here anticipate my further work: when I come to that, I ſhall ſhew you how ſmall and how diſagreeing a part of the Chriſtian world the Papiſts are. I have elſewhere recited the words of their Melchior Canus who boaſteth that the Papacy yet ſtandeth, though almoſt all the world, and beſides Princes, almoſt all the Biſhops and Churches have fought againſt it. Was it then the Univerſal Church? And the words of Reynerius who ſaith, that the Churches of the Armenians and the others planted by the Apoſtles (without the Empire he meaneth) were not under the Pope of Rome. I ſhall, if I live to do that work, yet fullier ſhew you, that the Pope was but the chief Patriarch in one Empire, as the Archbiſhop of Canterbury is the chief Biſhop in England; and that his General Councils were but General Aſſemblies of the Empire (inconſiderable occaſional accidentals excepted), even as our Convocations, or the Scots General Aſſemblies were, though in a far larger Empire. But all this I have done already in other writings, beyond all reaſonable contradiction.

Tell me then, how it cometh to paſs that ſo many Princes, Nobles, Learned men, and Religious can be ſo marvellouſly deluded?

Alas poor man; You talk as if you knew not your ſelf nor mankind! how bad a thing corrupt unſanctified nature is! Why do you not alſo ask, How cometh it to paſs, that the far greateſt part of the World (even five parts of ſix) are Heathens and Mahometanes! and that moſt of the World are wilful ſelf-deſtroyers; many ruining their very bodies, Eating, and Drinking, and Whoreing, and Idling them into Gowt, Stone, Dropſies and an hundred Maladies: but far more ruining their ſouls. Why do you not alſo ask, How reaſonable Creatures (of all Profeſſions) are ſo worſe than mad, as to ſell their ſouls and everlaſting hopes, for a dream and ſhadow, or for dirt and dung; even for a few Cups or Morſels, or merry hours, which they know are like the mirth of drunkenneſs, which is quickly gone, and ends in ſickneſs and in ſhame! For a great Name, and a large attendance in their way to the grave! For the thoughts and breath of mortal man! And for that which all men firſt or laſt, are forced to call meer Vanity and Vexation! Were not men mad in ſin, had they never heard a Preacher, the ſight of a dead Carkaſs and a grave would do more to make them ſober and conſiderate, than is done with moſt. When moſt of the World will obſtinately follow the Devil their enemy, by known ſin to everlaſting miſery, againſt all the commands, exhortations, promiſes, threatnings, mercies and warnings of God himſelf, and all the perſwaſions of their trueſt friends, What wonder if the ſame men can be Papiſts or any thing?

But I will tell you ſome of the particular Cauſes.

I. Abroad in other Countries, there are all theſe Reaſons eaſily diſcernible. 1. Who knoweth not how great an advantage Education hath, to form mens judgements to almoſt any thing, how bad ſoever? That which children receive, if it be not diſagreeable to their ſenſible intereſt, how commonly and tenaciouſly do they follow? Whence is it that the whole Empires and Kingdoms of Pagans are all of one mind; and the Kingdoms of Mahometans of another? One Kingdom almoſt all Greek Chriſtians and another Papiſts, and another Lutherans, and another Reformiſts, &c? Hath not education a great hand in this?

2. And the cuſtome of the Countrey, and the company which they converſe with, is of no ſmall power with mens minds. Eſpecially when men live where almoſt all are of a mind, they think that concord is a ſign of truth, and modeſty forbiddeth them to be wiſer than all the Countrey.

3. And when they know few or none of another mind, how ſhould they know what they are? And when they hear an hundred lies againſt them, and never hear them ſpeak for themſelves, they think that the Law of modeſty, humanity and converſe, oblige them to believe, that ſo Many, ſo Great, and ſo Learned and Religious perſons will not impudently lie: When as perhaps the lye it ſelf is a Tradition which the lyars received on the ſame terms in modeſt credulity from their teachers or fathers.

4. And ſpecially, the Names of Order, Government, Ʋnity, and Concord, deceive many millions of ſouls: For Order and Ʋnity are juſtly amiable to nature it ſelf. And the purblind know not an Image from a Man.

5. Eſpecially when civil Wars, or Church diſcords have diſtracted the World, and made men aweary of all that's preſent, and ſuſpicious of all things, which ſeemed to have a hand in their diſappointments; this maketh men hearken to any thing which pretendeth to certain ſettlement, Order and peace. Even as a man that by turning round is wheelſick, will lay hold on the next poſt or fixed thing, to keep him from falling down.

6. And when their Teachers make them believe, that all Chriſtians beſides them do live like madmen, in Sects and Schiſmes, diſtractedly tearing out one anothers throats, What wonder if this make men willing of any way which pretends to peace, and glad to run into any Cottage which will keep them from ſuch a ſtorm?

7. But the great cauſe is, 1. The Blindneſs of mens minds, 2. The wickedneſs of all unrenewed hearts, and 3. The power of carnal Intereſt.

1. Few men are of great natural parts for wit, and fewer improve them, by any ſerious ſtudy of things ſpiritual.

2. Almoſt all men ſtudy with the byas of prejudice and partiality, and as men that would have one ſide to be right, becauſe it is for their worldly ends.

3. Sin Ruleth in moſt ſouls, and the enmity againſt God and his Laws prevaileth in carnal minds, Rom. 8.6, 7, 8. And enmity is an ill ſtudent and ſeeker of truth; and friendſhip is an incompetent judge of ſin.

4. None but a few ſelf-denying perſons can bear to be reproached as Hereticks and Schiſmaticks by all about them.

5. Eſpecially the countenance or diſcountenance of Great ones, doth more with ſuch than Heaven and Hell.

6. And that's not all, But he that will not be a Papiſt, in moſt of their Countreys muſt be undone, and in many muſt be rackt, tormented and burnt: And it is but few that have learnt to go to ſo high a price for truth, and to be Religious at ſuch a rate.

8. Therefore it is a thing utterly unknown among them, who is heartily a Papiſt, and who not. For when men muſt take on them to be Papiſts or be undone, or burnt, millions will ſeem to be ſuch that are not. For,

9. Moſt of the World have no Religion in truth and power, to overcome the world and fleſh: and therefore will ſeem to be of that Religion, which hath the upper hand, and ſerveth their turns.

10. Yea, the very Belief of the Immortality of the ſoul, the Reſurrection and the life to come, is feeble, if not unſound and lifeleſs, in the moſt of men: And ſo is the Belief of the Chriſtian faith: And a man that doubteth whether there be another life or not, will make as ſure as he can of the pleaſures of this preſent life. And I fear that this is the caſe of no ſmall number of Papiſts; to think, [I know not whether there be any other life of retribution: I rather think that there is none: But leſt it ſhould prove true, I will be of ſome Religion: And where can I be with more eaſe and ſafety, than in that which my Rulers and Teachers and the whole Countrey ſay is right? If it prove otherwiſe, I hope God will excuſe me, while I obey my Governours, and do as the moſt do.] He that much doubteth of the truth of Chriſtianity it ſelf, may eaſily fall in with any Sect which ſeemeth for his intereſt. I fear Melancthon too truly ſaid, that Italians maintain that Chriſt is in the Sacrament, when they do not believe that he is in Heaven.

11. And many Nicodemites think, that a man needs not expoſe himſelf to danger for his faith, but may keep it to himſelf, and do as his neighbours do: eſpecially where they have no other ſociety to joyn with, they think it better to joyn with the Popiſh Churches than none.

12. And I have reaſon to think that it is but few among the multitude, that underſtand indeed what the Papiſts hold, while they go with them in the general Name and profeſſion: And in particular about Tranſubſtantiation: When even the ſubtle Schoolmen are not agreed of its proper ſenſe; (as Durandus his inſtance for one doth prove.) I do not think that one of an hundred that receiveth their Euchariſt, doth in his heart believe, that It is not Bread: But ſome think that their Church it ſelf meaneth otherwiſe: And ſome ſay, [It is not for ſuch as I to contradict them and diſpute; but I will leave every one to think as he will; and ſo will I.]

13. And as for Princes and Lords abroad, Thoſe that have once eſcaped Popery will take heed how they entertain it again, unleſs luſt and folly have ſold them for a prey: But they that live where their ſubjects are Papiſts, dare not venture to ſhake ſo great a fabrick, leſt they overthrow themſelves:

For 1. People are tumultuous;

2. The Popiſh Clergie are rich and powerful and exceeding numerous.

3. Religion is a thing that men are tender and tenacious of, who are ſeriouſly of any.

4. The Popiſh doctrine of depoſing and killing excommunicate Kings, maketh many Princes flatter the Prieſts, for fear of loſing …heir lives. They think that it is better make ſome advantage of the Popes friendſhip, than to have ſuch an enemy, whoſe Knives and poiſon have eaſie acceſs, and whoſe armies we muſt watch againſt in peace, as in a continued War, and we know not when they are in our own houſes or near us, nor where nor when we are in ſafety.

14. And, alas, the Great ones of the World have the greateſt Temptations, and not the weakeſt luſts and paſſions, and have more of worldly and carnal Intereſt to carry them away!

15. And the Papiſts Religion is notably ſuited to their luſts and carnal ends: All which, and much more, may tell you that it no wonder, that ſo many forreign Princes, and States and Nobles can cleave to ſo ſenſleſs a way as Popery.

II. But how come ſo many among us in England to turn Papiſts of late years, where Popery is diſcountenanced by the King, Parliament and Laws?

Many of the ſame Cauſes do this, which I need not reherſe. And 1. Too many both Noble and ignoble are prepared by their Luſts, and by a vicious life. There are many things in Popery which greatly accommodate a carnal mind and a debauched guilty Conſcience, which the Chriſtian Proteſtant Religion affordeth not. And a profligate flagitious perſon, is likelieſt to be forſaken of God, and to be given up to believe a lye, ſeeing they received not the truth in the love of it, that they might be ſaved, 2 Theſſ. 2.10, 11, 12. I fear nothing ſo much, as leſt men turn Heart-Infidels and Tongue-Papiſts (as the ſuitableſt Reſerve, leſt Chriſtian Religion and the life to come, ſhould prove a truth). And indeed great ſins Cry for great Vengeance: And what Greater than for Mind, Will and Life to be forſaken of God?

2. And alas, except Lawyers, Phyſicions and others bred up to Studies and Employments, how few are there of Nobility or Gentry that are hard ſtudying men! And the great Myſteries of Religion will not be well learned and defended, by a life of eating, drinking, playing, jeaſting, gaming, hawking, hunting, viſitings of empty company, luſtfulneſs, worldlineſs, or vain-glorious pomp. No men grow wiſe or Chriſtians indeed by ſuch a courſe.

3. And indeed the Popiſh Prieſts are more induſtrious than too many of our Incumbent Miniſters; for which they are Commendable in their way: The Erroneous are oft more zealous than the Orthodox. And they that apprehend themſelves between fear and hope, are uſually more induſtrious than they that by poſſeſſion are ſecure: which maketh the lower ſide ſo oft get up, and the upper ſide go down. And I would I might not ſay, that our Miniſters are too few of them able to deal with a trained Sophiſter: Some are unable in this particular cauſe, becauſe they take it as a baffled pack of notorious Errors, and thought that few ſober perſons were in danger of it: And ſo they have (honeſtly) bent their ſtudies and labours to the winning of ſenſual perſons from their ſins; and are unfurniſhed in the Popiſh Controverſies; knowing that they can refer them to multitudes of Books, which are unanſwerable. But alas, too many alſo are unable through meer ignorance, lowneſs of parts, and groſs inſufficiency or negligence, not only in this, but other parts of their Miniſterial work.

4. And we have incurred no ſmall dammage and danger, by ignorant Over-doing againſt the Papiſts: Partly with the ſelf-wiſe Sectaries, calling many laudable or blameleſs things, by the Name of Popery, Antichriſtianity and Idolatry, becauſe they are croſs to their pre-judging partial conceits: And partly by ſome unſound doctrines, which ſome defend as parts of the Proteſtant Religion: And partly by magnifying verbal differences, and making a noiſe about them as if they were real, and ſuch as ſalvation lyeth on: For want of skill to ſtate a controverſie, and diſcern a verbal difference from a real. And when a Papiſt can but ſhew their Novices one ſuch palpable error in the Writings of a Proteſtant; What ſad work will he make with it? and ſtill harp upon that ſtring, and perſwade the people that the reſt of our differences are ſuch like. And thus many Overdoing well-meaning ignorant men both Miniſters and people, have unwittingly done as much to harden Papiſts, and increaſe their numbers, almoſt as if Satan had hired them as Spies, to betray the Churches and Cauſe of Chriſt: Yea, and if one better ſtudied in theſe points, ſhall go a ſounder and more ſucceſsful way to work, and take theſe weapons out of the Papiſts hands, which ſome ignorant Proteſtants have given them, the ſame mens blind zeal will rage againſt them, (as ſome did againſt Chillingworth, Anthony Wotton, and divers others our greateſt Champions) as if it were not themſelves but theſe, that were befriending Popery. So that they neither can confute them ſoundly themſelves, nor will ſuffer others, but zealous Proteſtants aſſault Chriſts ableſt ſervants at their backs, while their faces are towards the adverſaries whom they oppoſe.

5. But nothing among us (except Ignorance and wickedneſs) increaſeth them more, than the ſcandal of our numerous, and ſome of them abominable Sects. When the people ſee many zealous profeſſors turn Quakers, or Ranters, or Seekers, or Antinomians, or Socinians, or Familiſts; and ſhall ſee the more tolerable parties (Epiſcopal, Presbyterian, Independant, Eraſtian, Separatiſts, and Anabaptiſts) condemning, backbiting, reproaching and making odious (if not perſecuteing) one another, and ſhunning (many of them) the Communion of one another, as they do the Papiſts. This makes them think, that they muſt ſeek ſome ſurer ſoberer way than any of us have yet found: and the Papiſts ſet in and tell them, [All theſe are branches broken off from the true Vine and withered; This it is to depart from the Catholick Church; when they are once gone thence, there is no ſtop or conſiſtence, till they crumble all to duſt and atomes: You muſt become Roman Catholicks, or go mad: You ſee to what confuſion all others tend: If you once leave our Church, you will never know where to ſettle▪ Which Sect will you be of? If an Independant, why not an Anabaptiſt? If an Anabaptiſt, why not an Antinomian? How will you ever know which one of all theſe is in the right]? All this is eaſily anſwered by a man of underſtanding; But to the ignorant Vulgar, it ſeemeth unanſwerable. And alas, how many have given them this ſcandal? Wo be to ſome by whom offence cometh.

6. But the Contentions of our Clergie advantage them more than the diviſions of the people: when we are of many intereſts, and many parties, and proceed to make each other contemptible and odious: eſpecially when we come to hinder each other from the work of our Miniſtry. A houſe and Kingdom divided cannot ſtand: Chriſt tells us that the Devil himſelf is not ſo fooliſh, as to divide his Kingdom. All our conſent and beſt endeavour is too little to ſave mens ſouls from ſin and error: And when one part is caſt by, and each part by contention hindereth the other: the Papiſts have the far eaſier work. When one part are not to come within five miles of Cities or Corporations, where Papiſts are, and thoſe that may come near them are too few, and many too indiſpoſed, or negligent in reſiſting them; ſo that we are all overdone by their Prieſts in conſtant diligence, (eſpecially with the Greater rank of men, with whom one part of our Miniſters, have almoſt as little inclination as opportunity to converſe,) no wonder if the Roman work go on.

7. And, alas, how great advantage have they made of our late calamitous Civil Wars, and manifold ſcandalous Rebellions? Though indeed it was the terrour of their murdering about two hundred thouſand in Ireland (of which ſee Biſhop Jones, Sir John Temple, and the Earl of Orery againſt Welſh,) which frightened thoſe that I was acquainted with, out of their peace, and almoſt out of their wits here in England, yet dead men are not heard on Earth, and their ſervice for the King in England ſerveth not only for a Cloke for that, but for an advantage againſt many that ſtand in their way. In all Civil Wars, if the Clergy be drawn in to own ſeveral Cauſes (eſpecially if they own an ill Cauſe) who ever prevaileth, Religion ſuffereth by it; while one part of them are laid by, or hindered by the other.

8. And though God hath greatly obliged this Nation to thankfulneſs, by preſerving our Superiours ſo much from Popery as he hath done, yet ſome of their names are injuriouſly abuſed, to entice men to the Popiſh way, as if it had ſo much countenance and patronage, that Intereſt might invite them to it.

9. And the World is lyable to changes, and weary of holding long in one way: The name of Antiquity eſpecially in Religion is venerable with all; but yet it is Novelty that pleaſeth in the Matter. And when Popery is to us a New way honoured with the name of The old Religion, it is a taking bait.

10. But the grand cauſe of all, is, the common peoples Ignorance, as being ungrounded in their own Religion; and their badneſs, who meaſure all by carnal Intereſts, and all our great and manifold ſins, by which we have forfeited Gods preſence and his grace, and provoked him to leave us to the ſhame and ruine of our own luſts and deluſions to undoe our ſelves. Great ſins bring great plagues. And moſt men are of their Religion who have the greateſt intereſt in their eſtimation and affections, or that have greateſt advantage on them by conſtant nearneſs, familiarity, kindred, kindneſs or power to do them good or hurt in the World.

And therefore to your queſtion Why ſo many of late turn Papiſts, I ſhall but now concludingly anſwer you, as I begun with you, concerning the Cauſe of your own doubts; They that have long lived under the light of the holy Goſpel, and among the mercies which have bleſt this Land, and yet have been ſincerely no true Chriſtians, but loved their fleſhly luſts and pleaſures, and their wealth and worldly honour, more than God, or holineſs, or Heaven, it is no wonder that they eaſily change their party, and can be, in ſiding, of any Religion who are in ſincerity of none; and if God forſake their underſtandings, and give them up to ſenſeleſs and unreaſonable opinions, who would not live according to the knowledge which they had, nor obey the truth which was clearly opened to them. And ſuch hypocrites and perfidious rebels againſt Chriſt, all Proteſtants do confeſs themſelves to have been, who turn Papiſts, and know what they do: Becauſe they profeſs to go from a ſtate of damnation, into a Church out of which there is no ſalvation; if the Popes judgement be as powerful in Heaven, as it is at Rome.

But is there no hope of ending theſe lamentable differences, and removing the ſcandal of Infidels hereby? or at leaſt of living together like Neighbours without ſeeking each others blood or ruine?

1. Yes; when God ſhall by his Providence take down the worldly Greatneſs and Advantages of the Papacy, and level the King of Rome with the true Paſtors of his Church, and turn the uſurping Monarch of all the World into a true Biſhop; that ſo worldly Power, honour and wealth, may not be ſtronger arguments with their party than Heaven and Hell, and Gods commands. Till then their Great twiſted Intereſt is like to rule them, and keep them in the errours into which it hath involved them. Eſpecially while their pretended Infallibility (againſt all ſenſe and reaſon) is their ſtrength, which maketh them uncurable in any errour which they once embrace.

2. But yet I did in the ſecond Part of my Key for Catholicks, long ago ſhew the terms on which we may live like neighbours, if not like Chriſtians, if their principles would allow their minds, to be but peaceable, and give diſſenters leave to live.

And I ſtill profeſs that might we but ſecure our ſelves and our poſterity, I am none of thoſe that would have the leaſt injury, much leſs cruelty exerciſed upon any man for being a Papiſt: If they will live peaceably with me, or but give me leave, I will live peaceably with them. And I doubt not but as there are ſome among them truly fearing God (though corrupt with the errours of their education) ſo there are more that are of kind and civil natures, which their ill opinions cannot make fierce and ſanguinary nor overcome. And none of them, I think, ſhall be more loving, kind and peaceable to me, than I will be to him.

And I confeſs I have a greater reſpect and honour for thoſe whoſe Anceſtors have tranſmitted Popery to them under the name of the True Catholick faith, and who live according to what they know (though perhaps in blind zeal they hate me and ſuch others for the Intereſt of their way,) than I have for thoſe that ſeemed once Proteſtants, and by filthy debauched lives have made it ſeem needful or convenient for them to turn Papiſts, that they may have a ſeeming Religion and Prieſts pardons to quiet or deceive their Conſciences; or than I have for thoſe Papiſts who live in drunkenneſs, luſt and common lying and prophane ſwearing, while yet they ſeem to be Religious and regardful of God and their ſouls; or than I have for thoſe Prieſts who befriend ſuch mens wickedneſs for the increaſe and intereſt of their Church.

Yea, I truly profeſs that if I know a truly Godly conſcionable charitable Papiſt, I muſt, I will love and honour him far more than an ungodly, unconſcionable, uncharitable Proteſtant. And as far as I can diſcern, both Miniſters and private Chriſtians (but eſpecially Miniſters) whom I moſt converſe with, are of the ſame mind.

But is there no way poſſible to bring them fairly off, in this groſs buſineſs of Tranſubſtantiation, without putting them upon the diſclaiming of the Popes and General Councils Infallibility?

I am not bound to deviſe accommodations to ſtrengthen them in their other errours, if I could. But yet I would cure any errour in any, though they intend their own cure to an evil end. I cannot be perſwaded but their underſtanding men are ſorry at the heart that the Laterane Council hath drawn them into ſuch a ſnare, by making Tranſubſtantiation an Article of their faith; and that they are very angry at them, and wiſh that it had never been done: but being done they muſt take on them to believe it, leſt they pull down with their foundation all their fabrick. I doubt not but they are troubled and aſhamed to read the Schoolmens diſputes of Tranſubſtantiation, expoſing Chriſtianity to the Infidels ſcorn, which this Council hath moſt occaſioned. I know not how to bring them off, unleſs they will hearken to what Dr. Taylor in his Diſſwaſive from Popery, and Dr. Heylin, and Dr. Pierſon and Dr. Gunning in the Diſpute, have ſaid againſt the Validity of that Laterane Council (could they but ſpare the Canon for depoſing Temporal Lords, and diſpoſſeſſing them of their Dominions, and abſolving all their Papiſts ſubjects from their Oaths of Allegiance and exterminating the reſt; Yea it would be more ſerviceable to them at laſt with Princes, to retract that alſo, than to keep it.) Their beſt way is to take the help of theſe pretences, and condemn the contrary Reaſons of Mr. Terret and his fellow Diſputant againſt the foreſaid Doctors, and expunge that Council out of Binnius, Surius and the reſt who number it with the approved Councils; and becauſe Matth. Paris and others ſay that ſome at the Council thought the Canons burdenſom, and they were brought in by the Pope, and haſtily read, &c. therefore ſay, that They were not paſſed at leaſt Conciliariter, which you know is a word that ſerveth their turn againſt another Council which they diſlike.

But what ſhall they do with following Councils, eſpecially that at Trent, which ſay the ſame?

The beſt ſhifts that I know are, 1. To do as they do about the condemning of Pope Honoririus as a Heretick. They ſay that a General Council and Pope too may err in a matter of fact; and ſo they did in judging of Honorius his meaning: So they may ſay, that the Council of Trent did decree this as an Article of faith, only becauſe they thought that the Church ſo held it: which was becauſe they thought that the General approved Council of Laterane had ſo decreed it▪ But now finding that it was not ſo decreed there, the error in matter of fact ceaſing, which was the ſuppoſition, the doctrinal error proveth to be no Article of faith, or Conciliariter decretum.

2. Or if this will not do, they are beſt yet ſtretch the words of Rome and Trent, to a more tolerable ſignification, and ſay, That it is not the ceaſing of the ſubſtance of Bread and Wine which is meant; but the changing it into a Relative new form: And ſo, as the Whole ſubſtance of a man is changed from being a meer Common man, into a King, a Biſhop, a Doctor, without any ceſſation of his Humanity; but only quia forma ultima denominat, he is not any more to be called meerly A Man, but A King, A Biſhop, &c. Or, as the whole ſubſtance of a piece of Gold is changed into Currant Coin by the Kings Stamp, &c. So the whole ſubſtance of Bread is turned into the (Repreſentative) Body of Chriſt, and the whole ſubſtance of Wine into his (Repreſentative) blood; which change they call Tranſubſtantiation.

But why ſhould I give counſel to men that will not thank me for it, and that obſtinately refuſe much better?

But why ſpeak you nothing of their denying the people the Cup? I thought you would principally have faſtned on that.

Becauſe it is no part of this preſent Controverſie, which I was firſt to handle, though it concern the ſame Sacrament: But it is ſuch an inſtance, as ſerveth to tell thoſe of the world that will underſtand, what horrid unreaſonable, audacious arrogance and Ʋſurpation and Treaſon againſt God and the true Head of the Church, this pretended Monarch of the world, and his pretended Catholick Church (the Popiſh Sect) are guilty of: conſidering,

1. That it is as eſſential a part of the Sacracrament as the Bread is: For Chriſt hath made no difference.

2. It hath the ſame Inſtitution and expreſs Command: He that ſaid, [Take, Eat] ſaid alſo [Drink ye all of this:] He hath ſaid, [Do this in remembrance of me] of One as well as of the Other.

3. Therefore to take away an Eſſential part, is to take away the Sacrament, and make it another thing. As it is not a humane body that hath not both Head and Heart: So here.

4. Therefore by the ſame authority they might have continued the Cup, and taken away the Bread; or have taken away both.

5. And on the ſame reaſon they might have taken away Baptiſm, and all Chriſts poſitive Inſtitutions. And for ought I know the Miniſtry it ſelf as inſtituted.

6. But then Gerſons queſtion, de auferabilitate Papae would be next to be debated: For were he of Chriſts own Inſtitution (as he is not) it is no more than the Cup in the Lords Supper. Could he but prove an Inſtitution of his Papacy as evidently, who would not be his Subject? If you ſay, But who ſhould take him down, if it might be done? I anſwer, Kings in their own Kingdoms, and his own General Councils. The Kings of France, Spain, &c. may eaſily prove, that they have more power to caſt out the Pope, than he hath to caſt out half Chriſts Sacrament: And they may better forbid their own Subjects to obey a forreign Uſurper, than he can forbid all the world to obey Chriſt.

7. And for all this, the wit of man can hardly deviſe What Reaſon they have to do it? What point of their Religion? What Intereſt of their own did engage them to it? Unleſs it be their Intereſt to ſhew that they are Above Chriſt and the Scripture, I do not yet diſcern their reaſon.

8. And yet they have, with Reſolution and obſtinacy, perſiſted herein divers hundreds of years, and denyed the requeſts of Emperours, Nobles, and great part of ſeveral Kingdoms in this point.

This and the leaving out the ſecond Commandment, ſeem to be of purpoſe to ſhew that they are above the Maker of the Ten Commandments and of the Goſpel. How long Lord ſhall Tyranny oppreſs the Nations of the Earth, and the Honour and Domination and Wills of Rebels, prevail to tread down Truth and Godlineſs, and keep the notice of thy ſalvation from the ſinful miſerable world; whileſt yet we daily pray by thy Command, that Thy Name may be Hallowed, Thy Kingdome come, and Thy Will be done, on Earth as it is done in Heaven?

Whether the Pope be the Antichriſt meant in the Scripture (by that name) or not, you ſee that my paſſing it by doth ſhew my cautelouſneſs in reſolving (as Zanchy and others before me have done), becauſe I am confeſſedly ſo far unſtudyed or ignorant of the ſenſe of the Revelations and ſome other Scripture Prophecies, as that I muſt leave ſuch caſes to ſuch as Biſhop Downame and others that have deeper inſight into them: Every man ſhould be beſt at that which he hath moſt ſtudyed. But I muſt needs ſay, that though I take it to be indiſpenſible duty, to keep up all due charity to all profeſſed Chriſtians; ſuch inſtances as theſe which I have here opened do utterly diſable me from confuting that man, who ſhall aſſert that this pretended Vicar of Chriſt, and King or Monarch of the world, (and ſo King of Kings, and Lord of Lords) is an abominable Uſurper, and inſolent Traytor, againſt God, and the true King and Head of the Univerſal Church. How long will Princes and Prelates, Learned and Unlearned be deluded by him, or fear Power? And when ſhall he be reſtrained from hindering Chriſts Goſpel, and the Peace and Concord of the Chriſtian world?

FINIS.

End of the text · Richard Baxter, Full and Easy Satisfaction (1674)

Full and Easy Satisfaction, Part 4 · Chapter 11

p. 152CHAP. XI. The Concluſion of the firſt Book: The Cauſes of Popery.

CHAP. XI. The Concluſion of the firſt Book: The Cauſes of Popery.