Naked popery, Chapter 4
CHAP. VI. What the Pope is.
1. WE are not to deſcribe the Biſhop of Rome as he was at the beginning, but as in that Stature to which he is ſince grown up. And ſo unmeaſurable a Potentate muſt be deſcribed to you but by parts, and inadequate Conceptions; And I will no more undertake to enumerate all, than to Name all the Kingdoms known and unknown to us Europeans which he claimeth the Government of. But I remember who it was that ſhewed Chriſt all the Kingdoms of the world, and ſaid, All theſe things will I give thee if thou wilt fall down and worſhip me, Math. 4. 9. Or as Luk. 4. 6. All this Power will I give thee and the Glory of them, for that is delivered to me, and to whomſoever I will I give it.
I. The Pope of Rome is an Uſurper, who from the lawful Epiſcopacy of one particular Church aſpired to be a Biſhop over many Churches and Biſhops, and a Metropolitan, and thence to be a Patriarch, and the first Patriarch in the Roman Empire in order of Dignity, and entred a Conteſt for the Primacie with his Competitor of Conſtantinople, which is not ended to this day: And next claimed an Univerſal Government in the Empire as well as a Primacy; And alſo the Government of ſuch Neighbour Churches as had once been in the Empire, or had been lately converted by any of his Clergie; And laſtly being made a King of Rome or Secular Prince in Italy, he alſo claimed a Monarchy or Government over all the world under the name of Eccleſiaſtical.]
All this is proved in the foregoing Hiſtory of the Papacy, and may better be found out by any that will peruſe the Hiſtory of the Church and Empire, than by particular Citations.
II. By the name of Eccleſiaſtical power he underſtandeth not only that which is truly ſpiritual or ſacerdotal, by which Gods word is preached and applyed to particular perſons, by reception into Chriſtian Communion, and excluſion from it, ſententially; But alſo a power of erecting Courts of Judicature in all Kingdoms to judge of caſes about Miniſters, Temples, Tythes, Teſtaments, Administration of Goods, Lawfulneſs of Marriages, Divorces and many ſuch like, in a manner of Conſtraint which is proper to the Magiſtrate: Abuſively calling this the Eccleſiaſtical Power in foro exteriore, diſtinct from the ſacerdotal in foro interiore, cheating the World with words.
Experience fully proveth this.
III. For the performance of this Deceit they appropriate to Princes and other Magiſtrates the Titles of [CIVIL] or [SECULAR] making the world believe that as Soul and Body differ, ſo the Pope and his Clergie being Governours of the Soul, or in order to ſalvation, excel Kings and Magiſtrates who are but Governours for bodily welfare and Civil Peace.
Whereas indeed the difference of the Offices of Chriſtian Magiſtrates and Paſtors, is not, that one is but for the Body and the other for the Soul; for both are to further mens Salvation, and true Religion, and the obedience of Gods Laws in order thereto: But it is in this, that Princes and Magiſtrates have the Power of Governing men in things Secular and Religious within their true Cogniſance by the Sword, that is, by external Compulſion and Coercion, by Mulcts and Penalties forcibly executed; whereas the Paſtors have only the Charge of Teaching men Chriſts Doctrine, and Guiding the Church in the adminiſtration of Gods Worship, and by the Keys or Authority from Chriſt, judging who is capable or uncapable of Church Communion, and declaring pardon and Salvation to the penitent for their Comfort, and the contrary to the impenitent for their humiliation; and all this only by Word of Mouth, without any Conſtraining force.
Proof of the Character.
Pope Innoc. 3. (vid. & Coſins Hiſt. Tranſub. p. 147, 148) [God made two great Lights in the Firmament of Heaven,—and of the Univerſal Church; that is, he inſtituted two Dignities, which are the Pontifical Authority and the Regal Power: But that which ruleth the Day, that is, things ſpiritual, is the greateſt, and that which ruleth carnal things is the leſs: that it may be known that the difference between Popes and Kings is ſuch as is the difference between the Sun and the Moon.
If this were true, the loweſt Prieſt were incomparably more honourable or amiable than Kings, as the Soul is more excellent than the Body: But David, Solomon, Hezekiah, Joſiah, and all good Kings, did ſhew that Religion was the matter of their Government and the principal part of their care. Read for this fully Biſhop Bilſon of Chriſtian obedience, Biſhop Buckeridge for the Magiſtrates Power, and Biſhop Andrews Tortura Torti; excellent diſcourſes againſt the Papal Uſurpation.
IV. The Office which he thus claimeth as over all the Earth, is to be the Vicar of Chriſt or of God, or the Vice-Chriſt or Vice-God, as Kings have their Vice-Kings in remote Provinces.
Proved.
I have elſewhere cited the words of Popes ſaying, that they are Vice-Christi and Vice-Dei, at large: And Pope Julius's words [we holding the place of the Great God, the Maker of all things and all Laws:] And Carol. Boverius's words, Conſult. de. Rat. fidei, &c. to our late King, ſaying [Beſides Chriſt the Inviſible Head of the Church, there is a neceſſity, that we acknowledge another certain viſible Head, ſubrogate to Chriſt and inſtituted of him, &c.] And Card. Betrand's. words in Biblioth. Patrum, that ſaith, Almighty God had not been wiſe elſe, if he had not ſent One only to Govern the world under him:] And Boverius reaſon [Chriſt was himſelf on Earth once a viſible Monarch; And if the Church had need of a viſible Monarch, it hath need of one ſtill.] Chriſt ſaid that it was neceſſary that he went away that the Paraclete might come, whom Tertullian calleth his Agent; But the Papiſts will not part with him ſo, but they will have his Body here ſtill, and yet a Vice-Chriſt or viſible Monarch alſo in his ſtead: See their own words, which I have cited at large in my Anſwer to Mr. Johnſon.
V. The pretended ground of this his Claim is, that St. Peter received this power from Chriſt, and that St. Peter was Biſhop last at Rome, and that the Pope ſucceedeth him in his Biſhoprick, and Power.
This is profeſſed commonly by them.
But 1. It is falſe that St. Peter received any ſuch Power from Chriſt, as to be the Governour of all the reſt of the Apoſtles and Chriſtians in the World: He never exerciſed or claimed ſuch a Government, but in caſes of Controverſie Act. 15. and Gal. 2, &c. He dealeth but on equal terms with the reſt. And they that ſaid I am of Cephas, are as well rebuked as they that ſaid, I am of Paul.] And 1 Cor. 12. 28, 29, &c. Apoſtles are ſaid to be but chief Members of the Church, and Chriſt the only Head: And when the Diſciples ſtrove who ſhould be the greateſt, Chriſt giveth it not to Peter, but forbideth it to them all: And Peter himſelf as a fellow Elder exhorteth all Elders to overſee and feed the Flock, not as Lords over the Heritage, &c. and never claimeth a Soveraignty to himſelf. No word mentioneth any Power that St. Peter had greater than his Apoſtleſhip: And Bellarmine profeſſeth that the Pope hath not his power as ſucceeding him in his Apoſtleſhip, but as an ordinary Paſtor over the whole Church.
2. There is no certainty that ever Peter was at Rome (as Nilus hath ſhewed;) but a humane Teſtimony of many later Fathers, upon the words of uncertain Reporters before them, which are to be believed indeed as probable but no more; There being as great a number of Papiſt Writers I think (about 60) that tell us there was a Pope Joane, and yet it is uncertain if not leaſt probable. But if he was at Rome, Apoſtles were no where proper Biſhops. Biſhops were the fixed Elders or Paſtors of particular Churches: Apoſtles were moveable and Itinerant, having an Indefinite Commiſſion to go preach the Goſpel to all the world as far as they were able. Though the ancient Fathers uſed to call them Biſhops becauſe pro tempore they Ruled (perſwaſively) where they came: Though indeed their work was to ſettle Churches and Biſhops, and not to be ſettled Biſhops themſelves.
3. Paul was certainly and long at Rome, and liker to be as a Biſhop there of the two: If Paul was not one, Peter was not; for there is no more, but leſs proof of his Government there. If Paul was one, then one City had two, contrary to the old Canons.
4. There is no proof that Peter's being laſt at Rome gave his Power to all or any following Biſhops of Rome, any more than to the Biſhops of Antioch who are ſaid to ſucceed him in his firſt Biſhoprick; or any more than Chriſts dying at Jeruſalem, the Mother Church, did fix the Supremacie there: or any more than the other eleven Apoſtles did leave their power which they had above all ordinary Biſhops, to the places where they abode (either laſt or firſt.) If Peter's dying Biſhop at Rome prove ſuch a ſucceſſion of Univerſal Monarchy, the aforeſaid Succeſſions will be proved by the ſame Reaſon, which yet none affirm: Even Alexandria claimed but from St. Mark who was leſs than thirteen Apoſtles: But no Teſtament of Peter declaring any conveyance of ſuch a Monarchy is pretended by the Popes (which is a wonder:) Nor any word that ever he uſed of ſuch importance.
5. I have ſhewed that General Councils (Calced. and Conſtant.) have declared that Romes primacy had a later humane riſe.
Yet would they have exerciſed no other Government than St. Peter did, the world would not have been troubled by them as they have been.
VI. The Papiſts ſeem not reſolved themſelves whether the Pope have an Univerſal Apoſtleſhip or Teaching office, as well as the Univerſal Monarchy or Government.
Though Bellarmine ſay that he ſucceedeth not Peter as an Apoſtle, but as a Pastor; yet moſt others that I have ſeen medling with it, ſay otherwiſe. If he ſucceed not in the Apoſtleſhip, he is no true Succeſſour of St. Peter at all, in any ſuperemience of Power: For what he had was as an Apoſtle: If he do, then he is bound to go preach himſelf to the Nations of the world as Peter was: To ſend others to preach, and not do it himſelf was no Apoſtleſhip: They were ſent themſelves. David and Solomon ſet up Prieſts, and yet were themſelves no Prieſts: Hezekiah and Joſiah ſent and ſet up Preachers, and yet undertook not that office themſelves.
VII. This Pope claimeth the ſole Power of calling General Councils of all the Chriſtian world (yet never did it) And conſequently of being the Judge when any ſhall be called, and ſo whether ever there ſhall be any or not. And though former General Councils voted that they ſhould be every ten years, yet he prevaileth to the contrary.
VIII. Alſo he claimeth the ſole power of preſiding in ſuch Councils, and alſo of making their Decrees either valid by his approbation or null or invalid by his Reprobation, as he pleaſe: ſo that nothing that they Decree is of force but as it pleaſeth him; whence we have diſtinct Catalogues of Approved and Reprobate Councils.
Yet no mortal man knoweth oftentimes how much of a Councils Acts and Decrees the Pope approveth. When Martin the fifth had conſented to all done by the Council of Conſtance, the word [Conciliariter acta] ſeemed to the Council to mean [all that they did de facto as a Council.] But the Popes ever ſince yet reject that Council on pretenſe that by [conciliariter] was meant all that de jure as a Council they might do. Gregory the firſt approved of the four firſt General Councils, receiving them as the four Goſpels (and if his Predeceſſors did not, it was becauſe their conſent was not taken to be neceſſary, nor much ſought.) And yet now Bellarmine raileth at the Council of Calcedon, and they tell us how much of it they receive and how much not. And ſo of many others.
And nothing is more evident in ſuch Hiſtory, than that the Emperors and not the Pope, were they that called divers of the firſt Councils.
IX. The Pope accordingly claimeth a ſupremacy above General Councils; that he may diſſolve them; but they cannot queſtion or depoſe him; though General Councils have decreed the contrary.
I recited Binnius words before, Vol. 2. p. 515. Pighius, Gretſer's, Bellarmine's, and multitudes more might ſoon be produced to the ſame ſenſe; The eighth General Council at Conſtantinople ſaith, Can. 21. that [None muſt compoſe any Accuſations againſt the Pope] Vid. Bellarm. de concil. li. 2. c. 11.
Saith Pighius, Hier. Eccl. li. 6. [The Councils of Conſtance and Baſil went about by a new trick and pernicious example to deſtroy the Eccleſiaſtical Hierarchy, and inſtead of it to bring in the domination of a promiſcuous confuſed popular multitude; that is, to raiſe again Babylon it ſelf; ſubjecting to themſelves, or the Community of the Church (which they falſly pretended that they repreſented) the very Head and Prince of the whole Church: and him that is the Vicar of Chriſt himſelf in this his Kingdom; and this againſt Order and Nature, againſt the cleareſt light of Goſpel Verity, againſt all Authority of Antiquity, and againſt the undoubted faith and judgment of the Orthodox Church it ſelf.] (And yet our Papiſts would perſwade us that their Grandfathers, much leſs great General Councils cannot bring in Novelties on pretenſe of Antiquity, and miſlead them.) Truly ſaid Lud. Vives, in Auguſt. de Civ. Dei l. 20. c. 26 [Thoſe are taken by them for Edicts and Councils which make for them; the reſt they no more regard than a meeting of Women in a Work-houſe or a Waſhingplace.]
X. He claimeth a power of Legiſlation to all the Chriſtian World, Kings, and States, and ſingle Subjects; and that no Kings can nullifie his Laws to their own Subjects: As alſo the power of receiving Accuſations and Appeals, and of judging and executing accordingly.
This needeth no proof, being not denyed.
XI. He claimeth power to Interdict whole Kingdoms; that is, when they think the Rulers give them Cauſe; to forbid the preaching of the Goſpel and publick worſhip of God, to all the People of the Land; yea forbidding the Clergie who are Subjects to obey their own Princes who ſhall command them (as the Kings of Iſrael did the Prieſts and Levites) to do their offices.
That is, If the State or King offend them, they will be avenged on God by denying him all Publick Worſhip, and on the ſouls of millions of innocent people by doing their worſt to ſend them to Hell, (where the unbelieving ignorant, and thoſe that worſhip not God, muſt go.) The inſtances in Germany, and the Venetian Interdict and others are too full proof of their Claim and Practice.
XII. The Pope claimeth power, even by the Decrees of an approved General Council to oblige all men to believe that all theirs and all other mens ſenſes and perception upon ſenſe, are certainly deceived, when they think that there is real Bread and Wine after Conſecration: And this denyal of all mens Common ſenſe, he hath made an Article of faith, and neceſſary to ſalvation.
XIII. He hath by the ſame Council decreed that all thoſe that do not thus far renounce all their ſenſes, ſhall be exterminated and made uncapable to make any will, &c. And by other of his Laws, that they be all burnt as Hereticks; and delivered to that end to the ſecular power.
XIV. By the ſame Council he hath decreed that Temporals Lords ſhall take an Oath to execute this Decree, and ſhall be excommunicated if they exterminate not all ſuch Believers of ſenſe from their dominions: And to diſhonour Kings by Excommunications (whom the fifth Commandment bids us honour) is an act of Papal power.
XV. By the ſame Council he hath Decreed to depoſe all temporal Lords that will not thus deſtroy or exterminate their Subjects, and to give their Dominions to Papiſts that will do it: So that the Popes power to depoſe Princes is become an Article of their Religion.
And in his Roman Councils Greg. 7 declareth that he hath power to take down and ſet up Kings and Emperors: And in his Letters to the German Clergy: And what he ſaid, he did practiſe by bloody and unnatural wars, to the great diſtraction of all the Empire.
Saith Innocent 3. Serm. 2. [To me it is ſaid, I have ſet thee over Nations and Kingdoms, to ſet up and deſtroy, and ſcatter—I am ſet up as a middle perſon between God and Man; on this ſide God, but beyond Man; yea greater than Man; who judge all, and can be judged of none: I am the Bridegroom, &c.]
XVI. By the ſame Council he hath power to diſpenſe with the Oaths of all the Subjects of ſuch Princes, and to diſoblige them, how many ſoever, from their Allegiance; ſo that the Popes Power thus to diſſolve the obligation of Oaths is alſo become an Article of their Religion.
I prove all theſe together, by giving you the words of the Council in Engliſh. Once again (though I have oft cited them) c. 1. they ſay that [No man can be ſaved out of their Univerſal Church.] And c. 2. that [The Bread and Wine in the Sacrament of the Altar are tranſubſtantiate into the Body and Blood of Chriſt, the appearances remaining.] And c. 3. [We excommunicate and anathematize every Hereſie extolling it ſelf againſt this holy Orthodox Catholick Faith, which we have before expounded, condemning all Hereticks by what Names ſoever they be called—And being condemned, let them be left to the preſent Secular Power, or their Bayliffs, to be puniſhed, the Clergy being firſt degraded of their Orders. And let the Goods of ſuch condemned ones be confiſcate, if they be Lay-men; but if they be Clergy-men, let them be given to the Churches whence they had their Stipends. And thoſe that are found to be noted only by ſuſpicion, if they do not by congruous purgation demonſtrate their innocency, according to the conſiderations of the ſuſpicion, and the quality of the perſon, let them be ſmitten with the Sword of Anathema, and avoided by all men, till they have given ſufficient ſatisfaction; and if they remain a year excommunicate let them be condemned as Hereticks: And let the Secular Powers, in what Office ſoever, be admoniſhed and perſwaded, and if it be neceſſary, compelled by Eccleſiaſtical cenſure, that as they would be reputed and accounted Believers, ſo for the defence of the Faith, they take an Oath publickly, that they will ſtudy in good earneſt, according to their power, to exterminate all that are by the Church denoted Hereticks, from the Countries ſubject to their juriſdiction. So that when any one ſhall be taken into Spiritual or Temporal Power, he ſhall by his Oath make good this Chapter. But if the Temporal Lord, being admoniſhed by the Church, ſhall neglect to purge his Country of heretical defilement, let him by the Metropolitan, and other com-Provincial Biſhops be tyed by the bond of Excommunication. And if he refuſe to ſatisfie within a year, let it be ſignified to the Pope, that he may from thenceforth denounce his Vaſſals abſolved from his fidelity, and may expoſe his Country to be ſeized on by Catholicks, who rooting out the Hereticks may poſſeſs it without contradiction, and may keep it in the purity of Faith, ſaving the Right of the Principal Lord, ſo be it that he himſelf do make no hindrance hereabout, nor oppoſe any impediment: And the ſame Law is to be obſerved with them that are not Principal Lords. And the Catholicks that, taking the Sign of the Croſs, ſhall ſet themſelves to the rooting out of the Hereticks, ſhall enjoy the ſame Indulgences and holy Priviledges which were granted to thoſe that go to the relief of the Holy Land. Moreover we decree, That the Believers, Receivers, Defenders, and Favourers of Hereticks ſhall be Excommunicate; firmly decreeing, that after any ſuch is noted by Excommunication, if he refuſe to ſatisfie within a year, he ſhall from thenceforth be ipſo jure, infamous, and may not be admitted to publick Offices or Councils or to the choice of ſuch, or to bear witneſs: And he ſhall be inteſtate, and not have power to make a will, nor may come to a ſucceſſion of Inheritance: And no man ſhall be forced to anſwer him in any Cauſe but he ſhall be forced to anſwer others: And if he be a Judge, his ſentence ſhall be invalid, and no Cauſes ſhall be brought to his hearing: If a Notary (or Regiſter) the inſtruments made by him ſhall be utterly void, and damned with the damned Author: And ſo in other like caſes we command that it be obſerved. They further command Biſhops by themſelves or their Archdeacons or other fit perſons, once or twice a year to ſearch every Pariſh where any Heretick is found to dwell, and to put all the Neighbourhood to their Oathes, whether they know of any Hereticks there, or of any private meetings, or any that in life and manners do differ from the Common Converſation of the faithful, &c. And the Biſhops that neglect this are to be caſt out, and others put into their places that will do them.
Here you ſee that no man muſt live on Earth (for all Kingdoms muſt be ſubject to the Pope) that will not renounce his humanity and animality or common ſenſes, and declare himſelf below a Beaſt, That all Kings are the Popes Subjects, commanded by him, and muſt take a new Oath when they are crowned to deſtroy all their Subjects that believe their ſenſes; That even the ſuſpected are undone if they prove not the Negative: That Princes muſt be a thouſand fold worſe than hang-men, who hang not whole Countries but a few condemned Maleafctors: That Popes can and muſt depoſe Kings, and Lords that will not do ſuch things as theſe, and give their Dominion to others: That the ſign of the Croſs is the Croſs Makers ſign: That all the promiſes of the pardon and happineſs that were made to the invaders of the holy Land are given to thoſe Wretches, that when they have lived in filthineſs and wickedneſs will expiate it by murdering the innocent (as they did, ſay Hiſtorians, by above an hundred thouſand.) This is the Roman way to heaven. That the very favorers of theſe men that will not renounce humanity are to be alſo utterly ruined. That (as in the Japan perſecution of the Chriſtians) all the neighbour-hood muſt be Sworn to detect them? And the office of a Biſhop is to ſee all this done: And now if you will ſee you ſee how the Church of Rome is upheld, and propagated: And what the Religion called Popery is? And conſider whether as Angels and Saints are near of Kin, or like in diſpoſition, it be not ſo alſo with Devils and wicked men: And whether all Proteſtants be not Dead men in Law, or condemned, where the Papal Religion and Laws are received: And what will follow hereupon.
And beſides Gregory the firſt's Declaration in his Roman Councils before mentioned, he ſaith in Epiſt. 7. l. 4. [And for the conſpiracy of Hereticks and the King, we believe it is not unknown to you that are near them how it may be impugned by the Catholick Biſhops and Dukes; and many others in the German parts: For the faithful of the Church of Rome are come to ſuch a number, that unleſs the King ſhall come to ſatisfaction, they may openly profeſs to chuſe another King; and obſerving Juſtice, we have promiſed to favour them, and will keep our promiſe firm, &c.
XVII. The Pope, though pretending to be the infallible Judge of Controverſies, doth tolerate his moſt famous Learned Doctors, in great numbers, without any Condemnation or diſowning, to write that excommunicate Kings are no Kings, and may lawfully be killed, as ſome ſay by the Popes conſent or direction, or as others ſay, without it.
Henry Fowlis in his Book of Popiſh Treaſons, hath ſo largely proved, by citing the expreſs words of their chief Doctors, Jeſuits, Dominicans and others, that this is their ordinary aſſertion, that I muſt remit the Reader thither for full ſatisfaction beyond all denyal.
I briefly refer you but to the words of Learned Suarez adverſ. ſect. Angl. l. 6. Cap. 4. ſect. 14. and Cap. 6. ſect. 22. 24. Azorius Inſtit. Mor. part. 1. l. 8. c. 13. And Dom. Bannes in Thom. 22. q. 12. a. 2. ſaith [When there is evident knowledg of the Crime, Subjects may lawfully exempt themſelves from the Power of their Princes, before any declaratory, ſentence of a Judge, ſo they have but ſtrength to do it.] [Hence it followeth that the faithful (Papiſts) of England and Saxonie are to be excuſed, that do not free themſelves from the Power of their Superiours, nor make war againſt them: becauſe commonly they are not ſtrong enough, to manage thoſe wars: and great dangers hang over them.
So then, the diſability of the Papiſts is all the ſecurity we can hope for from them.
Auguſtine Triumphus ſaith (de poteſt. Eccl. q. 46. a. 2.) There is no doubt but the Pope may depoſe all Kings, when there is reaſonable cauſe for it.
Part of Suarez words are (Defenſ. fid. Cath. l. 6. c. 4. §. 14.) [After ſentence he is altogether deprived of his Kingdom, ſo that he cannot by juſt title poſſeſs it: Therefore from thence-forward he may be handled as a meer Tyrant, and conſequently any private man may kill him.
I have elſewhere cited Card. Perrons words out of Biſhop Uſher profeſſing that, if the Pope may not depoſe Kings, it will follow that he is Antichriſt who hath ſo long profeſſed it: I grant the conſequence.
XVIII. The Pope profeſſeth the fallibility of General Councils, but that he is infallible himſelf.
The firſt is proved by his reprobating many. For the ſecond, ſaith Leo 10. in Bull. cont. Luth. in Bin. p. 655. [The holy Popes our predeceſſours never erred in their Canons and Conſtitutions.]
XIX. They hold this gift of infallibility to be by ſupernatural Inſpiration, beyond all natural faculties and means; even to men that cannot Read or have no Learning, at leaſt none in the Text of Scripture, to judge of ſuch Texts, the tranſlation and expoſition of them.
That they pretend to be Judges in Controverſies de fide, I need not prove: Nor that ſome have been Lads, and ſome Men unlearned, as I proved before of Greg. 6. Their own Hiſtories agree in this.
XX. Though the Decrees of General Councils be their very Religion, and pretended immutable, the Pope pretendeth to a Power to change them. (And yet they pretend that all is old and from their forefathers.)
Both theſe foregoing parts are proved, by Pope Julius 2. in his General Council at the Laterane with their approbation, Monitor. cont. Prag. Sanct. Bin. Vol. 4. p. 560. [Though the Inſtitutions of ſacred Canons, holy Fathers, and Popes of Rome—and their Decrees be judged immutable as made by Divine Inſpiration, yet the Pope of Rome, who though of unequal merits, holdeth the place of the Eternal King, and the Maker of all Things and all Laws on Earth, may abrogate theſe Decrees when they are abuſed.
XXI. By the ſame pretended Power he changeth Christs own Inſtituted Sacrament, even in the ſubſtance of it, denying all the Laity the Cup, while they condemn all that will not believe that the Wine is turned into his very Blood; And he that eateth not the Fleſh of Chriſt, and drinketh not his Blood, hath not Life, (which they expound of the Sacrament.)
Chriſt ſaid when he had given them the Cup, Drink yes all of it, Mat. 26. 27. And Paul delivereth it to the Laity from the Lord, 1 Cor. 11. 23. 25. 28. [This do ye, as oft as ye drink it, in remembrance of me.] And [as oft as ye eat this Bread, and drink this Cup, ye ſhew the Lords death till he come: Let a man examine himſelf, and ſo let him eat of this Bread, and drink of this Cup] 1 Cor. 10. 21. Ye cannot drink the Cup of the Lord, and the Cup of Devils, is given to the Laity as a reaſon againſt their Idol Communion. In relation to the Sacrament it's ſaid that [all were made to drink into one Spirit.] The reception of the Spirit being likened to that drinking. And if the Pope may abrogate one half the Sacrament, why not theother.
XXII. The Pope declareth all the World to be damned except his own Subjects.
See the foreſaid firſt Canon of Innocents Laterane Council.
Leo 10. Abrog. Pragm. Sanct. Bul. in the 17. General Council at Laterane ſaith [And ſeeing it is of neceſſity to ſalvation that all the faithful of Chriſt be ſubject to the Pope of Rome, as we are taught by the Teſtimony of Divine Scripture and of the holy Fathers, and it is declared in the conſtitution of Pope Boniface the 7. &c.
Pope Pius 2. was converted from the ſupremacie of Councils by this Doctrine of a Cardinal which he approveth (or by the Popedom,) Bul. Retract. in Bin. Vol. 4. p. 514. [I came to the Fountain of truth which the holy Doctors both Greek and Latine ſhew, who with one Voice ſay, that he cannot be ſaved, that holdeth not the Unity of the holy Church of Rome; and that all thoſe Virtues are maimed to him that refuſeth to obey the Pope of Rome; though he lye in Sackcloth and Aſhes, and faſt and pray both Day and Night, and ſeem in the reſt or other things to fulfil the Law of God.
(Bellarmine ſaith de Eccleſ. l. 3. c. 5.) that [No man, though he would, can be ſubject to Chriſt, that is not ſubject to the Pope.] And therefore he ſaith that our Baptiſm implicitely ſubjecteth us to the Pope; or we are ſo baptized to him.
And ſaith Gonzal. Rodericus in Godignus de rebus Abaſſin. l. 2. c. 18. p. 323. to the Emperours Mother, [I denyed that any one is ſubject to Christ that is not ſubject to his Vicar.] But ſaid the old Woman to him, [Neither I nor mine do deny obedience to S. Peter: We are in the ſame Faith now that we were in from the beginning: If that was not the right, why was there no one found in ſo many Ages and Generations that would warn us of our Errour?] (See here what Tradition is, and whether the Papal Church and Charge was Universal.) The Jeſuite anſwered, [The Pope of Rome who is Paſtor of the whole Church of Chriſt, could not in the years that are by-paſt ſend Teachers into Abaſſia, becauſe the Mahometans incompaſſed all, and had left no paſſage to them; but now the Maritime way to Aethiopia is open, they can do that which they could not do before.]
So that it ſeemeth, 1. Chriſt hath made the Pope Governour of Countries that he cannot ſend to, and ſet the poor man an impoſſible task. 2. He hath made it neceſſary to ſalvation to whole Kingdoms to believe in a Pope that they could never hear from; nor whether there were ſuch a Man or City in the world. 3. Or elſe their Faith groweth new as the Sea paſſage is open. And wo to them if their new acquaintance with the Pope make all, all, all his Laws neceſſary to them, which they might have been ſaved without before. How much happier were they when they never heard of his Name?
See here, all you Jeſuites, one old Woman is able unanſwerably to confute you all, if ſhe ſtand but on equal ground with you, and be not under your power, inquiſition, or fear.
XXIII. In ſo doing the Pope damneth and unchurcheth about two or three parts of the Christians upon earth, and ſo would deſtroy the Body Politick of Chriſt.
For the Body is rather to be denominated from the greater part than from the leſs: Elſe why do Votes in General Councils go for the ſenſe of the Church? And I have ſhewed before that the Abaſſines, Copties in Egypt, Syrians, Armenians, Georgians, Greeks, Moſcovites, Proteſtants, and the reſt, are far more (two or three to one) than all the Papiſts in the World. Much more when Mahometaniſm had not drowned ſo many Countries that were of the Greek Profeſſion, was it ſo.
And how the Saviour of the World will take it for this Uſurper to rob him of the moſt of his Flock, and damn moſt of his Church, (and corrupt the reſt) conſider and judge.
XXIV. By ſo doing the Pope ſets a Sect, or ſmall divided Parcel of the Church, and calleth it the whole Church of Chriſt.
Even as ſome Anabaptiſts (I hope not many) and other Sects appropriate Chriſtianity, or true Church-Communion, to themſelves, and ſay, We are all the Church! ſo doth the Pope: His Univerſal Church is too ſmall for any underſtanding Chriſtian to own, as ſuch, and to be a Member of, as ſuch.
XXV. The Pope damneth not only two or three parts of the Chriſtian World, but alſo his own Repreſentative Body, or Church, called Papiſts; ſuch an Abaddon is he.
Proved. The General Councils at Conſtance and Baſil (to ſay nothing of many others) were the Repreſentative Church of the Papiſts, and took it to be de fide that a Council was above the Pope: But the Pope hath damned them for this as an error, and for their depoſing Popes: See Concil. Later. ſub Jul. 2. and ſub Leone 10. & Concil. Florent. Review the fore-cited Speeches of Cajetan and Pighius againſt them. Many more Councils have they condemned.
XXVI. Yea Popes have damned Popes alſo, (and it is moſt to be feared leſt they damn themſelves, more than others.)
I need not tell of Marcellinus, nor of Honorius condemned for an Heretick by divers Popes; nor repeat the Schiſmes and Damnations of each other therein, nor the Story of Sergius and Formoſus and Stephen, &c. nor their forementioned wickedneſs. Watſon in his Quodlibets tells you of Bellarmines Sentence againſt Pope Sixtus Quintus, [Conceptis verbis, quantum capio, quantum ſapio, quantum intelligo, Dominus noſter Papa deſcendit ad infernum:] And as others report him [Qui ſine poenitentia vivit, & ſine poenitentia moritur, ad infernum deſcendit.] See Baronius forecited.
XXVII. Though the Pope condemn and unchurch ſo many, yet doth he tolerate in his own Church abundance of differences, de fide, and abundance of Controverſies in Theologie, and abundance of Differences and Errours in great and dangerous matters of Morality, and abundance of Sects that variouſly ſerve God, ſo they will ſerve him, and uphold his Kingdom.
1. The holy Scripture is all de fide, that is, a Divine Revelation to be believed: The Popes tolerated Tranſlations that differ in many hundred places, or that erred ſo oft; and Commentators that differ in many hundred Texts as to the Expoſition; yea, they tolerate thoſe that deny the immaculate conception of the Virgin, after a General Council hath defined it.
2. He tolerateth vaſt Volumes of Theological Differences, in the School Doctors.
3. He tolerateth all the Moral Doctrines for murdering Kings before mentioned, and all thoſe cited by Mr. Clarkſon in his Practical Divinity of the Church of Rome, and all thoſe mentioned in the Provincial Letters, and the Jeſuites Morals, about Murder, Adultery, Perjury, Lying, ſeldom loving God, not loving him intenſively above all, &c. See my Key, &c. p. 59.
4. He tolerateth abundance of Religious Sects, Jeſuites, Auguſtinians, Franciſcans, Carthuſians, &c. who differ from each other in their ſerving God, as much as many of the Sects of Proteſtants, who are deſpiſed for their diſcord.
XXVIII. He pretendeth a neceſſity to the ending of Controverſies that he be the Judge, and yet will not end them by his Judgment, but continueth many hundred undecided.
If we diſpute with a Papiſt, and cite the Scriptures, they ask us preſently, who ſhall be Judge of the meaning of them? As if the Pope would decide all: And yet to this day he will neither write any deciding Commentary on the Bible, nor on one Book of it; nor end the Controverſies among his own Commentators. Nor will he end any of the fore-mentioned Controverſies in Morality, of great importance.
XXIX. He ſweareth all his Clergie never to take or interpret Scripture, but according to the unanimous ſenſe of the Fathers, (ſee the Trent Oath:) when yet the Fathers do not unanimouſly expound the Scripture, nor any one Book of it.
And few Prieſts know what the Fathers are unanimous in, nor can do, unleſs they read them all; which by this Oath they ſeem obliged to do. Was not Greg. Nazianz. one of the Fathers? who ſaith, Orat. 18. [I would there were no Preſidency, nor Prerogative of place, and tyrannical Priviledges; that ſo we might be known only by Vertue, (or deſerts:) But now this Right ſide and Left ſide, and Middle and Lower Degree, and Preſidency and Concomitancy, have begot us many contentions to no purpoſe, and have driven many into the Ditch, and have led them away to the Region of Goats.] Is not this Hereſie, or worſe, with you?
Was not Iſidore Peluſiota a Father? (but a ſharp Reprover of proud and wicked Prieſts and Prelates) who ſaith, lib. 3. Epiſt. 223. ad Hieracem [And when I have ſhewed what difference there is between the ancient Miniſtry and the preſent Tyranny, why do you not crown and praiſe the lovers of Equality?] Doth not this deſerve a Fagot with you?
How ordinarily doth Cajetan, and others of yours, reject (deſervedly) the Expoſitions of Fathers? Bellarmine chargeth Juſtin, Irenaeus, &c. with error, de Beat. SS. li. 1. Cap. 6. He ſaith, [There is no truſt to be given to Tertullian, de Rom. Pont. li. 4. c. 8. He ſaith, Euſebius was addicted to Hereticks, and that Cypri…n ſeemed to ſin mortally, de Rom. Pont. li. 4. c. 7. Di. …ſ. Pe…avius de Trinit. citeth the words of moſt of the ancienteſt as favouring Arrianiſm (almoſt like Sondius himſelf or Philoſtorgius;) and is fain to go to the [Major Vote of the Nice ne Council as the proof,] that moſt of the ancients were not really of the Arrians mind. Dallaeus hath told you more of the Fathers differences, and unſatisfactory expoſitions.
XXX. He confeſſeth all the Scripture to be Gods infallible word, yea his Doctors have aſſerted its ſufficiency as a Divine Law; and yet his pretenſe of its Inſufficiency without Traditional ſupplement, is one of the Pillars of his Kingdom.
The ſecond part needs no proof: For the firſt, the elder Popes oft aſſert it; And the School-men in their Prologue to the Sentences (Scotus, Durandus and many others:) But when Reformers confuted them by Scripture, they found that would not ſerve their turn, (as Micaiah of Ahab, it propheſyed not good of them but evil.) And ſince then, they cry up the Church and Tradition, and depreſs the ſufficiency of Scripture.
Even Card. Richlieu pag. 38. confeſſeth [As for us, we aſſert no other Rule but Scripture, neither of another ſort, nor total: yea we ſay that it is the whole Rule of our ſalvation, and that on a double account: both becauſe it containeth immediately and formally the ſum of our ſalvation; that is, all the Articles that are neceſſary to mans ſalvation, by neceſſity of means; and becauſe it mediately containeth what ever we are bound to believe, as it ſends us to the Church to be inſtructed by her, of whoſe infallibility it certainly confirmeth us.] Here the ſum of our Religion is granted.
At the Council of Baſil Raguſius's oration (Bin. p. 299) ſaith [That Faith and all things neceſſary to ſalvation, both matters of belief and practice, are founded in the literal ſenſe of Scripture, and only from that may argumentation be taken for the proving of thoſe things that are matters of Faith and neceſſary to ſalvation, and not from thoſe paſſages that are ſpoken by allegory, &c. And ſup. 7. [The holy Scripture in the literal ſenſe ſoundly and well underſtood, is the infallible and moſt ſufficient rule of Faith.] See more of his oration opened in my Key pag. 93, 94, 95. The Teſtimony of Bellarmine, Coſterus and others I have formerly recited.
XXXI. The Pope teacheth us that we cannot truly believe the Articles of our Faith or the truth of Scripture, but becauſe of the Authority and Infallibility of the Pope and his Church declaring them; ſo that we muſt believe that the Pope is Chriſts Vicar and authorized by him, and made infallible, before we can believe that there is a Chriſt, or that he hath given any authority or gifts to any.
This is not to be denyed: And Knot againſt Chillingworth hath no other ſhift, but to reſolve their belief of the Churches infallibility and authority, not into any word or donation of Chriſt, but into Miracles wrought by the Church. So that no man can be a Believer that is not firſt certain of the Papiſts Miracles (and how can millions know them, when they ſee them not? and in all my life I could never meet with one that ſaw them.) And he muſt next be certain that thoſe miracles prove the infallibility of the Pope; when yet they confeſs that they prove not the Infallibility of him that doth them. Valentine Greatreak… hath done and ſtill doth more wonderous cures by touch or ſtroaking, than ever I heard by any credible report that any Papiſt did: and yet he pretendeth to no Infallibility.
And thoſe Canonized Saints that have been moſt credibly famed for the greateſt Miracles, have born their Teſtimony againſt Popery, and therefore Popery was not confirmed by them. For inſtance, St. Martin is by his Diſciple and Friend Sulpitius Severus affirmed to have done more Miracles than I have ever credibly read done by any ſince the Apoſtles: I ſcarce except Gregory Neocaeſar: And yet, whereas the Papal Councils give high priviledges, of pardon, &c. to thoſe that will take the Croſs to kill the Waldenſes, and compel Princes to it, and uphold their Kingdom by ſuch means, St. Martin ſeparated to the death from the Synods and Biſhops about him, for ſeeking the Magiſtrates Sword to be drawn againſt even Priſcillian Gnoſticks, and he profeſſeth that an Angel appeared to him and chaſtiſed him ſharply for once communicating with the Biſhops at the motion of Maximus, when he did it only to ſave mens lives, that were condemned as Priſcillianists. Here are Miracles againſt the very Pillars of Popery.
So alſo the Egyptian Monks were the moſt famous for Miracles of any People. And yet (as their Miracles were no confirmation of the errour of the Anthropomorphites which their ſimplicity and raſhneſs involved them in, ſo) they renounced Communion with the Church of Rome, and therefore confirmed it not by their Miracles.
How few Chriſtians be there on Earth, if none are ſuch but thoſe that by known Popiſh miracles believed the Pope to be infallible before they believed that there was a Chriſt?
And thus they muſt believe him to be Infallible not as Pope, but ſomewhat elſe: For to be Pope, is to be [Chriſts pretended Vicar:] And to believe that he is authorized or Infallible as Chriſts Vicar, before they believe there is a Chriſt, is a mad-mans contradiction and impoſſible. What Infallible wight then is it that we muſt firſt believe the Pope to be, before we believe him to be Pope? To what impudence will intereſt and faction carry men?
I will again recite the words of an honeſt Jeſuit, Joſeph. Acoſta de tempor. noviſ. li. 3. c. 3. [To all the miracles of Antichriſt, though he do great ones, the Church ſhall boldly oppoſe the belief of the Scriptures: And by the inexpugnable teſtimony of this truth, ſhall by moſt clear light expel all his juglings as Clouds—Signs are given to Infidels; Scriptures to Believers; and therefore the primitive Church abounded with miracles, when Infidels were to be called: But the laſt, when the faithful are already called, ſhall reſt more on the Scripture than on miracles: yea I will boldly ſay, that all miracles are vain and empty, unleſs they be approved by the Scripture; that is, have a Doctrine conform to the Scripture. But the Scripture it ſelf is of it ſelf a moſt firm argument of truth.
Obj. But he grants that Infidels had miracles.
Anſ. He lived long in the Weſt-Indies among them, and in his Treat. of the Converſ. Ind. and his Hiſt. Ind. he profeſſeth that the Ignorance, Drunkenneſs and Wickedneſs of the Roman Prieſts there, was the great hinderance of their Converſion; but that Miracles there were none. God had not given them there any ſuch gift.
Once more, Did the Miracle which Thyraeus de Daemoniacis, p. 76. reciteth out of Proſper, that [A perſon poſſeſſed by the Devil was cured by drinking the Wine in the Euchariſt] confirm the Popes Religion, who hath caſt out the Cup; or the Proteſtants that uſe it?
XXXII. Though S. Paul ſay, Let every Soul be ſubject to the higher Powers, and give honour to whom honour is due, the Pope as far as he is able exempteth all his Clergie from the Government of the Magiſtrate; yea they are forbidden to fall down to Princes, or eat at their Tables, but Emperours muſt take them as equals.
The firſt part is commonly known: Caranz. pag. 395. reciteth this Decree of Pope Nicholas, that [No Lay man muſt judge a Prieſt, nor examine any thing of his life: And no Secular Prince ought to judge the facts of any Biſhops or Prieſts whatſoever.
The Eighth General Council at Conſtantinople ſaith, Can. 14. [Miniſters muſt not fall down to Princes, nor eat at their Tables, nor debaſe themſelves to them; but Emperours muſt take them as equals.
XXXIII. The Pope confeſſeth every word of our Objective Religion to be true; for all his killing and damning us as Hereticks.
Proved before: We have not a word of our Objective Religion, but the Sacramental Covenant, and its Expoſition in the Creed, Lords Prayer, and Decalogue, and the Canonical Scripture, which we receive. And they confeſs all this to be infallibly true, and ſo juſtifie all our Poſitive Religion.
XXXIV. The Popes to this day will not tell the Church ſo much as what a Chriſtian is, and what muſt make a man a Member of their Church, in the Eſſentials of a Member. Of which more anon.
XXXV. While the Decrees of General Councils are made quoad nos the Churches Faith, the Pope will never let us know how big our Faith muſt be, nor when we ſhall have all.
If every General Council add new Articles (or many) quoad nos, who knoweth when they will have done? and whether we have yet half the Chriſtian Faith, or not?
XXXVI. The Popes Religion maketh Contradictions neceſſary to be believed; that is, impoſſibilities.
The Contradictions of Tranſubſtantiation I have opened in my [Full Satisfaction] Confirmed General Councils they commonly agree do make Decrees which muſt neceſſarily be believed: And it is notorious, that ſuch Decrees are Contradictory. The General Council at Conſtance confirmed by Martin 5. and that at Baſil confirmed by Foelix 5. do make it de fide for a Council to be above the Pope. Bin. p. 43. 79. 96. Conc. Baſil. Seſſ. ult. they ſay, [Not one of the skilful did ever doubt, but that the Pope was ſubject to the judgment of a General Council in matters of Faith; and that he cannot without their conſent diſſolve or remove a General Council; yea and that this is an Article of Faith, which without deſtruction of ſalvation cannot be denyed, and that de fide the Council is above the Pope, and that he is a Heretick that is againſt this.] Eugenius alſo owned this Council, Bin. ib. p. 42.
But the Councils of Florence, and at the Laterane ſub Jul. 2. and ſub Leone 10. ſay the clean contrary.
The 6. Council at Conſtant. approved by Pope Adrian is now ſaid by them to have many errors.
XXXVII. The Pope arrogateth power to alter the conſtitutions of the Spirit of God in the holy Scriptures.
Proved. The Council of Conſtance taking away the Cup ſaith [Though in the Primitive Church this Sacrament was received by Believers under both kinds, &c.] yea though Chriſt ſo inſtituted it, yet they altered it.
I elſewhere cited Pope Innocents words [By the fulneſs of our Power we can diſpenſe with the Law, being above the Law.] And the Gloſs oft ſaith, [The Pope diſpenſeth againſt the Apoſtle, againſt the Old Teſtament, &c.
The Council of Trent ſay, Seſſ. 21. cap. 1, 2. that [This power was always in the Church, that in diſpenſing the Sacraments, ſaving the ſubſtance of them, it may ordain or change things as it ſhould judge moſt expedient to the profit of the Receiver. (But is not the Cup of the ſubſtance, as truly as the Bread?)
Andrad. Def. Conc. Trid. li. 2. p. 236. [Hence it is plain that they do not erre that ſay, the Popes of Rome may ſometimes diſpenſe with Laws made by Paul, and the four firſt Councils. And Vaſquez ſaith To. 2. Diſp. 216. N. 60. [Though we grant that this was a Precept of the Apoſtles, yet the Church and Popes might on juſt cauſes abrogate it: For the power of the Apoſtles was no greater than the power of the Church and Pope in bringing in Precepts.]
One of Luthers Opinions oppoſed as Heretical by Leo 10. was this, [It is certain that it is not in the hand of the Church or Pope to make Articles of Faith.] See more in my Key, p. 243, 244.
XXXVIII. The Pope ſetteth up a Publick Worſhip of God, in a Tongue not underſtood by moſt of the Worſhippers; and forbiddeth men, without Licence to read the Scriptures in a known Tongue.
Practice and the Trent Council prove both theſe.
XXXIX. The Pope determineth that the Image of Chriſt be reverenced with equal honour as the holy Scriptures.]
So it is decreed Concil. Conſtant. the eighth General Can. 3. And yet Images are mans work, and at the beſt unneceſſary, and the holy Scriptures are Gods work by his Spirit, and the Law by which we muſt live, and be judged at the laſt.
XL. And when all this Power over the whole Earth is thus claimed, there is no poſſible means left for any mortal man, much leſs for the Antipodes, to know who is the man that hath this Power, and whom on pain of damnation we muſt obey, and believe in before we can believe in Chriſt.
Proved: If there be any poſſibility of knowing it, it muſt be either, 1. By perſonal qualifications of mind; 2. Or by right of election; 3. Or of Ordination; 4. Or of Poſſeſſion; 5. Or of Acceptance by the Church after Poſſeſſion. I cannot Imagine any other way. But there is no poſſibility of knowing who is Pope by any of theſe wayes.
I. The firſt is not pretended by them: But anon we ſhall thence prove their Nullity for want of neceſſary Qualifications.
II. If Election will tell us, then it is either any Election whatſoever, or elſe Election by authorized Perſons. Not the firſt; elſe the Turks, or the Greeks, or the Adverſaries of Rome might elect a Pope: And an hundred might be elected at once ſeveral ways. Not the later; For if any one way of Election be neceſſary, Popes were no Popes when that way failed: Sometime they were elected by the People of Rome (and were they the Chuſers for all the World?) Sometimes by the People and the Presbyters: Sometimes by the Neighbour Biſhops and Ordainers: Sometimes by the Emperours: And laſtly by the Cardinals. If one way only be valid, the reſt were invalid: And how ſhall we prove which? If any of theſe ways are valid; then ſix men or five may be choſen at once by the ſeveral ways: And where is the proof?
III. If Ordination be the notifying Title, then, 1. Thoſe Lay men that were put in full poſſeſſion unordained were no Popes; and where then is the Succeſſion? 2. And who is it that hath that ordaining Authority? If ſome Biſhops ordain one, and ſome another, and ſo twenty (as they long did divers in many years Schiſm) which of theſe is the true Pope? or is it all?
IV. If Poſſeſſion were the Title, then the Turk may be Pope; or he that can get it by the Sword: Then there can be no Uſurper, but the ſtrongeſt hath beſt Right. Then he that kept at Rome had better title than he that was in Germany, or at Avignion.
V. If it be the Churches after acceptance; then, 1. He was an Uſurper before. 2. And what or who is that Accepting Church? Sure they that muſt make a Pope of no Pope, by after acceptance, ſhould have the antecedent Election: Elſe Popes muſt all be firſt Uſurpers, before they are true Popes. But, 1. If it muſt be the major part of the Chriſtian World, then there is no Pope, becauſe two parts are againſt him. If it muſt be one Sect of Chriſtians only like the Papiſts, that will but think themſelves the Church, or better than the reſt; who is it that can prove their title to this Choice? And muſt it be All of them, or but Part? If All, 1. How ſhall we ever know it? Never ſuch a thing was tryed. 2. And then there was no Pope in the 40 or 50 years Schiſm. If it muſt be Part, how ſhall we ever know which part it muſt be? If the major or the melior, how ſhall it be ever tryed and known in a diviſion? None to this day knoweth who had the major or melior part in many a Schiſm.
If they ſay that ſilent non-oppoſition is Conſent. I Anſwer, That's a known Falſhood, when moſt men, even a thouſand to one, have neither Call nor Opportunity to ſignifie their diſſent effectually; and when no wiſe men that love their time and peace, will run to Rome by thouſands out of all Kingdoms, to tell them their diſſent.
2. But it was no ſilent ſubmiſſion, when ſeveral Popes were upheld by ſeveral Kingdoms. So that there is no way of certain notice who is the true Pope, but he muſt go for the man, as Eugenius 4. did after his Depoſition, who can keep poſſeſſion, which is no title at all.
2. Yea, I prove certainly, according to their own Principles, that there is no Pope at Rome, nor hath been for many an hundred years.
For they hold themſelves, that the Right muſt be derived by an uninterrupted Succeſſion from S. Peter, (and call us no Miniſters for want of Succeſſion:) But that they have no ſuch uninterrupted Succeſſion is notorious.
For, 1. An Infidel and Heretick Pope, ſo openly judged, can be no Pope: Elſe a Turk might be Pope. For he that is no Chriſtian, is no Chriſtian Biſhop. But Popes (before mentioned) have been judged Infidels, Hereticks, incarnate Devils.
2. A Pope actually depoſed as an uncapable wicked Heretick, by a General Council, was no Pope: Yet ſuch was Eugenius 4. who yet kept the place, and the reſt are his Succeſſors.
3. There have been ſometimes ſeveral years without any Pope at all: And if two or three years make no interruption, how ſhall we know how long time doth it?
4. Baronius, Genebrard, and others aforementioned, confeſs that for 50 of them together they were Apoſtatical, and deſerve not to be named among the Popes, being wicked men, made and ruled by Whores, &c. Where then is the ſucceſſion?
And if it were poſſible for thoſe at Rome to know that there is a Pope, and to know who and which is he, yet how ſhould all the reſt of the world have any aſſurance of it? You'll ſay, it is not neceſſary: Poſſeſſion and common Report muſt ſatisfie them in China, Congo, Abaſſia, and the Phillipines, &c.
Anſw. No Building can be ſtronger than its Foundadation, nor Concluſion than its Premiſes: How then ſhall ſuch men have aſſurance of their Religion when they muſt take it on the Credit of a Pope as infallible of whom they have no aſſurance? And how ſhall they be certain that they are of the right Church, when they are uncertain who is the Head whom they muſt be ſubjects to?