Naked popery, Chapter 7
CHAP. VII. What a PAPIST is.
II. HAving ſhewed what a Pope is, I am next hence to tell you what we Proteſtants take a Papiſt to be.
And firſt as to the name, it is equivocal: There are ſo many ſorts that are called commonly by the one name of Papiſts, that it is hard to enumerate and deſcribe them all.
1. There are ſome that believe that the Pope is but a Humane Creature, that hath run up his power into Tyranny by abuſe, and it were well if he were either down, or reduced to his firſt ſtate: But they take themſelves to be as thoſe that live under other abuſive, oppreſſing or tyrannical Governours, who muſt live in Patience and Submiſſion, and are not bound to ruine themſelves, by oppoſing him in vain; and though he impoſe on them many things which they like not, but had rather they were reformed, yet it being not in their power, and Princes and Magiſtrates commanding them the ſame, they take Conformity to be orderly, and Nonconformity to be unpeaceable and of ill fame; And if any of the things commanded them prove ſinful, they hope God will forgive them (for bowing in the houſe of Rimmon) and will lay it on Popes, Princes and Prelates, and not on them that are not bound to ſtudy Controverſies; and who do what they do but in obedience and for peace (pretenſes that quiet their Conſciences in ſelf-ſaving Conformity:) I verily think that the greater part of thoſe called Papiſts in all the world, are of this ſelf-ſaving ſort. As we ſee in all Countries that the greater number are or ſeem to be of the Religion of thoſe in power, be it what it will be. And we ordinarily hear that the common people will thus talk againſt the Popes Doctrines and Practices, and yet quiet themſelves on ſuch terms of Conformity as I here deſcribe.
II. Another ſort called Papiſts do believe that the Pope is a meer humane creature alſo, not over all the world but in the Empire and where Princes let him: And conſequently as men ſet him up, men might take him down. But yet that it is an Orderly Inſtitution, as Kings and Emperors, and that his place is Lawful, and that it is the duty of the Church to obey him, eſpecially when Princes alſo do command it: And that men have power from God to make, as National, Provincial, and Patriarchal Churches and Rulers, ſo alſo an Univerſal Church and Ruler for Order and Unity ſake over many Countries, and that it is good and deſirable to theſe ends.
Of theſe there are two ſorts. 1. One ſort take the Papacie and Patriarchs to be a lawful and laudable inſtitution of Conſtantine, confirmed by other Princes. 2. The other ſort take them to be laudable Inſtitutions of General Councils, or elſe of particular conſenting Biſhops before the firſt General Council (whom thy call the Church.)
III. Another ſort called Papiſts, do believe the Pope (as the former) to be a humane Creature, viz. of the firſt or ancient Biſhops by mutual conſent; but that it was a neceſſary thing, which by Gods General Laws, and his ſpecial Inſpiration, they did well, and were bound to do for the Churches concord and ſtrength; and that it is not lawful for the Church now to alter it, or any Prince in his Dominions.
Theſe alſo are of three ſorts: 1. Some think that the Roman Seat may be altered, and the Church upon juſt cauſe may remove the Primacy to another Biſhop. This ſeemeth to be the opinion of Cardinal Cuſanus afore cited de Concord. who ſaith, The Church might make the Biſhop of Trent chief. 2. Others ſeem rather to think, that God hath by Decree annexed the Supremacy to Rome, and yet (as R. Smyth, the Biſhop of Calcedon, and Ruler of the Engliſh Popiſh Clergy afore cited) think, that it is not de fide, that the Pope is Peters Succeſſor. 3. Others ſay that they are not ſure but God may deſtroy Rome, and remove the Primacy; but Men may not do it.
IV. The whole Greek Church ſeem yet of the ſecond or third opinion, (that the Pope had a juſt Primacy in one Empire, which was juſtly removed to Conſtantinople:) But there are ſome that think the Pope had alſo a juſt Primacy in all the Christian World, and yet that he hath it but by Humane Inſtitution.
V. There are other that think the Pope is the Univerſal Head by Divine Inſtitution; even as S. Peter's Succeſſor, by derivation of the Power which Chriſt gave Peter.
And as about the Foundation, ſo about the Subject and the Meaſure of Power, yea who is the true Chief Ruler over the Uuniverſal Church, there are theſe ſeveral ſorts of Popery.
I. Some believe that it is General Councils that are the Subject or Poſſeſſors of Supreme Church Power and Infallibility, and that the Pope is but the firſt in order of the five Patriarchs in ſuch Councils; who hath no neceſſary right to call them, nor no negative Voice in them, nor any Government over the other Patriarchs, or their Churches; but only the firſt Seat, if he be there; juſt as the Patriarch of Alexandria firſt, and of Conſtantinople after had when the Patriarch of Rome was abſent. And thus indeed it was in the Empire, for a long time. But thoſe five Patriarchs ruled not all the World; no more than our two Provincial Archbiſhops do.
II. Others called Papiſts do go farther, and believe that General Councils indeed have the ſupreme Legiſlative Power, and the chief Executive while they ſit, and are the Seat of Infallibility: But becauſe they are not to be always or ordinary, God hath not left the four Patriarchs, and all the World, ungoverned in the Intervals; but the Roman Pope is the Supreme Governour of the World, when there is no General Council: Yet ſo that he muſt Govern by their Laws or Canons.
III. Another ſort (and I think the moſt numerous among the Learned) called Papiſts, hold that Neither the Pope alone, nor the Council alone, are the Seat or Poſſeſſors of the ſupreme Legiſlative Power, or the Infallibility, nor of the ſupreme judging and executive power ſedente concilio; but it is both of them agreeing or conjunct: And two Fallibles joyning, become one Infallible.
IV. Another ſort of Papiſts, and very numerous eſpecially in Italy, hold, that the Pope alone is Supreme and Infallible in Legiſlation and Judgment, and that Councils are but his Counſellors, to prepare Laws, to which his Fiat giveth Authority and Infallibility.
All theſe indeed are commonly called PAPISTS, becauſe that more or leſs they are Subjects of the Pope. But who can give one definition, or the ſame marks of men that are really of ſo many minds? If I deſcribe one ſort, the other will ſay, this is not our Opinion; you do us wrong. And ſo of all the reſt.
And here you may ſee, that when the Queſtion is, Whether a Papiſt may be ſaved? and Whether a Papiſt be a Heretick? or the like; that it cannot be well anſwered, till we know of which ſort of Papiſts you ſpeak.
But becauſe I find that already my Writing is ſwelled beyond my firſt intent, I will give you the Properties or inadequate conceptions of only one ſort of Papiſts, which is the third ſort in the laſt diſtribution, who hold the Soveraignty and Infallibility to be in the Pope and Council conjunct, and that by Divine Right. Becauſe if I ſpeak of any of the other ſorts, I find they fly for refuge hither, and moſt Writers go upon this ground, and will own nothing as their Religion but what is in Approved General Councils.
And here I deſire the Reader to peruſe what I have ſaid in my [Full and eaſie ſatisfaction, &c.] out of Veron, and others, as they deſcribe their Faith themſelves.
I. A PAPIST of this ſort is one that believeth that the Pope and his Council, or Church, is Infallible in propoſing the will of Christ; and believeth in Chriſt, and receiveth the Goſpel as true, for the Authority and Infallibility of this Pope and Council, and hereon layeth all the hopes of his ſalvation, as on the Churches Faith: And all this Authority and Infallibility he believeth before he believeth that there is a Pope or a Church of Chriſt, or a Chriſt indeed, or a promiſe or gift from Chriſt of any Authority or Infallibility to them: Much more before he knoweth who is the true Pope, and which are true General Councils, or whether ever there were any ſuch, or what it is that they have decreed to be believed.
1. That they take all their Faith in Chriſt and the Goſpel on the credit of the Church (that is, the Pope and Council) propoſing it, the moderateſt of all this ſort profeſs; as out of Veron, and others, I proved as aforecited. Hence it is that one tells us that the Scripture is ſo full of ſeeming Contradictions and Improbabilities, that he would no more believe it than Eſop's Fables, were it not for the Authority of the Church. Another ſaid [Would I ever believe the Trinity, the Incarnation, that if you lay a man to dye in a cloſe Cheſt of Lead or Marble his Soul could get out to Heaven, that the Body ſhall riſe again, &c. were it not for the Authority of the Church?]
2. They believe this Infallibility and Authority of the Pope before they can believe that there is any Pope at all. For to be a Pope is eſſentially to be Christs Vicar as they deſcribe him: And, as I ſaid, it is impoſſible to believe that Chriſt hath a Vicar, before they believe that he is Chriſt. As it is to believe a Son without a Parent.
3. They believe the Infallibility and Authority of the Church, (as they profeſs) before they believe that there is any Church: For to be a Church is eſſentially to be a Society of Chriſtians: And he that yet believeth not that Chriſt is truly Chriſt, cannot believe that Chriſtians are truly Chriſtians, ſave de nomine; nor that Chriſt hath a Church: For they are Relatives, as Wife and Husband.
4. They believe the Infallibility and Authority of the Church, that is, the Pope and Council, before they believe that Jeſus is the Chriſt; For they profeſs to believe in him, becauſe of the ſaid Churches Authority and Infallibility: And the Premiſes go before the Concluſion.
5. They believe the ſaid Infallibility and Authority of the Church, before they believe that ever Chriſt gave them ſuch Authority and Infallibility: For they cannot believe that Chriſt gave it them, before they believe that there is a Chriſt, and a Word of gift.
And now is not here a Riddle hard enough to poſe the wiſeſt? Which way do all theſe Believers, through all the world, come to know that the Pope and Council, or Church, are authorized and Infallible, before they believe that Chriſt ever gave it them? Which way do they think that they came by it? Let him unriddle it that can.
6. They believe thus in the Pope, before they know what a Pope is, or who is he that they muſt thus believe in. For alas, how can all or any in the world know what is neceſſary to make a Pope? what Election? what Ordination? what Qualification? and whether the man had all theſe? And of divers Pretenders which is he that hath the proofs of a true title?
7. They believe thus in Councils, when they know not what Councils are true, and what not; nay whether ever there were any: For I have elſewhere fully proved that there never was any, nor ever will be, that are truly Univerſal as to all the Chriſtian World.
8. Much leſs do theſe beginners know certainly, what General Councils have decreed to be believed by thoſe that will be ſaved.
That which will be ſaid to all this is, that It is not neceſſary that all men receive their Faith from Councils; it is ſufficient if it be from the Church-real, though not from the Repreſentative.
Anſ. Very good: 1. Elſe no man was a Chriſtian, nor could be, before the firſt General Council, which was above 300 years.
2. But ſtill this anſwereth none of the Contradictions about believing in and from the Pope: May we all take our Faith from the Church-real, without taking it from the Pope, or not? If yea, we may poſſibly be good friends at laſt. If not, all the Contradictions about him are ſtill upheld by you.
3. And if you muſt take it from the Authority and Infallibility of the Church Real, ſtill all the Contradictions will follow as if you took it from Councils: For can you believe that this Church is Chriſts Church, and hath this power and gift from him, before you believe that he is Chriſt, and that ever he made ſuch a gift or promiſe to them?
4. And who or what is this Real Church, that muſt be firſt known to be thus impowered and infallible: Is it ſome few, or many, or muſt it be the moſt? If a few or many, you profeſs that they may be Hereticks, and have not that authority or gift. If it muſt be all, or the greater part; 1. Then the Church of Rome goeth down, that is at moſt but a third part. 2. How ſhall every poor man (or any man) know which is the judgment of the major part? Can he take the Votes of all the Chriſtian World? 3. And have all that were converted in the Apoſtles days and ſince, firſt known the Major Vote of the Chriſtians, or were they converted by the foreknown Infallibility or Authority of the Majority? (or of the Pope?)
Some will ſay, we ſee the Madneſs of this Popery, but how then do you ſay that the faith muſt be received, if not from the Church? I anſwer I have told you at large in a Treatiſe called The Reaſons of the Chriſtian Religion, and briefly in a ſmaller Treatiſe called The certainty of Chriſtianity without Popery
Briefly, Judging is one thing, and Teaching is another thing. Before I ſubmit to the Deciſion of a Judge I muſt know his Commiſſion or Authority; and I muſt then ſtand to his Sentence which way ever he decide the Caſe. Men be not converted to Chriſtianity by ſuch Judges, but by Teachers; Nor will I believe the Judge if he ſay there is no Chriſt, no Life to come, &c. But a Teacher is to make intelligible to his Hearer or Scholar, the evidence of truth which is in the matter taught, and to draw men to believe by telling them thoſe true reaſons upon which he did believe himſelf: And no man takes him for his Teacher that he is perſwaded knoweth no more than himſelf. And the greater reputation of Knowledge and Honeſty the Teacher hath, the eaſier we apply our minds to learn of him, and a humane truſt or faith prepareth us to receive that evidence of truth which may beget a Divine Faith by the help of Grace. But ſtill the Learner truly believeth no more than he thus learneth. And I may hear a ſtranger tell what he hath to ſay, and be convinced by the evidence that he giveth me of the truth, though I know not of any Authority that he hath to teach me, much leſs judicially to decide the Caſe. I little doubt but moſt that were converted by the Apoſtles themſelves, were perſwaded to believe in Chriſt by the evidence of truth propoſed (the Spirit co-operating) before they knew of any Authority of the Apoſtles; much leſs before they heard what they ſaid in a General Council, or what was the Vote of the Univerſal Church; or what any Pope ſaid as Ruler of the reſt. Theſe things are very plain and ſure, and they that will be wilfully blinded by faction, and prejudice, and worldly intereſt againſt plain truth, have no excuſe if they periſh in darkneſs.
II. A PAPIST (of this ſort) is one that believeth that the Pope of Rome is the rightful Governour of all the world; that is, that all Chriſtians immediately, and all Infidels and Heathens mediately, are bound by God to obey him, as Chriſts Vicegerent on Earth: And that he, with his Council, is thus an Univerſal Lawgiver and Judge to all Kings, States, and Perſons, that dwell round about the Earth.
But a Proteſtant denyeth this, and holdeth that there is no Univerſal Monarch, or Legiſlator, to all the world, but God and our Saviour; and that he hath made no ſuch Vice-Chriſt, or Vicegerent; and that ſuch a Claim is High-Treaſon, as uſurping his Prerogative. And that if Pride had not in tantum made them mad, no men could think themſelves thus capable of Governing all the World. Proteſtants believe that there is no ſuch thing on Earth, as an Univerſal Church headed by any mortal Head, Pope or Council, but that Chriſt is the only Univerſal Governour or Head.
III. This Papiſt is one that holdeth, that the Church of Chriſt on Earth is no bigger than the Popes Dominion, and that it is neceſſary to ſalvation to be ſubject to the Pope; and conſequently he unchurcheth two or three parts of the Chriſtian world, and damneth moſt of the Body of Chriſt, and robbeth him of the greateſt part of his Kingdom, as far as denying his Right amounts to: And conſequently is a notorious Schiſmatick or Sectary, appropriating the Church title only to his Sect.
This is proved before from the Maſters of their Religion.
IV. This Papiſt is one that holdeth, that thoſe Councils which were General as to one Empire, were General as to all the Chriſtian world: And that ſuch General Councils there muſt be, (if it pleaſe the Pope to call them,) though they muſt come from all the Quarters of the Earth, and whence they have no Sea paſſage, and out of the Empires of many Princes, and many that are Enemies to the Chriſtian Name, and perhaps at Wars with Chriſtians; and when the Voyage or Journey is ſuch, that if the Churches be deprived of a thouſand Biſhops, twenty of them are never like to live to return home to the remoteſt Nations. Nor could they converſe as a Council, by reaſon of the number and diverſity of Languages, if they were equally gathered.
Or they hold, that if a ſmall part of the Chriſtian World aſſemble (as at Trent) when the rest cannot come, this is an Univerſal Council of and to all the Chriſtian World.
V. This Papiſt is one that holdeth, If a fallible Pope and a fallible General Council do but agree, their Decrees are infallible: As if an unlearned Pope (e. g. that underſtands not the Text of Scripture in the Original) and an unlearned Council (as to the moſt) ſhould agree, their Decrees would be learned; e. g. in judging which is the true Tranſlation of a Tongue which they never underſtood. As if ten purblind men if they meet together might produce the Effects of the cleareſt ſight, or Fools by conjunction become wiſe.
VI. He holdeth that Tradition from Fathers to Children is the ſure way of conveying all the matter of Faith and Religion; and yet that the greateſt General Councils, which are the Church repreſentative, may erre in matter of Faith, and have erred; unleſs a Pope (who is fallible) approve of their Decrees.
VII. And when he hath truſted to this way of Tradition, he denyeth the Judgment and Tradition profeſſed by the greater half or the Chriſtian World.
VIII. He believeth that all men are bound on pain of damnation to believe that the Senſes and perception of all men in the World are deceived, in apprehending that after Conſecration there is true Bread and Wine in the Sacrament. And he that will ſo believe his own and others Senſes, ſhould ſuffer as an Heretick, and be rooted out of all the Dominions of all Chriſtian Lords on Earth. So merciful is he to his Neighbours.
For an approved General Council hath decreed this, and ſuch Councils are his Religion. Were it his own Father or Mother, Wife or Child, that cannot thus renounce all his own and other mens Senſes, and believe that there is no Bread or Wine in ſpight of his ſight, taſte, touch, &c. he believeth that they ſhould be burnt as Hereticks, or exterminated. He may be a good naetur'd man that is loth it ſhould be ſo; or he may be one that is ignorant of his own Religion, and doth not know that this is one Article of Popery; or he may be an unconſcionable man, that will not obey that which he knoweth to be his Religion; or he may be unable to execute ſuch Laws: But it is his Religion to believe that he ought to do it.
IX. If he be a Temporal Lord of a Proteſtant Country, it is part of his Religion to take himſelf obliged to root out, deſtroy, or burn all his Proteſtant Subjects, and all others that deny Tranſubſtantiation.
Obj. The King of France, and ſome others, do it not.
Anſ. No man is bound to do that which he cannot do. But if he can do it, and he be a Papiſt, by the expreſs words of an Approved General Council he is bound to do it, and to believe that it is his duty. I ſpeak not of what men do, but what their Religion binds them to do: Though intereſt or good nature hinder them.
X. He believeth that all Temporal Lords that will not firſt take an Oath thus to root out their Subiects, and then do it, may be firſt Excommunicated by the Pope, and then depoſed if they repent not, and their Dominions be given to be ſeized by another Papiſt that will do it.
The words of the Council are before cited.
XI. He believeth that in this caſe the Pope may abſolve all the Subjects of ſuch Temporal Lords from their Oaths, and Duties of Allegiance or Fidelity to ſuch Rulers.
This alſo is expreſs in the Councils words.
XII. He is one that believeth that the Priviledges of the Roman Church were given it by the Fathers, becauſe it was the Imperial Seat, and therefore Conſtantinople had after equal Priviledges: (For ſo ſaith the forecited General Council:) And yet he believeth the clean contrary, even that Rome's Priviledges were given it by S. Peter, and Conſtantinople's are not equal. (For Popes and Councils alſo are for this.)
XIII. He believeth that it is de fide that General Councils are above Popes, and may judge them, and depoſe them if there be cauſe, even as Hereticks or Infidels, Adulterers, Murderers, Simoniſts, &c. And yet he believeth that all this is falſe, and the contrary true.
For the approved General Councils of Baſit and Conſtance ſay the firſt, (and others;) and thoſe fore-cited at the Laterane and Florence ſay the latter.
XIV. He maketh uncharitableneſs, and bold damning all others, a comfortable mark of the ſafety of his ſtate, and the truth of his Religion, and our Charity a mark that ours is worſe; whereas Chriſt hath ſaid, By this ſhall all men know that ye are my Diſciples, if ye love one another.
It's uſual with them to ſay, [You ſay that a Papiſt may be ſaved, and we ſay that a Proteſtant cannot; therefore we are in the ſafer ſtate.] As if our caſe were ever the more dangerous for their condemning us. As if a man that doteth in a Fever, ſhould ſay to thoſe about him, [You ſay that I may live, and I ſay that all you are mortally ſick; therefore my caſe is better than yours.] God ſaith, Judge not, that ye be not judged; and who art thou that judgeſt another mans Servant? And theſe men hope their caſe is ſafe, becauſe they ſin againſt this Law, and damn the moſt of the Univerſal Church.
XV. A Papiſt thinketh that all the Bible is not big enough, or hath not enough in it, to ſave thoſe that believe and practiſe it, or to make us a ſaving Religion; but other Tradition muſt be received with equal reverence; and the Decrees of all the approved General Councils muſt make it up.
XVI. He confeſſeth every Article and word of the Religion of the Proteſtants to be infallibly true; and yet holdeth that they are to be burnt and damned as Hereticks.
For he confeſſeth every part of the Canonical Scripture to be true, and we have no more in our (objective, poſitive) Religion, not a word. Our Negations of Popery are not properly our Religion, any more than our ſpeaking againſt Diſeaſes is our Health: But as our health containeth our own freedom from an hundred diſeaſes which we never thought of, as well as thoſe that we once had or feared; ſo our Faith and Religion is free from Popery, and containeth that which is againſt it.
XVII. A Papiſt is for ſwearing men to take Scripture in that ſenſe as the holy Mother Church doth hold, and hath held it: Whereas, 1. Their Church hath given them no Commentary on the Scripture, one way or other. 2. And their Tranſlations have been altered in many hundred places by Clement 8. and Sixtus 5. ſo that their Clergy is ſworn to take one Tranſlation to to be right one year, and a different one to be right the next.
XVIII. They are for ſwearing men to take or interpret Scripture but according to the unanimous ſenſe of the Fathers, and conſequently never to interpret the moſt of it at all.
XIX. A Papiſt hath a thriving Faith and Religion, which groweth bigger and bigger, as faſt as General Councils add new Decrees; ſo that they know not when they ſhall have all: And yet they cry out againſt novelty and change, and boaſt of Antiquity.
XX. He holdeth that Prieſts or Prelates may not fall down to Princes, or eat at their Tables, nor debaſe themſelves to them; but Emperours muſt take them as equals. Concil. Gen. 8. Conſt. Can. 14.
XXI. He is ſatisfied that their Church hath a Judge of Controverſies, though he decide them not: And he gloryeth in the Unity and great Concord of their Church, whoſe Doctors differ de fide even in the Expoſition of many hundred Texts of Gods Word; and where they differ in the Morals before cited, about Murder, killing excommunicate Kings, &c. and in Volumes of Controverſies. And yet he looketh upon far ſmaller differences among us with great offenſe, as if they were intolerable, and were ſo many different Religions: And all becauſe in all their differences they agree in one Pope. As if it were not as good an Union to agree in one God, one Chriſt, one Spirit, one Body or Church of Chriſt, one Faith (Creed and Scripture) one Baptiſmal Covenant, and one Hope of life eternal, Eph. 4. 3, 4, 5, 6. which is the Union that God deſcribeth.
XXII. He believeth that the Pope doth juſtly take away from the People one half of the ſubſtance of Chriſts own Sacrament, and deny them that which they hold to be his very Blood.
XXIII. They believe that they ought not to read the Scripture tranſlated without a Licence. So ſaith Con. Trid.
XXIV. They believe that the Image of Chriſt is to be reverenced equally with the holy Scriptures.
It is a Councils words before cited: Yea they muſt believe the ſecond Council at Nice, that Latria is to be given only to God: and yet a canonized S. Thomas 3. q. 25. a. 3. & 4. maintaineth that Latria or Divine Worſhip is to be given, 1. To the Image of Chriſt, 2. To the Croſs that he dyed on, 3. And to the Sign of the Croſs. And how largely Jac. Nauclautus, Cabrera, and multitudes of the Schoolmen are for it, ſee my Key, p. 165, &c.
XXV. They will publickly pray to God, and praiſe him, in an unknown Tongue, becauſe the Pope will have it ſo.
XXVI. They think that the far greateſt part of the Body of Chriſt are tormented in the Flames of Purgatory, to make ſatisfaction to Gods Juſtice for ſome Sins, notwithſtanding Chriſts ſufficient ſatisfaction.
XXVII. Expecting to go to the Flames of Purgatory when they dye, they cannot poſſibly be willing to leave this World, and conſequently muſt be worldlings, and never truly willing to dye. For the baſeſt condition on Earth will ſeem to them more deſirable than Purgatory.
XXVIII. They think that the Flames of Purgatory do perfect mens preparation for Heaven: whereas he is readieſt for Heaven that is likeſt to thoſe in Heaven and moſt holy, and that is they that moſt love God! And they that are angry here with every one that hurteth him, and do not think that tormenting men will win their love, yet look that the torments of Purgatory ſhould help us to love God, better than all the mercies on Earth will do.
XXIX. The generality of Papiſts believe a fallible Prieſt, or Printer, or ſuch other perſon, telling them what is the Faith of the Univerſal Church, and yet think that this is an Infallible Faith.
XXX. A Papiſt is one that layeth his hopes of ſalvation upon his belief of and obedience to a Pope which by their own Principles is no Pope, and a General Council which is no General Council, never was, nor never will be; and on his Communion with a Catholick Church which is no Catholick Church, but a Sect. All which hath been proved already, and moreſhall be.
I have told you in part what we take a Papiſt to be. Some things, before mentioned in the deſcription of a Pope, have been here neceſſarily repeated.