42. are the Orthodox Meletiani that Communicated with the Catholicks and some Hereticks too XI The 46. Heresie doubted of the diversity of the Heavens XII The 47. Heresie being Ignorant that there is another common Earth invisible which is the Matrix of all things do think that there is no Earth but this one XIII The 48 Heresie thought that Water was the common Matter and was always and not made with the Earth XIV The 49 Heresie denyed that the Soul was made before the Body and the Body after joyned to it and did believe that God's making them Male and Female first was to be understood of the Bodily Sexes When it was the Soul that was made Male and Female and the Soul was made the sixth day and the Body the seventh XV. The 50 Heresie thought that not only Grace but also the Soul it self was by God breathed into Man XVI The 51 Heresie is Origen's that thought our Souls were first Coelestial Intellects before they were incorporate Souls XVII The 52. thought that Brutes had some Reason XVIII The 54. thought Earthquakes had a Natural cause XIX The 55 Heresie Learned of Trismegistus to call the Stars by the Names of Living Creatures as all Astronomers do XX. The 56 Heresie thought that there were not many Languages before the Confusion at Babel XXI The 57 Heresie thought that the name of a Tongue proceeded first of the Jews or of the Pagans XXII The 58 Heresie doubted of the Years and time of Christ. XXIII The 59 Heresie thought as did many of the Ancient Fathers that Angels begat Giants of Women before the Flood XXIV The 61 was that Christians were after Jews and Pagans XXV The 62 Heresie saith that Pagans are Born Naturally but not Christians that is that the Soul and Body of man are not daily Created by Christ but by Nature XXVI The 63 Heresie said that the number of Years from the Creation was uncertain and unknown XXVII The 64 thought that the Names of the Days of Weeks Sunday Munday Lunae c. were made by God first and not by Pagans as being named from the Planets an Error no doubt XXVIII The 66 Heresie was that Adam and Eve were blind till God opened their Eyes to see their Nakedness XXIX The 67 Heresie imputeth the sins of Parents to their Children of which see my Disputations of Original sin XXX The 68 Heresie was of some troubled about the Book of Deuteronomy XXXI The 69 Heresie thought that those that were Sanctified in the Womb were Conceived in fin XXXII The 70 Heresie did mistake about the division of the World thinking it was Described first by the Greeks Egyptians and Persians when it was done by Noah c. XXXIII The 71 Heresie thought that there was a former Flood under Deucalion and Pyrrha XXXIV The 72 Heresie saith that Men are according to the twelve Signs in the Zodiack not knowing that those twelve Signs of the Zodiack are divers Climates and habitable Regions of the Earth XXXV It 's well that he makes it the 74 Heresle that Christ descended into Hell to offer Repentance there to Sinners contrary to in Inferno quis confitebitur tibi XXXVI The 75 Heresie doubted of the Nature of the Soul thinking it was made of Fire c. as many Greek Fathers did XXXVII The 77 Heresie is about God's hardening Pharaoh c. where the Dominioans are described XXXVIII The 79 Heresie is that the Psalms were not made by David it was David that said By the Rivers of Babylon we sate down and wept when we remembred Sion and that described all the Temple-matters before the Temple was made and the Captivity and the Return And this Heresie denyeth the equality of the Psalms as if they were not all written and placed in the Order that the things were done dangerous Heresie XXXIX The 80 Heresie thought that God's words to Cain Thou shalt Rule over him were properly to be understood whereas the meaning was Thou shalt Rule over-thy own Evil thoughts that are in'thy own free-will XL. The 81 Heresie did not well understand the Reason of God's words to Cain giving him Life XLI The 82 Heresie did think that the Stars in the Heavens had their fixed place and course not understanding that the Stars are every Night brought out of some secret place and set up for thier use as a Man lighteth up Candles for his House and at Morning return to their secret place again Angels being Presidents and Disposers of them as Servants of the Candles in a House XLII The 83 Heresie doubted as some late Expositors of the Book of Canticles lest it had a carnal sence XLIII The 85 Heresie thought that the Soul of Man was Naturally God's Image before â—…ace XLIV The 87 Heresie thought that really four living creatures mentioned in the Prophets praised God XLV The 88 Heresie thought the Levitical feasts were literally to be understood not knowing that it was the eight feasts of the Church that was meant XLVI The 90 Heresie preferred the Translation of Aquila before the Septuagint XLVII The 91 preferred a Translation of thirty men before the Septuagint XLVIII The 92 Heresie preferred another Translation of six men before the Septuagint XLIX Another Heresie preferreth the Translation of Theodotion and Symachus before the Septuagint L. The 94th Heresie preferre the Scriptures found in a vessel after the Captivity before the Septuagint LI. The 96 Heresie thought that Melchizedek had no Father or Mother not perceiving that it was spoken of him as Learning that which his Father and Mother never taught him LII The 97 Heresie hold that the Prophet Zechary of Fasts is to be properly understood when it is but for the four Fasts of the Church viz. Christmas Easter Epiphany Pentecost LIII The 98 Heresie holdeth that Solomons great number of Wives and Concubines is literally to be understood but it is of diversity of gifts in the Church LIV. The 100th Heresie thought that the measuring cord in Zachary was to be understood of measuring Ierusalem literally when it meant the choice of Believers LV. The 101 Heresie not understanding the mystical sence of the Cherubim and Seraphim in Isaiah are troubled about it and in doubt which mystical sence is mystically there opened LVI The last Heresie think that one of the Cherubims came to Isaiah and with a coal touched his Lips and that it was an Angel or Animal with fire when it is two Testaments and the fire is Gods Grace Reader wouldst thou have yet more unchristened and damned than all these I will not go over all Epiphanius his catalogue lest I tire thee Dost thou not perceive in this heretieating spirit a great deal of mans Pride and Ignorance that I say not fury and of Gods curse and Satans triumph § 49. But all this is but jesting in comparison of the confusion and bloody stir that Councils and their adherents made about Heresie condemning and cursing one another The History of
you have said a word to prove that Christ instituted the Universal Head-ship of the Pope Or rather do you not overthrow it your self by such arguing seeing 1. the Headship of Rome hath not been ever in the Church as you confess 2. It never was in the Universal Church either instituted by Christ or received by the Church one hour but only for a time received by a corrupt oppressed part of the Church 3. The Pope hath cast out divers things instituted by Christ for continuance as is proved I told him that though the King were absent it is only the King and Subjects that are essential to a Kingdom the Deputy is but an Officer and not essential He replyeth 'T is so indeed de facto But suppose as I do that a Vice-King be by full authority made an ingredient into the essence of the Kingdom then sure he must be essential Ans. Yes by very good reason if he be made essential he is essential and now I understand what is your proof you suppose it to be so But if it be so in our case then the Pope is essentially so the Churches constitutive Head that when-ever he dyeth the Church is dead unless you can say as our Law doth of the King Papa non moritur and when the Church hath been two or near three years without it was no Church and when it had two or three Popes it was no Church or two or three Churches But saith W. I. This is evident in our present Subject for though all the Pastors in Christs Church be only his Officers and Deputies yet you cannot deny such Officers are now essential to his visible Church Ans. 1. When I heard the word Evident I lookt for something But I had nothing but you cannot deny it and what true Christian ever yet denyed it But I do not remember that ever I heard it disputed before affirmed or denyed He that would deny it will say that as all the Mayors Bayliffs and other Magistrates of Corporations are indeed essential parts of those Corporations and these Corporations are the noblest integral parts of the Kingdom but no essential parts of it so that if the Kingdom should be resolved into a King and meer common Subjects only it were a Kingdom still so it is in the Church Particular gathered Churches are the noblest integral parts of the Universal Church but not essential And Pastors are essential parts of those particular Churches But if all the particulars and Pastors should cease the Church would be a Church still while there is a Christ and meer Christians But this never will be in this world because Christ will not only have a Church but a well-formed organized Church Those that had rather use the word essential of the Pastors will say that as soul and body are the only essential parts of a man and yet the brain heart and liver may be called essential parts of the body as distinct from the rest because without these it is not corpus orgâ—…nicum and so not humanum so though Christ be the only soul of the Church yet Officers may be essential parts of his body as organical capable of such a soul And though the other will reply that this is but a deceiving Metaphor Christ being not only the soul but the head and no organical Members being more than noble Integrals because if an Intellectual separation be made the Church is a Church still in such a conception Yet all this is but a Controversie of the aptitude of the word Essential in that case we are agreed that Officers shall be in the Church to the end And yet Saint Paul 1 Cor. 12. calls them but eyes and hands and never heads but reserveth that title to Christ alone yea even when he speaketh of Apostles And yet if any Officers were Essential it would be Apostles who are called Foundations and Pillars of the House but none of them the Head 2. But what 's all this to our Controversie What if Pastors were Essential to the Church viz. that there be some Doth it follow that the Bishop of Rome is any more essential to it than the Bishop of Ierusalem or Antioch If so then 1. Before Peter is feigned Bishop of Rome the Church was no Church All the while that he dwelt at Ierusalem and Antioch 2. And then if Rome were burnt or the Bishop of it ceased the Church were no Church Sir our true question is Whether a trayterous Usurper of Universal Soveraignty received by a third part of the Church and refused by all the rest be essential to the Church Not as whether the heart or head but a Scab or Cancer be essential to the body After some vain repetitions pag. 82. he repeateth the sum of his fraudulent Argument which he calls The force of his Discourse viz No Congregation of Christians hath been perpetually visible but that which acknowledgeth the Popes Supremacy Ergo No Congregation of Christians is Christs true Church save that Ans. I will therefore repeat the sum of my Answer viz. The word Congregation is ambiguous 1. Either it meaneth a company met together 2. Or a number of such Congregations owning one Superiour being part of the Universal Church 3. Or the Universal Church it self Accordingly I answer 1. That in the first sense a Congregation is called the same either because the same men live or because the survivors dwell in the same place or because they are of the same profession In the two first respects it is not necessary that any Congregation continue the same for men dye and places may be conquered or ruined In the third sense All true Christian Congregations in the world are of one and the same species as Christian from the beginning to this day II. In the second sense of the word Congregation I answer like as to the former The men dye the places are mutable but as to the common Christian Profession they are the same that they have been but as to the extent of Diocesses neither you nor we can deny but that they have altered Scotus Petavius and Doctor Hammond who hold that Bishops without Presbyters were first setled must hold that a Church then was but one Assembly or no more than one Bishop could speak to But de facto all agree that it was not long before they widened by degrees And in this sense the Churches of Abassia Armenia Ierusalem Alexandria c. are visible and have been from their beginning and some of them before Rome was The Churches of Ephesus Smyrna Thessalonica c. are and have been such And some Churches are visible which do not acknowledge the Popes Soveraignty that sometimes did viz. The Church of Britain in England and Scotland at first owned it not and after did receive it and after that cast it off again but it is visible and hath been from its beginnings The Churches of Denmark Sweden Transilvania and divers Countries of Germany were not
unchurched O poor Anchorites Hermites that are alone and shipwrackt Christians c. 2. Here is a new found priviledg of having company if in a Tavern or Alehouse and of being married and in a family such may be Christians when the solitary cannot Who would have thought that the Papists had held this But you say nothing to the case of them that are converted to Christ by a solitary Preacher that never tells him of a supreme Pastor as the English and Dutch convert many Indians Can they be subject to him that they hear not of W. J. Whether he be named or no the Church must be supposed to be sufficiently explicated to them as having some prudent manner of Government so that they must be instructed to render obedience to such Governours as Christ instituted in his Church which is virtually to a chief Pastor R. B. 1. So they that take the Pope for Antichrist may virtually be Papists Be content with that virtue 2. But I think that even that general belief of Pastoral Government is necessary ad bene esse rather than ad esse of a Christian. R. B. 1. I note by the way to be hereafter remembred his description of a particular Church as given by Hierome that it is Plebs unita Episcopo and Cyprian saith Ubi Episcopus ibi Ecclesia And Ignatius To every church there is one Altar and one Bishop with the Prosbyters and Deacons But by this Rule they make those that are now called Parish-Churches to be no Churches but only parts of a particular Church 2. Note that in his Definition he maketh living in external communion essential to those Congregations or Communities of Christians who make up the Catholick Church but tells us not whether it must be a Civil or only a Religious Communion or what Religious Communions besides unity of faith and dependance on Pastors it must be If by those words pag. 3. every particular family or neighbourhood he express that external communion then if their Pastors never give them Gods Word Sacraments or Prayer it may serve 3. He saith p. 4. In this consists your fallacy that you esteem none to be actually members of the universal Church unless they be actual members of some particular Church which I deny Which is his meer fiction of which I was so far from giving him any occasion that I was charging it as an error on himself reasonably supposing that by Visible Assemblies he had meant Churches 4. Note that he maketh it essential to the members of the Catholick Church that they depend on their lawful Pastors and yet that it is but a virtual subjection to the Pope by subjecting themselves to Christs manner of Government which is essential 1. Are not all Protestants and other Christians that own not the Pope true members of the Church then while they subject themselves in general to Christs manner of Government 2. He subjecteth himself to no Governour who doth it not to some existent individual For the universal existeth not but in the individuals And if it be not necessary that the Pope be this individual then subjection to some other is more essential than to the Pope And who is that who must be preferred before him Q. 2. What is that Faith in unity whereof all members of the Catholick Church do live Is it the belief of all that God hath revealed to be believed or of part and of what part W. J. Of all either explicitely or implicitely R. B. He might easily have known that it is explicite belief which the question meant for his implicite belief is the actual belief of nothing but the general and not of any unknown particulars Where there is no object in esse cognito vel percepto there is no act of faith for the object essentiateth the act in specie And where only the general object is perceived and no particular e. g. All that God saith in Scripture is true when one word of Scripture is not known there is no object for a particular belief But it is the belief of this or that in particular that we enquire of e. g. that Jesus is the Christ c. Your implicite belief is actual belief of the general but of particulars it is actually none at all as common reason tells us His reply to this I shall answer by parts in order R. B. We have here a most implicite account of the implicite faith which is essential to a Church-member The man would make the ignorant believe that their Schools are agreed of the sense when he might easily know the contrary I mentioned different senses of implicite faith 1. When Particulars are known and believed actually but confusedly and not distinctly but in gross So Dr. Holden in Analys sid seemeth to take it so the parts are seen or known oft in the whole so a purblind man seeth all the letters men trees c. before him I see all the sand in the hour-glass or much but not distinctly one sand from another This is a real knowledg of the very things but an imperfect knowledg 2. But besides this there is a knowledg of things only in their general nature which is a real knowledg but partial and imperfect As when I see something coming towards me afar of and know not whether it be a man or a beast I say it is an animal or a wight but what I know not This is not to know the thing formally but to know aliquid rei somewhat of that thing 3. There is also a knowledg which besides the general nature extendeth to some inadequate conception of the form but leaveth out other parts of the conception which are essential As when one knoweth so much of a man as that he hath a rational soul and not that he hath a body or that his soul is a virtus intellectiva but not that it is volitiva or when one knoweth that fire is formally a virtus illuminativa but not that it is calefactiva or motiva This is a real knowledg but partial and not formal being not of the whole essence So when one knoweth Christ to be God but not to be man or man and not God or to be a Teacher but not a King or Priest this is not properly to know Christ but somewhat of Christ. 4. There is a knowledg of meer universal Propositions which is but Organical as to things And this is no knowledg of all the particular things spoken of nor oft of many nor sometimes of any of them nor of the particular Propositions which should be further known nor of the conclusion that should be infer'd from both For instance Men may say that Omnis spiritus est immaterialis And one may mean and know by it but as the Sadducees or Hobs or Gassendus that a spirit is a chimaera si daretur spiritus immaterialis foret And another may doubt and mean si detur spiritus immaterialis est And another may hold that there
it was at once specially when Binnius said that at Eph. 2. Concil Only Peter's Ship escaped drowning As to his Cavil at my Translation Whether Ab aliis plerisque totius orbis Episcopis be not to be Translated if not almost all the rest at least most of the rest of the Bishops of the whole World rather than very many others I leave to the ordinary Readers Judgment And as for either Canus or his own saying that all these the Greeks and most of the Bishops of the whole World the greater number of Churches and the Armed Emperours were all Schismaticks Hereticks and no Christians but Equivocally it is no weak proof of the falseness of their Cause and Tyranny that cannot stand without unchristening most of the Bishops and Churches in the World with such Emperours Canus his confession of the Historical Truth may be pleaded by me while I hate their Robbing Christ of the greatest part of his Church because they are not the Popes § 38. My Eighth Proof of the Novelty of the Papal Sovereignty was from Historical Testimony that the Papal sovereignty was no part of the Churches Faith nor owned by the Ancients This is done at large by Bloudel de Primatu and Pet. Moulin de Novitate Papismi usher Field of the Church lib. 5. Chaucer Whittaker Io. White and many other I instanced only in many Historians Regino Herman Contract Marian Scotus Beneventus de Rambaldis and others that say Phocas first constituted saith one or Boniface obtained of Phocas say others that the Church of Rome should be the Head of all Churches To this 1. He thinks I have forgot my first Thesis because he forgot that when I had proved by three Arguments my Thesis in the fourth to satisfie their importunity I proved it with the Addition that there hath been a Christian Church still visible that Obeyed not the Pope and so added ten more Arguments to prove this Negative or Exclusive part After he cometh to this again and would have ut Caput esset to be no more than an acknowledgment of a controverted Title But at least the Primus constituit confuteth that and it is not ut diceretur haberetur or denuò esset He citeth Platina as if it were a wonder for the Popes Houshold Servant to say that it was his Right 2. But I specially note that both what is said of Phocas and by him of Iustinian Gratian c. who constitute and command this Primacy and Subjection to it shew that it was but Imperial as to bounds and Authority I before mentioned Suarez himself in his Excellent Book De Legibus saying That God hath made no Laws of Church-policy And if so not of the Papacy § 39. I noted their Novelty out of Platina in Gregor saying What should I say more of this Holy Man whose whole Institution of the Church-Office specially the Old one was Invented and Approved by him which Order I would we did follow then Learned Men would not at this day abhor the reading of the Office Hence I Note 1. That all their Church-Office was new being Gregory's Invention though no doubt much of the Matter had been in use before that form 2. Therefore the maintainers of Tradition cannot prove that because they thus Worship God now therefore they always did so 3. Gregory's Invented Office hardly received in Spain was so altered in Platina's time that Learned Men abhorred the Reading of it 4. Why might they not corrupt Church-Government where Ambition had a thousand times greater baits as well as Church-Offices This is their Antiquity and constancy This W. I. thought meet in silence to pass by § 40. My Ninth Proof of the Novelty of the Papal Sovereignty was If the Generality of Christians in the first Ages and many if not most in the latter Ages have been free from the Essentials of the Papists Faith then their Faith hath had no Successive Visible Church professing it in all Ages but the Christians that are against it have been Visible But the Antecedent is true The Antecedent I proved in twelve Instances To this he saith It followeth not that though our Church as Papal had no Successive Visibility the Church whereof the Protestants are Members had ever since Christs time on Earth a Successive Visibility When you have proved this Consequence I Oblige my self to answer your Instances and so he durst not meddle with that matter but puts it off Answ. Reader see here what an Issue our Dispute is brought to Can you wish a plainer I proved that our Religion being nothing else but Christianity our Church hath been still Visible because it is confessed that the Christian Church hath been still Visible But the Papists must have us prove also that our Church-hath been still Visible as without Popery I now prove Popery a Novelty and doth not that then fully prove my Consequence that the Christian Church was Visible without it And I prove that this Novelty of Popery is yet received but by the third part of Christians of whom I am perswaded ten to one are either compelled to profess what they believe not or understand it not Therefore the Christian Church was once wholly and is yet mostly without Popery I know not when a Cause is given up if here he give not up his Cause § 41. Twelve new Articles of the Papal Faith I named 1. That the Pope is above aâ—… General Council Decreed at Later and Florence 2. Contrarily That the Council is above the Pope and may Iudge him c. Decreed at Basil and Constance True before as a point of Humane Order but not made ever an Article of Faith 3. That the Pope may Depose Princes and give their Dominions to others if they exterminate not all their Subjects that deny Transubstantiation Decreed at Later sub Innoc. 3. 4. That the Body and Blood together with the Soul and Divinity of our Lord Iesus Christ is truly and really and substantially in the Eucharist and that there is a change of the whole substance of Bread into the Body and of the whole substance of Wine into the Blood which they call Transubstantiation Decreed at Trent and proved new by Ed. Albertinus Bishop Cousin's History of Trans and by my self 5. That the Eucharist is rightly given and taken under one kind without the Cup Decreed at Constance and Trent 6. That we must never take and Interpret Scripture but according to the unanimous consent of the Fathers See the Trent-Oath whereas 1. We have no certainty whom to take for Fathers a great part being called both Fathers and Hereticks by the Papists 2. And they greatly disagree among themselves 3. And have not unanimously given us any sence at all of a quarter of the Bible if of the hundredth part 7. That there is a Purgatory and that the Souls there detained are holpen by the Suffrages of the Faithful 8. That the Holy Catholick Church of Rome is the Mother and Mistress of all Churches and